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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//  
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SRI RANGA SRI VOL. 2 / 07 DATED 24th June 2001  
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Dear Bhagavatas:
In this Issue:
1. DESIKAMRUTHAM: 
"SRI VEDANTA DESIKA- 
THE GREAT PERSONAGE AND THE GREAT POET - A SKETCH"
(Anbil Ramaswamy)
--------------
2. SRIBHASYAMRUTHAM:  
A BRIEF SUMMARY OF ADHIKARANAMS 69 to 74 OF ADHYAYAM 3 (PAADAM 1) 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. 
--------------------------------
3. GITAMRUTHAM: SUMMARY OF ADHYAYAM 2 (SANKHYA YOGAM) OF BHAGAVAD 
GITA Summarized in English 
(Anbil Ramaswamy)
As per Alavandar's and Swami Desika's "Gitaartha Sangraham"
from the "Gita Saaram" of Vaikuntavasi U. Ve. Vidwan Saarasaarjna 
Tirukkallam Narasimha Raghava Chariar Swami. 
--------------------------------------------
4. "LEARN OUR TRADITION THE EASY WAY"- Sampradaya lessons for kids 
for GRADE 2 ? LESSON 5: "THE SUPREME GOD" 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)
======================================================================
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Dasoham
Anbil Ramaswamy
Editor & Publisher
"Sri Ranga Sri"
**********************************************************************
1.DESIKAMRUTHAM 
"SRI VEDANTA DESIKA- 
THE GREAT PERSONAGE AND THE GREAT POET - A SKETCH"
(Anbil Ramaswamy)
Sri Vedanta Desika is a great personality. He was great in thought, 
word and deed. His accomplishments are so varied, so many-sided and 
so glamorous that even today, his very name is alluring and 
inspiring. Above all, he lived his life in God and so he lives 
eternally in greatness.

His writings cover all fields of knowledge and they are so prodigious 
and so prolific both in content and style. His variegated knowledge ? 
I art, science, religion, philosophy and even in handicrafts is so 
amazing that even the elite are compelled to admit that he is a rare 
combination of all the highest powers bestowed on man. Usually, God 
grants these merits, sporadically with restrictions and reservations. 
But, Sri Vedanta Desika was an exception and he had God's grace in 
abundance and his life was so richly blessed and great in many ways 
and in many respects.

1.      Was there anyone great, who was free from egoism and 
attachments, who was free from pride and prejudice and who was free 
from the pursuit of power, pelf, name and fame? 
Yes. There was one. It was Sri Vedanta Desika.

2.      Was there anyone great, who considered a clod of earth and a 
bar of gold as equal in value? 
Yes. There was one. It was Sri Vedanta Desika.

3.      Was there anyone great, who considered friend and foe alike, 
anyone who treated fame and indignity alike? 
Yes. There was one. It was Sri Vedanta Desika.

4.      Was there anyone great, who was pure and spotless in 
character, anyone who did not care to earn or to save or to own, 
anyone who was above pain and pleasure? 
Yes. There was one. It was Sri Vedanta Desika.

5.      Was there anyone great, who lived with one-pointed devotion 
to God, anyone who lived for enlightening and uplifting others, 
anyone who tried to bridge the gap between earth and heaven, by 
erecting a staircase with easy steps to climb and to reach the 
Kingdom of God? 
Yes. There was one. It was Sri Vedanta Desika.

Such was his greatness and we will do well to follow his footsteps 
and study his teachings and sublimate our lives. He has set the 
standards for us all in "plain living and high thinking" for all 
times.

Sri Vedanta Desika's genius covered all fields of human endeavors. He 
adorned and enriched whatever he touched and he touched only whatever 
was worthwhile and noble.


·       He could write with equal felicity either in prose or in 
poetry; 
·       He can be concise and he can be dilatory; 
·       He can write in simple style and also in ornate style; 
·       He can use simple words and he can use compound words; 
·       He can use both simple words and compound words together, in 
perfect unity and perfect style. (Vide Raghuveera Gadyam); 
·       He was well versed in Sanskrit and equally well versed in 
Tamil and more brilliantly well versed in the combination of Tamil 
and Sanskrit (Manipravalam).

·       In debate, he was unconquerable. When there was even a 
slightest adverse criticism of Visishtadvaita philosophy and if there 
was any illogical view or misrepresentation of our scriptures, Sri 
Vedanta Desika became as powerful as a lion and his critics and 
rivals would be forced to save themselves, by retracing their steps, 
submitting meekly and unquestionably to the overwhelmingly balanced, 
truthful and logical arguments of Swami Desika's master mind.

·       As a poet, Sri Vedanta Desika was supreme beyond any 
comparison. His poetry pulsates with stately and majestic cadence and 
is filled with divine aroma. Hence, Sri Vedanta Desika's poetry 
excels that of Kalidasa, the renowned poet of our country. It excels 
also that of immortal poets of other countries. In imaginative skill, 
artistic dexterity, and emotional vivacity and in poetic excellence 
in all its varieties, Sri Vedanta Desika's poetry is unsurpassed. His 
poetry is the outcome of the dynamic call of Vedanta, to express his 
Bhakti, which is the crown of all Jnana. His uniqueness as a poet 
consists in the rare combination of "Kavita Samartya", logical 
dexterity and spiritual enlightenment. In his poetry, the principle 
of the doctrines of Visishtadvaita is everywhere diffused.

·       Sri Vedanta Desika never for a moment forgot the teachings of 
his great predecessor, Sri Ramanuja and followed his footsteps with 
dogged and unswerving determination on the great path laid and 
trodden by the great Paramacharya. When Sri Ramanuja's teachings 
began to wane 130 years after his demise and when it was losing its 
grip on the minds of the people, Sri Vedanta Desika appeared on the 
scene to reinforce Sri Ramanuja's teachings by advocacy and by 
writing proper commentaries and thereby enriched the great works of 
Vaishnavite literature in an abundant measure and in a remarkable 
manner.

·       Every line of Sri Vedanta Desika's poetry shines with a 
poetic beauty. But, his "Yadavabhyudayam" has a charm of its own. It 
is captivating from beginning to end and it is sublime in all its 
details. In the very beginning of this great work, he himself defines 
what a poem should be and no poet, except Sri Vedanta Desika, has set 
such high standards and such noble objectives. 
(i)     It is necessary, he says, that in a poem, words must flow 
with ease;
(ii)    The style must be suitable to the meaning;
(iii)   It must be filled with nine "rasas" (sentiments) and 
13 "Bhavas" to develop and strengthen the above sentiments;
(iv)    It must be suggestive;
(v)     It must have an exoteric and esoteric meaning;
(vi)    It must be resonant with "Dwani";
(vii)   It must have figures of speech and it must have a proper 
structure;
(viii)  Above all this, it must be capable of delighting the whole 
mankind and its creator;
(ix)    To crown it all, Swami says hat to be a good poet, one must 
have the blessings of Sarasvathi, and the Goddess of learning and 
without her grace, and nobody can become or entitled to be called a 
poet. This Goddess has undoubtedly blessed Sri Vedanta Desika and his 
poetry, therefore, transforms all human emotions into divine 
ecstasies and in consequence his poems shine as masterpieces of 
poetic art. 
(x)     Every Canto of "Yadavabhyudayam" is pregnant with poetic 
beauty and it is difficult to pick and choose. A honey-product is 
honey in its entirety and in parts. 

For brevity's sake two illustrations are given below:
(1)     Here, Sri Vedanta Desika enjoys and expresses "Avatara 
Rahasyam" of the Almighty, in words weighty and sentiments lofty. In 
any drama on the stage, the different characters acting in it put on 
the make-up of their cast and act accordingly, completely forgetting 
their real selves. The success of an actor depends on how naturally 
and how attractively he conducts himself on the stage to secure and 
fix the entire attention of the audience and also making the audience 
to forget all other matters not connected with the show they are 
enjoying. "Oh! God! Like an actor, Thou have taken Matsya, Kurma 
Varaha, Nrisimha and human Avataras and you tried to play your part 
well consistent with your cast. Besides, you tried to hide your real 
self, which is Omnipotent. But, in your dramatic show of your 
Avatara, due to your "soulabhya", the devout and the pure hearted who 
have taken their sole refuge in Thee saw and enjoyed your "Paratva" 
and also its bliss and magnanimity. Thus, you were able to hide your 
real personality and your divine shining qualities of your heavenly 
abode, the Sri Vaikuntam". Can anything be more impressive than this 
delineation of "Avatara Rahasya"?
(2)     Here Swami Desika portrays Devaki's pregnancy. How vivid, how 
devoted this portrayal! It requires the depth of a great poet's 
imagination. It requires a devoted soul. It requires a deep 
understanding of nature, beauty and truth. Then only it is possible 
to paint this picture, in words, which are full of beauty. Devaki has 
in her the elixir of life, which is "Krishna Rasayanam". The 
prescription of this "Rasayana" is in the Vedas and properties are 
also well described in that pharmacopoeia. It is sure cure for all 
the ills and evils of life. This is not a new drug but an old patent 
drug well tried by Siddhas and it never failed in its cure. Devaki 
has taken this elixir. Without any effort on her part, this "Krishna 
Rasayanam" has made her Super-human and divine. Lord Krishna is the 
source of all "Ananda" He is a great "Rasika" Himself and He 
dispenses all "Rasas" to others. Association with Him will remove all 
the miseries of life and that will transform everything into 
divinity. Sri Vedanta Desika revels in such soul-stirring sentiments 
and paints a beautiful picture, in every line of this great poem, 
which is his masterpiece in thought, imagery, diction and spiritual 
experience.

No account of Visishtadvaita, religion or philosophy would be 
complete at any time, without reference to the great contribution 
made to it by our versatile genius, Sri Vedanta Desika. His services 
to enrich our great literature, and his great, glorious name will 
never be effaced from the annals of our spiritual lore.

May his works inspire us.
May his wisdom guide us.
May his blessings save us.
-----------------------------------------------------------
(This is based on an Article by Dr. V. Rama Iyengar, Bangalore in Sri 
Vedanta Desika 7th centenary Commemoration Volume)
********************************************************************
2.SRIBHASYAMRUTHAM:  
A BRIEF SUMMARY OF ADHIKARANAMS 
69 to 74 OF ADHYAYAM 3 (PAADAM 1) 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. 
=======================================================
ADHYAYAM 3: "UPAAYA ADHYAAYAM".
In the first two Adhyayams, Bhagavad Ramanuja firmly established 
beyond doubt that Sriman Narayana is the Supreme of Supreme. In this 
Adhyayam, he delineates on the pre-requisites and means (UPAYA) for 
attaining Paramapadam. Hence, this Adhyayam is known as "Upaaya 
Adhyaayam".

The first requisite is securing knowledge of the Individual Soul 
(Jeevaatma) and the Universal Soul (Paramatma). It is not that the 
Jeeva is not aware of this knowledge but due to its association with 
the body (praakrita Sareera) this knowledge is contracted and 
constricted, that it is unable to realize this knowledge. Suddenly a 
moment occurs when it discerns a desire to enjoy the auspicious 
qualities of the Lord (kalyana gunas); this desire triggers 
automatically distaste for worldly and sensual pleasures, which it 
finds to be worthless (asaara). The more it realizes the defects of 
worldly life, the more it acquires disinterest to it. This is known 
as "Vairaaghyam". What are these defects?

They consist of the pains of the fetus while in the womb of the 
mother, the pain of birth, old age, disease, hunger, thirst while 
alive and the trauma of death and the prospect of going through the 
same routine again and again due to interminable "karma" after a 
brief sojourn at heaven or hell (also depending on the good or bad 
karma it had amassed. 

The circumstances leading to this "Vairaaghyam" is detailed in the 
first Paadam of this Adhyayam. Hence, this Paadam is known 
as "Vairaaghya Paadam"

ADHIKARANAM 69: TADANTHRAPRATHIPATHYA ADHIKARANAM
A Jiva reaches the divine world (Devaloka) as a result of some 
meritorious deeds (Punya). When this Punya is exhausted,
It falls "down to earth". This Adhikaranam describes this process 
known as "Panchaagni Vidya". According to this the Jeeva is offered 
to five kinds of fires (Pancha agni).
1st: is "Akasa" where the Jeeva acquires a subtle kind of body known 
as "Soma Raja".
2nd: It is offered to the fire called "Parjanyam" (rain bearing cloud 
and comes down to earth in the form of rain.
3rd: The rain is then offered to another Agni called "Earth"
where the Jeeva turns into food grain.
4th: The food grain when consumed by the male of the species is 
offered as "annam" to a fourth category of Agni called "Purusha"
5th: This "Annam" turns into the seminal fluid and gets offered to 
the 5th category of fire called "Sthree" i.e. female of the species.
And is delivered into the world by this "Sthree".
This is how the journey of the Jeeva is described in the "Panchaagni 
Vidya" which avers that the Jeeva traverses through all these stages 
with the subtle elements (Bhoothasookshma).

ADHIKARANAM 70: KRITHAATHYA ADHIKARANAM
This Adhikaranam deals with the following doubt. If the Jeeva that 
goes to divine worlds to exhaust the fruits of its "Punyakarma" 
completely, how can it return to earth when its balance of Karma is 
totally exhausted?

Bhagavad Ramanuja explains that according to Gautama Dharma Sutra, 
Apasthamba Sutra etc. the Jeeva does NOT exhaust ALL its "Punyakarma" 
but still has some left. It is with this balance of Karma that it 
returns to earth with a newer and better life than before.

ADHIKARANAM 71: ANISHTADHIKARYA ADHIKARANAM
The previous Adhikaranam talked about the effects of "Punya Karma". 
This Adhikaranam explains the effects of sins "Papakarma". What 
is "Papakarma"? Simply stated, it is the Non-performance of what is 
prescribed in the Sastras (Kritya akarana) and perfomance what is 
proscribed in the Sastras (akritya karana). Those that incur these 
sins do not go to the "World of the Moon" (Chandraloka) but go to the 
seven kinds of hells to experience the effects of their sins. They 
also do not exhaust all their sins completely but return to earth 
with some balance of sins unexpended and are born as insects, worms 
etc.

ADHIKARANAM 72: TAD SWABHAVYAPATHI ADHIKARANAM
This Adhikaranam clears the following doubt.
If the Jeeva which goes to divine world and returns after enjoying 
fruits of such Punya via moon through "Akasa" mentioned above, does 
it take the "Akasa" for its body or it is "like Akasa"? Bhagavad 
Ramanuja's reply is that it does not acquire "Akasa" as its body but 
the Jeeva itself "looks like Akasa".

ADHIKARANAM 73: NA ATHICHIRAADHI ADHIKARANAM
How long does the Jeeva remain in the various agnis? 
The answer is "Not for long"

ADHIKARANAM 74: ANYATHISHTITHA ADHIKARANAM
It is said that the Jeeva in due course reaches the stage of food 
grains. The doubt is whether the food grains constitute its body. The 
answer is that like in the case of "Akasa", which does not constitute 
its body, food grains also are not its body. Only after the food is 
consumed by the male and transmitted to the female, the Jeeva 
acquires a body "as such" in the womb of the mother.
*********************************************************************
3.GITAMRUTHAM: SUMMARY OF ADHYAYAM 2 (SANKHYA YOGAM) OF BHAGAVAD 
GITA Summarized in English by Anbil Ramaswamy
As per Alavandar's and Swami Desika's "Gitaartha Sangraham"
from the "Gita Saaram" of Vaikuntavasi U. Ve. Vidwan Saarasaarjna 
Tirukkallam Narasimha Raghava Chariar Swami. 
====================================================================
ALAVANDAR' GITARTHA SANGRAHAM IN SANSKRIT
Nityaatmaa sanga karmehaa gocharaa Saankhya Yogadhee: /
Dwitheeye Sthithadheelakshyaa prokthaa thunmohasaanthaye//6

"In the 2nd Chapter, Lord Krishna advises "Saankhya Yogam".
"Saankhya" means "Intellect". It is intellect that defines Jeevatma. 
Hence, Jeevaatma is called "Saankhyam". "Yogam" denotes "Karma Yogam"

Sloka 2.12 commencing with the words "na tvevaaham jaathu naasam" 
till Sloka 2.39 commencing with the words "Yeshaa thEbihithaa 
Saankhye buddhir yoge thu imaam Srunu" deals with "Saankhyam" i.e. 
the truth about the Jeevaatma. (Jeevaatma Tattva Jnaanam) Sloka 2.40 
onwards deals with the status of intellect with reference to "karma 
Yoga". This is indicated by the words "Saaankhya Yogadhee prokthaa".

What happens when one performs "karma Yoga" with the knowledge 
of "Self" (Atma Jnaanam)? It results in what is known 
as "Sthithaprgjnatvam" or "Jnaana Yoga" ? an unwavering and well-
established determination.
---------------------------------------------
SWAMI DESIKA'S GITARTHA SANGRAHAM (IN TAMIL)
"uDalum azhindiDum uLLuyir onru azhiyaadhu ennaippol
viDumathu patru viDaathathu aDaitha kirisaigaLe
kaDuga unakku uyir kaaTTum ninaivu athanaal uLadhaam
viDu mayal enru visayanai thetrinun vithaganE"

The body gets destroyed. But, like me, the Jeevaatma that stays with 
the body lives forever. One should not desire the fruits of action 
(karmaphala) but should never give up action (karma). This is because 
Jnaana Yoga that is responsible for realizing the truth about Self 
(Atma tattva) can be secured only by practicing karma 
(karmaanushTana). If you continue to perform your duty (which is what 
karma yoga means), you will secure "Jnaanayoga"
COMMENT:
In this Chapter, the Lord has clearly stated that body (sareera) is 
impermanent and subject to decay. Swami Desika has explained what 
Alavandar indicated by the word "nityaatma" by the words "uDalam 
azhindiDum".

For the indestructible "Soul", the Lord has mentioned "na tvevaaham 
jaathu naasam" by referring to Himself as an illustration. Swami 
Desika indicates this by the words "ennaippol" (like me)

What is to be given up? The desire for fruits- "ViDumadhu Patru". 
What can never be given up? Action ?"kirisaigaL"
**********************************************************************
4."LEARN OUR TRADITION THE EASY WAY"- 
Sampradaya lessons for kids for GRADE 2 ? LESSON 5: "THE SUPREME GOD" 
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, Chennai)
-------------------------------------------------------------
LESSON 5: THE SUPREME GOD
(The contents of this lesson have been briefly touched upon in the 
first series of lessons. Some elaboration is attempted here. More 
will be found in subsequent lessons)

The words "Brahman", "Parabrahman"(Supreme being), "Paramapurusha" 
(The Highest being) all indicate the Creator, Sustainer and destroyer 
of this Universe, SRIMAN NARAYANA. He is the "Efficient Cause" and 
the "Material Cause" of the Universe, the All-Pervading Soul and 
Spirit, which is immanent in all animate beings and inanimate 
objects. He is the essence from which all beings are created and into 
which they are eventually absorbed. The Vedas declare that the 
Universe is created out of the "will" of the Supreme Being. Let us be 
clear about the fact that there is ONE and ONLY ONE Brahman and NOT 
two.

This Supreme Being has a form and attributes. This is corroborated by 
several Vedic utterances, according to our preceptors. We can learn 
about the Supreme Being only through the medium of Vedas, 
particularly the Upanishads that constitute the end (philosophical) 
portion of the Vedas. There are several Sections and Subsections of 
the Vedas. Only through a study of these scriptural lore can we 
satisfy our desire to know about the Supreme one (Brahma-Jignasa)

Sage Vyaasa codified and classified the Vedas. Besides, he composed 
Brahma sutras, which are aphorisms on the Supreme Being. This 
fundamental work is the basis for our awareness of the Supreme Lord. 
One should carefully and meticulously study the Brahma sutras so as 
to clearly comprehend the nature and form of Brahman without even a 
shred of doubt. We should have a clear uncluttered mind and the 
blessings of the preceptor besides a God given spiritual bent of mind 
to grasp the truth. We should not indiscriminately burden our minds 
with several unwanted information from several sources. 

Swami Desika has shown us the correct path and we should tread only 
that path to know the real truth. Let us follow him, as is our wont. 
He has said, " I understand Narayana through the four Vedas". Given 
below is a translation of an extract from "Pradhana Sathakam", a 
minor Rahasya text that is a compendium of a hundred most important 
aspects of our philosophy for easy reference.
14. Sriman Narayana is the highest and most important Reality (Sarva 
Pradhanam).
15. He is called the highest in the worlds (Loka Pradhanam) because -
(i) Of His immensity of size (Brihatvam), His exalted nature 
(Brahmatvam) and due to the possession of all auspicious qualities 
(asankhyeya kalyana gunas). He is called Supreme entity (Para Brahman)
(ii)    of His independence of any support, He is called (Para 
Tattvam)
(iii)   Of His illuminating the luminaries themselves, He is the 
Supreme luster (Param Jyotis)
(iv)    Of His Indwelling of all souls, He is called the Supreme Soul 
(Param Atma)
(v)     Of His being worshipped by all Godly and divine beings, He is 
called the Supreme Lord (Para Devata)
(vi)    Of His being the most important goal, He is called the 
Supreme Goal (Para Gathi)
(vii)   Of the unlimited extent of His drawing the aspirants of 
liberation unto Himself, He is called the Supreme limit (Paraa 
kaashtai).
(viii)  Of Himself being the highest means of reaching Him, He is 
called the Supreme Means (Paraayanam)
(ix)    Of His granting all types of fruits, He is called the Supreme 
penance (Param Tapas)
(x)     Of His lending purity to the purificatory actions, He is 
called the Supreme Purity or Purest among the Pure (Pavitraanaam 
Pavitram).
(xi)    Of His lending auspiciousness to auspicious qualities 
themselves, He is called the Supreme auspiciousness (Manglaanaam cha 
Mangalam).
(xii)   By virtue of His being the undisputed natural and inherent 
highest position among all qualities, actions, means and ends, He is 
the Supreme Being of the Universe (Loka Pradhanam).
QUESTIONS
1.      By what terms are Sriman Narayana denoted?
2.      Whom should we meditate upon?
3.      Does the Supreme Being have a form?
4.      Through what means can we know about the Supreme entity?
5.      To whom will the truth be revealed?
6.      Hoe does the Lord satisfy those who want to know about 
Himself?
7.      Why do we call Sriman Narayana the "Supreme Lord of the 
Universe"?
8.      Explain why He is called-
(i)     Supreme Entity 
(ii)    Supreme Reality 
(iii)   Supreme Luster
(iv)    Supreme Soul
(v)     Supreme God
(vi)    Supreme Goal
(vii)   Supreme Limit
(viii)  Supreme Means
(ix)    Supreme Penance
(x)     Supreme Purity
(xi)    Supreme auspiciousness
*********************************************************************






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