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SrimatE Raamaanujaaya Namaha //
SrimatE Nigamaanta Mahaa Desikaaya Namaha //
SrIman! SrI Ranga Sriyam anubadravam anudhinam Samvardhaya/
SrIman! SrI Ranga Sriyam anubadravam anudhinam Samvardhaya//
KAvEri VardhathAm kAlE, kAlE varshathu vAsava: /
SrI RanganAthO jayathu Sri Ranga Sri cha VardhathAm//
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SRI RANGA SRI VOL.04 / ISSUE # 14 dated 23rd February 2003
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1. GOTRAS AND PRAVARAS ? AN OVERVIEW ?
PART 4: LIST OF VARIOUS GOTRAS AND PRAVARAS
(Anbil Ramaswamy)
Based on the monograph of MahaamahOpaadhyaaya Sri Srivatsaankaachaar Swami, now Head of Dept. French Indolgical Research Institute, Pondicherry and ?MaharishigaL Charitram? by Mimamsa SirOmaNi Mimamsa Vidvan Mimamsa Kovida, Ubhaya Mimamsa Saaragjna, Veda Vedanta ChooDaamaNi Sri N.S. Devanathachariar (referred by Sri Srivatsankachariar Swami)
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2. ?SAPTA SARGA PARAYANAM OF SUNDARA KHANDAM? ?
PART 4: VARIOUS METHODS OF PARAYANAMS OF SUNDARA KHANDAM
(Anbil Ramaswamy)
A few special points from ?Sundara KhaNDam? highlighted in a short speech on the occasion of PaTTa abhishEkam of Sri ?Sita-Rama? on the conclusion of ?Sapta Sarga ParayaNam?
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3. DESIKAMRUTHAM I :
SRIMAD RAHASYA TRAYA SAARAM
UPODGATHA ADHIKAARAM ?
The Quintessence-1
SRI SADAGOPA IYENGAR SWAMIN (OF COIMBATORE),
?SRIKAARYAM? OF THE BOARD OF ADVISORS OF ?SRI RANGA SRI?
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4. DESIKAMRUTAM II
SWAMI DESIKA?S SIMILES ?UPAMA? Part 26 (109 and 110)
By Sri Anbil Ramaswamy
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5. FROM MAHABHARATA:
YAKSHA PRASNAM? Part 18: Prasnams 56 and 57
By Sri M.K. Ramaswamy Iyengar Swami, Senior Officer of Govt. of India (Retd)
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97 issues have been released, so far -
-       27 Issues of Vol. 1
-       15 Issues of Vol. 2
-       42 Issues of Vol. 3 &
-       13 Issues of Vol. 4

These issues have been archived for public view at -
http://groups.yahoo.com/group/srirangasri.
We strongly urge you to kindly peruse the "Regular Issues" archived in the ?Files? Section and view the Contents at ?srsindex.html?
(Not the individual postings allowed encouraging "Reader participation").

We are sure that you will be convinced of the quality of the contents.

IF you are satisfied with the quality and contents of
?Sri Ranga Sri?:
Tell your friends to join by sending an email to ?
"SriRangaSri-Subscribe@xxxxxxxxxxxxxxx"

IF not:
Tell us, as to how we may improve.
Dasoham
Anbil Ramaswamy
Editor & Publisher
?Sri Ranga Sri?
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IMPORTANT:
The ?Files? Section also contains the full text of ?Art of Living?? (a write up on the Life and works of Swami Desika) by Sri M.K.Sudarshan of Kuwait.

Kindly also peruse the following files at the sites indicated:
http://members.tripod.com/~sriramanujar
(Maintained by Sri Madhava Kannan from Singapore) ? for
-       Biography of Bhagavad Ramanuja ?
-       Biography of Swami Desika ?
-       Acharya Vamsa Vriksham ?
-       Srimad Rahasya Traya Saram
-       and other links.

http://www.srivaishnava.org/sgati/
(Maintained by Sri Venkatesh Elayavalli from California)
SDDS Volume 1 / Issues 1 to 33
SDDS Volume 2 / Issues 1 to 26
SDDS Volume 3 / Issue 1
SaraNAgati Vol. 1 / Issues 1 - 24
SaraNAgati Vol. 2 / Issues 1 - 04
For ?Hinduism Rediscovered?
and other links

http://www.srivaishnavam.com
(Maintained by Sri R.M. Venkat from Bahrain) for -
- Dasavatara Stotram meanings
-?Srimad Rahasya Traya Saaram? and other links
in the ?Philosophy? section
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1.      GOTRAS AND PRAVARAS ? AN OVERVIEW
PART 4: LIST OF VARIOUS GOTRAS AND PRAVARAS
(Anbil Ramaswamy)
Based on
- Monograph of MahaamahOpaadhyaaya Sri Srivatsaankaachaar Swami, now Head of Dept. French Indolgical Research Institute, Pondicherry - ?MaharishigaL Charitram? by Mimamsa SirOmaNi Mimamsa Vidvan Mimamsa Kovida, Ubhaya Mimamsa Saaragjna, Veda Vedanta ChooDaamaNi Sri N.S. Devanathachariar (referred by Sri Srivatsankachariar Swami) - ?Sandhyavandanam? book jointly published by Sri Visishtadvaita Research Centre, Madras, Tillaisthanam Swamy Kainkarya Sabha, Bangalore and Sri Poorvacharya Kainkarya Sabha, Bangalore.
-       Sri Desika Diary of Seva Swamigal for Chitrabanu yaer
- ?The early Brahminical System of Gotra and Pravara? ? a translation of ?Gotra - Pravara Manjari? of Purushottam Pandita by Brough J, Cambridge University Press (1953)
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NOTE:
Though this compilation is based on the above, it is not comprehensive and we do not guarantee the accuracy of the details. This is because the major Gotras are divided into minor subdivisions known as gaNas and gaNas themselves are further subdivided into lineages. The term ?Gotra?, however, is often used to refer to the major Gotras, as also to gaNas and even these lineages. Thus, we find several ?gaNas? and ?lineages? listed under major ?Gotras?, each being appended with the term ?Gotra?. And, you will see the same Rishis occurring in the Pravaras of one or more different groups in the nature of permutation and combination. We will be grateful for any additions, corrections, modifications etc. with appropriate PramaaNams.
Please send them to Ramanbil@xxxx

Please refer to your elders as to the correct Pravara to be used with reference to your Gotra. for your observance.
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In our daily Sandyavandanam, we recite the names of seven Rishis who are considered to be the Chief Gotra pravartakas. Viz,
Atri, Brigu, Kutsa, VasishTa, Goutama, Kaasyapa and Aangirasa.

First, we will present the Pravaras of these Gotras, gaNas and lineages:
Gotra / gaNa/ lineage   Pravara
1.      Atri a a.k.a. AatrEya:  AatrEya, Archanaanasa, Syaavaasva
2.      Brigu a.k.a Bhaargava
(1) Srivatsa: Bhargava, Syaavana, Aplavaana, Aurva, Jamadagni
(2) Vadoola     Bhargava, Vitahavya, SavEdasa
(3) Vatsa Bhargava, Syavana, Apanavana
3.      Kutsa:  Angirasa, Mandatra, Kutsa
4.      VasishTa
(1)     KaunDinya       VasishTa, MaitraavaruNa, KaunDinya
(2)     Parasara        VasishTa, Shaktya, Paraasara
5.      Goutama: Aangirasa, Aayasya, Goutama
6.      Kasyapa
(1)     Kasyapa:        Kaasyapa, Aavatsara, Daivala
(2)     Naidruvakasyapa:Kaasyapa, Aavatsara, Naidruva
(3)     SaNdilya:
(a)     Kaasyapa, Aavatsara, SaaNDilya
(b)     Kaasyapa, Aavatsara, Naidruva, Repa, Raipa, SaNdilya
7.      Angirasa:
(1)     Bharadwaaja: Aangirasa, Baarhaspatya, Bharadwaaja
(2)     Harita: Aangirasa, Ambarisha, Yuvanaasva
(3)     SadamarshaNa: Aangirasa, Paurukutsa, Trasatasya
(4)     Gargi:
(a)     Aangirasa, Baarhaspatya, Bharadwaaja, Sainya, Gaargya
(b)     Aangirasa, Sainya, Gaargya,
(c)     Kaasyapa, Aavatsara, SaaNdilya
(5)     Moudgalya:
(a)     Aangirasa, Pharamsva, Moudgalya
(b)     Dharkya, Pharamsva, Moudgalya
(c)     Aangirasa, Davya, Moudgalya
(6)     KaNva:
(a)     Aangirasa, Ajaamilana, KaNva
(b)     Aangirasa, Gaura, KaNva
(7)     BaadrayaNa:     Aangirasa, Baarhaspatya, Raatra
(8)     Agastya: Agastya, Dardyayuda, Saumavah
(9)     Sankriti:
(a)     Aangirasa, Gauravita, Sankritya
(b)     Saadhya, Gouraveeta, Sankritya

Besides the above, there are much too numerous other groups beyond the scope of the present write up, like -
Agastya Agastya, maahEndra, amyObhuva
Aja     Vaiswamitra, Madhuchandasa, Aajya
Dhanajaya       Vaiswmitra, Kaushika, AgamarshaNa
Jamadagni       Baargava Aurva, Jaamadagna
Kousika: Viswaamitra, AgamarshaNa, Yuvanaasva
Shunaka Shaunaka
Upamanyu        VasishTa, Aindrapramaada, Aupamaanyava
VaamadEva       Aangirasa, VaamadEva, Baarhadukta
Viswaamitra:    Viswaamitra, Devaraatha, Audala
and many others
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2.      ?SAPTA SARGA PARAYANAM OF SUNDARA KHANDAM? ?
PART 4: VARIOUS METHODS OF PARAYANAMS OF SUNDARA KHANDAM
(Anbil Ramaswamy)
A few special points from ?Sundara KhaNDam? highlighted in a short speech on the occasion of PaTTa abhishEkam of Sri ?Sita-Rama? on the conclusion of ?Sapta Sarga ParayaNam?
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Several methods of ParaayaNam of SundarakhaaNdam (containing 68 Sargas) are in vogue:

?SAPTA SARGA PARAYANAM?
In this, we recite daily 7 Sargams and complete the 68 Sargams in 68 days on the 7 round as follows: At the rate of 7 Sargams per day starting from Day 1, by the 9th day we cover 9x7= 63 Sargas. On the 10th day, we have only 5 Sargas left out (64 to 68) for a total of 7 Sargas in the first round. To make up for 7, we recite Sargas 1 and 2 on that day. On the 11th day, we commence from Sargams 3 to 9 and so on. If you calculate, we will be completing the 7th round with Sargas 62 to 68 on the 68th day, when Sri Rama PaTTabhishekam Sargam (Sargam 131 of Yuddha KhaaNdam) is recited.

?NAVAAHA PAARAAYANAM?
In this, one round of the 68 Sargas is completed in 9 days.

?SAPTAAHA PAARAAYANAM?
In this, one round of 68 Sargas is completed in 7 days.

?EKA DINA PAARAAYANAM?
All the 68 sargas are read in one go staring at Ushah kaalam (around 4.00 am) and is required to be completed by Uchchi Kaalam (around 1.00 pm)

OTHER METHODS:
01 round to be completed in 02, 03, 05, 12 and 28 days
02 rounds in 17, 32 days
04 rounds in 28 days
12 rounds in 48 days
24 rounds in 72 days
32 rounds in 64 days
68 rounds in 68 days
Yet another method is to recite one round starting on a Friday and completing on the next Friday (i.e.) in 8 days.

The first Sargam relating to Hanuman?s crossing of the Ocean contains 210 Slokas and is one of the longest Sargas in the epic. Elders used to say that this Sargam should be recited in full without any break. In this Sargam, Hanuman faces three impediments on his way viz. Mainaaka, Surasa and Simhika and overcomes all the three. It is believed that similarly, those who complete reciting this Sarga without break will be able to overcome any obstacles facing them.
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3. DESIKAMRUTHAM I:
SRIMAD RAHASYA TRAYA SAARAM
UPODGATHA ADHIKAARAM ?
The Quintessence-1
SRI SADAGOPA IYENGAR SWAMIN (OF COIMBATORE),
?SRIKAARYAM? OF THE BOARD OF ADVISORS OF ?SRI RANGA SRI?
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The Quintessence-1

The first two chapters of Swami Desikan's magnum opus Srimad Rahasyatrayasaram, viz., Sri Guruparamparasaram and UpOdhghAtAdhikAram, deal respectively with the matchless contribution of the Acharya in the upliftment of the individual soul and the Jeevatma's inalienable right to eternal bliss in Sri Vaikuntam in the service of the Lord. These were dealt with in the 17 instalments of "The Peerless Preceptor" and ten of "The Beginning". The second chapter concludes with a hint of the concepts, which are indispensable for a soul aspiring for liberation. It is these concepts that form the subject of the ensuing chapter titled "SAra nishkarshAdhikAram".

There is a story in the KAtaka Prasna of the Yajur Veda, recounting the heroic efforts of Sage BharadvAja to master all there is of Vedic knowledge. When his time on this earth came to an end, finding that he had not completed his studies, he prayed to Indra for another lifetime. The second life also was spent in adhyayanam and so was a third one obtained for the same purpose from Indra. When he repeated the request to Indra for a fourth lifespan, Indra smiled at BharadvAja and showed him the dimensions of the Vedic knowledge acquired by him in the three lifetimes- they amounted to just three pitiful handfuls of sand. In contrast, the amount of Vedas yet to be mastered were shown to be three huge mountains, towering over the sage and reminding him of how little he had really absorbed, despite the passage of three full lives.

Indra, smiling at BharadvAja's naivette, tells the Rishi that Knowledge is infinite-"anantA vai VEdA:" and that however many lifetimes one might devote to its acquisition; Vedas can never be mastered fully.

This is the story of a reputed Rishi, who was engaged fulltime in the study of Vedas, to the exclusion of all other activity. He had nothing else to distract him from his chosen mission and was blessed with phenomenal powers of concentration, absorption and retention, which helped him acquire all that wisdom. He also had the benefit of three full lifetimes to imbibe the knowledge that matters.

When we compare ourselves to Sri BharadvAja, we find that we have neither the time nor the inclination nor even the powers of concentration to enable us imbibe the wisdom of the ages. For the most part of our lives, we are engaged in a protracted struggle to earn our living, to better our standards etc., and spend the rest of our lives in trying to retain what we have saved. We thus have very little time for acquisition of knowledge. "Padiyum urangi pOgum, nindra ippadinaiyAndu pEdai bAlakan adAgum, piNi pasi, mooppu, thunbam" says Sri Tondaradippodi Azhwar, graphically describing how more than 99% of our lifespan is unavailable for any productive effort towards self-emancipation. We are a people in hurry, running hard to stay in the same place, and often running backward without realizing it.

Given this scenario of the vastness of the body of knowledge to be mastered and the little time we can spare for its acquisition, it becomes a question of choice for us- we have to choose carefully what is really of the essence, by knowing which everything else is known. We have absolutely no time to spare for a comprehensive study, much like the indolent student who wakes up only at the eleventh hour, desperately scanning the pages of textbooks when the exams are looming large. And unlike Sage BharadvAja, we have nobody to offer us additional life spans for imbibing wisdom at our convenience, and even if such were to be made available to us, it is doubtful whether we would devote the same to the intended purpose.

The reality, however, is that the wisdom that matters, viz., that relating to the Lord, liberation from this mundane morass, etc. is available only through the medium of the Scripture. The other sources of knowledge, viz., "Pratyaksham" or the evidence of our faculties like eyes, ears, etc. and "anumAnam" or what we can deduce from available data, are of no help when it comes to the question of understanding the nature of the Self and that of the Supreme Being. The Scripture is thus the sole source of such wisdom, as Sanjaya tells DhritarAshtrA-
"Shuddha bhAvam gatO bhaktyA ShAstrAt vEdmi JanArdanam".

In our quest for the right conduct and right learning, only the Scripture can guide us, says the Gitacharya -
"tasmAt ShAstram pramANam tE kArya akArya vyavastthitou".
The Mahabharata too lays down that we can know the Ultimate only by mastering the Vedas-
"Shabda brahmaNi nishNAta: param Brahma adhigacchati"
Thus practically all those who matter are categorical that only the mastery of the vast and endless body of Scripture is the sole source of acquiring wisdom of the real kind.

The Utthara GitA puts our predicament in perspective by highlighting the incredible expanse of Scriptural knowledge to be absorbed, the extremely limited time at our disposal for doing it and the innumerable hurdles posed in the process by mundane distractions, all of which make it impossible for us to undertake a comprehensive study. Like the legendary bird Hamsa, which is capable of separating and absorbing milk out of a mixture of milk and water, we too must separate the wheat from the adhering chaff and imbibe only what is of the absolute essence, if we are to make something out of our lives, says the Utthara Gita-
" ananta pAram bahu vEditavyam, alpascha kAla: bahavascha vighnA:
yat sArabhootam tad upAdadIta, HamsO yatA ksheeram iva ambu mishram"

With his inimitable penchant for the succinct statement, Swami Desikan summarizes what is to be done in the aforesaid scenario, in the following sloka-
"asAram alpa sAramcha SAram SArataram tyajEt
bhajEt SAratamam ShAstrE ratnAkara iva amrutam"
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4. DESIKAMRUTAM II:
SWAMI DESIKA?S SIMILES ?UPAMA? Part 26 (109 and 110)
By Sri Anbil Ramaswamy and
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ADHIKARAM 28: PRABHAAVA RAKSHA ADHIKARAM
109
?duhkaadigaLukkuk kaaraNamaana Praarabda karma-visEshathai sannihitamaana kasaadigaLaip pole tuNaiyaagak koNDu pitraadigaLaip pOlE sikshakanaana eeswaran sila kaTina prakritigaLukkup paNNugira anugraha -visEsham idenru anusandikkai uchitam?
Meaning:
?Like a father corrects their sons with a whip in hand, Iswara avails himself of those karmas that have begun to yield their fruit (praarabda) and which are the cause of sufferings and punishes these men of hard hearts in order to correct them. It is therefore, proper to consider such punishments as special favors?
110
?narakattukku naatran kaalaana samsaara maNdalathilE nal vazhi naDappaar durlabharaai irukka Bhagavad vishayathaip patri adhikaara anuroopamaaga mukti maargathukku munn aDiyaana karma - yOgaadi - parva bhEdangaLilE negizha ninaikkai Bhaagavata apachaaram?
Meaning:
? Like the one who indulges in sins in spite of fully knowing Samsara to be like a nursery to hell, it is very difficult to find people walking in the right path. So, to think ill of those who follow, in regard to Bhagavaan, anyone of the paths like Karma yoga, which are like the first steps leading to Mukti, in accordance with their competence (adhikaara), is to commit an offence against the devotees of Bhagavaan?
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5. FROM MAHABHARATA:
YAKSHA PRASNAM? Part 18: Prasnams 56 and 57
By Sri M.K. Ramaswamy Iyengar Swami, Senior Officer of Govt. of India (Retd)
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56
YAKSHA:
?LAABHAANAAM UTHAMAM KIM??
?WHICH IS THE GRETAEST BENEFIT??
YUDISHTIRA:
?LAABHAANAAM SREYA AAROGHYAM?
?EXCELLENT HEALTH IS THE GREATEST BENEFIT?

NOTES:
In this world, none can refrain from activity of one kind or another. The doer first thinks with his mind and acts with his limbs that is body. In order that good can happen, good thoughts must be thought and good deeds done. But, this is not so easy as it may appear. Something can afflict the mind and leave it troubled and confused or something can strike the body and lay it low.
SareerO maanasO vaapi KaachidEnam na baadhyatE /
SantaapO vaabhitaapO vaa durlabham hi sadaa sukham //
(Srimad Valmiki Ramayanam ? II. 18.13)
Something or other affects either the mind or the body or both and it is impossible to remain happy all the time.

Therefore, it is important to pay special attention to remain healthy in mind and spirit and in the body as well
?jeevan praapnOti bhadrakam?
Goodness can happen only if one is alive and being alive means remaining in good health.

57
YAKSHA:
?SUKHAANAAM SYAATH KIM UTHAMAM??
? WHICH IS HAPPINESS PAR EXCELLENCE??
YUDISHTIRA:
? SUKHAANAAM THUSHTI UTHAMAA?
? CONTENTMENT IS HAPPINESS PAR EXCELLENCE?

NOTES
There are many prescriptions for happiness. There can be as many prescriptions as the number of good-natured persons volunteering advise!

For example, wealth can buy happiness. Power and authority can procure it. Fame makes a person think that happiness can be worn ever like a robe. Great learning commands a great dealof respect and a great deal of following and can give heady happiness.

But, if one reflects, one becomes aware that such happiness as attained through riches, material or intellectual etc depends on acknowledgement from others.

It is also possible to feel a great sense of happiness, by practicing several virtues and internalizing the rewards reaped. Thus, instead of wealth, charity may create great inner joy. Instead of authority, compassion and a kind word endears one to many. Learning and knowledge that is shared or imparted gives profound satisfaction to the giver. But, here too, the snag is that all these processes require a taker.

But, there is another road to happiness that can be profound and everlasting. A man who does not need anything nor covets anything and does not depend on anybody for anything has indeed a mind, which is brimful. Such a person lives constantly in a state of total contentment. His spirit of acceptance is so high and so vibrant that he has no desires, no covetousness, no jealousy and is supremely contented with what has come to him, with what life has offered to him and his joy is boundless, as the ocean, nay, the universe.

It is, therefore, understandable why YudishTira feels that no happiness can equal that which is produced by a sense of contentment. DuryOdana?s example, must have struck YudishTira as a classic example of how much a person can feel destabilized and also plagued, even though in command of a big kingdom, enormous riches, a vast army and powerful allies like Bheeshma and DrONa.

YudishTira must be remembering his own example and that of his brothers and Draupadi. Even after twelve years of forest life, YudishTira is still unable to come to terms with his folly in agreeing for a game of dice, compounding it by agreeing that Sakuni may play as a proxy for DuryOdana and compounding the whole thing even further by offering his brothers, himself and Draupadi in the wager and waiting for the thirteenth year to end so that they can settle scores with DuryOdana through might. No one knows whether if the scores were settled thus great happiness will envelope them ever.
YudishTira?s reply is truthful even if sounding rueful.
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