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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//
==========================================================
SRI RANGA SRI VOL.05 / ISSUE # 05 dated 20th November 2003
==========================================================
IMPORTANT POLICY STATEMENT:
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=====================================================
EDITORIAL:
IN THIS ISSUE:
1. IMPORTANT DAYS IN KARTIKAI (VRISCHIKAM) MONTH
-----------------------------------------------------
2.  DESIKAMRUTHAM
SRIMAD RAHASYA TRAYA SARAM
THE FIVE FUNDAMENTALS- 5.
By Sri Sadagopa Iyengar Swamin (of Coimbatore)
?Srikaaryam? of the Board of Advisors of ?Sri Ranga Sri?
-------------------------------------------------------
3. FROM MAHABHARATA: YAKSHA PRASNAM?
Part 31: Prasnams 86 and 87
By Sri M.K. Ramaswamy Iyengar Swami,
Senior Officer of Govt. of India.
-------------------------------------------------------
4 GOTRAS AND PRAVARAS ? AN OVERVIEW ?PART 15
THE GLORY OF KASYAPA GOTRAM
(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)
(Could not be accommodated in this Issue)
===========================================================
123 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
-       35 Issues of Vol. 4 &
-       04 Issue of Vol. 5
These issues have been archived for public view at -
http://groups.yahoo.com/group/srirangasri by Sri Diwakar Kannan.
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 
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IF you are satisfied with the quality and contents of
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Tell us, as to how we may improve.
Dasoham
Anbil Ramaswamy
Editor & Publisher
?Sri Ranga Sri?
==================================================================
IMPORTANT DAYS IN KARTIKAI (VRISCHIKAM) MONTH
(17th November 2003 to 15th December 2003)
==================================================================
Star/ Indian Date /Western Date/ Day/ Name of Acharya/(Authority)
------------------------------------------------------------------
ASWINI / 19th / Decr05th /Friday
Srinivasa Desikendra parakala swami Tirunakshatram (PM)
(Email from Sri Prasanna R (prasannahrr@xxxxxxxxx)
------------------------------------------------------------------
BARANI / 20th / Dec 06th/ Saturday
AruLaaLa PerumaaLEmperumaanaar (Aniyarangan p.8)
------------------------------------------------------------------
KRITTIGAI / 21st / Dec 07th / Sunday
TIRUMANGAI AZHWAR TIRUNAKSHATRAM
AM5.Sadagopa YMD (AVA p.243)
Nam-Pillai (AVV Part 20 in Sgati Vol.01/20
------------------------------------------------------------------

ROHINI / 22nd / Dec.08th / Monday
TIRUPPAAN AZHWAR TIRUNAKSHATRAM
Tirukoshtiyur Sowmya Narayanachariar (P.284 &376)
------------------------------------------------------------------
MAGAM / 29th / Dec.15th / Monday
AM31.Sadagopa Narayana VedantaYMD (AVA p.250)
Chinnandavan Ramanuja MD (PA 8 & PP) (AVV Part 37 in SRS Vol.01/11)
-------------------------------------------------------------------
POORAM (POORVA PALGUNI) / 02nd / Nov.18th / Tuesday
Ayya Narasimha Tata Desikan (P. 465)
ANUSHAM / 08th / Nov.24th / Monday
KOTi Kannikaadaanam Tatachariar (28#P)
-------------------------------------------------------------------
KETTAI / 09th / Nov25th / Tuesday
Koil Aaayanaar (28#P & SrgmP)
-------------------------------------------------------------------
POORADAM / 11th / Novr.27th / Thursday
AM43.SadagopaViraragava SadagopaYMD (p.260) and  (AVA p.253)
UTHRADAM / 12th / Novr.28th / Friday
AM 34.LNDPS Sadagopa Ramanuja YMD (AVA p.250)
-------------------------------------------------------------------
UTHRATTADI / 17th / Dec03rd / Wednesday
AM 45.SADAGOPA NARAYANA YMD (Prakritam Jeeyar of Ahiobila Mutt) (AVA p.254) 
& (Subanu Seva Diary p.126)
Ko.Ka. Vadoola Desikar  (28#P & SrgmP)

OTHER IMPORTANT DAYS IN KARTIGAI
Krishna Paksha Ekadasi 04 /Novr.20 /Thursday
Amavasya 07 / November 23 /Sunday
Sravanam 13 /Novr.29 /Saturday
Sukla Paksha Ekadasi  (Kaisika Ekadasi) 18 /Decr.04 / Thursday
BARANI DEEPAM
20 /Decr.06 /Saturday as per 28# Panchangam,
21/ Decr.07/ Sunday as per Kanchi Perarulalan
Pournami 22 / Decr.07/Sunday
TIRUK KAARTIGAI 22 /Decr.08/Monday
PARASURAMA JAYANTHI 24 /Decr.10 /Wednesday
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To Continue
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2.  DESIKAMRUTHAM
SRIMAD RAHASYA TRAYA SARAM
THE FIVE FUNDAMENTALS - 5.
By Sri Sadagopa Iyengar Swamin (of Coimbatore)
?Srikaaryam? of the Board of Advisors of ?Sri Ranga Sri?
---------------------------------------------------------------
We have seen that the Paramapurusha is indeed endowed with a divya managaLa 
vigraha, which is magnificent beyond description and acquires five forms-
1   The ParaVAsudEva roopam,
2.  The VyUhAs like VAsudEva, PradyumnA, Aniruddha and       SankarshaNa,
3. Vibhava avatArAs like those of Sri Vamana, Rama and Krishna,
4.  The HArda or antaryAmI who resides in everyone's heart and
5.  The arcchA, the form in which the Lord is to be worshipped at the 
numerous sannidhis at divyadesams and other places.

Paraphernalia always impresses the human mind. We rush to see a person, if a 
retinue of sycophants accompanies him. Hence worship of the Lord becomes 
more pleasurable, when we consider Him to be the Master of all the worlds, 
with their vivid varieties of life forms, natural bounties and treasures. 
All the myriad forms of living beings and non-sentient things, along with 
all that we encounter in this world and others, are but His Iyshvaryam, His 
VibhUti, of which He is the Sole Proprietor. Nothing in any created world 
can claim independence from Him, as everything, moving and unmoving, is His 
inseparable adjunct and property. Thus, whenever we think of the Lord, He 
should be picturized in our mind's eye as the wonderful owner of all that we 
see or hear of. This is borne out by the following sloka from Sri Vishnu 
Purana:

"Vishnu: Manu Adaya: KAla: sarva bhootAni vai dvija!
SthitEtE: nimitta bhootasya VishNO: EtA vibhootaya"

What is the nature of His property? It is boundless, with everything and
everyone in all the Universes belonging solely to Him. Thus, His Iyshvaryam 
can be described as magnificent, says the same Purana-

"Sakala AvaraNa ateeta! nirAlambana bhAvana!
MahA vibhooti samstthAna! NamastE PurushOttama!"

After showing the PANdava, samples of His vibhooti in a Visvaroopam, the 
Lord tells the awe-struck Arjuna that all that was shown to him was but a 
negligible portion of the Lord's ishvaryam, which is indeed beyond 
enumeration or measure-
"na antOsti mama divyAnAm vibhootInAm Parantapa!
Esha tu uddEshata: prOkta: vibhootE: vistarO mayA"

The country we live in belongs to a continent. Several such continents make 
up the Planet Earth. There are any numbers of such planets in the Solar 
System, with several such Solar Systems in existence. The Sun, with its 
attendant planets and stars, is but an insignificant component of a Galaxy, 
which consists of countless stars and planets orbiting in their own 
gravitational paths. The Galaxy visible from the earth is the Milky Way 
Galaxy. Astronomers estimate that there are about 125 billion Galaxies in 
the Universe. And there are an infinite number of such Universes, though 
present day Astronomy may not be competent to talk authoritatively about the 
same. If all these bodies of matter form but a small portion of the 
magnificent Lord's bounty, one can imagine how vast and immeasurable His 
vibhooti is, says Sri Alavandar-

"Yat aNdam aNdAntara gOcharam cha yat dasOttarANi AvaraNani yAni cha
GuNA: pradhAnam purusha: param padam parAt param Brahma cha tE vibhootaya:"

It is accompanied by all this ishvaryam that we should think of the Lord, 
when we do think of Him-as the "ellA ulagum udaya oru moortthi", in the 
words of Sri Nammazhwar. It is perhaps to signify His over-lordship over all 
Universes that the Lord holds a staff of authority in His hand-"SenkOludaya 
Tiruvaranga SelvanAr".

These Vibhootis are of two types-sentient and non-sentient. Another
Classification of these glorious possessions of the Lord is that of those 
that exist for His sport, "leelA" and those that exist solely for His 
enjoyment ("BhOga").  This is a division based on the type of pleasure they 
afford the Paramapurusha, though both serve to gladden His heart. Both 
sentient beings and inanimate objects are subject to this 
classification-that of beings or things which serve as playthings 
("leelOpakaraNam") to the Lord and those which serve as objects of 
gratification and enjoyment to Him ("BhOgOpakaraNam). This difference arises 
not due to the degree of their utility to Emperuman-- for, animate or 
otherwise, all beings and things are of equal utility to Him?but from the 
varied uses the Lord has for them. For instance, to an Emperor, his 
beautiful consort, fragrant perfumes and the glorious spring might be as
beneficial as a sprawling royal park filled with the best of blooms or a 
playing ball. However, while the former category of beings and objects 
generates enjoyment for him by serving as instruments of pleasure, the 
latter, consisting of the park and the ball, serve to satisfy his sporting 
instinct. Similar too is the nature of instruments of leela and bhOga to the 
Lord.

As we have already seen, the Lord's glorious possessions, His VibhUtis, fall 
into two more broad categories-the first is the Nitya VibhUti, consisting of 
Sri Vaikuntam and all its permanent residents, all of which and whom are 
eternal and unchanging, forever at the Lord's service. The other is the 
leela VibhUti, consisting of all the worlds bound by Karma and characterized 
by a continuing cycle of births and deaths, subject to the inexorable 
processes of decline, death and decay.

The Lord indulges in the processes of Creation, Sustenance and Destruction 
of all these Karma-bound worlds, out of pure sporting instinct, just as the 
Emperor plays with a ball for pure enjoyment, says the Mahabharata-

"avyaktAdi visEshAntam parimANArtha samyutam
kreedA HarE: idam sarvam ksharam iti avadhAryatAm".

Being the Paramapurusha with nothing remaining to be attained, He engages in 
the aforesaid processes purely as a hobby, with nothing to gain or lose, 
akin to a kid throwing a ball at a wall-

"aniyOjyascha apramEyascha yastu kAma sharIra dhrit
mOdatE BhagavAn atra bAla: kreedanakairiva".

We are told that the Lord plays with creatures, as if they were mere balls 
in a tennis game or just pawns in a game of chess. Does this mean that He is 
an extremely heartless Emperor, making people undergo untold sufferings in 
this world of sorrow and despair, just because it affords Him entertainment? 
Is He so cruel as to watch the writhing of created beings in the agonizing 
hotbed of Samsaara, with a perverted sense of sport, just like the Roman 
emperors of yore, who fed live people to lions and derived a sadistic 
pleasure in watching them struggling for their lives and ultimately being 
gored to death by the beasts? If this is indeed true, where do His 
much-touted Mercy and compassion hide, when the Lord indulges in such 
pitiless sport?

Though it is very much sport for the Lord ("lOkavat tu leelA kaivalyam" says 
the Brahmasutra, emphasizing this), it is not out of a desire to gloat over 
the sufferings of people, that the Lord creates the world and its 
inhabitants. As we know, after the Cosmic Deluge, both sentient and 
non-sentient souls lie mixed up inextricably, as undifferentiated matter. It 
is to provide these souls an avenue of emancipation that the Lord indulges 
in Creation, giving the souls a physical body to carry out their respective 
dharmAs, to stay on the straight but narrow path of virtue and to adopt one 
of the many strategies for liberation that the Lord Himself has fashioned 
for the emancipation of suffering humanity. Thus, Creation is essentially 
the outcome of the Lord's infinite mercy or KaruNa ("vitarasi karaNa 
kaLEbara yOgam VrishasailanAtha karuNE tvam"-Daya Satakam), to enable many 
of His children swim ashore to the safety of Liberation, while the rest of 
them are swept away by the swirling currents of Samsaara. The Lord affords 
them alternate bodies again, providing them yet other opportunities to 
redeem them, in an unending effort to emancipate errant humanity.

Swami Desikan summarizes the attributes of the Parabrahmam, which is the 
goal to be attained, enumerated so far in the chapter-
1. Inseparability from Sri LakshmI-LakshmI sahAyam
2. The personification of immeasurable wisdom and bliss-aparimita gnAna 
Anandam
3. The antithesis of all that is evil or bad-akhila hEya pratyanIkam
4. The repository of innumerable auspicious attributes like power, wisdom, 
strength, possessions etc.-gnAna shaktyAdi ananta mangala guNa visishtam
5. The possession of an incomparably magnificent form, assumed at will-divya 
mangala vigrahOpEam
6. Carrying on His person the two VibhUtIs, the Nitya VibhUti and the leelA 
VibhUti-sharIra bhoota vibhUti dvaya yuktam
7. Indulging in the sport of Creation etc. of all these mundane worlds-jagat 
srishtyAdi vyApAra leelam.
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To Continue
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3. FROM MAHABHARATA: YAKSHA PRASNAM?
Part 31: Prasnams 84 and 85
By Sri M.K. Ramaswamy Iyengar Swami,
Senior Officer of Govt. of India.
------------------------------------------------------------
PRASNAM 84:
YAKSHA:
?KO DAMAS CHA PRAKEERTITAH??
?WHAT IS THAT ACTION CALLED ?DAMA? THAT IS ACHIEVING FULL CONTROL OF THE 
SENSES??
YUDISHTIRA:
?MANASO DAMANAM DAMAH?
?CONTROLLING THE SENSES IS ONLY ANOTHER WAY OF REFERRING TO CONTROLLING THE 
MIND?

NOTES:
The five senses, namely, the eye that sees, the ear that hears, the nose 
that smells, the tongue that tastes and the skin that feels are the five 
senses that perform the act of cognition. All of them dutifully lodge what 
they perceive or cognize into the mind. These senses acting singly or acting 
together cannot stir up any storm or even the least disturbance unless they 
manage to trigger the mind to respond or lean in their direction.

Hanuman went to Lanka in search of Sita. He entered Ravana?s palace. 
Searching high and low, he entered the sleeping chambers of Ravana. Ravana 
was asleep. Hanuman also saw that he was surrounded by a countless number of 
women of unsurpassed beauty, which, in fact, was too obvious to the eye. The 
women after having sported with Ravana and some of them perhaps was having 
been sported with by Ravana were sleeping in a state of abandon, in various 
stages of dress and undress. Hanuman felt like chastising himself for having 
allowed himself to set his eyes on such women in such a state. Soon enough, 
he noticed that his mind remained calm, totally unruffled and had, as it 
were, ?stepped inside to watch the endless stream flow by?. No longing arose 
in Hanuman?s mind. Promptly, he nodded his head safely and murmured wisely:
?Mano hi hetuh sarveshaam indriyaanaam pravartane? (VR V.11.42)
It is the mind that has ultimately to order the senses as to what they may 
or may not do.

Hanuman?s mind was at a lofty pitch. It was impervious to the senses. But, 
it is not true that it is mind?s nature to be so. Mind has to be yoked to 
behave like that by the ?will?. Left to itself, the mind may let out a 
shriek of delight, in the manner of an adolescent who knows only to act or 
express and thinks later, and run like another wild horse. Such a mind may 
whip up the senses to gallop even more wildly.

Such an experience happened to Sage Viswamitra when he was indeed engaged in 
PENANCE TO ATTAIN KNOWLEDGE OF SUPER CONSCIOUSNESS. He saw Menaka, the 
celestial nymph who was sporting in the lotus pond nearby. She had been sent 
specially to divert the Sage from his goal. The moment Viswamitra saw her; 
his senses made such a clamor and his mind went wild with passion. He 
promptly begged her to accept his love, which she did coyly. And so,
?ahO raatraapadEsEna gataah smvatsaraa dasaa? (VR I.63.91)
The Sage who was bent on attaining knowledge of the Brahmam, forgot all 
about it; he started a life with Menaka and in a trice, as it were, ten 
years rolled by as if it was only a single night.

Therefore, even if the senses are wild horses, and it is the nature of a 
horse to strain at their reins, shake and toss their mane or paw the ground 
restlessly, it is the mind that has to set them to go or move in a 
particular direction. The mind is capable of joining hands with the wild 
horses and plays their games or even more wild games, as in the case of 
Viswamitra or remain at a lofty pitch above the tumult untagged by the 
gravitational pull of the senses, as in the case of Hanuman.

The question is how to keep the mind more like Hanuman?s mind rather than 
like Viswamitra?s mind? How can the control of the mind be achieved, so that 
it can control the senses?
Ramana Maharishi, the Sage of Arunachala (1896-1950) would say: ?The mind is 
a vast accumulation of ideas and desires. One cannot escape or destroy the 
mind by any kind of mental activity. The mind should be let subside to the 
point where it disappears. The mind is nothing but thoughts?. The mind is 
simply fattened by new thoughts rising up. Therefore, it is foolish to kill 
the mind by means of the mind. The only way to do it is to find another 
source and hold on to it.
Few lines can convey better as to how circumscribed indeed is the thing 
called ?Mind?, than these lines written by Sri Aurobindo in Savitri.
?Mind is and what it thinks is seen
If mind is all, renounce the hope of bliss;
If mind is all, renounce the hope of truth
For, mind can never touch the body of truth?
(Savitri Book X. Canto IV Page 645)
The solution is to make the mind remain still by the exercise of will.
----------------------------------------------
PRASNAM 85:
YAKSHA:
?KSHAMAA CHA KAA PARAA PROKTAA??
?WHEREIN LIES THE ESSENCE OF TOLERANCE??
YUDISHTIRA:
?KSHAMAA DVANDVA SAHISHNUTVAM?
?THE ESSENCE OF TOLERANCE LIES IN BEING UNAFFECTED BY THE DUALITIES OF THE 
WORLD?
NOTES:
YudishTira?s reply is that tolerance lies in the stable ascendancy over 
duality. What are the dualities?
Everything in this world seems to have its exact opposite. Also, one seems 
relentlessly to chase the other. The opposites also seem perilously close to 
each other. Thus, night follows day. The reverse is also true. One moment 
there is light. The next moment there is pitch darkness. Happiness, 
particularly, seems very fleeting. When happiness leaves, the unwanted 
guest, grief settles in. There does not seem to be any elevated terrace that 
is free from the play of these opposites.

Is it at all possible not to swing between the heights of ecstasy and the 
depths of despair? Or is one condemned and damned to eternity to swing 
between extremes?

The only way is to keep the mind away from the downward pull or the upward 
buoy of the senses. That method is to recognize the inevitability of these 
two extreme situations happening slowly yet remorselessly or with great 
rapidity and keep the mind detached from them. Dualities cannot be 
extinguished. But the mind can certainly be distanced from their clasp. The 
interplay between the three gunas namely, the Saatvic, Raajasic and 
Taaamasic (the well lit, the calm and imperturbable, the action oriented and 
goal seeking, the indolent and slothful) on the one hand and the senses on 
the other hand is a constant process. But, keeping the mind above the tussle 
and turmoil is the solution.

The mind has to remain stable and in an unaffected state, much like the sky 
in relation to clouds.
UbhE satyaanrutE tyaktvaa sOkaanandou bhayaabhayou /
PriyaapriyE parityajya prasaantaatmaa bhavishyati //
(Santi Parva Chapter 168.43)

It is possible for you to remain peaceful at heart only by the dualities 
like truth and falsehood, grief and happiness, fear and courage, likes and 
dislikes are renounced.
The Immortal Bhagavad Gita endorses this truth in the following manner:
Jitaatmana prasaantasya paramaatmaa samaahita: /
SeethOshNa sukha duhkhEshu tathaa maanaapamaanayOh //

Suhrin mitrudaaseena madhyastha dvEshya bhandushu /
Saadhusvapi cha paapEshu sama buddhir visishyatE //
(BG Ch VI. 7 and 9)
To the self disciplined and serene person, the inner mind which is supreme 
and above the senses and the will as well remain unaffected amidst such 
extremes like heat and cold, pleasure and pain as well as honor and 
dishonor.

Likewise, he regards alike with a sense of balance and total poise, friends, 
enemies, companions, arbiters and those who are neutral, the sinners, saints 
as well as the hateful and the relatives. Keep the mind in a state of steady 
equipoise, equidistant from the two extremities on either side. That is the 
state of excellent tolerance. This is the ?Dvandva Sahishnutvam?, which 
YudishTira is referring to.

YudishTira is perhaps hinting at a subtler truth as well. The ability to 
treat the dualities as abandonable adjuncts helps one to transcend. As Sri 
Aurobindo would say:
? As there is a cessation of the duality of truth and error in an infinite 
truth- consciousness, so there is a liberation from the duality of good and 
evil in an infinite good, there is transcendence.
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To Continue
====================================================================
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====================================================================

4.GOTRAS AND PRAVARAS ? AN OVERVIEW ?PART 15
THE GLORY OF KASYAPA GOTRAM
(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)
(Could not be accommodated in this Issue)
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