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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.06 / ISSUE # 06 dated 11/16/04
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IN THIS ISSUE:
1. IMPORTANT DAYS IN KARTIGAI (VRISCHIKA) MONTH
2. NAMMAZHWAR SNIPPETS
TIRUVOIMOZHI Part ? 10
(ANBIL RAMASWAMY)
3. FROM MAHABHARATA: ?YAKSHA PRASNAM?
PART 50: PRASNAM 117
(SRI M.K. RAMASWAMY IYENGAR SWAMI)
(SENIOR OFFICER OF GOVT. OF INDIA)
4. ?TRIMURTIS?- IN NAMMAZHWAR?S TIRUVOIMOZHI- PART 2
(SRI N. KRISHNAMACHARIAR SWAMI OF CHICAGO)
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1.      IMPORTANT DAYS IN KARTIGAI (VRISCHIKA) MONTH
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/ENGLISH)/DAY/NAKSHATRAM/ (THITHI)/ EVENT/ REMARKS
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01/11.16.04/Tuesday/Beginning of Vrischika month/ muDavan muzhukku
03/11.18.04/Thursday/SrvaNam/ SravaNa Vratam
07/11.22.04/Monday/UttraTTaadi/KrishNa Paksha Ekaadasi/ Sarva Uttaana 
Ekaadasi
Prakritam 45th Pattam Azhagiya Singhar, Koil KandaaDai Vadoola Desikar
08/11.23.04/Tuesday/ Revati/Yagjnavalkya Jayanti
11/11.26/04/Friday/KARTIGAI/POURNAMI/TIRUMANGAI AZHWAR, NAMPILLAI, 
TIRUKKARTIGAI, Sarvaalaya, Vaikhaanasa, Paancharaatra Deepam, PourNami 
Vratam
12/11.27.04/Saturday/Rohini/TIRUPPAANN AZHWAR, Ayya KrishNa TTD (p.375)
19/12.04.04/Saturday/ Magam/CHINNAANDAVAN
23/12.08.04/Wednesday/Ekaadasi/KrishNa Paksha Ekaadasi
26/12.11.04/Saturday/Anusham/ SARVA AMAVASYA
27/12.12.04/Sunday/KeTtai/Koilaayanaar
28/12.13.04/Monday/Moolam/AM43=DevanaarviLaagam Azhagiya Singhar
29/12.14.04/Tuesday/PooraaDam/AM34=Sadagopa Ramanuja YMD
30/12.15.04/Wednesday/SRAVANAM/ SravaNa Vratam
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2. NAMMAZHWAR SNIPPETS
TIRUVOIMOZHI Part ? 10
(ANBIL RAMASWAMY)
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PAASURAM 5.1.5
kaNNapiraanai viNNOr karu maaNickathai amuDai
naNNiyum naNNagillEn; naDuvE oru UdambiliTTu
tiNNam azhundak kaTTip pala seivinai van kayitraal
puNNai maraiyavarindu ennaip pOra vaithaai puramE

The Azhwar reflects on why in spite of learning what the Lord?s grace could 
do, he did not turn to Him so far. He says that the culprit is his 
association with the body and the sensual interests. It is as if the body 
was tightly tied down with ropes of ignorance and karma over the layer of 
the skin, which concealed the ulcer within and locked the Lord without.
Who is responsible for this?
?The very Lord Himself? says the Azhwar.
?It was you who gave me the body and the skin to cover and then tied me with 
ropes and pushed me down the quagmire of sensual pleasures. Since you 
covered my knowledge thus, you only had to uncover and release me to 
Bhagavad anubhava?

NAMPILLAI comments that the Azhwar?s condition ?before and after? was like 
Sri Sita in AshOka vana waiting for the Lord to release her and her actual 
release.

ViNNOr amudai: The darling o0f Nityasuris who enjoy Him afresh every moment.

NaNNiyum naNNagillEn: The Azhwar asks- ?Even though I got aatmagjnaanam, I 
wonder why I could not secure a ?baahya samslEsham?

NaDuvE oru uDambil iTTu?tiNNam azhundak kaTTi? puNNai maraiya varindu:
It is because this tabernacle of flesh, blood and marrow within is covered 
with a glossy skin making it appear as if everything was OK. When this 
deceptive façade is torn down, the ugliness of the body will be revealed 
with all its loathsome and nauseating rotten flesh ? fit only to be thrown 
to dogs. The Azhwar seems to ask whether it was proper on the part of the 
Lord to let him dwell in such a prison-like body in smug satisfaction so 
far.
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PAASURAM 5.7.2
AngutrEn allEn; ingutrEn allEn,
unnaik kaaNum avaavil veezhndu- naan
EngutrEnum allEn ilangai setra ammaanE!
TingaL sEr maNI maaDam neeDu
Sireevara mangala nagar urai
Sangu sakkarathaai! tamiyEnukku aruLaayE

Angu utrEn allEn: ?Oh! God! I have not practiced any ?saadana? to deserve a 
place IN YOUR SRI VAIKUNTAM.?

Ingu utrEn allEn: ?Since I am always immersed in enjoying your beauty and 
qualities, I have not attempted to practice any means prescribed in the 
Saastras for observance IN THIS World?

Engu utrEnum allEn: ?thus, I do not belong to either or anywhere else. This 
is the interpretation given in 6000 PaDi, which was the NIRVAAHAM of all 
Achaaryas PRIOR to Emperumaanaar.

Or the first two lines, PERIYAVAACHAAN PILLAI explains:
The Azhwar pleads pathetically-
? I am unable to come to your place and enjoy your proximity. Nor am I, one 
of those ?samsaaris? who have no thought or desire to reach you and 
therefore, do nothing about it. I have fallen between the stools having lost 
both the possibilities. I do not belong to the former; Sure as anything, I 
do not belong to the latter either. I am not able to forget you. I am not 
able to bear this miserable existence and this excruciating suspense any 
more?

unnaik kaaNum avaavil veezhndu: ?I have only one irresistible urge to meet 
with you. The only thing that keeps me alive is my love for you. Your 
qualities have enslaved me? This is like LakshmaNa?s saying that he was 
enslaved by the qualities of Sri Rama.
?guNair daasyam upaagatah? (VR Kishkinda KhaaNdam 12.4)

ilangai setra ammaane!: PERIYAVAACHAAN PILLAI explains the relevance of this 
reference. Thus:
?You asked LakshmaNa to bring you the bow and arrow. You had to build a 
bridge across Sethu; you had to organize a battalion; you took all these 
troubles all for the sake of redeeming Sri Sita. In my case, all this is not 
necessary. You can save me by mere ?sankalpa?. Also, unlike in the case of 
Sri Sita who had TrijaTa to console her, I have nobody here to console me. I 
am desolate and forlorn?

There is a further hint in this reference:
The Azhwar seems to ask-?
? Was it not you who told Sugreeva that if he were to die, you will find no 
joy even if you win the war and redeem Sri Sita? This shows how deep your 
concern is for the one who has surrendered to you. Here I am, having 
surrendered. Where is your concern and where is your compassion??
(VR Yuddha KhaaNDam 41.4)

tingaL sEr maNi maaDa neeDu sireevara mangaLa nagar urai:
?You have taken your abode in the city of Sireevaramanagai whose tall 
ramparts touch the very moon?

sangu Sakkarathaai: ?You have the famous conch and discus. Unlike 
Ramavataara, you stand here4 ever ready with your conch and disc. What are 
you waiting for??
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PAASURAM 5.8.1
Aaraa amudE! ADiyEn uDalam ninpaal anbaayE
Neeraai alaindu karaiya urukkuginra neDumaalE!
Seeraar sennell kavari veesum tirukkuDantai
YEraar kOLam tigazhak kiDantaai kaNDEn emmaanE!
When the Lord does not respond to his entreaties in Vaanamaamalai, the 
Azhwar turns to Aaraavamudan at TirukkuDantai but even here the Lord keeps 
mum. The Azhwar feels exactly like a suckling baby that looks up eagerly at 
its mother for breastfeeding but the mother looks the other way.

As Sri Rama did not pay heed to the pleas of Bharata, only for carrying out 
duties in keeping up his promise, the Lord did not respond to Azhwar only to 
further deepen his emotions to blossom into denouement of the Prabandham.

Like Bharata who came to the forest in the fond hope of securing Sri Rama?s 
return, the Azhwar longs for Aaraavamudan to heed his prayers or at least 
give him a word of consolation. But, the Lord kept a studied silence.

?How many doors of yours would I have to knock at and for how long??, he 
asks in utter desperation.

Aaraa amudE! : ?Oh! Lord! What is the secret of your charm that however many 
times and however long one enjoys your wonderful form, it always remains as 
fresh as ever and as insatiably sweet as it can be, as if it were eyed for 
the FIRST TIME EVERY TIME? Amritam was obtained at a specific point of time 
when the milky ocean was churned and was made available to the Devas only. 
But, your form HERE is a veritable nectar available at all times and to 
everyone alike?

ADiyEn uDalam ninn paal anbaayE neeraai alanindu karaiya urukkuginra:
?My heart and mind simply melt away in my love for you. That you can bewitch 
the hearts of chEtanas (living creatures) is well known. How come, you can 
even bewitch and melt my body (which is an achEtana ? an inanimate object)?

UDalam karaiya urukkuginra: It has not only melted but also flows like a 
flood. Like a goldsmith who melts the ornaments, you melt me, my mind and my 
body alike?

NeDu maalE!: Having done this, why do you hide yourself far far away?

Serrar senn nell kavari veesum: ?The red paddy grain stems grown tall in the 
fields waft in the winds as if they are doing fanning service for you!?

The Azhwar draws a comparison between the prosperous greenery of 
TirukkuDantai and the cool eyes of the Lord.

YEraar kOlam tigazh kidantaai: Your reclining posture in the evergreen 
TirukkuDantai is an inexhaustible feast to my eyes.

KaNDEn emmaanE!: ?I have only seen your form but have not had the ?baahya 
samslEsham? yet. I have understood you are my Lord. Is it not natural for a 
baby to ask for breastfeeding, having known its mother??

It is said that one Loka Saaranga Mahaa munigaL who was living in the far 
north, happened to listen to the recital of this hymn by a few pilgrims. He 
was amazed at the felicity of the word ?aaraa amudE? ? (insatiable nectar) 
to describe the Lord, when there are umpteen other names for the Lord, 
Narayana etc. He found the name so wonderful that he immediately decided to 
set forth to the Tamil speaking country (Tamizh naDaiyaaDum dEsam) where the 
language had such meaningful expressions never heard of before elsewhere.
(Vide pages 466-467 of Azhwar Tiru uLLam Part I (3rd Collection) published 
by Sri VisishTaadvaita Research Centre, Chennai- Pub: 1994)

This verse is considered most important also because on a similar occasion 
Sri NaathamunigaL heard this decad and on enquiring where he could get the 
rest of it all. He was told to go to Tirukkurugur. He recited Madurakavi?s 
?kaNNInuNN Siruthaambhu? and consequently Namaazhwar himself initiated him 
into not only Tiruvoimozhi but also the entire 4000 Divya Prabandhams. Thus, 
this decad held the key for unlocking the treasure of Divya Prabandhams, 
which had almost been lost to posterity.
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3. FROM MAHABHARATA: ?YAKSHA PRASNAM?
PART 50: PRASNAM 117
(SRI M.K. RAMASWAMY IYENGAR SWAMI)
(SENIOR OFFICER OF GOVT. OF INDIA)
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PRASNAM 117:
YAKSHA:
?BAHU MITRAKARAH KIM LABHATE??
?WHAT DOES HE GAIN WHO BEFRIENDS EVERYONE??
YUDHISHTIRA:
?BAHU MITRAKARAH SUKHAM LABHATE?
THAT PERSON WHO HAS BEFRIENDED EVERYONE IS EVER HAPPY?

NOTES:
Hatred is like a stick, which is burning from both the ends. The stick 
destroys itself and also the holder, the possessor of the stick. Likewise, 
hatred in the mind, spurred by the desire for revenge or the smarting caused 
by the defeat or humiliation, keeps burning fiercely and does not let the 
sufferer know peace or sleep.

Therefore, hatred is a sentiment that6 deserves to be eschewed utterly. This 
is best done by replacing it with tolerance, forgiveness and taking into 
consciousness Sri Sita?s observation that there was none who could claim he 
had not sinned.? Na kaschit na aparaadhyati?

The peace that one gets by a conscious act of forgiveness and by letting go 
of the past so that even the repressed pain is brought forth from its buried 
depths and sublimated is indescribable. The mind of such a person becomes 
very light. He gets into such a mental state that everything even an 
infinitesimally small thing happening gives him great joy. He is at peace 
with everyone and also himself.

The ?TirukkuraL? was sung by Saint TiruvaLLUvar (somewhere between 300 BC 
and 200 AD) and is regarded as a ?Veda in miniature? as a ?mustard seed in 
which is comprehended the riches of the seven seas?. Every one of the 1330 
aphorisms is a nugget of gold touching on high ethical watermark on a wide 
range of subjects like ethics, art of life, statecraft, art of love, morals, 
behavior etc. The aphorism # 679 deals with the subject of making an ally of 
an enemy. He says as under:

naaTTaarkku nalla seiyin viraindE
OTTaarai oTTIk KoLal??

Roughly translated this means:
?Hasten to make an ally of your foe. May this deed be done sooner than you 
would rush
to the help of a friend in need?

The moral is clear: Friendship is so valuable, so positive; so worthwhile 
that is better done sooner.

One question remains: Why did YudhishTira speak of ?sukham?- the calm and 
serene happiness as the end result of friendship with all?

It may be said that YudhishTira is drawing attention to the subtle truth 
that if everyone is friendly with everyone else and the attitude of 
?bahujana hitaaya, bhaujana sukhaaya- well being and happiness of great many 
people is widespread, righteousness spreads. Righteousness spreads through 
good order and harmony. There is spontaneity of goodwill. When such 
righteousness prevails, the seasons change at the appropriate time. Rains 
fall copiously filling the rivers and reservoirs. The grass is green and the 
field yields excellent produce. Everyone has plenty to partake and to 
distribute. There is profundity in just about everything, in ideals and 
values, in amity and harmony, and also contentment and happiness.
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4. ?TRIMURTIS?- IN NAMMAZHWAR?S TIRUVOIMOZHI- PART 2
(SRI N. KRISHNAMACHARIAR SWAMI OF CHICAGO)
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tri-mUrti-s in tiruvAimozhi ? Part 2.


1.3.7: (3)

        onRu ena pala ena aRivu arum vaDivinuL ninRa
        nanRu ezhil nAraNan nAnmugan aran ennum ivarai
        onRa num manattu vaittu uLLi num iru paSai aRuttu
        nanRu ena nalam Seivadu avaniDai nammuDai nALE.

In pASuram 1.3.6, AzhvAr advised us to impartially examine all the 
pramANa-s, and decide who the true Supreme Deity is, and dedicate ourselves 
to His worship.  In the current pASuram, he advises us not to loose time in 
doing this, but do this quickly, remove entirely the ?paSai? or attachment 
to the other two deities, and dedicate ourselves to the worship of the One 
and Only One Supreme Deity without any further delay.

Some may argue that the three mUrti-s are one and the same (onRu ena).  
Others may argue that these three are distinct and different (pala ena).  In 
other words, there is doubt in the minds of people as to whether there is 
one soul that is common for the three forms (tri-mUrti-s), or whether there 
are three different souls for the three.  Since these three deities are 
credited with great acts that are not performed by the other deities, it is 
difficult for ordinary people to figure out the truth about them ? aRivu 
arum vaDivinuL ninRa nanRu ezhil nAraNan, nAnmugan, aran ennum ivarai).  So 
AzhvAr gives us neutral advice ? ?Once again, think for yourself, look at 
all the facts (num manattu onRa vaittu), thoroughly analyze the guNa-s of 
the three (uLLi), remove the two that are not Supreme deities (iru paSai 
aruttu), and select the One that is the true Supreme Deity, and worship Him 
with single-minded devotion (avaniDai nanRu ena nalam Seivadu nammuDai nAL). 
  Specifically, in this pASuram, AzhvAr advises us not to lose any time in 
doing this.

AzhvAr says:  Start with a neutral position, do not continue to live with 
half-hearted devotion, or the confusion on who the true Supreme Deity is, 
analyze the pramANa-s thoroughly, and come to a firm conclusion on the true 
Supreme Deity.  Then eliminate once for all from your thoughts the two that 
do not qualify as the Supreme Deity, and devote yourself with single-minded 
devotion to Him.

onRu ena, pala ena ? Is there one AtmA that controls all the three forms, or 
are there three AtmA-s for the three mUrti-s?

?nanRu ezhil nAraNan, nAnmugan, aran ennum ivarai? ? the term ?nanRu ezhil? 
can be used to qualify all the three mUrti-s, or it can be specific as a 
qualifier for nAraNan ? ?nanRu ezhil nAraNan?.  The choice of the nAma 
?nAraNan? by AzhvAr is significant.  The declarations: ?apahatapApmA divyo 
deva eko nArAyaNah? ? subAlopanishad, ?antarbahiSca tat sarvam vyApya 
nArAyaNah sthitah?, etc., show that bhagavAn is the antaryAmi of all, and 
should be noted here.

?nammuDai nAL? ? Our lifetime is short.  There is not much time to waste to 
come to the firm conclusion and devote ourselves to the worship of the One 
Supreme Deity.  We may not get another body of a human, with the ability to 
think, analyze and dedicate ourselves to His service.  So AzhvAr advises us 
to use this time wisely.

?num iru paSai? ? The use of the word ?num? ? ?your? by AzhvAr is 
significant.  AzhvAr does not have the problem of ?iru paSai?.  It is clear 
to him who the Supreme Deity is.  It is for us that he is advising us to get 
clear on this issue quickly, and devote the rest of our life in His worship. 
  This is why AzhvAr is using the word ?num? for ?iru paSai aruttu?.  In 
contrast, the use of the word ?nam? in ?nammuDai nALE? is justified, because 
the lifetime in this world is limited for AzhvAr as well as for us.

Why does AzhvAr not just straightaway say:  ?nArAyaNan is the Supreme Deity; 
worship Him??.  It is because he does not want us to just accept anything 
without proper thinking, and he wants us to be convinced for ourselves by 
our own introspection and thought process.  He just does not want us to not 
even think, and waste our precious life in this world.

SvAmi deSikan captures the gist of this pASuram as ?sva-ruci vitaraNAt?. ? 
Because bhagavAn will bestow us the ruci or paSai to Him automatically if we 
do this analysis, and remove the iru paSai to the other deities.   If we 
start with the neutral position on the tri-mUrti-s, and analyze the 
pramANa-s etc. thoroughly and without pre-conceived notions, we will 
ourselves come up with the conclusion on who the Supreme Deity is.  This 
will lead us to remove the ?iru paSai? ? the worship of the other two 
deities.  The likes of mArkhaNDeya were able to realize the truth about the 
Supreme Deity thus.

Note AzhvAr?s earlier pASuram ? ?minnin niali ila mannuyir AkkaigaL? 
(1.2.2), where AzhvAr cautions us that this lifetime is short, and lasts but 
like a lightning, and that we should not waste the time.  We are oblivious 
to the passing of our short lifetime:  ?nandanti udita Aditye nanadanti 
astamaite ravau!  Atmano nAvabudhyante manushyA jIvita kshayam? ? When the 
sun rises, people happily go to earn material wealth for their happiness; 
when the sun sets, they are happy that they can enjoy with their dear ones; 
but they do not even for a moment realize that their life is becoming 
shorter every passing moment?.  These are Lord rAma?s words to bharata 
(ayodhyA kANDam 105.24).

AzhvAr?s message in this pASuram is: This life is diminishing like the water 
in a meshed container, so don?t waste any time, but make the proper 
decisions on the nature of the Supreme Deity, and surrender to Him.  People! 
You neither realize the precious nature of your limited lifetime that is 
slipping fast, nor realize the precious nature of what you are losing in the 
meantime ? namely, the kainkaryam to the Lord.  Hasten.  Think hard with all 
the pramANa-s from the Sruti etc., come to the inevitable conclusion on who 
the Supreme Deity is, remove all traces of attachment to the other two 
deities, and devote the rest of your life in the constant meditation and 
service of the One Supreme Deity that you should be able to figure out.  
Don?t let precious time slip away from you without being used?.

In the very next pASuram, nammAzhvAr declares that we should surrender to 
the Lotus Feet of the Consort of Lakshmi ? nALum nam tiruvuDai aDigaL nalam 
kazhal vaNa?ngi? (1.3.8);  in the very next pASuram after that, he refers to 
?ivai pinnum vayiRRuLa ivai avan tuyakkE? ? a reference to bhagavAn keeping 
everything in His stomach at the time of pralaya (1.3.9), and in the next 
one again, he refers to ?puyal karu niRattanan? ? a reference to His kAr 
mEni vaNNam or the hue resembling the clouds, and his vAmana avatAram ? 
?peru nilam kaDanda nal aDip pOdu?.   Thus, it is crystal clear who the 
Supreme Deity is according to AzhvAr.
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