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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 SrIs cha VardhathAm//  
===============================================================
SRI RANGA SRI VOL. 2 / 06 DATED 7th June 2001  
===============================================================
Dear Bhagavatas:
In this Issue:
1.SRIBHASYAMRUTHAM: A BRIEF SUMMARY OF ADHIKARANAMS 61 TO 68 OF 
ADHYAYAM 1 (PAADAM 4) of Sri Bhashyam (Anbil Ramaswamy) based 
on "Sukha Bodhini" by Sri Purisai Nadadur Krishnamachariar Swami, 
Editor & publisher, "Nrisimhapriya", "Sri Bhashya Saaram" by Sri T.S. 
Rajagopalan Swami (and published by Azhwargal Amudha 
Nilayam), "Brahma Vidya" by Sri S. Jagannarayanan Swami, Retd. 
Secretary to Govt. of India and "Sri Bhashya Saaraswaathinee" by 
Vaikuntavasi Vidwan Tirupputkuzhi Narasimha Tatachariar Swami of Sri 
Hayagriva Vidya Peetam, Chennai. 
{This completes the Summary of Adhikaranams of Adhyayam 1. Summary of 
Adhikaranams of Adhyayams 2, 3 and 4 as well as those of individual 
Sutras of the entire Sri Bhashyam will be posted later}
2.GITAMRUTHAM: The "GLORY OF ADHYAYAM 1 (Chapter1) OF BHAGAVAD GITA 
(Arjuna Vishaada yogam). Summarized in English by Anbil Ramaswamy 
from the "Gitasaaram" of Vaikuntavasi U. Ve. Vidwan Saarasaarjna 
Tirukkallam Narasimha Raghava Chariar Swami. 
(This completes the Summaries of Adhyayam 1. Detailed summaries on 
the text of Gita Slokas will be posted later}
3."LEARN OUR TRADITION THE EASY WAY"- Sampradaya lessons for kids for 
GRADE 2 ? LESSON 4: "SUCCESSION OF ACHARYAS" written in Tamil by 
Desika Bhakta Ratnam, U. Ve. Seva Srinivasa Raghavachariar Swami 
under his "Jayamangala Paada Thittam" (Translated in English by Sri 
M.K.Srinivasan Swami of Vedanta Desika Research Center)
4.DESIKAMRUTHAM: "A TRUE SRIVAISHNAVA" by Sri T. Ramaswami Iyengar 
Swami, former Principal, Sri Ahobila Mutt Sanskrit College, 
Madurantakam
==================================================================
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Editor & Publisher
"Sri Ranga Sri"
====================================================================
1.SRIBHASYAMRUTHAM: A BRIEF SUMMARY OF ADHIKARANAMS 61 TO 68 OF 
ADHYAYAM 1 (PAADAM 4) of Sri Bhashyam (Anbil Ramaswamy) based 
on "Sukha Bodhini" by Sri Purisai Nadadur Krishnamachariar Swami, 
Editor & publisher, "Nrisimhapriya", "Sri Bhashya Saaram" by Sri T.S. 
Rajagopalan Swami and published by Azhwargal Amudha Nilayam, "Brahma 
Vidya" by Sri S. Jagannarayanan Swami, Retd. Secretary to Govt. of 
India and "Sri Bhashya Saara swaathinee" by Vaikuntavasi Vidwan 
Tirupputkuzhi Narasimha Tatachariar Swami of Sri Hayagriva Vidya 
Peetam, Chennai. 
This completes the Summary of Adhikaranams of Adhyayam 1 
(Summary of individual Sutras will be posted later}
====================================================================
The fourth Paadam of Adhyayam 1 is called "PraaNa Paadam" because it 
deals with the vital air (mukhya praaNa), which is different from 
other Indriyas.
ADHIKARANAM 61: PRASNA UTPATTI ADHIKARANAM
POORVA PAKSHAM:
PrANa, Manas and Indriyas are all permanent
SIDDHANTAM:
There are no PramaaNas (authority) to support this view. Only at the 
time of creation by Bhagavan, they acquire name, form etc. Veda 
Vakhyas say that during the deluge there was only Paramaatma . 
Mundaka Up. 2.1.3 avers specifically that vital airs (PraaNa) mind 
(manas) and senses (Indriyas) evolve from Paramaatma. Therefore, 
PraaNa etc are NOT permanent.

ADHIKARANAM 62: SAPTAKATYA ADHIKARANAM
POORVA PAKSHAM:
The plural expression "PraNaa:' in the Vedic statement "PraaNaa: 
vaava Rusheya:" should be taken to denote all the senses (Indriyas).
SIDDHANTAM: There are 11 senses: The 5 Jnaanendriyas (Sense organs) 
of Tvak (Touch), Chakshus (sight), Srotram (hearing) Jihvaa (Taste) 
and GraaNa (Smell) that communicate cognition of experiences; The 5 
Karmendriyas (Motor organs) Vaak (Speech), Paadam (Feet), PaaNi 
(Hands), Paayu (Organs of excretion, and Upastham (Sex organs) 
and "Mind" (Manas). This list does not include vital air (PraaNa). 
The plural "PraaNaa:" should be taken to mean Bhagavan for it is 
said "SarvaaNi havaa imaani bhoothaani praaNaame vaapi samvisanthi" 
which means that all elements (bhoothas) enter into Paramaatma who is 
known as "PraaNaa:' Jnaanendriyas go with the soul on its upward 
journey while Karmendriyas remain in the body and get destroyed along 
with the body. Because they help the Jiva, so long as life on earth 
subsists, there is nothing wrong in reckoning them as senses 
(Indriyas). 

ADHIKARANAM 63: PRANA ANUTVA ADHIKARANAM:
POORVA PAKSHAM
Referring to Indriyas, it is said "Sarve anantha:" which means 
Indriyas are limitless. Therefore, they should be considered as Vibhu 
(pervasive)
SIDDHANTAM:
Since it is said "PraaNam anutkraantham sarve praaNaa: anukramanthi" 
which means that the senses accompany "praaNa" at the time of its 
departure. This cannot happen if Indriyas are Vibhu. The only 
conclusion for saying that they are limitless is that if meditated 
upon on these lines, one could derive the fruits (phala) thereof. 
(This is one of the means of meditation in the Vidhyas recognized in 
Bhakti yoga). Thus, there is no repugnance in the Srutis.

ADHIKARANAM 64: VAAYU KRIYA ADHIKARANAM:
POORVA PAKSHAM:
Some say "Vaayu" is "PraaNan"
SIDDHANTAM:
This is not correct. There is a clear statement that "PraaNa" 
and "Vaayu" emanated from Paramaatma (ethasmaath jaayate praaNo; 
mana: sarvendriyaas cha Vaayu:" Since "PraaNa" and "Vaayu" have been 
mentioned separately they are different. Vaayu is involved in the act 
of breathing: at best, it can be an attribute (Viseshanam) 
of "PraaNa". When different forces affect the mind, it acquires such 
states as desire (kaama), anger (krodha), intention (sankalpa) etc. 
So also, "PraaNa when it is engaged in different activities is called 
by different names as "PraaNa' (inhale), apaana (exhale), vyaana 
(static), Samaana (envelop) and Udhaana (rise above).

ADHIKARANAM 65: SRESHTA ANUTVA ADHIKARANAM
POORVA PAKSHAM:
"PraaNa" is Vibhu. (The same argument as at Adhikaranam 63 above).
SIDDHANTAM:
If this were ever present as assumed, there will be no meaning in 
saying that "PraaNa" leaves the body and goes on its upward 
journey "PraaNOnoothkramathi"

ADHIKARANAM 66: JYOTIRADHI ADHIKARANAM:
POORVA PAKSHAM:
The deities that preside over the soul (Atma) do so on their own 
volition.
SIDDHANTAM:
Jivaatma, Agni etc preside over senses only by the permanent will 
(Nitya Sankalpam) of the Lord who directs them to do so. There are 
statements in the Upanishads saying that Bhagavan is the Indweller 
(antharyami) of Agni etc which are His body but which they do not 
know. So also, Indra, Yama and other deities perform their duties in 
obedience to the wishes of Paramaatma. This is because Paramaatma is 
their "antharyami" who orders and directs their actions.

ADHIKARANAM 67: INDRIYA ADHIKARANAM
POORVAPAKSHAM:
Like Jnaanendriyas, Karmendriyas and Manas, "PraaNa" is also only a 
sense organ
SIDDHANTAM:
Except "PraaNa", all others totaling 11 in number as explained 
earlier are Indriyas. "PraaNa" is NOT an Indriya because the Veda 
says- "ethasmaath jaayate praaNa; manas SarvendriyaaNi cha" 
where "praaNa" is recognized as different from Indriyas. Also, during 
sleep, it is only "PraaNa" that is active, not the other Indriyas. 
Hence, it is clear that "PraaNa" stands on a different footing from 
Indriyas.

ADHIKARANAM 68: SAMJNA MOORTHI KLIPTYA ADHIKARANAM
POORVA PAKSHAM:
Chandokhya Up. (6.3.2) says that the 3 elements were mixed in 
different proportions in the process of creation known as "Trivid 
karaNam" (Triplication). There is another statement in the same 
Upanishad to the effect that Bhagavan created four-faced Brahma and 
entering into him created the various entities with different names 
and forms. These two statements contradict each other.
SIDDHANTAM:
Creation is of two kinds- 
1.      SamashTi SrishTi: relating to the creation of mahat, 
ahamkaaram, pancha tanmatras and Pancha bhoothas.
2.      VyashTi SrishTi: relating to the creation of divine, human, 
tiryak, sthaavara etc 
Paramaatma does both the SrishTis only.
Elsewhere, Bhagavan says "I do the VyashTi Srishti by what is known 
as "pancheekaraNam" (Quintuplication)- mixing of 5 elements. When 
after creating the SamashTi SrishTi Bhagavan found that they could 
not act any further on their own. To activate them, he created the 
four-faced Brahma and entering into him as his antharyami, proceeded 
with "pancheekaraNam" to create different entities with names and 
forms. Therefore, there is no contradiction.
**********************************************************************
2.GITAMRUTHAM: 
The "GLORY OF ADHYAYAM 1 (Chapter1) OF BHAGAVAD GITA (Arjuna Vishaada 
yogam) Summarized in English by Anbil Ramaswamy 
>From the "Gita Saaram" by Vaikuntavasi U. Ve. Vidwan Saarasaarjna 
Tirukkallam Narasimha Raghava Chariar Swami. . {This completes the 
Summaries of Adhyayam 1. Detailed summaries on the text of Gita 
Slokas will be posted later}
===================================================================== 
GLORY OF ADHYAYAM 1 AS PER PADMOTTARA PURANA
======================================================================
Padmottara Purana dwells extensively explaining the glory of all the 
18 Chapters of Bhagavad Gita through beautiful stories. The portions 
relating to these are depicted in the form of conversations between 
Paarvati and Paramasiva.

Hearing the stories of Avataras (Lord's incarnations), Paarvati was 
overwhelmed with joy and asked Paramasiva to tell her about the glory 
of Bhagavad Gita, which on mere hearing enhances one's devotion to 
the Supreme Lord, Sriman Narayana. Paramasiva commenced his reply 
alluding to a conversation between Lord Narayana and His Consort, Sri 
Mahaalakshmi Thaayaar.

THAAYAAR: How come, having created the world, you now seem to be 
indifferent to taking efforts to protect and save the souls and 
leading them on to Paramapadam?

LORD: You are right. After expounding Bhagavad Gita under the pretext 
of advising Arjuna on the battlefield, I am indeed very much relieved 
of my burden. Sage Vyaasa has incorporated the glory of Bhagavad Gita 
in his Mahaabhaaratha so as to be understood by one and all in such a 
way that I can now relax in relief. He proceeded to explain:
Atra adhyaayam tadardham vaa SlOkam ardhaardhameva vaa /
Abhyasyathi sumedhaa ya: Susarmeva sa muchchyate //
Meaning:
"If one recites or listens to one chapter or half of one chapter, one 
SlOka or half of it or even half of half of it (i.e. a quarter), with 
love and total dedication, one would get rid of Samsaara as did 
Susarma"

THAAYAAR: Who is this Susarma? Where did he live? What caste did he 
belong to? How did he get rid of Samsaara and reach Moksha?

LORD: There was a Brahmin called "Susarma" in the northern part of 
the country. Though born as a Brahmin, he did none of the karmas 
prescribed for a Brahmin. He indulged in all prohibited actions like 
stealing, raping women, himself tilling the land with plough, eating 
meat and drinking liquors. In short, he not only ruined himself but 
was also planning to spoil the virtuous ones in the world.

When he died, he was taken to hells and returned to earth as a bull. 
A roadside mendicant bought it and taught it to dance to the tunes of 
his drums (Bhoombur MaaTTukkaaran, in Tamil). One day as it was 
dancing, it slipped and got its legs broken. It was suffering with 
excruciating pain. Seeing its plight, the passers by offered a 
portion of their Punyam to relieve the bull of its suffering. But, 
this had no effect at all and the suffering continued unabated. 

There came along a woman who eked her livelihood by prostitution. She 
prayed ? " Oh! Lord! I have sinned all through my life and had no 
occasion to do anything good to anyone. If, even without my 
knowledge, I had acquired some good, please accept it to relieve this 
poor animal"  

Immediately, the bull died and went to the world of Yama (Lord of 
death). Yama would not accept him saying that all the sins of the 
erstwhile bull had been wiped out by the single donation of Punyam by 
that woman and sent him back to earth to be born as a Brahmin again 
granting him a boon that he would remember the incident of how he was 
saved by the woman!

This time, however, the Brahmin led a virtuous life of a Brahmin. 
Remembering the incident, he launched an intense search and at long 
last found her. He enquired her-
"Oh! Lady! I am the one who was having a near death experience as a 
bull and it was you who saved me with your Punyam. Can you please 
tell me what Punyam you did and how did you acquire it?"

The woman replied ?
" I do not know anything. See, here is my parrot. It used to prattle 
something constantly. May be, because I have been listening to some 
of its prattling I might have unwittingly acquired some Punyam. You 
may ask the parrot yourself"

The Brahmin asked the parrot to tell what it was saying to the woman. 

The parrot replied:
Oh! Brahmin! I was also a Brahmin like you in my previous birth. I 
did Adhyayanam (learning and chanting Sastras) as a Brahmin is 
expected to do. I was invited to give religious discourses 
(pravachanams) and everyone praised my knowledge and talents in 
explaining the Sastras. I got so puffed up with pride and became so 
arrogant that I started demanding money for my discourses. I had 
become more and more avaricious and not being satisfied with 
offerings (Sambhaavanai), I demanded more and more money and even 
refused to deliver discourses unless people agreed to my exorbitant 
demands.  

Due to this sin, I was born as a parrot in this birth. Luckily for 
me, I grew up in a hermitage where a Rishi and his Sishyas used to 
recite the first Chapter of Bhagavad Gita daily. By listening to 
this, I had learned to repeat the chants. The inmates of the Ashramam 
were happy that I could chant along with them.

One day, a hunter stole me from the Ashramam and sold me to this 
lady. Due to constant practice, I continued to recite the first 
chapter daily to the hearing of this woman. She has been very kind to 
me and treated me with care and affection. Possibly, she had earned 
PuNyam out of this, which she had put to good use by donating it to 
you. Thus saying, the parrot once again repeated the chanting for his 
benefit.

Thasmaath adhyaayam aadhyam ya: paTathe srunuthe thu ya: /
Abhyaseth thasya na bhaveth bhavaaambhodhi duruttthara: //
Meaning: "Therefore, if one does "PaaraayaNam" or hears or repeats 
the first Chapter of Bhagavad Gita, can cross the unfathomable ocean 
of Samsaara"

PARAMASIVA: "Oh! Paarvati! I have narrated the glory of the first 
Adhyayam of Bhagavad Gita as revealed by Bhagavan to Sri Mahaalakshmi 
Thaayaar. Come on! Let us recite this and secure the blessings of 
Sriman Narayana"

IMPORTANT NOTE FOR THOSE EXPOUNDING PURANAS AND THOSE LISTENING 
THERETO:

THOSE WHO GIVE RELIGIOUS DISCOURSES (PRAVACHANAMS):
They should feel humble at all times. They should not feel proud of 
their own proficiency, if any. They should not demand or bargain for 
any return or remuneration but should give discourses purely in 
loving dedication to the Lord for giving an opportunity to be able to 
be useful to his devotees. Otherwise, they will suffer the same fate 
as befell the parrot in the story. We have heard of the story of 
Bhishma killing a demon called Bhakaasuran. It is said that this 
demon was in his earlier life a "PouraaNika" when he used to demand 
returns form his listeners like the parrot in its earlier birth. He 
was never satisfied with what he was offered. That is why he was born 
as "Bhakaasuran" 

IMPORTANT NOTE FOR THOSE WHO LISTEN:
They should voluntarily offer their mite. Those who listened Puraanas 
but simply walk away without contributing anything were the ones whom 
Bhakaasuran killed and devoured.
*********************************************************************
3."LEARN OUR TRADITION THE EASY WAY"- 
Sampradaya lessons for kids for GRADE 2 ?written in Tamil by Desika 
Bhakta Ratnam, U. Ve. Seva Srinivasa Raghavachariar Swami under 
his "Jayamangala Paada Thittam" (Translated by Sri M.K.Srinivasan 
Swami of Vedanta Desika Research Center, Chennai).
======================================================================
LESSON 4: "SUCCESSION OF ACHARYAS"  
=====================================================================
The original "Guru" in our tradition is Sriman Narayana 
Himself. "maamapi akila lokaanaam Guruh Narayana aguruh" meaning " 
For me and the entire world the Guru is Narayanan who is without a 
Guru". Says Vishnu Purana (.1.14). "kamapi Adhyam Guru" (Yathiraja 
Saptadi) is another term used to indicate the Supreme Being.

"The succession of preceptors of our tradition is unique and great" 
says Swami Desika in Yathiraja Saptadi "for, we have the Lord Himself 
as our Guru".

To reach the Lord, therefore, one should worship as God one's own 
Guru, then his Guru and so on thus leading to the Supreme one. "Asan 
Asan ithi Adhi Bhagavattah" He, he and he up to the original Lord is 
one way of worshipping the succession of Gurus in ascending order 
(AarohaNam). The other method is "Aa bhagavantath prathithaam anagham 
achaarya santhathim vande" which means, "from the Lord downwards the 
line of spotless famous Acharyas which is the descending order 
(AvarohaNam). Our learned scholars accepted both these methods in the 
past.

In Adhikara Sangraham, a compendium of the Tamil verses appearing in 
his magnum opus, Srimad Rahasya Traya Saaram, Sri Desika explains the 
former method through a rich and meaningful verse.

After prostrating before my preceptor who implanted real knowledge in 
me and gave me `life', I successively pay obeisance to the hierarchy 
of earlier preceptors and then to the Great and compassionate master 
(Sri Ramanuja) who appeared in Sriperumpudur, to Sri Periya Nambi, 
Sri Alavandar, Sri Mankkaal Nambi, then on to Sri Naathamuni, Sri 
Nammaazhwaar, Lord Vishwaksenar and then finally, fall at the feet of 
ambrosial Goddess Lakshmi and Her Consort, the Supreme Lord, Sriman 
Narayana.

This verse is usually chanted everyday at the commencement of daily 
worship (Nitya aradhana) and is a `talisman' for all problems.

Swami Desika adopts the descending order method in his Yathiraja 
Saptadi, a seventy-four-verse ode to Sri Ramanuja. In the first 
verse, he pays obeisance to the Supreme Guru (Aadhyam Vande). In the 
second verse, he worships Goddess Lakshmi who is ever with Him 
(sahadharmacharee). In the third, he offers worship to Lord 
Vishwaksena, the Commander-in-Chief of the divine forces (vande 
Vaikunta senaanyam). In the fourth is worshipped Sri Nammaazhwaar who 
(by virtue of his appearing in a trance to Naathamuni (through 
recitation of Madhurakavi's verses) is declared the Chief of the 
Vaishnava family (Sataarim thum Upaasmahe). Then come in succession 
Sri Naathamuni, (fifth verse), Sri Pundarikaksha (Uyyakkondar) in 
Sixth verse, the illustrious Sri Alavandaar and Sri Mahaapoorna (Sri 
Periyanambi) in eighth and ninth verses. In the tenth verse, the 
great master Sri Ramanuja who is also known as Sri Bhashyakaara, Sri 
Emperumaanaar, Sri Udaiyavar, and Sri Lakshmana Muni etc.

After Sri Ramanuja, the lineage of preceptors divides into two, which 
we shall study later on.

To sum up, our preceptor deserves our highest regard and is to be 
treated as God, then his preceptor and so on up to God Himself. 
Whoever does so, will get all one wants in this world and in the next.
QUESTIONS
1.      Who is our first preceptor?
2.      Does Goddess Lakshmi figure among Preceptors?
3.      In how many methods can we worship our preceptors? Write down 
the names of the preceptors in each method?
4.      How did Nammaazhwaar become Sri Naathamuni's preceptor?
************************************************************
4. DESIKAMRUTHAM: "A TRUE SRIVAISHNAVA" by Sri T. Ramaswami Iyengar 
Swami, former Principal, Sri Ahobila Mutt Sanskrit College, 
Madurantakam
====================================================================
"I have no paternal property: nor have I earned anything: But, on the 
summit of Hastigiri is my ancestral property. I have decided to sing 
His glory alone; I shall not engage myself in the childish pranks of 
singing about seemingly great men?"  

These are the words of our illustrious Acharya, Sri Nigamanta Maha 
Desika. Quite appropriately, his son called him the sacred jewel 
eagerly desired by every true Srivaishnava. Incidentally, we come to 
know of a true Srivaishnava and his qualities.

"Cast aside your desires, cares and anxieties: Surrender unto me: I 
shall look after your welfare" are the words gleaned out from the 
teachings of the Supreme Lord. These commandments were truly carried 
out throughout his life by our Acharya, the greatest of all times. 
Hence, he became "Sarvatantra Swatantra" and loved by many Non-
Srivaishnavites too in his own time.

He proved to be a person of attraction not only for his followers but 
also for Lord Sri Ranganatha and His Consort Sri Ranga Nachiar, the 
Divine couple, as the Acharya addressed them.

Our Acharya combines in himself the great qualities of the teacher 
and the taught. A true follower of his Sampradaya should at all times 
strive to follow up his teachings throughout his life. Though it is 
not possible to raise us to his stature, everyone amongst us in our 
own miniature world, should try to attain at least a part of his 
perfect life.

Comparing his life, what a great fall we now see in our midst!
We do very many things now merely because they are remunerative to us 
or to someone around us. We engage ourselves in very many activities 
to get us to limelight of the innocent public, which think us to be 
great, perhaps!

Our desire very often is to be published, photographed and praised 
very much. "Even a fool does not act without expecting some return" 
is the motto of this day. We see this striking contrast between the 
life of the great Acharya and our own lives today. 
Are we real Sri Vaishnavas?

We are ignorant about the real purpose of the teachings of our great 
Acharya: We are lazy to follow up his teachings: We are even 
reluctant to give a helping hand to those trying to practice the 
teachings of the Acharya. Being so ignorant and unwilling, naturally, 
we do not teach our youngsters the greatness of our Acharya and his 
teachings. On the other hand, we make our children believe that we 
are the real representatives of the Acharya. 
Are we really so?

We fail in our duty to educate the youngsters on the right Sastric 
lines. Our real service to society is in the uplift of spiritually 
downtrodden youngsters of our community.

We must set an example to our children by our simple lives and 
devotional behavior. Only then, we can be considered to have done 
some service to our community. Our real service starts with the 
education of our children in schools, in homes and everywhere, 
highlighting the simple living and noble thinking which marked the 
life of our Acharya.

May the Acharya give us the courage and necessary help to do our duty 
on the right lines!

(Source: Swami Desika's 7th Centenary Commemoration Volume)
************************************************************









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