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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 03 / ISSUE 27 dated 30th April 2002 
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MEMBERSHIP OF SRI RANGA SRI HAS RISEN TO ABOUT 1420 
thanks to the recommendations of our existing members. 
======================================================== 
EDITORIAL: 
Dear Bhagavatas: 
IN THIS ISSUE: 
1. "SRIMAD GOPALA DESIKA MAHA DESIKA VIMSATI" ? 
A POETIC TRIBUTE TO SRIMAD ANDAVAN OF 
SRI POUNDARIKAPRAM SWAMI ASHRAMAM 
By Sri C. G. Balaji - Part 2. 
{Sri Balaji is the grandson of Sri N.S. Anatha Rangachar Swami of 
Bangalore 
and a Sishya of Parakala Matam} 
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The first 5 Parts of the following series appeared in 
Volume 3 / Issues 22, 23, 24, 25 and 26 

2. "RAMAPIRANAI KARPOM" EXCERPTS FROM BOOK BY H.H. SRIMAD ANDAVAN OF 
POUNDARIKAPURAM SWAMI ASHRAMAM" ? Part 6 
(Translation by Anbil Ramaswamy) in which we presented in the form 
of catechism, 17 questions raised and answered by H.H. In this 
Issue, we present questions 18 to 22 and their answers by H.H. 
Q.18. Why is performing Sandhyaa Vandanam necessary? 
Q.19. In a marriage alliance, what would one look for in the 
prospective bridegroom? 
Q.20. We know that there are 9 planets. A poet in his Sloka makes 
fun of a particular kind of son-in-law as the 10th planet. Why? 
Q.21. The daughter-in-law is called "MaTTupeNN". This is not 
correct. What is the correct way of calling her? 
Q.22. Who is an ideal wife? 
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3. DESIKAMRUTHAM ? SWAMI DESIKA'S 
"SRIMAD RAHASYA TRAYA SAARAM" ? Part 6 
By Sri Sadagopan Iyengar Swami 
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4. DESIKAMRUTHAM ? SWAMI DESIKA'S SIMILES "UPAMA" ?Part 6 
(Anbil Ramaswamy) 
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5. "FROM MAHABHARATA ? "YAKSHA PRASNAM" 
(By Sri M.K. Ramaswamy Iyengar Swami- Retired Senior Officer of 
Govt. of India) 
The first 2 Parts of this series on this subject appeared in Issues 
25 and 26. In this Issue, we present Part 3 thereof. 

EDITOR'S NOTE: 
The "Yaksha Prasnam" is an important topic in which very many 
esoteric truths are discussed in a conversation between Dharma in 
the form of a Yaksha and Dharmaputra-Yudishtira. Though Yaksha's 
questions and Yudishtira's replies may appear on the face of it 
simple and commonplace, there is deeper philosophical significance 
beneath them. There are about 125 Questions and Answers that reveal 
these in a subtle manner but with deep undercurrent of practical 
wisdom. The author who has done intense research on the subject 
brings to light these aspects in simple, clear and understandable 
English, for our benefit. 
================================================================== 
WE REPEAT OUR STANDING REQUEST: 
The 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 to encourage "Readerparticipation"). 
We are sure that you will be convinced of the quality of the 
contents. 
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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. 
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II. INDEX OF FILES: 
We invite your kind attention to the Index of Files for Volumes 1, 2 
and 3 of "Sri Ranga Sri" (uploaded and maintained by Sri Diwakar 
Kannan from California, USA 

Volume 1 (Issues 1 to 27): 
http://groups.yahoo.com/group/SriRangaSri/files/SrirangaSri%
20Index/srs-vol1-index.html 

Volume 2 (Issues 1 to 15): 
http://groups.yahoo.com/group/SriRangaSri/files/SrirangaSri%
20Index/srs-vol2-index.html 

Volume 3 (Issues 1 to 26 Current): 
http://groups.yahoo.com/group/SriRangaSri/files/SrirangaSri%
20Index/srs-vol3-index.html 

Kindly also peruse the following files at the sites indicated: 

http://members.tripod.com/~sriramanujar 
(Maintained by Sri Madhava Kannan from Singapore) - Biography of 
Bhagavad Ramanuja - Biography of Swami Desika - Acharya Vamsa 
Vriksham and Srimad Rahasya Traya Saram and other links, 

http://www.srivaishnava.org/sgati/ 
(Maintained by Sri Venkatesh Elayavalli from California, USA) 
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 
"Hinduism Rediscovered" and other links 

http://www.srivaishnavam.com 
(Maintained by Sri R.M. Venkat from Bahrain) Dasavatara Stotram 
Meaning and other links (More to follow) 

Dasoham 
Anbil Ramaswamy, 
Editor & Publisher, 
"Sri Ranga Sri" 
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1 "SRIMAD GOPALA DESIKA MAHA DESIKA VIMSATI" ? 
A POETIC TRIBUTE TO SRIMAD ANDAVAN OF 
SRI POUNDARIKAPRAM SWAMI ASHRAMAM 
By Sri C. G. Balaji - Part 2. 
{Sri Balaji is the grandson of Sri N.S. Anatha Rangachar Swami of 
Bangalore and a Sishya of Parakala Matam} 
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Srimath Gopala Deshika Vimshati 
Srimath Poundarikapuram Andavan Ashramam at Srirangam is known for 
its austerity and is extolled as a place where Kali has not yet set 
in. Glorified by an illustrious Achaarya paramparai, the high seat 
is at present being held by H.H Paravakkottai Srimath 
Poundarikapuram Andavan Srimath Gopala Deshika Maha Deshikan. 
Prakrutham Swamy is veritably held as "Abhinava Vasishta", having 
known for his strictest conformance to anushtaanam. His 
precincts of knowledge are boundless and he beams resplendently as 
the central gem amongst all the Achaarya sarvabhoumars of present 
day. He has tirelessly worked for the betterment of Sampradaayam for 
nearly twenty years now, after he took to the Achaarya Peetam. 

This tribute of words, as a mark of respect for Swamy's infinite 
mercy and upakaaram, is placed at his divine feet on the occasion of 
completion of twenty years of his ascendance on to this illustrious 
Achaarya Peetam. The merciful indulgence of bhaagavathas is sought 
for any errors and impudence. Swamy's anugraham and glory is so 
great that it can even make the basest of people like adiyen attempt 
to extol him. 

Prathamaachaarya-Vandanam 

This section prays at the feet of the first preceptor Lord Sriman 
Narayana and Sri Maha Lakshmi. 
Sriman Narayana 

The Lord from whom divinity did start 
Stays with His consort never to part 
As preceptor uno in the chart 
Knowledge ultimate he did impart 
That could drive His worldly cart 
Beseech we the holy feet of Paraman the Lord - 1 

All those things that are learnt from the Vedas, Vedantha and 
Shastras have come from Sriman Narayana till Sri Ramanuja through 
the upadesha paramparai (spiritual initiation lineage) 
uninterruptedly. 

The Lord has immeasurable power. He engages Himself by creating, 
sustaining and destroying things and derives pleasure from the same. 
He is omnipresent. Who has seen Him, who has innumerable forms and 
attributes? How to praise such an entity? The Vedas tried to praise 
Him in His entirety, but had to retreat. But then, He is our 
foremost preceptor in the lineage. 

After the great deluge (maha pralayam), He created all the worlds 
and tatvams and also created the four-faced Brahma from His lotus 
womb and ordained him to give us the physical body along with its 
characteristic attributes and faculties. 

The Lord Himself then initiated a helpless Brahma into the four 
Vedas. When Madhu Kaitabha-s plundered the four Vedas, thinking of 
themselves to be the learned ones and the rulers, the Lord having 
killed them, restored the Vedas back to their pristine glory and 
enlightened everyone by incarnating Himself as Lord Hayagriva (The 
Lord of all knowledge and learning). Swamy Deshikan glorifies this 
Lord, who stood as the aadi guru or Prathamaachaarya (foremost 
spiritual preceptor). 

One who is mainly responsible for this divine knowledge to come 
through the spiritual lineage from the Lord to us is, Piraatti with 
purushakaaram (divine influence on the Lord). The Lord adorns 
Piraatti on His chest and is never separated from Her and He, the 
Lord along with Piraatti, remains Sheshi (supreme master) to all of 
us at all times without even a single moment of separation. He, the 
Lord remains a witness and the means to our dhyanam or meditation 
and realisation. 

Swamy Deshikan says, I bow to that great Lord, that great spiritual 
preceptor who not only bestowed upon us the four Vedas, but also 
gave us the means to attain Him through spiritual practices and gave 
us the Aradhana kramams through the Pancharatra Agama, the karma, 
jnana, bhakti and prapatti yoga through the Geetha in His own sweet 
utterances. Swamy Deshikan glorifies this great Achaarya in his 
Yatiraja Saptati 

"I pay obeisance to the First and foremost Acharya, the Consort of 
Maha Lakshmi. He is the Head of the Family, which the whole Universe 
constitutes. He is a singular Acharya, who is Himself, the first 
reciter of Vedas, and also the author of Pancharatra Shastra". 

Sri Maha Lakshmi 

Queen of the Lord is our mother 
Divine couple form they together 
Makes Her Lord's anger to wither 
Anger or rebuke, knows she neither 
Finds her way always as a soother 
Beseech we the holy feet of Piraatti the merciful - 2 

This verse celebrates the glories of Periya Piraatti or the consort 
of Lord Sriman Narayana. The Lord is adored as one who enshrines 
Periya Piraatti in His chest. A mother always has more love and 
affection towards her children than the father. Periya Piraatti also 
comes in the line of upadesha paramparai as an acharya. 

The Lord discuss the welfare of the Jeevatmans with Periya Piraatti 
thus: 

"After the great deluge (maha pralayam), in order to uplift the 
Jeevatmans who were totally helpless without any knowledge of the 
Supreme Being, Chaturmukha Brahma was created and through him the 
Jeevatmans were provided the physical bodies with its characteristic 
attributes and faculties and Vedas were being taught to them. It was 
my intention to see that they understand the purport of the Vedas 
and perform the bhakti and prapatti yogams described in them and 
finally attain salvation from the samsaric world and come to our 
abode here. But due to inappropriate and misleading company, they 
have interpreted the Vedas incorrectly to mean that maya is 
the truth, shoonyam is the tatvam, Brahman is true but the 
Jeevatmans and the world (jagat) are untrue. The result of this is 
that the Jeevatmans are suffering in the samsaric world without 
authentic knowledge of the means to attain salvation. How do we mend 
their ways and uplift them?" 

"At this time, Maaran Shathakopa has incarnated at Thirukkurugur. He 
is a parama satvika. We shall go together and teach him all the 
truths and through him shall we enlighten the rest of the 
Jeevatmans?" said the Lord. 

To which Piraatti said "Oh Lord ! If we go in person and tell that 
we are the Supreme beings and the cause of this world, we are the 
praapyam and the praapakam, we are the Veda and Vedyargal, then they 
will not believe us. Just as an elephant is controlled and subdued 
using another elephant, let us have a Jivan to mend the ways of 
other Jivas and teach them the truths". 

To which said the Lord "Our Senapathy (army commander), Vishwaksena 
is a superlative Jivan". To which said Piraatti "Yes, you teach him 
all the tatva, hita and purushArthams and ordain him to go to Maaran 
and teach him all the truths". 

"Devi ! You are the one who instructs all our subjects regarding the 
kainkaryams suitable to their status. So, please initiate Senapathy 
Azhwar, the commander of our army, to all the truths and ordain him 
to teach them to Maaran and thereby to effect the spiritual 
upliftment of all other Jivas through Maaran's teachings", said Lord 
Sriman Narayana. 

In this way Piraatti is one who along with Perumal, brings about the 
upliftment of the Jivas and looks after their welfare. Moreover she 
has only anugraham (blessings) and karunai (compassion) as her 
innate qualities and pondering on how to do good to the subjects 
comes as a natural responsibility to her. 

The Lord punishes and mends the ways of Jivas. But, Piraatti on the 
other hand doesn't even know what indignation (nigraham) is and 
hence is totally incapable of inflicting any afflictions on the 
Jivas. 

"One who surrenders at my feet and performs Sharanagathi, whoever it 
might be, that Jivan sall be protected, I give my word on this" 
promised the Lord. Piraatti stays with the Lord all the time and 
ensures this policy of protecting the surrendered is always upheld. 
She also makes sure that the Lord's tendency to punish and mend the 
ways of Jivan doesn't dominate and so stays with him without 
separation even for a second. 

We beseech the divine feet of Periya Piraatti, who taught the 
Vedantic truths to Senapathy Vishwaksena Azhwar, and through him 
effected the spiritual upliftment of Jivas, which is a great service 
to humanity. Swamy Deshikan extols this consort of Paraman, Sri Maha 
Lakshmi in his Yatiraja Saptati as ? 

"I now pay obeisance to the Spouse of the Lord, Maha Lakshmi, who is 
never ever separated from the Lord; who is incapable and also 
unaware of any punitive action / treatment whatsoever and who is the 
embodiment of gracious benediction, and who always exchanges plans 
with the Lord for the good of the Universe and beings". 
(To Continue) 
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2 "RAMAPIRANAI KARPOM" EXCERPTS FROM BOOK BY H.H. SRIMAD ANDAVAN OF 
POUNDARIKAPURAM SWAMI ASHRAMAM" ? Part 6 
(Translation by Anbil Ramaswamy) in which we presented in the form 
of catechism, 17 questions raised and answered by H.H. In this 
Issue, we present questions 18 to 22and their answers by H.H. 

Q.18. Why is performing Sandhyaa Vandanam necessary? 
Answer: 
"One who does not perform Sandyaa Vandanam is unfit to do any other 
religious Karma. For the one who does not perform Sandhyavandanam, 
any other karma done becomes fruitless. 

This includes reciting Stotras like Sri VishNu Sahasranaamam, Sri 
Lakshmi StOtram etc, taking bath in holy rivers or sea, going to 
temples to worship the Lord, contributing donations to any of the 
numerous Kainkaryams - like building temples, choultries etc., poor 
feeding etc. Saastras deem such a one as "Karma ChaNDaaLan" and all 
these efforts become futile" 

"sandhyaavandana heenOyam anarha: sarva karmasu / 
yad anyath kurutE karma na tasya phalabhaag bhavEth // 

H.H. advises: 

Some people say that they recite Gayatri Mantram without the 
preliminaries prescribed. This is not correct. Gayatri Maha mantram 
is an absolute Vedic mantram. The correct way is to purify ourselves 
through ProkshaNam, Theertha Praasanam etc. to become fit to do the 
Japam. We then invite Goddess Gaytatri Devi by offering her 
Avaahanam. We do "Sankalpam" and then perform this Mantrajapam. 
After completing the Japam, we do "Udvaasanam" and "Upasthaanam" and 
bid farewell to her. 

All this is prescribed in the Saastras. And, Saastras are the very 
commandments of the Lord. It is not proper to disobey the Lord's 
commands and change this time tested procedure adopted by our 
forefathers, just to suit our convenience." 

Q.19. In a marriage alliance, what would one look for in the 
prospective bridegroom? 
Answer: 
" The would be bride looks for a handsome personality 
The mother of the bride looks for his wealth 
The father of the bride looks for his education 
The relatives look for his lineage (kulam) etc. 
The others look for a wholesome feast!" 

" kanyaa varayatE roopam, maathaa viththam, pithaa srutham / 
bhaandavaa: kulam ichchanti mrishtaan itarE janaa://" 

Q.20. We know that there are 9 planets. A poet in his Sloka makes 
fun of a particular kind of son-in-law as the 10th planet. Why? 
Answer: 
"The Son-in-law who is cruel to his wife and her family, who expects 
that the in-laws should always serve him with money and other 
materials is indeed the 10th planet". The other planets at least go 
away to the different Raasis once in a way on their periodic rounds. 
So, even if they are not favorable, their ill effects in a 
particular Raasi, do not last forever. 

But, the above mentioned Son-in-law stays put always in 
the "Kanyaaraasi" torturing the wife and her family all the time!" 

sadaa kroora: sadaa vakra: nityam sevaam apEkshatE / 
kanyaa raasi sthithO nityam jaamaathaa dasamO gruha: // 

Q.21. The daughter-in-law is called "MaTTupeNN". This is not 
correct. What is the correct way of calling her? 
Answer: 
It is "Matrup peNN". She comes into her husband's family like 
an "alternate daughter". (The term "NaaTTuppeNN" commonly used is 
also only a secondary one and does not bring out this aspect well) 

Q.22. Who is an ideal wife? 
Answer: 
A Sloka says that she is an ideal wife who satisfies the following 6 
criteria: 
- who acts like a servant-maid, in carrying out her duties in the 
household 
- who acts like an able minister in tendering appropriate advice to 
the husband 
- who appears with a pleasing demeanor like Goddess Mahalakshmi 
- who is patience incarnate like Mother earth 
- who showers affection like a mother 
- who fulfills conjugal desires of her husband 

"KaaryEshau daasee karaNEshu manthree RoopEshu lakshmee Kashamayaa 
dharithree / 
SnEhE cha maathaa sayanE thu vEsya, shad karma yuktaa kula dharma 
pathnee// 

(To Continue) 
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3. DESIKAMRUTHAM ? SWAMI DESIKA'S 
"SRIMAD RAHASYA TRAYA SAARAM" ? Part 6 
By Sri Sadagopan Iyengar Swami 
The Peerless Preceptor-6 
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We saw how the Lord tried His best to emancipate lost souls, through 
the medium of the Azhwars. However, even this valiant effort left 
untouched a large section of humanity, which had become hard nuts to 
crack, due to the increasing influence of the Kali Purusha. This 
undesirable influence also led to the proliferation of several 
pseudo religions and philosophies, which, while professing to show 
people the path to liberation, made them sink even deeper into the 
mundane morass. 

The saintly Azhwars had laid down a well-trodden track to Sri 
Vaikuntam, which, however, in course of time, became overgrown with 
thorny bushes of conflicting religious and philosophical thought, 
not only obscuring the original path, but also misleading people 
into meandering lanes, which led nowhere. 

There was thus the imperative need to clear away the weeds and 
thorns and to restore the traditional path to its pristine glory of 
being the sole viaduct to Vaikuntam. This was no easy job; for the 
obstructing overgrowth had taken deep and strong root, and so many 
by lanes had sprung up as to almost obliterate the original trail. 
The Advaitins, Jains, Buddhists, KApAlikAs, ShAktAs, MImAmsakAs, 
NaiyAikAs (Logicians) etc. had established control over large 
sections of the populace even during the Azhwars' times (as is shown 
by the Tiruvoimozhi Paasuram- "ilingatthu itta purANattheerum, 
SamaNarum, SAkkiarum Valindu vAdu seiveergaLum matrum" 
and "Veruppodu SamaNar, Mundar, vidhiyil SakkiyargaL" from 
TirumAlai). Some of these schools of thought were outright bad, 
while others professed to be good but led people astray, much 
like the proverbial mirage. It is as important to create a beautiful 
garden, as it is to maintain and protect it against pestilential 
attacks by weeds, worms, poachers etc. 

Hence Emperuman had to take another series of Avataras as Acharyas, 
to redeem the Sampradaya, to protect it against the onslaught of 
obscurantist schools and propagate the same for the upliftment of 
the masses. And, unlike the original dasAvatArAs, most of which 
happened in the north, for His avatArA as Acharyas, the Lord chose 
the south of India, sanctified by residence of great Maharshis like 
Sri AgastyA ("Agastya sEvitamAna dEsatthilE ?avataritthu aruLinAn"-
Swami Desikan). 

The AchAryAvatArA of the Lord has been foretold in Sri BhAgavata 
PurANA, in the following sloka:- "Kalou khalu bhavishyanti NarAyaNa 
parAyaNA: Kvachit kvachit mahA bhAgA: dramidEshu cha bhoorisa: 
TamraparNI nadI yatra KritamAlA PayasvinI KavErI cha MahAbhAgA 
PratIchI cha MahAnadI" 

This sloka predicts the avatArA of the Lord as Acharyas, on the 
banks of holy rivers like the Kaveri, the TAmraparni, the PAlAr, the 
PeriyAr, the Vaigai, etc. 
- Sri Rama was born on the banks of the Sarayu, 
- Sri Krishna's birth and childhood were around the Yamuna 
When we come to think of it, almost all of the Lord's Avataras are 
associated with water, in some form or the other. 
- The Matsya Avatara, needless to say, had to be in water, as the 
Lord chose to assume the form of a fish. 
- In Sri Koorma Avatara, He took the form of a Great Turtle, (which 
is an amphibian), and stationed Himself at the bottom of the ocean, 
supporting the Mantara Parvatam on His back, to enable the Devas and 
Asuras to churn the sea for Amritam. 
- In Sri VarAha Avatara again, He rescued Bhoomi from the depths of 
the ocean, where she had been secreted away by HiraNyAksha. 
- As Sri Rama, He built a bridge to LankA across the Ocean, an 
unimaginable feat. 
- In Sri KrishnAvatara, all of Sri Krishna's youth was spent in the 
sands of the Yamuna ("Yamuna sAkshika youvanam yuvAnam" - Sri Gopala 
Vimsati). On the very night of His birth, He crosses the Yamuna in 
the safe hands of Sri Vasudeva amidst a raging storm with an 
obliging Yamuna parting for His passage. The city He built for His 
permanent residence, Dwaraka, is situated by the sea. 

In His Vyooha AvatAra too, as Sri VAsudEva, He lies on the Milky 
Ocean, on Sri Adisesha. 

- And, before all creation, He lies on a banyan leaf in the 
primordial waters as a baby, housing all the worlds in His small 
tummy ("Ala mA maratthin ilai mEl oru bAlakanAi- gyAlam Ezhum uNdAn"-
Sri TiruppAnAzhwar). 

And, in ArcchAvatAra too, most of His temples are situated on river 
banks- Srirangam, Tirukkudandai, Kapistalam, Anbil, --the list is 
too long to bear enumeration. 

Such is the Lord's inseparable association with water in some form 
or the other, that Sri Bhagavata Purana says that He is born as 
Acharyas, yet again on the banks of holy rivers like the Kaveri, 
Tamraparni, Vaigai, Palar and Periyar. 

True to the aforesaid Sloka, we find that most of the Acharyas' 
avatara stthalAs (birthplaces) are situated on riverbanks or nearby 
places. 
- The first Acharya in the Guruparampara, Sri Nammazhwar, was born 
on the banks of the Tamraparni. 
- Sri NathamunigaL was born in Kattu MannAr kOil (Veera 
Narayanapuram), 
- Sri UyyakkoNdAr at TiruveLLarai, Sri MaNakkAl Nambi at MaNakkAl, 
Sri AlavandAr again at Kattu MannAr Koil, all on the banks of or in 
proximity to the Kaveri. 
- Sri Ramanuja was born at Sriperumbudur, which is not far from the 
PalAr. 

Adhering to the "Water" theme, Sri Embar describes the Guruparampara 
thus ? 
"LakshmI NAthAkya sindhou Sataripu jaladha: prApya kAruNya neeram 
NAthAdrou abhyashinchat tadanu Raghuvara ambhOja chakshu:jharAbhyAm 
GatvA tAm YamunAkyAm saritam ata YatIndrAkhya Padma karEndram 
Sampoorya prANi sasyE pravahati BahudhA DesikEndra pramoughai:" 

The Lord (LakshmInAtha) is a veritable ocean of mercy. Sri 
Nammazhwar, as a cloud, absorbed the essence of this ocean and 
showered it on the peak of a towering mountain, which is Sri 
Nathamuni. This rain water flows down the Nathamuni mountain in two 
great streams (Sri UyyakkondAr and Sri ManakkAl Nambi), to become a 
broad river (Sri Alavandar). This immense river splits 
into five canals, viz., Sri Peria Nambi, Sri Tirukkoshtiyur Nambi, 
Sri TirumAlaiAndAn, Sri Tiruvaranga PerumAl arayar and Sri 
Tirukkacchi Nambi, all of which drain into the vast lake that is Sri 
Ramanuja. This grand lake has 74 sluices (The SimhAsana Adhipatis or 
Mutt heads established by Sri Ramanuja), through which the water 
flows to sustain crops. In this simile, samsArIs like us are 
referred to as the crops, deriving their sustenance from the 
Acharyas (Swami Desikan too refers to such crops in Sri DayA 
Satakam -"SaranAgata sasya mAlineeyam"). 

Coming back to the point, all Acharyas, right from Sri Nammazhwar, 
and followed by Sri Nathamuni, Sri UyyakkondAr, Sri ManakkAl Nambi, 
Sri Alavandar, Sri Peria Nambi (and four other Acharyas of Sri 
Ramanuja), Sri Bhashyakara and the descendants of the 74 Mutt heads 
appointed by him, right down to the venerated Acharyas manning the 
peetAs today-all these Acharya PurushAs are verily the Lord Himself, 
come to lift us up from the benumbing ocean of Samsara to a world of 
everlasting bliss of service to the Lord. 
(To Continue) 
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4 DESIKAMRUTHAM ? SWAMI DESIKA'S SIMILES "UPAMA" ?Part 6 
(Anbil Ramaswamy) 
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CHAPTER 15: UTHARA KRITHYA ADHIKARAM 
(S): Sanskrit (T): Tamizh (M): MaNipravaaLam 
--------------------------------------------- 
47. " IppaDi kritakrityanaai sva nishTaiyai theLindu sareerathODu 
irunda kaalam pazhan thiruvidaiy aaTTathilE siridu iDathai aDaithuk 
koNDirupparaip pOlE oru paDi thuvakkuNDu irukkira iv vadhikaarikku 
muktaruDaiya kainkaryapararaip pOlE svaadu anumatham aagaiyaalE?." 
(M) 

" Like a farmer who, out of a vast field abandons a large part 
reserving only a small fraction of land just enough for his needs, a 
Kritakritya (one who has done what ought to be done), having 
realized his nishTa (Svaroopa, Upaaya and Purushaartha) should give 
up all attachments and live like one liberated and follow the code 
of conduct described in this Chapter so long as he lives in this 
body" 

48. "ethir soozhal pukku nirkira saraNyanuDaiya thaai mulaippaal 
pOlE pathya thamumaai priyathamumaana upadEsathaalE theLinda 
avataara rahasyaadigaL aagira theerthangaLai avagaahithu thEri?." 
(M) 

" Like the mother's wholesome sweet milk, the Prapanna should take 
comfort in the words of the Savior such as `For the protection of 
the good, destruction of evil and the establishment of Dharma, I am 
born again and again in every yuga" 

49. "aparyaanuyOjyamaai anavadikamaana saraNya prabhaavathaalE 
ippOdu pirantha yOgyathaiyaik kaNDu, varugura neerukku aNai kOlum 
kaNakkilE ivvavasthaikku anuroopamaana aajnaa- anujnaa 
anuvarthamaana kainkaryaanubhavathai izhavaadE" (M) 

" Like those who construct dams for storing water that might come in 
the distant future, the Prapanna should not feel despondent on 
brooding over his past sins but should make himself fit for the 
future by reflecting on the present fitness resulting from the grace 
of the Savior which brooks no questioning" 

50. "akkaraiyil abhimatha dEsathukkup pOga Odam paarthiruppaar 
ninaitha pOdhu viDavoNNaada phaNa-bandha dhyoothathil vizhiyaadE 
vENDinamaTTilE thalaik kaTTugaikku eeDaana vihaara-dhyoothathilE 
izhindaalum Dhyootha Saastrathin paDiyE aDI thappadE karuvi 
vaikkumaap pOlE" (M) 

" Like the people who play a game of chess while waiting for the 
boat to ferry them across the river do not stop playing till the 
arrival of the boat and move the pawns as per the rules of the game, 
so also, the Prapanna should not expect any profit out of it but 
should nevertheless gladly perform the rites at specific times and 
specific places commanded and permitted by the Supreme ruler till 
the time of his departure to Paramapadam" 

51. " piththa parihaarthamaaga ksheera sevai paNNuaaraip pOl anrikkE 
ayatna labdamaana oushadathaalE avilambithamaaga aarOghyam 
petravargaL paal vaarthu uNNumaap pOle, ugandu paNNavum" (M) 

" Like one being healthy drinks milk and enjoys the same (having 
been cured of ailments) and not like one who takes it as a bitter 
medicine for curing excessive bile, so also, the Prapanna should 
perform his duties with great relish and not as an unavoidable and 
painful necessity" 

52. "Ivvrithiyai vaazkkaip paTTa vadhoovin maangalya-sootraadi-
rakshaNamaatramaaga ninaithirukkavum?" (M) 

" Like Like a wedded wife looks upon the careful custody of her 
sacred and auspicious wedding thread, the Prapanna should take extra 
care and loving care in carrying out his duties ordained for him in 
the Post-Prapatti life" 

53. "AbhishEkam paNNap pOgira raajakumaaranukku raatriyil viLakkEtri 
vaikkumaap pOlE thanakku avargaL paNNina veLI sirappaiyum adaDiyaaga 
thanakku vanda kainkaryaadigaLaiyum anusandithu avargaL pakkalilE 
kritjnaai irukkavum"(M) 

" Like a crown prince feels grateful to the Palace officials who lit 
the lamps and kept them burning on the night before coronation, so 
also the Prapanna should feel grateful to the Acharyas who have 
helped him in expanding his knowledge in securing eternal 
Kainklaryam to the Lord" 
(To Continue) 
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5 "FROM MAHABHARATA ? "YAKSHA PRASNAM" 
(By Sri M.K. Ramaswamy Iyengar Swami). 
---------------------------------------------------------------------
PRASNAM 2: 
YAKSHA: 
" KAS CHA TASYAAH ABHITASCHARAAH?" 
" WHO ESCORTS HIM ON EITHER SIDE?" 
YUDISHTIRA: 
" DEVAA: THASYA ABHITASCHARAAH " 
" THE IMMORTALS ESCORT HIM ON EITHER SIDE" 

NOTES: The "Immortals" do not refer to Divine beings but to divine 
qualities. If the aspiration to attain the Imperishable and Supreme 
has to succeed i.e. if the Indwelling self has to free itself from 
the snare of the senses, the mind has to be cleansed. Ennobling 
qualities do this job best. 

These qualities are Satya (Truthfulness), Dhama (Control over senses 
(i.e.) check at the cognition stage), Sama (Control over the inner 
mind (i.e) over the attitudes which arise in response to the 
cognition triggered stimulus), Ahimsa (Non-violence) Saanthi (Total 
calmness of even the subconscious mind), Dayaa (Compassion), Kshamaa 
(Tolerance) and Daana (Charity), which is what caring and sharing is 
all about). 

It would be appropriate to include Dhruthi (Courage) too to this 
list because without courage, it would not be possible to remain 
unruffled and without remaining unruffled, it is not possible to 
adhere to these virtues. 

Therefore, in order to liberate it, possession of these virtues is 
essential. 

NaaviratO duscharitaan na asaantO na asamaahitah / 
Na asaanta maanasO vaapi prjnaanEnainam aapnuyaath// 
(KaTOPanishad Ch.2.24) 

A person who does not desist from prohibited conduct or evil action, 
who is under the impulse of his senses and who is restless with an 
agitated mind cannot get to know the self, though he may well nigh 
be an intellectual. 

There need not be any sense of disbelief or consternation that 
Yudishtira should have attached importance to the possession of 
these qualities familiar in the realization of the self. Why did he 
not stress on the Vedic scholarship and the adherence to the Vedic 
precepts? He did not do so, for a valid reason. Scholarship 
sometimes leads to conceit. It does not, in a cause and effect 
sequence, bring about humility. And, if the goal is self-
realization, the seeker has to be a humble aspirant with sincerity 
and unswerving commitment. 

In the earlier verse, in the same Chapter, the KaTOpanishad has this 
to say: 
Na ayam aatmaa pravachanEna labhyO, na mEdayaa na bahunaa srutEna / 
YamEvaisha vrunutE tEna labhyastayaisa aatmaa vivrunutE tanuh 
svaam // (2.23) 

The Atman or the self cannot be realized through mere incessant 
chant of the Vedic mantras; neither the scholarship attained through 
intellectual pursuits nor the imbibing of the words of wisdom from 
great savants and teachers is of any help. Only he could attain it 
who constantly, soulfully and achingly aspires for it. Indeed, it is 
only to such a sincere aspirant that the self too reveals itself. 

It is not without significance that KaTOpanishad is a conversation 
between Yama, who is God Dharma incarnate and NachikEtas, the 
scholar son of Sage Vajisravas; It is Yama Dharma himself who 
appeared before his son, Yudishtira in the guise of a Yaksha to test 
his knowledge and wisdom. In fact, when the question and answer 
session ends and Dharma reveals his true identity, he confirms to 
Yudishtira that He (i.e.) the deity of righteousness can be attained 
through six important virtues namely, Ahimsa (Total abdication of 
violence), Samataa (Treating all beings as equal), 
Saanti (Total inner calmness), Soucha (Purity in purpose, attitude 
and conduct), Amatsarah (Being devoid of jealousy triggered by the 
tendency to covet) ? Mahaabhaarata Vana Parva Vol II.Ch.298.8. 

Ahimsaa samataa Saantis tapa: Soucahm amatssara: / 
DvaaraNyETaani mE viddhi priyO hi asi sadaa mama // 

PRASNAM 3: 
YAKSHA: 
" KAS CHA YENAM ASTAM NAYATI?" 
" WHO MAKES HIM SET?" 
YUDISHTIRA: 
"DHARMAS CHA ASTAM NAYATI" 
"IT IS DHARMA OR RIGHTEOUSNESS WHICH CAUSES THE SETTING TO HAPPEN" 

NOTE: 
Indeed if "Aaditya" in question 1 is not the Sun, the `setting' 
mentioned in this question cannot refer to any sunset! The setting 
is in fact, that Post-terminal state from which there is no need to 
reappear in the wheel of life (i.e.) Cycle of birth and death. That 
Post-terminal state is an ineffably blissful state. Once in that 
state, one is totally freed from any kind of sin, hunger, thirst, 
aging and graying, grief, persistent doubts and also death 
understood as a precursor to another cycle of birth and so on. 

Yudishtira's point is that a life based on the virtues given below 
Question 2, inevitably takes one to that state of eternal bliss. It 
is eternal bliss because it is our escape into absolute freedom. In 
a manner of speaking, Yudishtira has anticipated very nearly these 
qualities emphasized by God Dharma as essential in order to attain 
him. 

PRASNAM 4: 
YAKSHA: 
"KASMINSCHA PRATI TISHTATI?" 
"WHAT MAKES IT (AADITYA) STABLE?" 
YUDISHTIRA: 
"SATYE CHA PRATITISHTATI" 
" IT IS SATYA (KNOWLEDGE OF THE ULTIMATE TRUTH) THAT MAKES AADITYA 
(I.E) THE INDWELLING SELF TO BECOME STABLE" 

NOTES: 
"Satya" or the ultimate truth is awareness of Brahman. Once this 
awareness dawns, the Indwelling Self realizes that it is no part of 
the transients, mutables and perishables of this world. It 
identifies itself with Brahman and becomes stable. 

The purport of the questions and answers 1 to 4 may be explained by 
way of recapitulation this way: The Soul or Atman indwelling in the 
beings of this Universe identifies itself with the activities and 
the properties of the body sheath. It whirls through life and death, 
caught in the web-spin of the wheel of life. The Atman, which is a 
spark of the divine and is, therefore, full of luster loses its 
luminosity. Gradually, through aspiration, sustained introspection 
and a life of piety, simplicity, truthfulness and faith, it realizes 
where it belongs and attains freedom from the "action and result" 
bound bondage. Complete realization comes only after aspiration and 
introspection and NOT MERELY by chanting Vedas and other scriptures 
or listening to discourses on them. 

PRASNAM 5: 
YAKSHA: 
" KENASVIT SROTRIYO BHAVATI?" 
"IN WHAT WAY DOES A PERSON BECOME PROFICIENT OR WELL VERSED IN THE 
VEDAS?" 
YUDISHTIRA: 
" SRUTENA SROTRIYO BHAVATI" 
" HE CAN BE DEEMED PROFICIENT OR WELL VERSED IN THE VEDAS WHO HAS 
LEARNED THEM IN A DUE MANNER FROM A PRECEPTOR" 

NOTES: 
That which is heard or revealed is "Sruti". The Vedas are Srutis. 
They are "apourushEya" (i.e.) They are not human compositions. Vedas 
are believed to have been directly revealed by the Supreme. 

A "Srotriya" is one who has mastered the Vedas in a due manner. The 
Vedas are full of spirituality and metaphysical import. The Vedic 
language is often cryptic and the deepest spiritual truths are 
expressed in the subtlest of ways. The Vedic meters are meticulously 
structured and when the mantras are chanted or uttered with 
appropriate emphasis and pauses, a powerful musical effect is 
created. Therefore, one cannot learn the Vedas and much 
less master them unless one learns from a preceptor. This is the 
only proper way to learn the Vedas. Indeed, that preceptor must have 
learned them from his. 

There is a verse in the Mahaabhaarata, which counsels that epics and 
Purana must be studied indepth to understand the full import of 
Vedic teachings. It is said that Vedas are scared stiff over a self-
styled expert possessing scanty knowledge because he may wreck the 
true Vedic meanings! 

Itihaasa puraaNabhyaam Vedam samupabrmhayEt / 
BhibEthyalapa srutaad VedO maam ayam pratirashyati // 
(Mahaabhaartam Aadi Parva: Ch. 1.204) 

The Mahaabhaarata also illustrates the dictum that Vedas cannot be 
mastered by self-study through a Puranic story: Sage Bharadwaja and 
Raibhya were friends. Bharadwaaja was well known for having 
undertaken and completed severe austerities and penance. Raibhya was 
a Vedic scholar. Bharadwaaja's son was Yaavakri. Sage Raibhya had 
two sons named Arvaavasu and Paraavasu. 

Yaavakri felt mortified that Sage Raibhya and his sons were held in 
great esteem for their Vedic scholarship whereas neither his father 
nor he enjoyed such respect. 

Yaavakri decided to undertake a most rigorous penance. Midway 
through it, Indra, the Lord of Devas appeared before him and tried 
to dissuade him. When told by Yaavakri that he would not abandon his 
penance until he attained mastery over the Vedas, Indra gently but 
firmly told him that Vedas should be learned only through a 
preceptor. Yaavakri was not persuaded and he decided to notch up the 
rigor of his penance by a few more degrees. 

Indra decided to tackle the stubborn Yaavakri in a different way. 
Disguised as an old man, he started throwing basketfuls of sand in 
the river Ganga. When Yaavakri noticed this assiduous but fruitless 
activity, he greeted the old man and fell into a conversation with 
him. When the old man told him that he intended to raise a bridge 
across the Ganges, Yaavakri laughed and chided him for undertaking 
such a foolish step. The old man who was waiting for such an 
opportunity replied with a twinkle in his eye that it was 
perhaps not so foolhardy as an attempt to secure mastery over the 
Vedas through austerity and penance. 

Yaavakri took the hint and also understood that the old man was none 
other than Indra himself. He humbly asked Indra the boon that he and 
his father should become proficient in the Vedas. Indra was gracious 
enough to grant that boon making an exception to the general rule, 
pleased as he was with Yaavakri's single-mindedness and perseverance 
which truly qualified him to receive Vedic knowledge. 
(Vana Parva Vol.I Ch 135) 

Yudishtira, himself a repository of wisdom beyond his age and 
calling through his birth knew this very well. He had, in fact, 
heard the Puranic tale ragarding Yaavakri from Sage Lomasa, in the 
course of his pilgrimage to holy rivers and bathing ghats under his 
lead. 

PRASNAM 6: 
YAKSHA: 
"KENASVIT VINDATE MAHAT?" 
" HOW DOES ONE ATTAIN THE HIGHEST AND THE MOST SUPREME STATE?" 
YUDISHTIRA: 
" TAPASAA VINDATE MAHAT"?" 
" THE HIGHEST AND THE MOST SUPREME STATE IS ATTAINED THROUGH TAPASYA 
(PENANCE)" 

NOTES: 
" Mahat" refers to the Brahman. That is the absolute truth above 
which there is nothing either similar to it or dissimilar to it. The 
Infinite that is Brahman rests in its own greatness. It cannot rest 
in something different from itself. 

"Tapasya in the ordinary sense refers to the extreme rigorous 
disciplines to which the body is subjected, like abstinence from 
food for long periods, subsisting on air or a drop of saliva, breath 
control, standing on one foot etc. Such penance can help one to 
realize limited goals, which too, would be material in nature like 
wealth, progeny, subjugation of an enemy etc. 

True penance, however, would involve the mind and the goal would be 
true enlightenment or everlasting bliss. Such a penance involves 
unswerving adherence to certain virtues like aspiration, complete 
sincerity, full faith, seeking knowledge from a learned and kindly 
preceptor, who is ever willing to impart, observances of the daily 
five fold duties viz. 
(1) Offering obeisance to God 
(2) Remembering and honoring the ancestors 
(3) expressing openly gratefulness to the great Sages and seers 
which is best done by devoting time to study the Itihaasa, puranas 
and other scriptures 
(4) an attitude of Compassion towards all living beings and 
(5) living sociably with fellow human beings, respecting them and 
being in turn respected by them. 

The adherence to these virtues leads to self-awareness, which, in 
other words, is the true knowledge. It is only thereafter that 
Brahman, the Infinite, the highest point that can be reached, 
becomes attainable. 

(To Continue) 
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