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.07 / ISSUE # 48 dated 12th April 2006IN THIS ISSUE1. VYAYA
VARUSHA - PUTHAANDU VAAZHTHUKKAL2. IMPORTANT DAYS IN CHITTIRAI (MESHA) MONTH3.
TRIMURTHIS IN TIRUVOIMOZHI PART 21(SRI N. KRISHNAMACHARIAR SWAMI OF
CHICAGO)======================================================xxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxx=====================================================ISSUES
RELEASED So far, 224 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 47 Issues of Vol.
7 -------------------------------------------------------------These issues
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HAPPY VYAYA SAMVATSARAM!May the Divya Dhampatis shower their blessings of
peace, prosperity and mutual amity upon all humanity. Let us all be happy,
healthy and prosperous and engage in greater kainkaryams to Bhagavaan and
Bhaagavatas in the year ahead. Sri Seva Swamigal has composed a Stotra,
?Akshaya Aaraadhanam? in which he has used the names of all the 60 years of our
almanac to pay tributes to Swami Desika. Here is the one dedicated to ?VYAYA
Samvatsaram.avyayO hi Bhagavaan maadavahsvayasaachi hita krun nirantaram /divya
vaagbhih abhirakshati iha nahtaadrusO nigama mouLi dEsika: //Meaning:
?Sriya: Pathi Sriman NaaraayaNa known as ?Maadhava? is forever blemish-less. He
always does what is good for Arjuna known as ?savyasaachi?. He protected us
through Arjuna by his divine utterances in Bhagavad Gita, as Geetaachaaryan.
Swami Desika is exactly like Geetaachaaryan for us? The traditional
Panchangams, of course, give their ?veNbas? that do not instill much of
sanguine prognosis of the year ahead. This Vyaya year?s VeNbaa, however,
projects a sanguine picture of the year as follows: Viya varuDa maari viLaivu
uNDaam- seenamSuya vaazhvuDanE aDaiyum ? uyarvaampathineTTu vithum pathivaai
palikkumsadir peruga naalakka migum taan Meaning:
?In this Vyaya year, there will be copious rains and plentiful crops. Nations
will prosper with sovereignty. Certainly, all that is sown will sprout and
yield aplenty. There will be all round prosperity and abundance?More often than
not, the frightening prospects or the more welcome scenario predicted therein
normally do not come true. Let us hope that this year?s predictions come true.
The prayers to Swami Desika as contained in Seva Swami?s ?Akashaya Aaraadhanam?
are sure to guarantee us a pleasant future.
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IMPORTANT DAYS IN CHITTIRAI (MESHA) MONTHDate-Indian/English/Day/Nakshatram/
Thithi/Event/ Remarks
--------------------------------------------------------------------------------------------01/04-14-06/Friday/Chitrai/Prathamai/
Tamil New Year Day- Vyaya year begins- Vishu PuNya kaalam05/ 04-18-06/Tuesday/
Kettai/Panchami/VARAAHA JAYANTI08/04-21-06/Friday/UttraaDam-TiruvONam/AshTami/
SravaNa vratam,/ KOTi Kannikaadaanam STT (P385 of SVD 7th Centenary
Souvenir))11/04-24-06/Monday/Poorattadi/Ekaadasi/ KrishNa Paksha Sarva
Ekaadasi/ 32nd Jeeyar (AM)12/04-25-06/Tuesday/UthraTTaadi/ TrayOdasi/ MATSYA
JAYANTI13/04-26-06/Wednesday/REvati/Chaturdasi/ PERIYA PERUMAL, ABHINAVA
VAAGHEESA BRAHMA TANTRA SWATANTRAR- PRAKRITAM PARAKAALA MATAM JEEYAR,
PudukkOTTai Srinivasaraghavachariar14/04-27-06/Thursday/ Aswini/Amaavaasya/
Sarva Amaavaasya/Vaduga
Nambigal16/04-29-06/SaturdayKaartigai/Dviteeyai/UYYAKKONDAAR17/04-30-06/Sunday/RohiNi/Triteeyai/
Engalaazhwaan, AKSHAYA TRITEEYAI,BALARAMA
JAYANTI19/05-02-06/Tuesday/Tiruvaadirai/Panchami/ SRI RAMANUJA JAYANTI ,
SAAKSHAAT SWAMI, VAADI HAMSAMBUVAAHAR, Koil Somayaajiyaandaan, Velamur
Ranganatha MD, KIDAMBI APPULLAAR20/05-03-06/Wednesday/
/Punarvasu/ShashTi/Mudaliyaandaan 26/05-09-06/Tuesday/Uthram/Ekadasi/ Sukla
Paksha Sarva Ekaadasi27/05-10-06/Wednesday/Hastam/Dvaadasi/ KIDAMBI AACHAAN,
GATIKAASATHAM AMMAAL28/05-11-06/Thursday/Chitrai/TrayOdasi/ MADURAKAVI AZHWAR,
Tiruthaazhavarai Daasar, Anantaazhwaar, NADADUR AMMAL29/05-12-06/Swati/
PourNami/NRISIMHA JAYANTI, Chitraa Pournami, Periya Tirumalai Nambigal
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TRIMURTHIS IN TIRUVOIMOZHI PART 21(SRI N. KRISHNAMACHARIAR SWAMI OF CHICAGO)
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4.8.1 (30):
ERu ALum iRaiyOnum, tiSai muganum, tirumagaLum
kURu ALum tani uDamban, kulam kulamA asurargaLai
neeRu Agum paDiyAga nirumittu, paDai toTTa
mARALan kavarAda maNimAmai kuRai ilamE.
In this pASuram, AzhvAr refers to the beauty of bhagavAn?s tirumEni, His
sauSIlyam, His vIryam, His ability to accomplish whatever He wants by His mere
sankalpam, etc. Above all, AzhvAr points out that anything that cannot become
useful in the kainkaryam of bhagavAn is a waste as far as he is concerned, no
matter how attractive it may seem in the eyes of the rest of the world. He is
singing this tiruvAimozhi in the nAyaki bhAvam.
mARALan kavarAda maNimAmai kuRai ilamE
AzhvAr assumes the role of bhagavAn?s nAyaki, and declares that she has no use
for the beautiful complexion of her body if it does not attract emperumAn.
Who is this emperumAn that he is referring to?
ERu Alum iRaiyOnum, tiSaimuganum, tirumagaLum kURu Alum tani uDamban.
The One Who has the beautiful tirumEni that is shared between the god who has
the bull as his vehicle, by the four-faced brahmA, and by Goddess mahAlakshmi.
Kulam kulamA aSurargaLai neeRu Agum paDiyAga nirumittu, paDai totta mARALan.
He is also the One who made the decision through His mere will that the wicked
asura-s who were enemies of His devotees will be destroyed without trace, by
numbers upon numbers; Once He made this decision, He could have achieved this
by His mere Will. But instead, He decided to intentionally become cruel to
them, and used His weapons to destroy them because of His sheer anger that they
were the enemies of His dear devotees.
kuRai ilamE: I do not care for
maNimAmai: my beautiful complexion
mARALan kavarAda: if it does not attract the Supreme Lord
tani uDamban: who has the uniquely beautiful tirumEni; a-dvitIya vigrahattai
uDaiyavan.
kURu Alum: different parts of which are occupied by
ERu Alum iRaiyOnum: The god who has the bull as his vehicle (a reference to
Siva)
tiSai muganum: The one who has faces in the four directions (a reference to the
four-faced brahmA)
tirumagaLum: and by Mother MahAlakshmi
paDai toTTa: and He Who destroyed with His weapons
kulam kulamA: by generations upon generations
aSurargaLai: the demons
neeRu Agum paDiyaga niyamittu: after deciding through his sheer will that they
will be destroyed without trace.
AzhvAr refers to Sivan as the one who has the bull as his vehicle, to contrast
that with bhagavAn who has garuDa, the personification of the veda-s, as His
vehicle. The fact that emperumAn has accommodated Siva and brahmA in His body
at the same level as He has accorded to His Divine consort, SrI mahAlakshmi,
shows His sauSIlyam or His willingness to move with all at equal level.
nirumittu : sankalpittu: EmperumAn is also One who could have destroyed the
asura-s, who were enemies of His devotees, through a minute fraction of His
infinite will power. But instead of destroying them thus with His will power
alone, bhagavAn chooses to use His weapons to kill them. He would have
destroyed them through His will power alone if they were showing enmity only
towards Him; but instead, they were showing enmity towards His devotees, and
this is something that He could not tolerate. So He became angry, and used His
weapons to destroy them. Through his choice of words, AzhvAr shows that
bhagavAn will not tolerate any offense to His devotees. He will not tolerate
bhAgavata apacAram.
Kulam kulamA asurargaLai nIrAgum paDiyAga nirumittu paDai totta: refers to His
veeryam - one His six primary guna-s.
mARu Alan:He Who considers the enemies of His devotees as His own enemies; He
who literally exchanges His position with that of the devotee, and destroys
their enemies.
The spirit expressed in this pASuram by AzhvAr in his nAyikA bhAvam, is the
same that is expressed by sItA pirATTi in SrImad rAmAyaNam:
na hi me jIvitenArthaH, naivArthair-na ca bhUshaNaiH |
vasantI rAkshasI madhye vinA rAmam mahA ratham ||
?For me, living in the midst of these rAkshasi-s, without the great warrior
rAma by my side, neither life itself, nor any of the other materials around me
or the ornaments etc., are of any meaning? (I do not care for any of these in
the absence of my Lord rAma)
It is also the same spirit that is conveyed by AlavandAr in his stotra ratnam:
na deham na prANAn na ca sukham aSeshAbhilashitam
na cAtmAnam nAnyat kimapi tava Seshatva vibhavAt |
bahirbhUtam nAtha! KshaNamapi sahe yAtu satatA
vinASam tat satyam madhumatana! vij~nApanam idam ||
?Oh! madhusUdana! Please listen to this declaration that I make in front of
mahAlakshmi: This body which is useful for observing all the dharma-s, the
prANa-s that support this body, the pleasures that all beings like, the soul
which supports all these, the children and the relatives - all of these are of
use to me only if they help me in serving you. If they are not of use for
this, then they are of no use for me. They can all disappear without a trace
for me. This is not something that I say for the sake of saying. If this be a
false statement, then I should suffer the same fate that the demon by name
madhu suffered at your hands?.
ANDAL reflects the same sentiment when she declares: koLLum payan onRu illAda
kongai tannai kizhangODum aLLip parittiTTu avan mArbil eRindu en azhalait
tIrvEnE:
AzhvAr has already referred to the sauSIlyam of emperumAn in accommodating
rudra and brahmA in His body, in the two pASuram-s that we have covered
earlier:
valattanan tirupuram erittavan (1.3.9)
ERanaip pUvanaip pU-magaL tannai (2.2.3)
It has been explained there that He is accommodating them in His body for their
protection, in addition to reflecting His sauSIlyam.
This tiruvAimozhi teaches us that anything that will not be of interest to
emperumAn should be given up by the bhakta ?prAtikUlyasya varjanam?.
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