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SrimatE Raamaanujaaya Namaha //
SrimatE Nigamaanta Mahaa Desikaaya Namaha //
SrIman! SrI Ranga Sriyam anupadravam anudhinam Samvardhaya/
SrIman! SrI Ranga Sriyam anupadravam 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 # 26 dated 17th June 2003
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Dear Bhagavatas:
EDITORIAL:
IN THIS ISSUE:
1. IMPORTANT DAYS IN ?ANI? (15th June 2003 to 16th July 2003)
It is proposed to chronicle the important days (not exactly Panchaanga Sangraha) at the beginning of every month of the Indian Calendar.
In this issue, we are glad to commence this effort with the month of Ani (aka Rishaba and JyEshTa) for the general information of members.
IMPORTANT DISCLAIMER
We do not guarantee the accuracy of the information because these are based on the available Panchaangams and the monthly religious Journals received from India that very often differ in details.
Readers are requested to check and verify and bring to our notice any corrections quoting appropriate authority.
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2. DESIKAMRUTHAM I:
?HAMSA SANDESA OF SRI VEDANTA DESIKA? Part 5
Prof. Narasimhacharya, Retd. Professor, Madras University (now a visiting Professor in the Oxford University) EXCLUSIVELY for publication in ?Sri Ranga Sri?. The learned Professor delivered this ?The Sripad Endowment Lecture? on 5th February 2003. (Text of the lecture received from Dr. Miss M.S.Ramesh, IAS)
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3. DESIKAMRUTHAM II:
SRIMAD RAHASYA TRAYA SARAM
THE CRITICAL CONCEPT- 3
SRI SADAGOPA IYENGAR SWAMIN (OF COIMBATORE),
?SRIKAARYAM? OF THE BOARD OF ADVISORS OF ?SRI RANGA SRI?
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4. GOTRAS AND PRAVARAS ? AN OVERVIEW ?
PART 8 THE GLORY OF VASISHTA GOTRAM ? Section 2
(Anbil Ramaswamy)
Based on 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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5. FROM MAHABHARATA: YAKSHA PRASNAM? Part 24: Prasnams 68 and 69 By Sri M.K. Ramaswamy Iyengar Swami, Senior Officer of Govt. of India.
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109 Regular issues have been released, so far (besides several Special
Issues) -
- 27 Issues of Vol. 1
- 15 Issues of Vol. 2
- 42 Issues of Vol. 3 &
- 25 Issues of Vol. 4
These issues have been archived for public view at -
http://groups.yahoo.com/group/srirangasri.
Sri Diwakar Kannan who is archiving these in the files section has moved to India. He is busy relocating. He is requested to update this as soon as he finds time.


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?
===========================================================
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.
- Important days in the year Subhaanu, with text of Sankalpams for different
occasions like Amavasya etc. by Sri K.P.Narasimhan Swami.
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. IMPORTANT DAYS IN ?ANI?
IMPORTANT DAYS IN ?ANI? (15th June 2003 to 16th July 2003)
It is proposed to chronicle the important days (not exactly Panchaanga Sangraha) at the beginning of every month of the Indian Calendar for your information.
In this issue, we are glad to commence this effort with the month of Ani, (aka Rishaba and JyEshTa) for the general information of members.
IMPORTANT DISCLAIMER
We do not guarantee the accuracy of the information because these are based on the available Panchaangams and the monthly religious Journals received from India that very often differ in details.
Readers are requested to check and verify and bring to our notice any corrections quoting appropriate authority.
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Abbreviations
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AM: Ahobila Matam, PA: Periya Aashramam, PP: Poundarika Puram Ashramam, PM: Parakaala Matam,KP: Kethandipatti, NP: Naval Pakkam, MD: Maha Desikan
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ANI (JUNE ? JULY) Tamil Date English Date Day
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Mrigaseersham: 15 06/29 Sun
- Velamur
- Upanishad
Bhashyakarar,
Tiruvadirai 16 06/30 Mon
- AM =Narayana MD
Ayilyam 19 07/03 Thurs
- MaranEri Nambi
Chitrai
- Tiruvaazhi Azhwaar
Swathi 24 07/08 Tues
- PERIYAZHWAR
- VadakkuTiruveedippillai
- Tiruvarangap PerumaaL Araiyar
- EngaLaazhwaan
Anusham: 26 07/10 Thurs
- SRI NATHAMUNIGAL
Moolam 28 07/12 Sat
- TiruppuLi Azhwaar
Pooradam: 29 07/13 Sun
- PP35Poundarikapuram
Uthradam: 30 07/14 Mon
- AM 13
Uttrattadi: 08 06/22 Sun
- AM 23
Revathi 09 06/23 Mon
- KP2/2=Garudapuram
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OTHER IMPORTANT EVENTS IN ANI MONTH
Ani Masap Pirappu 01 06/15 Sun
SravaNam 03 06/17 Tues
Ekadasi 1: 11 06/25 Wed
Amavasya: 15 06/29 Sun
Ekadasi 2: 26 07/10 Thurs
JAYANTIS
Koorma Jayanti 12 06/26 Thurs
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2. DESIKAMRUTHAM I:
?HAMSA SANDESA OF SRI VEDANTA DESIKA? Part 5
Prof. Narasimhacharya, Retd. Professor, Madras University (now a visiting Professor in the Oxford University) EXCLUSIVELY for publication in ?Sri Ranga Sri?. The learned Professor delivered this ?The Sripad Endowment Lecture? on 5th February 2003. (Text of the lecture received from Dr. Miss M.S.Ramesh, IAS)
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Now, let us relish and cherish the beauties of the poem Hamsa Sandesa. I will also quote from the model Megha Sandesa to show how each Mahakavi excels in the employment of figures of speech, imageries and how each one has developed the sentiment, love n separation (Vipralambha Sringaara).


The opening verse of the poem, the Hamsa Sandesa runs as follows:
VamsE jaatah savitur maanayam maanushatvam
DEvah Sreemaan janaka tanayaanvEshaNE jaagarokah /
Pratyaayaate pavanatanaye nischitaarthah sa kaami
Kalpaakaaram kathamapi nisaam aa vibhaatam vishEhE //
Meaning
The divine lord, the consort of Sri assumed human form and took birth in the spotless race of the Sun. He was keen searching for the daughter of King Janaka. After the return of Hanuman, he made up his mind as to what to do. He spent, somehow, with great difficult that night which was like an aeon.
Now, let us see how KaaLidaasa starts his Megha Sandesa:
Kaschit kaantaa virahaguruNaa svaadhikaaraat pramattah
SaapEnaastsmgamita mahimaa varshabhOgyEna bharthuh /
Yakshas chakre janaka tanayaa-snaanapuNyOdakEshu
Snigdhacchaayaatarasu vasaatim RamagiryaasramEshu //
Meaning
A certain Yaksha erred from his duty and was therefore cursed by his master, KubEra. As a result, he lost his powers and had to spend one year away from his beloved wife. He started staying under the shady trees on the Raamagiri (the modern Ramtek near Nagpur). There were on that mountain, water spots sanctified by the ablutions that Sita, the daughter of Janaka had taken earlier.


Rama saw a swan as the messenger, which he saw in one of the lotus-ponds on the mountain Maalyavaan. The swan had a number of similarities with Sita: its gait was similar to that of Sita; its cracking was similar to the jingling notes of Sita?s anklets; and its form reminded him of the figures of swan printed on her Sari. This is a beautiful picture from the brilliant brush of Desika:
Tasmin Sitaagatim anugate taddukaalaantamoortau
tanmanjirapratimaninade nyasta-nishpandadrishTih /
VirascetOvilayam agamat tanmayaatmaa muhoortam
sanke teevram bhavati samayE saasanam meenakEtOh //


Whether a bird could convey a human message or not, did not bother Rama for the moment since his heart did not follow the course of logic. There is nothing to wonder about this attitude of Rama, says the poet, because lovers suffering in separation seek help even from clouds and cliffs, trees and creepers. Rama?s choosing a living creature like the swan is indeed more sensible than Yaksha?s choosing a cloud as his messenger. The swan is at least a living creature, which is capable of feeling and sympathy. Obviously, Desika is keeping in mind here Valmiki?s description of Rama?s agony after Sita was separated from him. He sought from mountains and trees, the whereabouts of his wife.
VislEshEna kshubia manasaam megha saila drumadau
Yacnaadainyam bhavati kimuta kvaapi samvedanaarhe //
cf
?Kaschit kshitibrtam naatha! DrishTa sarvaaga sundai /
raamaa ramie vanOddEsE mayaa virahitaa tvayaa //
?O King of mountains! Did you see my charming wife in this beautiful forest who has been separated from me??


Desika is also indirectly referring here to the Yaksha choosing a cloud as his messenger. Cloud is nothing but a combination of smoke, fire, water and wind. Only a sentient being with proper powers of articulation can of course convey a message. Yet, the Yaksha thought of sending the insentient cloud as his messenger because those who are in a lovesick condition are by nature, incapable of distinguishing between the sentient and insentient. Look at the beautiful way KaaLidaasa puts it:
Dhooma jyOtis salilaamrutam sannipaatah kva meghah?
SandEsaarthah kvaa patukaraNaih praaNIbhih praapaneeyah?
Ityatsuktyaat aparigaNayan guhyakastam yayaaachE
Kaamaartaa hi prkriti kripaNah ChEtanaachEtanEshu //


Rama tells the swan that it could consider going to Lanka, the Capital of Raakshasas, which was situated on the TrikuTa mountain which is now seen and now unseen, due to the waves of the ocean. It is there that Sita, his wife was held captive.
LakshaalakshE jaladhipayasaa labdasmasthaam TrikuTE
Lankaam gantum tava samuchitam Raakshaseem Raajadhaaneem //


Rama tells the swan that already Hanuman described to him two routes to Lanka, the one by the west and the other by the east. The western route, though short, is always full of rains and is therefore not ideal for the swan to take. The route by the east is dotted with wonderful regions, which the swan would love to take:
SahasyaasannO pyanati subhagah paschimo nitya varshah/
PraachinE tu pratijanapadam samhatau adbhutaanaam?etc.
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3. DESIKAMRUTHAM II:
SRIMAD RAHASYA TRAYA SARAM
THE CRITICAL CONCEPT- 3
SRI SADAGOPA IYENGAR SWAMIN (OF COIMBATORE),
?SRIKAARYAM? OF THE BOARD OF ADVISORS OF ?SRI RANGA SRI?
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The Critical Concept-3
We saw that the Lord is our sole support, the indwelling Controller and the Magnificent Master, for whose sole benefit we exist. Being basically selfish beings, we are prompted to ask, "All these relationships are good to hear about: but what is there in it for us?" This is a reasonable enough question, seeking to know how we benefit by being the AdhEya, NiyAmyam and SEshAs.


When we realize that Emperuman is our AdhAram or support in all states, we become conscious of the fabulous fact that we form an integral part of the Lord, without whom we have no separate existence. Just as the Lord's own attributes of GnAna, Shakti etc. form an inseparable part of Him, so too, we Jeevatmas are inextricably bound with the Lord. Azhwars, confirming this, go to the extent of saying that the converse too is true that is, the Lord too has no separate existence apart from and without us-"nAn unnai andri ilEn kaNdAi NArananE nee ennai andri ilai". Since we form an inseparable part of Emperuman, He forms our sole and exclusive support. We thus become "ananya AdhAram", having no other source of support other than the Lord.

What does the Master and Slave relationship subsisting between the Lord and ourselves mean in practice? It is well known that every being targets a goal or PurushArttha, considered suitable to its own nature, as per its own conception.

If I consider myself to be good at academics, I strive for excellence in that field. If I fancy myself as a musician, I engage in asura sAdhakam to become an entertainer par excellence. That people are of varied aims and goals is brought out by the following Sloka, which portrays mortals running after food and other material pleasures, deities hankering after nectar for sustenance of their immortality and cows being in constant search of tasty green grass, while the wise man desires only eternal service to Emperuman-
"annam bhOjyam manushyANAm amrutam tu divoukasAm
shva pasoo vit triNa AhArou santO dAsyaika jeevanA:"


Thus, once the Jeeva realizes that He exists solely for the benefit of the Lord, he acquires a taste for the ultimate end of uninterrupted service to the Supreme Being. Thus SEshatva gnAna or the realization of the Lord as our sole Master, inculcates in us a yearning for Moksham, for release from Karmic bondage, for blissful kainkaryam to the Lord and His devotees in Sri Vaikuntam. We realize too that we are "ananya sEshAs", not subservient to anyone other than the Lord, intent only on pleasing Him in all possible ways, with full realization of the subjugation of all human and other relationships to the overriding one of being the Lord's own slaves.

It is again the aforesaid realization, along with the clear conception of the Lord as our inner Controller and ourselves as the controlled that helps us to identify the specific means ("upAya") suited for achievement of our goal of attaining liberation.

The realization of the Master and Slave relationship assures us that just as the possessor of an object takes all possible care for its well being in his own interest, so too, the Lord would assume responsibility for our protection and show us the strategy therefor. We can thus relax that He would bestow on us Liberation too, without any major effort on our part, as He Himself is both the strategy and the goal to be attained.

Similarly, the realization that it is He, who controls each and every being, sentient and non-sentient, and is responsible for all effort in all endeavors, would prompt in us the assurance that He is capable of leading us on to liberation too, unaided by any other strategy. We thus have no need to seek any other Provider for any of our needs, from minor worldly ones to the ultimate goal of Moksham. It is this that makes us "ananya sharaNAs" or those with Emperuman as their sole sanctuary. Azhwars put this in a nutshell-" unnAl allAl yAvarAlum ondrum kurai vENdEn", "taru tuyaram tadAyEl nin sharan allAl sharaN illai" " ilam gati mattrondru emmaikkum" etc.

If both sentient and non-sentient beings form "SEshAs' or objects of subservience to the Lord, what distinguishes the animate ones endowed with intelligence from others, inert and inanimate? Both Jeeva and Jada (non-sentient objects) exist solely for the pleasure of the Lord. While the inanimate objects are incapable of exhibiting their subservience to the Lord, we sensible human beings are indeed capable of such demonstration, which takes the form of adulation, adoration and service or kainkarya. Thus, though we intelligent beings stand on an equal footing with inanimate beings in the matter of being "SEshAs" to the Lord, existing solely for His purpose and pleasure, our liveliness endows us with a special status, that of "DAsAs" or servants to the Lord, carrying out His dictates and being of all imaginable service to Him and His devotees. He is thus our "SwAmI", our Lord and Master, in whose service we delight.
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To Continue
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4. GOTRAS AND PRAVARAS ? AN OVERVIEW ?
PART 8 THE GLORY OF VASISHTA GOTRAM ? Section 2
(Anbil Ramaswamy)
Based on 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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VASISHTA?S ENCOUNTER WITH ASHTAVASUS:
There was another occasion when trouble for VasishTa arose on account of Nandini. The 8 Vasus known as AshTavasus once visited his hermitage. Like Viswaamitra, they also wanted to snatch away Nandini forcibly. VasishTa was so incensed with them that he uttered a curse that they lose their divinity and be born as human. One of the 8 Vasus who tormented Nandini most was ?Dhyou?. When they pleaded with VasishTa to forgive them, VasishTa mitigated his curse that they regain their divine status as soon as they died. ?Dhyou?, however, was to languish for an interminably long time before he could get relieved from the curse. This ?Dhyou? was none other than the renowned ?Bheeshma? hailed as ?Pitaamaha? in Mahabhaarata.


TRISANKU EPISODE:
A strange desire overtook the Ikshvaaghu king, Trisanku. He wished to ascend to the heavens with his physical body in tact! It is well known that it is impossible to do so according to Veda Sastras. He approached VasishTa who was the Kula guru for the Ikshvaaghu Vamsam, because he believed that nothing was impossible for VasishTa.


No doubt, there was nothing that VasishTa could not accomplish.
For example, we all know ?Dasa-ratha?. Do you know how he got this name? He could drive his chariot in all the 10 directions. That is why he came to be known as ?Dasa+ratha?. He could do this only because of the power of VasishTa. While he could travel to any world (celestial or nether worlds), it was never his desire to over stay his visa in any of them, because he knew that it was against Dharma.


Another example is that several generations later, there was a king called Raghu in the Ikshvaaghu dynasty. He created a chariot to transport his guest, Sage Kutsa together with a huge treasure gifted to him as dakshiNa. This chariot could move without let or hindrance on land, sea or the skies as desired> how did this chariot acquire this power? Again, it was by a miracle wrought by VasishTa. VasishTa uttered a mantra and sprinkled water on the chariot. This invested the strange powers on the chariot. KaaLidaasa mentions this incident in his ?Raghuvamsa? (5.27)

VasishTa mantOkshaNaja prabhaavaat Udanvad aakaasa maheedharEshu/
MarutsakhasyEva valaahakasya gatirvijagnE nahi tad rathasya //

If VasishTa, who had such miraculous powers to do anything he wished, turned down the request of Trisanku, there must be some valid reason behind it. What was this reason?

Anything that VasishTa did was to be precisely in tune with Dharma, never against it. Trisanku?s request to become a ?permanent Resident? (Green-card holder?) of Svarga in his present form was against Dharma Sastras. Naturally, he rejected the request outright.

Then, Trisanku approached the 0ne hundred sons of VasishTa, only to be cursed to become an outcaste ?ChaNDaaLa?, that incidentally made it impossible for him to fulfill his desire with a ChaNDaaLa body at that.

He made straight to Sage Viswaamitra, the archenemy of VasishTa in the hope of cashing in on his enmity with VasishTa and the belief that Viswaamitra would not let him down. The rest is history.
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To Continue
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5. FROM MAHABHARATA: YAKSHA PRASNAM?
Part 24: Prasnams 68 and 69
By Sri M.K. Ramaswamy Iyengar Swami, Senior Officer of Govt. of India.
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PRASNAM 68:
YAKSHA:
? KIMARTHAM CHAIVA BHRITYESHU??
?WHY SHOULD THE SERVANTS BE PAID WELL AND KEPT HAPPY??
YUDISHTIRA:
?BRITYESHU BHARANAARTHAM?
? THE SERVANTS HAVE TO BE PAID WELL AND KEPT HAPPY BECAUSE THEN ONLY WILL THEY REMAIN UNDER CONTROL AND OBEY ORDERS?


NOTES:
People who have to labor and work with their hands to earn their daily bread require instant satisfaction. Such persons are wholly preoccupied with survival and food gathering. Earning a living wage with which they could buy their food and some shelter is very important to them. By giving food or a good wage, hey become freed from their preoccupation with the struggle for survival; they are then able to concentrate on their work with a more stable attitude. Production increases as a result. Therefore, looking after the servants and those who are skilled only in laboring is beneficial on the whole, that is, to society as a whole.


PRASNAM 69:
YAKSHA:
? KIMARTHAM CHAIVA RAAJASU??
? WHY DO WE HAVE TO PAY TAXES TO THE KING??
YUDISHTIRA:
? BHAYAARTHAM CHAIVA RAAJASU?
?THE KING HAS TO BE PAID TAXES AND TRIBUTES SO THAT ONE CAN LIVE FREE FROM FEAR?


NOTES:
The King is to be feared. He is the person who causes the culprit to be located and also punished.
Raaja DaNDa bhayaadEkE paapaa: paapam na kurvatE/
(MB Santi Parva CH 15.5)
It is only due to the fear that that the King will inflict a severe punishment that evil men refrain from committing a sin.


In return for such a protection, the subjects voluntarily offer a portion of their income to the King. It is said that in the beginning of time people gathered and told Manu, the initial law maker that they would contribute to the treasury on fiftieth of their possessions of cattle and gold and one tenth of their gain.
Pasoonaam adhi panchaasad hiraNyasya tathEva cha /
Dhaanyasya dasamam bhaagam daasyaamah kOsa vardhanam //
(MB Santi Parva Ch.67.23)


It is possible to visualize from YudishTira?s reply that taxes are offered to the ruler not because they will punish the failure to do so, but in grateful return for the King?s protection against evil men and their crimes, which evoke fear in all simple folks.
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To Continue
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