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SrI:
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.08 / ISSUE # 20 dated 7th April 2007
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Dear Bhaagavatas:
IN THIS ISSUE:
1. "BALA KHAANDAM" PART -4 OF SRIMAD RAMAYANAM DISCOURSES IN THE
HINDU TEMPLE OF ATLANTA.
(SRI ANBIL RAMASWAMY SWAMI)
2.TATPARYA RATNAVALI - SUBMISSION 16 - SLOKAM 12 -PART 1.
(SRI N. KRISHNAMACHARAIAR SWAMI OF CHICAGO)
3. MAAL UGANDHA AASIRIYAR ? Life of ThiruppANAzhwAr 
(V. MADHAVAKKANNAN, Singapore)
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ISSUES RELEASED
With this issue, about 245 Regular issues of SRS have been released
so far, apart from numerous "Special Issues" as indicated below:
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
50 Issues of Vol. 7 and
20 Issues of Vol. 8 (including this)
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1. "BALA KHAANDAM" PART -4 OF SRIMAD RAMAYANAM DISCOURSES IN THE
HINDU TEMPLE OF ATLANTA.
(ANBIL RAMASWAMY)
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14. HERE COMES VISWAAMITRA!
When the whole world was enjoying the blissful, peaceful and 
tranquil atmosphere, Sage Viswaamitra barged in like a powerful 
tornado at the portals of Dasaratha's Court. Was it a visit or a 
visitation? The assembly was perplexed. This was a great event that 
ushered in mixed feelings of joy and anxiety to those assembled - 
joy, because they did not expect the arrival of a "Rajarishi-turned 
Brahma-Rishi" to grace the Court; anxiety because the Sage was known 
for his mood swings translating into fights, curses and tribulations 
as evidenced in the KamadEnu and Harischandra incidents. 

His very name would send a chill through the spine of anyone hearing 
it. Do you know why? "Viswa" means "world" and "Mitra" 
means "friend", In this case, his name would be pronounced as 
Viswa+Mitra. But, if we take it as Viswa+'A'mitra, the name by which 
he is popularly known - it would mean foe of the world! He can be a 
friend to those whom he likes as in the case of Trisanku and 
SunaschEpa or he can be a foe capable of casting a serious curse on 
those disagreeing with him. It is this latter possibility that made 
them shudder. However it be, King Dasaratha welcomed the "uninvited" 
guest with all due honors, in fact, unusual courtesies! 

It is said that taking bath in Sacred waters and even worshipping 
archaa murthis in temples can purify one's soul only in due course 
but the grace of Saadus can do the same almost instantly.
na hi ammayaani theerthaani na dEvaa: mrith sillaamayaa:/
tE punanti uru-kaalEna darsanaad Eva saadhava ://( Sri Bhaagavatam 
10.48.31)

15. PLEASING WORDS AND COMFORTING ACTION
H.H. Andavan narrates the story of how one person spoke pleasingly 
to his guest but did not offer him food, while his friend though was 
harsh in words was kind in action. Unlike them both, Dasaratha's 
words were soothing as his courtesies were equally welcome.

16. VISWAAAMITRA'S REQUEST
After exchanging pleasantries, Dasaratha voluntarily offered an 
irrevocable promise to do whatever his guest desired, not knowing 
that the Sage was intending to throw a bombshell! After making sure 
that the King will not go back on his promise, the Sage spelled out -
 what he came for: He asked the King to send with him Rama for 10 
days, for protecting his Yagjna from the Raakshasas like Subahu and 
Maareecha - because he himself could not curse anyone during a 
religious sacrifice.

nin siruvar naalvarinum kariya semmal oruvanai tandiDudi 
ena uuyir irakkum koDum kootrin uLaiya sonnaan (KR-Bala-325)
This pierced the King's heart like a fiery spear piercing a wound. 
(ibid 326)

 "marumathin eri vEl paaynda puNNIl? kanal nuzhaindaal ena seviyil 
pugudalODum" 

The Sage made a bold declaration that he knew the prowess of Rama 
better.

"aham vEdmi mahaatmaanam Ramam sathya paraakramam/
vasishTOpi mahaa tEjaa: yE cha imE tapasi sthitaah// "(VR-Bala-19)

17. "I KNOW"
Srimad Andavan, Poundarikapuram Swami Asramam, Srirangam reads into 
this statement very many meanings: "I know Rama better than you do" 
How?
aham vEdmi:
-       I have learned at the feet of great "Jnaana vriddas", but, 
being an Emperor, you have never bowed to anyone.
-       Having got out of Rajas and Tamas, I have taken to 
asceticism; but you are still subject to these and you continue in 
your expansionist programs as Emperor. 
-       Having done intense Tapas for long, I have acquired Tattva 
Jnaana; your duties of State prevent you from acquiring such 
knowledge.
-       I am doing "mOksha kaama ishTi"; you are engaged in 
just "Putra kaama ishTi"
-       I am involved in Dharma and Moksha, the ultimate objectives; 
you are still enjoying the secondary objectives of Artha and Kaama.
-       I am holding in my hand the holy "Pavitram" duly consecrated 
with Mantras; but, you are still holding the scepter, the royal 
insignia of a ruler.
-       You may say that Rama has never left your company and so you 
know him better; but let me tell you that even he himself does not 
know who he is, having taken a human form. That he is verily 
the "Paramaatma" is known to me.
Mahaatmaanam: I know that -
-       Rama is the very soul of all souls whom he dons as his 
Sareeram
-       Rama has resolved to kill Subahu, Maareecha etc for 
protecting Yagjna.
-       Rama's Sareeram is made of "Suddha Sathvam", not with flesh 
and blood.
-       Rama's "svabhaavam" is such that as he knows my mission, he 
would himself offer to come with me.
-       Rama is not only Mahaatma; he is also actually "Paramaatma"
sathya paraakramam: I know that it is he who -
-       Brought back the Vedas stolen by the Asuras.
-       Took Varaaha avataaram to save Bhoomi piraaTTi.
-       Barged out of the pillar as Nrisimha and killed the cruel 
HiraNya-kasipu.
-       Obeyed his father Jamadagni in beheading his mother rEnuka 
and got her back alive by pleasing his father.
-       Measured the three worlds as Trivikrama.
So, please do not hesitate to send him with me.  But, the King could 
not get over his concern knowing the track record of Viswaamitra. 
What is this track record?

(To Continue)
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2. TATPARYA RATNAVALI - SUBMISSION 16 - SLOKAM 12 -PART 1.
(Sri N. Krishnamacharaiar Swami of Chicago)
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SrImate SrI ra'nga rAmAnuja mahA deSikAya namaH. 
tAtparya ratnAvaLi - Submission 16 - Slokam 12, tiruvAimozhi 1.2 
Part 1.

svAmitvAt su-sthiratvAt nikhila-nirupadhi-svAtmavid-grAhya-bhAvAt 
tAdRk-sarvAnukUlyAt cyavanavad-itara-prApya-vaishamyavatvAt | 
sarvatrApakshapAtAt Subha-vibhavatayA mAnasAd-yarcya-bhAvAt 
sa'nkoconmocakatvAt jagadanatayA upAdiSat sarva-yogyam || 

AzhvAr enjoyed bhagavAn's paratvam in the first tiruvAimozhi. In the 
second, he is giving upadeSam to us. SrImad tirukkuDanthai ANDavan 
points out that it is not because AzhvAr is satisfied with the 
enjoyment of bhagavAn that he has turned to giving upadeSam to 
others, but it is because he is overwhelmed by his joy of enjoying 
bhagavAn that he wants to share his joy with others. So he is 
addressing those who are receptive, and tells them that they should 
discard their bad tendencies and turn their minds to Him; he hopes 
that he can then enjoy bhagavAn along with the people who have thus 
become purified. The first pASuram of the second tiruvAimozhi starts 
with "vIDumin muRRavum" ? muRRavum vIDumin ? give up everything that 
is opposed to worshiping Him as the Supreme Deity. 

The guNam that svAmi deSikan has identified for this tiruvAimozhi is 
that bhagavAn is sarva-yogyan (found in the last line ? last word, 
of Slokam 12 above); He is sarva-saman ? equally accessible to all, 
impartial to everyone; He is sarva-ArAdhyan ? fit to be worshiped by 
all. The ten guNa-s of the ten pASuram-s of this tiruvAimozhi are 
those that have been chosen such that they stand in support of this 
guNam at the daSakam level. 

? pASuram 1.2.1, starting with `vIDumin muRRavum'. svAmivAt ? 
Lordship over all. The phrase that reflects this guNa in the pASuram 
is "um uyir vIDu uDaiyAn iDai vIDu SeitiDumin" ? surrender your AtmA 
to Him who has Your AtmA as His abode"; or, vIDu uDaiyAn iDai ? 
surrender to Him Who has SrI vaikunTham as His abode. AzhvAr also 
tells us how to surrender to Him ? vIDumin muRRavum ? give up 
interest in everything else, and surrender to Him alone as the only 
Object to be attained. 

(Remember the guNa at the daSakam level, sarva-yogyan - sarva 
ArAdhyan, as we go through each pASuram. vIDu or moksham is 
available equally to everyone, without distinction. BhagavAn is 
sarva-saman, and is available for everyone to surrender to ? sarva 
yogyan. SrI UV refers us to the upanishad vAkyam ? sarvasya SaraNam 
suhRt ? He considers anyone who surrenders to Him unconditionally as 
extremely dear to Him. 

? pASuram 1.2.2, starting with `minnin nilai ila'. su-sthiratvAt ? 
He Who alone is permanent, not subject to any change, decay, aging, 
birth, etc., unlike everything else in all the worlds that is 
subject to change and decay. AzhvAr points out that our body is even 
less permanent than lightning ? the lightning first appears and then 
decays, but the body can die in the womb itself, before even 
appearing outside. 

The choice of the word su- in su-sthirtatvam of emperumAn by svAmi 
deSikan is very significant. Our AtmA is sthiram, and is neither 
born nor perishes, nor ages. But it clings to the imperfect body for 
the purpose of enjoying its karma-s. Unlike this soul of ours, 
bhagavAn is su-sthiran, with no limitations of any kind. 
In the first pASuram, AzhvAr advises us to give up interest in 
everything else, and surrender to Him. The current pASuram tells us 
the reason why we should give up interest in everything else ? 
because they are all a-sthira or transient and impermanent; He alone 
is su-sthira. 

? pASuram 1.2.3, starting with "nIr numadu enRu ivai". nikhila 
nirupadhi svAtmavid grAhya bhAvAt ? He Who is grasped by those who 
have overcome the obstacles of the feelings of `I' and `mine'. 
upAdhi means `limitation'. The upadhi-s are identified by nammAzhvAr 
in the pASuram ? nIr, numadu enRu ivai ? the feelings of `I' 
and `mine'. svAtma-vit refers to one who has realized his true 
nature, as one subservient eternally to SrIman nArAyaNa, and one who 
has realized that performing eternal kai'nkaryam to Him is the only 
goal to be attained. 

The choice of words by AzhvAr are very significant. nIr numadu enRu 
ivai vEr mudal mAittu ? completely ridding oneself of the feelings 
of `I' and `mine' with all the roots ? vEr mudal mAittu. iRai 
SErmin ? surrender to Him; uyirkku adan nEr niRai illE ? there is 
nothing more important or more precious for the AtmA to attain ? 
atyanta hitam, the ultimate good for the soul. SrImad tirukkuDanthai 
ANDavan gives the reference: "acyuta! aham tavAsmi iti sa eva 
samsAra bheshajam" ? "acyuta! The only cure for the affliction of 
samsAra is to surrender to You, with the full faith ? mahA viSvAsam, 
that I belong only to You, and that You will protect me without any 
doubt whatsoever". SrImad ANDavan also gives another reference from 
SrI vishNu purANam: 

AnAtaman-yAtma-buddhir-yA asve svam iti yA matih | 
avidyA taru sambhUteh bhIjam etat dvidhA sthitam || (V.P. 6.7.11) 

"The feeling that this body which is not the soul is indeed same as 
the soul, and the feeling that that this soul belongs to us when in 
fact it belongs to emperumAn, are the twin seeds of the continued 
growth of the tree of samsAra". 

The extent to which those who who have realized Him rid themselves 
of the aha'nkAram amd mamakAram (the feeling of `I' and `mine') is 
signified by AzhvAr through the choice of his words `nIr' 
and `numadu' He is telling us: "You should get rid of the feeling 
of `you' and `yours'; he carefully avoids using the words `WE should 
rid of the feeling of `nAm, namadu' ? he does not include himself, 
because he has reached the stage where he can't even bear to say 
words that suggest that he may still have any trace of the feeling 
of `I' or `mine' SrImad tirukkuDanthai ANDavan's anubhavam is that 
nammAzhvAr's tongue will burn if it has to utter the words `I' 
and `mine' ? "ivar `nAn', `ennuDaiyadu' enRu, viDuvadAgac connAlum, 
ivaruDaiya nAkku vendu viDumAm. 
-dAsan kRshNamAcAryan 
(To be continued)
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3. MAAL UGANDHA AASIRIYAR ? Life of ThiruppANAzhwAr 
(V. MADHAVAKKANNAN, Singapore)

SrI:
SrImathE Gopaladesika Mahadesikaya nama:

Dearest all,

On the AzhwAr's lives and works, let us enjoy the wonderful divine 
life of Num pANan ThiruppANAzhwAr. 

On a Kaisika EkAdasi day in the month of kArthigai, our 
ThiruppANAzhwAr, an incarnation of Sri vatsa mark, the mole on 
Lord's Chest, where Sri MahAlakshmi resides, appeared (as 
an "ayOnijA", one who is not born of mortal beings) and was picked 
up and brought up by a childless pANar couple who belong to pANar 
caste (untouchable "Harijan" caste)(in uRaiyoor near SriRangam on 
the other side of river kAuvEri at Tirucchirappalli). PANars were 
known for their sweet voice and singing in praise of BhagawAn Sriman 
NarayaNan.

Our pANan also grew up singing in praise of Arangan. He used to come 
daily to the banks of River KauvEri and stand there and sing for 
hours together in trance enjoying the beauty of Srirangam temple 
from afar and imagining the Lord's ThirumEni deeply(whom he had not 
seen since pANars were not allowed to even enter the temple). 

On one such morning, the temple chief priest by name "sAranga muni" 
(known as muni for his devotion and piety towards the Lord Arangan) 
came to the River bank to collect water for NamperumAL's 
Thirumanjanam(Sacred Bath of Archa moorthy). When he saw one pANan 
standing on the way, since he belonged to untouchable category(as 
per the traditions existed then), sAranga muni ordered him to give 
way and go away from that place. Our bhAgavatA was totally lost in 
his world of Bhajan. sAranga muni shouted angrily and even threw a 
small stone at him to make him come to senses(!). The stone hit him 
on his forhead and it started bleeding! Our pANan realized his 
blunder and apologised to muni and left the place immediately 
feeling sorry for his action towards the priest of Arangan.

Muni came back to the temple and found the Lord's forehead bleeding 
and muni was totally astonished and shocked. He felt really sorry 
for throwing a stone at that pANan and recognised his apachAram. The 
entire place came to know of the bleeding scene from Lord's idol; 
but not aware of the reason. During his restless sleep, Arangan 
appeared and ordered the priest to bring His bhaktA "pANAn" (whom he 
had scolded and wounded that day) to the temple as a prAyaschittam 
for his apachAram to His bhaktA. Loka sArangha muni realised the 
greatness of PANan and the next morning he rushed to the river bank. 
He narrated the entire incident to pANan and prostrated to pANan 
pleading for his pardon. pANan was very much embarassed and was 
deeply moved by the Lord's grace and dayA on him. But he refused to 
enter into the temple as he did not want to spoil the purity and 
sanctity of the earth at Sri rangam. He said that he was not fit to 
set his foot in the Holy place. Immediately muni carried our "pANan" 
on his shoulders! 

Our pANan was carried by Sarangha muni and was brought to Srirangam
RanganAthar sannidhi (the Sanctum sanctorum). People thronged to 
witness this great scene (of a high caste individual none other than 
the Chief priest bringing on his shoulders the lowest caste pANan to 
the sannidhi and everyone was moved by Lord's greatness. Our pANan 
throughout the journey on muni's shoulders was having his eyes 
closed since 1. he was highly embarrassed and 2. he was greatly 
moved by His dayA and His mercy with which he has been blessed to 
enter into the temple, which otherwise would have been impossible. 
That is the reason pANan is called MunivAhanar even today. (Sri 
vEdAntha Desikan wrote a Sanskritized Tamil commentary in four 
verses called "Muni vAhana Bhogam".)

On reaching the inner sannidhi of Arangan where the Majestic Lord Sri
Rangan, the Black Emerald is having His Yoga NidrA and on seeing that
Eternally Beautiful, Merciful Lord's ThirumEni our AzhwAn PANan got 
down and stood with folded hands glued to each other; faced the Lord 
and was looking at His entire Soiwlabhya ThirumEni. He thoroughly 
enjoyed His mEni azhaghu and sang TEN EXCELLENT PASURAMS THEN AND 
THERE FOR WHICH THERE IS NO COMPARISON AND PARALLEL. Out of 4000 
pAsurams, this ThiruppANAzhwAr sang just ten! and those ten are 
RATHINANGAL. One should recite these TEN PASURAMS dialy and should 
atleast be blessed with one millionth enjoyment of our Sri Rangan's 
ThirumEni azhaghu. All subsequent seers and AchAryAs greatly pais 
regards to these pAsurams and ThiruppANAzhwAr. (Sri vEdAntha Desikan 
composed BhagavadhyAna sOpAnam on similar lines admiring Lord 
Arangan's ThirumEni azhaghu- One can see in the top verse mentoned 
herein at the beginning of these posts, VedAntha Desikan refers to 
PANAN as "NAM PAANANATHAN" (our pANanAthan)).

At the tenth pAsuram (the end) our ThiruppANAzhwAr says: "Lord 
RanganAthA is the Supreme Sovereign of the Whole World and all the 
residents therein; He, who is of the Black Colour and the Nature of 
(merciful) clouds; who ate the stolen butter with his mouth and his 
sweet hands; who has stolen my mind and the heart fully; and HAVING 
LOOKED AND ENJOYED HIS BEAUTY (I swear) my eyes can NOT see and will 
never see any thing ELSE;" With that excellent pAsuram OUR 
THIRUPPANAZHWAR merged and united with the Lord Sri Ranganathar. 

AzhwAr ThiruvaDigaLE SaraNam
Regards
Namo Narayana
dAsan
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