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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.07 / ISSUE # 44 dated 16th March 2006
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EDITORIAL

Dear Bhagavatas:

It gives me great pleasure to record that the first course of SV 
classes comprising of 6 sessions was successfully completed. Almost 
all the participants have now mastered the sequences of the 
procedures and the Mantras associated in a short period of time. 
They now feel happy that they have been piloted to the mainstream 
and have vowed to continue doing Trikaala SV for the rest of their 
lives. 

All the credit goes to asmad Achaaryan, Srimad Andavan, Poundarika 
puram Swami Asramam, Srirangam who is very strict in insisting on 
the performance of SV and is the motive force behind this effort. I 
had the Bhaagyam of informing him of the successful completion. 
Naturally, he was extremely happy. 

Many other aspirants have petitioned for the commencement of the 
next session. Some have also desired starting of classes 
for "Tiruvaaraadanam". We will try our best to accommodate them at 
an early date. An announcement will be made as soon as the details 
are finalized.
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IN THIS ISSUE

1. IMPORTANT DAYS IN PANGUNI (MEENA) MONTH

2. SANDHYAA VANDANAM -? Part 2 - 5
FAQs AND THE SIGNIFICANCE OF VARIOUS OBSERVANCES IN CONNECTION 
WITH "SANDHYAAVANDANAM"
(ANBIL RAMASWAMY)
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The following questions have been answered

Q. 21. What is "Pancha katcham"? Why should we wear "Pancha 
katcham"? What other practices are to be observed with reference to 
dress codes while engaging in religious rites?
Q. 22. Is there any justification for the use of "paTTu" (silk) 
and "ajina" (deerskin) tied to the Brahmachaari's "mounji" (girdle 
made of a triple string of Munja-grass) etc. that obviously 
involve "himsa" (injury to a living being)?
Q. 23. If plants have life, how can we pluck flowers, TuLasi, Darbha 
etc that also involve "himsa"?
Q. 24. What is the difference between 
Pavitram", "Koorcham" "Darbham", "Kusam" etc and what purposes do 
they serve? 
Q. 25.What is the purpose and significance of wearing "PooNool"?  
Why do we wear it in different modes on different occasions?
Q. 26. Can we drink coffee? How about medicines? Are there any 
guidelines in the matter of taking food?
=============================================================
ISSUES RELEASED
So far, 220 Regular issues of SRS have been released apart from 
Special Issues:
27 Issues of Vol. 1
15 Issues of Vol. 2
42 Issues of Vol. 3
35 Issues of Vol. 4
28 Issues of Vol. 5
30 Issues of Vol. 6 and
43 Issues of Vol. 7
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You may also view the archives at http://www.ibiblio.org/sripedia 
maintained by Sri Srinivasan Sriram (ajiva_rts@xxxxxxxxx )

We strongly urge you to kindly peruse the "Regular Issues" archived 
in the "Files" Section and view the Contents at "srsindex.html" (Not 
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participation").  We are sure that you will be convinced of the 
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IF you are satisfied with the quality and contents of "Sri Ranga 
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IF NOT: Tell us, as to how we may improve.
Ever at your service

Dasoham

Anbil Ramaswamy,
Editor & Publisher, "Sri Ranga Sri"
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1. IMPORTANT DAYS IN PANGUNI (MEENA) MONTH
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DATE/ENGLISH/DAY/NAKSHATRAM/THITHI/ EVENT/ REMARKS
====================================================================
02/03-16-06/Thursday/Hastam/Dviteeyai/ 21st PaTTam (AM)

06/03-20-06/Monday/Anusham/Panchami/
                VENNAATRANKARAI ANDAVAN (PPA)

11/03-25-06/Saturday/SRavaNam/Ekaadasi/ 
                KrishNapaksha Sarva Ekaadasi, SravaNa Vratam

12/03-26-06/Sunday/AviTTam/Dwaadasi/ Nam Jeeyar 
                        (As per Srirangam Koil Panchangam)

14/03-28-06/Tuesday/PooraTTaadi/Chaturdasii/BOdaayana Amaavaasya

15/03-29-06/Wednesday/UtraTTaadi/Amaavaasya

16/03-30-06/Thursday/Revati/Prathamai/
                PERIYA PERUMAAL, TELUGU NEW YEAR

20/04-03-06/Monday/Rohini/ShashTi/
PRAKRITAM SRIMAD ANDAVAN, POUNDARIKAPURAM SWAMI ASRAMAM, 
PARAVAKKOTTAI SRI GOPALA DESIKA MAHAA DESIKAN

23/04-06-06/Thursday/Punarvasu/AshTami-Navami/ SRI RAMA NAVAMI

24/04-07-06/Friday/Poosam/Navami-Dasami// Selva PiLLai/ 
TIRUKKUDANTAI ANDAVAN VEDANTA RAMANUJA MAHAA DESIKAN

25/04-08-06/Saturday/Ayilyam/Dasami/ 
MELKOTTAI TIRUNARAYANAPURAM VAIRA MUDI SEVAI

26/04-09-06/Sunday/Magam/ Ekaadasi/Sukla Paksha Sarva Ekaadasi

28/04-11-06/Tuesday/Utthiram/TrayOdasi/PANGUNI UTTHIRAM

30/04-13-06/Thursday/ Hastam/PourNami/
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VYAYA-CHITTIRAI (MESHAM)
01/04-14-06/Friday/Chittirai/Prathamai/ 
                TAMIL NEW YEAR, VISHU PUNYA KAALAM
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2.SANDHYAA VANDANAM -? Part 2 - 5
MORE FAQs AND THE SIGNIFICANCE OF VARIOUS OBSERVANCES IN CONNECTION 
WITH "SANDHYAAVANDANAM"
(ANBIL RAMASWAMY)
====================================================================

Q. 21. (a) What is "Pancha katcham"? (b) Why should we 
wear "Panchakatcham"? (c) What other practices are to be observed 
with reference to dress codes while engaging in religious rites?

Ans: 
(a) "Pancha katcham" is the traditional manner of wearing a Dhoti by 
the men folk. It consists of wrapping around the waist with one end 
folded lengthwise and taken around the legs to the back and tucked 
at the hip and the other end folded breadth wise is tucked in front 
at the tummy. The front tucking has five folds. It is therefore 
called "Pancha (Five) Katcham (folds). A Grihasta is expected to 
wear this method of Dhoti always, but most certainly at least during 
performance of religious rites and while attending any religious 
events like KaalakshEpams etc.

(b) Even at the height of scorching summer in a hot region like 
India, we find people attending official meetings in Western dress, 
what with a tightly closed suit and a necktie to boot, all the time 
sweating profusely like a horse - because this is supposed to be 
the "formal" dress code in the said setting!. 

If this is the discipline required to be observed in spite of utmost 
discomfort, wearing the "Pancha katcham" is the discipline required 
to be observed in the setting of religious activities.

(c) There are very many practices adopted by AnushTaatas. We give 
below a few of them that may be noted. (As learned from KaalakshEpa 
Adhikaaris during AnushTaana Granta classes)

(1) A Brahmachaari (celibate) and a Sannyaasi (ascetic) should wear 
only one cloth and no upper cloth. The clothing of a Sannyaasi 
should be in ochre color.
(2) A Grihasta is expected to wear an upper cloth always along with 
the "Pancha katcham. 
(3) No religious rites can be performed wearing a wet cloth.
When a wet cloth cannot be dried, it can be waved in air for 7 times 
and then it is considered to have dried enough to equal a dry cloth. 
This is called "Sapta Vaataahata"
(4) A new "Kaarigam" cotton cloth or PaTTu (Silk) Vastram can be 
worn. Both "Kaarigam" and PaTTu (Silk) are said to get polluted 
(Vizhuppu) if washed with water. On the other hand a used cotton 
cloth that is normally considered "Vizhuppu" when coming into 
contact with Sareeram becomes fit to wear (maDi) when washed and 
dried up as aforesaid.
(5) Eating and drinking while wearing Kaarigam or PaTTu vast ram are 
said to make them polluted.
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Q. 22. Is there any justification for the use of "paTTu" (silk) 
and "ajina" (deerskin) tied to the Brahmachaari's "mounji" (girdle 
made of a triple string of Munja-grass) etc. that obviously 
involve "himsa" (injury to a living being)?

Ans:
The term "PaTTu" was originally used to denote cloths woven with 
strings of gold and silk yarns. The "Peeta-ambharam" which the Lord 
wears referred to only such vastrams. Only after the Chinese came 
over to our land with their wares made out of silk from silkworms, 
the term "PaTTu" came to denote such material otherwise 
called "China Silk" and this practice had come to stay. 

Gold and silver yarn laced cloths can be worn in the place of such 
silk garments. Thus, originally, there was no "himsa", no killing of 
silkworms. 

In these days, we get also artificial silk without resorting to 
PaTTu made out of killing silkworms. We can safely use the same.

As for "ajina" or deerskin, the skins were and I believe even now 
are taken from dead animals and, therefore, no "himsa" was or is 
involved.
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Q. 23. If plants have life, how can we pluck flowers, TuLasi, Darbha 
etc that also involve "himsa"?

Ans:
The discovery that plants have life is no discovery at all! They are 
found in the Vedas themselves. 

"Our scriptures say that all sentient beings have what is known 
as "Dharmi-boota- Jnaana" (Intrinsic consciousness) as also "Dharma-
boota-Jnaana" (External perception).While intrinsic consciousness is 
common to all in the same degree, the extrinsic perception or the 
awareness of not only things around but also things beyond varies in 
degrees ? with humans having the greatest, animals to a lesser 
extent and PLANTS WITH THE LEAST IN THE SCALE. This is conditioned 
by environment and is subject to expansion (vikaasita) and 
contraction (sankuchita)" 
(Vide p143-144 of "Hinduism Rediscovered"). 

The concept of "ahimsa" is central to our philosophy. That is the 
reason why, Grihastas are required to do what is known 
as "VaisvadEvam" to rid them of sins of "himsa" incurred by them in 
their daily routines. Manu has identified that "himsa" can occur 
unwittingly at five spots listed the scriptures, namely, 
(i)     "suLLee" - the Ovens, 
(ii)    "pEshaNee" - the grinding stones, 
(iii)   "upaskaree"- the winnowing instruments, 
(iv)    "kaNTinee" ?mortar and pestle and  cutting plate and
(v)     "udakumbha" - water containers.
"Panchasoonaah grihastasya suLLee 
pEshaNyupaskaree/ kanTinee sOdakumbhas cha" and 
"VaiswadEvas tu kartavyah panchasoonaapanuttayE"
(Vide page537of Aahnika Grantha: of 45th PaTTam Azhagiya Singhar)

This being so, would the scriptures permit "himsa" to plants? 

Though Hinduism does not place undue importance to "himsa" as Jains 
do, they take care to see that even any unintentional harm 
inevitably caused to living beings is at the minimal level. In 
fact, "ahimsa" is called the first among flowers: "ahimsa prathamam 
pushpam"

"It has further been proved that in the case of plants, lifeline 
runs in the trunks in some cases, roots in others and seeds in yet 
others. These parts correspond to say, hairs on our head or the 
nails on our fingers or toes, which when cut or clipped do not 
entail any pain. That is why Saastras have prohibited cutting the 
plants at their respective lifelines ? and this has been confirmed 
by modern Science"
(Vide page 277 of "Hinduism Rediscovered").

Procedures have been prescribed as the times and manner in which 
TuLasi leaves. Flowers, Darbham etc could be plucked in tune with 
the above as also special mantras to expiate sins accruing from any 
unintentional harm done in the process.
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Q. 24. What is the difference 
between "Pavitram", "Koorcham" "Darbham", "Kucham" etc and what 
purposes do they serve? 

Ans:
There are several kinds of grasses (vide Amarakosa, Sanskrit - 
English Dictionary of Monier Williams, English-Sanskrit Dictionary 
of Monier Williams, and A learner's Dictionary of The Sanskrit 
Education Society of Madras). 

Some of the names are as follows:

Arjunam: (Terminalia Arjuna) Grass used as a substitute for Soma 
plant
Asree: (no description available)
BaalatruNam: Young shoots of a type of grass
Dhoorvaa: Bent grass also known as Panicum Dactylon
Javasa: (No description available)
Kaneenikaa: (No description available)
Khadah: (No description available)
KatruNam: (No description available)
Saadvala: (No description available)
Kucham: (No description available)
Kacham: (Saccharum Cylindricum)
Kutha: (No description available)
Sashpam: (No description available)
TaarakaakshNa: Star eyed grass
TruNam: a blade of grass, reed or straw, a useless part of grass
Yaasa: Meadow or Pasture grass
Yavasa: (No description available)
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The following terms occur during observance of religious practices:

Bhugnam: Stems of grass manually twisted or bent to serve in 
offering waters (also known as Koorcham-See below)

Darbha: A tuft or bunch of loose grass spread as a seat or for 
holding between fingers

Koorcham: Bundle of grass, Handful of Kusa grass manually twisted or 
bent to serve in TarpaNams used in offering waters.

Pavitram: itself means "pure"- Strands of grass made into the shape 
of a ring and worn on ring finger during religious rites and 
believed to ensure purity 
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Regarding "Kucha", there is an interesting story:
Sri Sita delivered a male child in the hermitage of Sage Vaalmiki. 
He was named "Lava". One day, Sri Sita entrusted Lava to the care of 
the Sage and went to have her bath in the nearby river. On her way 
she saw a few monkeys which were jumping hither and thither hugging 
their young ones. On seeing this, Sri Sita was smitten with remorse 
that while even the monkeys were so concerned about their babies, 
she herself had not even an iota of such concern for Lava and 
hurried back to the hermitage and took bay Lava with her. At that 
time the Sage was in a trance (Samadhi) and did not see what 
happened. 

When he woke up he noticed that the baby entrusted to his care was 
missing. Hurriedly, he made a baby out of Kusa grass and after 
breathing life into it (praaNa pratishTai), left it in the cradle. 

When Sri Sita returned, she was surprised to see another baby in the 
cradle and enquired the Sage about it. The Sage narrated the whole 
incident and told her "I have named him as "Kucha". Kucha is also 
your son as much as Lava. Take him"

(Source: Kathaa sarit Saagaram, Alankaaravateelambakam quoted by Sri 
C.R. Srinivasa Iyengar Swami at Page 33 and 34) of his Notes on 
Uttara khaaNDam) 
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Q. 25.What is the purpose and significance of wearing "PooNool"? Why 
do we wear it in different modes on different occasions?

Ans:
The purpose of "PooNool" is definitely NOT to serve as a key holder 
or as a back brush for scratching the back to relieve itching! In 
fact, sacred thread is so sacred, as the name indicates that nothing 
(other than munji") can be fastened to it under any circumstances.

The Sacred thread (PooNool also called yagjnOpaveetam) is said to be 
absolutely pure and to have been born along with the four faced 
Brahma, the Creator - as can be seen from the mantram uttered while 
wearing it:
"yagjnOpaveetam paramam pavitram. prajaapateh yat SAHA-JAM" (saha= 
Together with) and jam = born)
It is worn in three different modes.
(i)     Upaveeti: The thread going round the body from the left 
shoulder to navel and back to the shoulder via our back. This is 
done during all `DEva kaaryams"
(ii)    "Praacheenaa veeti: The thread going round the body from the 
Right shoulder to the navel and back to the shoulder via our back. 
This is the opposite of "upa veeti" mode and is done during "pitru 
kaaryams"
(iii)   "Niveeti" is just wearing the thread as a garland around the 
neck. This is done during all other times (other than the above 
two).This is done when one goes to relieve bladder and easing. On 
such occasions, AnushTatas keep the sacred thread wound around their 
ear. Why around the ear? There are several reasons for this. 
(a)     First, the ear is considered to be most sacred spot of all 
limbs. Vedas were "heard" from ether. Therefore, they are known 
as "Sruti" itself. (Those heard). Naturally, the auditory faculty is 
deemed the most sacred.

(b)     It is a known fact that it is this hearing faculty that a 
fetus in the womb acquires first and foremost. We know how Sage 
Naarada narrated the exploits of Bhagavaan to Prahlaada while in the 
womb of his mother which made Prahlaada an inveterate VishNu bhakta. 
We also know the story of Pareekshit who heard about the Lord also 
while at the womb of his mother. Thus, the importance of the ear as 
the favorite spot in human anatomy is found established.
(c)     Another reason elders used to say is that the river "Ganga" 
is flowing through the ear figuratively.

A Sage who descended from Pururavas was disturbed by the passage of 
the river Ganga, and consequently drank up its waters. He after 
wards relented and allowed the stream to issue from his ear. Hence, 
Ganga is called Jaahnavi (daughter of Jaahnu) Vide p129 of "A 
Classical Dictionary of Hindu Mythology and Religion" by John 
Dowson, published by Heritage Publishers, New Delhi, 1992)

(d)     The practical reason is that in those days, there were 
no "Rest rooms" as we understand them today. To prevent the sacred 
thread getting sullied by touching the ground, it is wound around 
the ear.

(e)     As an aside, we have an interesting point namely that when 
we cast away the worn out old thread, we use a Mantra containing a 
pure Sanskrit word that has got into what we now know as "Madras 
Baashai". 
Do you know what it is? 
This is the Mantram:

"Upaveetam china dantum jeerNam `kasmala' dooshitam/
Visrujaami harE! Brahman! varchO dheergaayur astu mE"

This is the word which means "soiled"!
" Kasmaalam " 
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Q. 26. Can we drink coffee? How about medicines? Are there any 
guidelines in the matter of taking food?

Ans:
Drinking Coffee was not known in ancient times. So, there does not 
appear to be any reference to it in any of our scriptures.

It would be desirable to drink even milk and water only after doing 
morning SV.

If the doctor prescribes for a life-threatening situation any 
medicines that cannot be taken on an empty stomach, one may meditate 
on Sriman NaaraayaNa, and then take the medicine with any permitted 
foods because a doctor is deemed to be equal to Sriman NarayaNa 
(VaidyO NaaraayaNO Harih)

As for guidelines in the matter of taking food, they have been dealt 
with extensively in Chapter 15 "The Trigunas and the dietary 
regimen" in the book "Hinduism Rediscovered"

This book of about 1000 pages is priced at Rs.480/= in India and US 
4 48.00 Ex-India. Those who desire to acquire a copy may contact me 
at Ramanbil@xxxxxxxxxxx
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