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 # 21 dated 13th April 2007
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Dear Bhaagavatas:
On behalf of the members of the "Board of Advisory Consultants"
(BAC) and the "Internal Resource Panel" (IRP) of "Swami Desika
Darsana Satsangam" (SDDS) and its Electronic Journal "Sri Ranga Sri"
(SRS) and on our own behalf, we the Moderators of the group wish all
Bhagavatas a very Happy and Prosperous "Sarvajit" "PuthaaNDu
VaazhthugaL".
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.
The traditional Panchangams, of course, give their "veNbas" that do
not instill much of sanguine prognosis of the year ahead.
More often than not, the frightening prospects or the more welcome
scenario predicted therein normally do not come true.
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 "SARVAJIT SAMVATSARAM"
Sarvajit jagati kO'pi na drishTa:
vEda mouLi gurumantaraa prabhum/
Sarvajit bhavati kO'pi manushya:
Tasya paada yuga sEvanOTsuka://
Meaning:
"Sarvajit" means "One who has conquered all" There is none other
than Swami Vedanta Desika who deserves to be called "Sarvajit". But,
hark! Anyone who takes refuge at his holy feet and be blessed by his
grace can also become "Sarvajit"
Let us all rededicate ourselves at the lotus feet of Swami Desika
and become "Sarvajits" as stated by Sri Seva Swami.
Regards
Namo narayana
Dasoham
Anbil Ramaswamy
Madhavakkannan
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IN THIS ISSUE:
1. PANCHAANGAM DETAILS FOR CHITTHIRAI? (SRI MADHAVAKKANNAN)
2. "BALA KHAANDAM" PART -5 OF SRIMAD RAMAYANAM DISCOURSES IN THE
HINDU TEMPLE OF ATLANTA.
(SRI ANBIL RAMASWAMY SWAMI)
3.TAATPARYA RATNAVALI - SUBMISSION 16 - SLOKAM 12 -PART 2.
(SRI N. KRISHNAMACHARAIAR SWAMI OF CHICAGO)
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ISSUES RELEASED
With this issue, about 246 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
21 Issues of Vol. 8 (including this)
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1. Sarvajit varsha Chithirai Maasa Panchangam:
April 14 2007- Saturday ? Sarvajit year begins
April 15, 2007- Sunday ? Mathsya Jayanthi
April 16, 2007- Monday ? Bodhayana Amavasya
April 17, 2007- Tuesday ? Vaduga Nambhi Thirunakshathram
April 19, 2007- Thursday ? UyykoNdaar Thirunakshathram
April 20, 2007- Friday- engaL AazhwAn Thirunakshathram
April 22, 2007 ? Sunday- Emperumanar Sri Ramanujacharya
Thirunakshathram (990th)
April 28, 2007- Saturday ? Sarva Ekadasi
May 1, 2007- -Tuesday- Sri Narasimha Jayanthi, Madhurakavi AzhwAr
Thirunakshathram
May 9, 2007- Wednesday ? SravaNa vratham
May 12, 2007- Saturday ? Dattatreya Jayanthi
May 13, 2007- Sunday- Sarva Ekadasi
May 14, 2007- Monday- Srirangam NamperumAL Ther (Chariot)
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2. "BALA KHAANDAM" PART -3 OF SRIMAD RAMAYANAM DISCOURSES IN THE
HINDU TEMPLE OF ATLANTA.
(ANBIL RAMASWAMY)
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18. HARISCHANDRA TELLS A LIE!
Asmad Achaaryan cites a funny twist in the Harischandra story to
bring out the traits of Viswaamitra. The Sage had asked his Sishya
to carefully watch Harischandra to find out if the king uttered a
lie at anytime and only after that he could go for rest. One day,
the Sishya was fast asleep. Viswaamitra demanded an explanation. He
replied "Yes! My Sire! The king did tell a lie and that too in your
very presence" The Sage became curious. The Sishya replied:' Did he
not address you as karuNaa-murthi, a Sishya-vatsalar, mahaatma etc.?"
The Sage continued: "VasishTa, Your "Kula guru" and other Sages who
know all these would definitely recommend this. You better consult
them"
Dasaratha had earlier offered to accompany Viswaamitra in lieu of
Rama. Once he heard that Ravana had sent Subahu and Maareecha, he
promptly backed out because of the boons Ravana had obtained making
him invincible even for the DEvas. Also, he had a flashback of an
incident long ago when Ravana abducted Kousalya with a view to
prevent Dasaratha marrying her.
19. A GAANDHARVA VIVAAHAM
As per ANANDA RAMAYANAM, the story goes that on the day of betrothal
of Kousalya with Dasaratha was in progress, Dasaratha and Sumantra
were cruising in a boat in River Sarayu. At the same time, Raavana
was having a conversation with Brahma, who told him that the son
born out of this wedlock would be his killer. Straight, he rushed to
Sarayu and with one fell kick broke the boat into smithereens.
Dasaratha and Sumantra caught hold of a log of wood and reached the
shores of a deserted island. Raavana proceeded from there to Kosala,
abducted Kousalya, put her in a casket and threw it in the swirling
waters of the river. Providentially, the casket also reached the
island where Dasaratha and Sumantra were. When the duo opened the
casket, they were pleasantly surprised to see Kousalya in it.
Dasaratha and Kousalya got married in the island through "Gaandarva
Vivaaham" at the appointed "Muhurtham'. From that time onwards,
whenever the name of Ravana came up, Dasaratha was reminded of this
dreadful incident!
When VasishTa advised that Rama may be sent with Viswaamitra who
would take good care of him, the King relented and agreed to send
not only Rama but also his alter ego, LakshmaNa.
20. KOUSALYAA SUPRAJAA RAMA!
It was a good 1 ½ yOjanas from the AyOdhya City to the banks of
Sarayu that Sage Viswaamitra and the princes reached in one go .The
term "yOjana" is mentioned frequently in our scriptures while
measuring distances. It is approximately 9 miles (14.5 Kms). And,
for the entire distance of about 13 miles, they moved like
pantomime, not a spoken word, nor even a whisper! Why? All the
while, Viswaamitra was trying to figure out how to address Rama. He
did not like to call him by the "given name" - a name given by his
arch rival, VasishTa. Even after much deliberation, he could not
zero in on a better name. The three were so tired that they
literally fell asleep on reaching that point on the banks of the
River. The next morning, Viswaamitra awoke Rama calling him by the
sweet name "Rama"
"RaamEti madhuraam vaaNeem ViswaamitrO abhyabhaashata" (VR- Bal-22)
"Oh! Rama! Son of Kousalya! Dawn has arrived. Wake up!
Oh! Lion among men! You have to carry out your morning duties"
"Kousalyaa Suprajaa Rama! Poorva sandhyaa pravartatE/
UthishTa nara-saardoola, kartavyam deivam aahnnikam// (VR-Bala-23)
21. WHY MENTION KOUSALYA?
He must have thought that Rama was so handsome that he could not
take away his eyes from the sleeping beauty even for one moment.
Immediately, the thought must have crossed his mind as to how
Kousalya was blessed to witness this charm daily and incessantly. A
tinge of envy must have overpowered him. What a blessed lady
Kousalya should be to have this wonderful Bhaghyam!
The Sage wanted to open his eyes first to ogle the beautiful face of
Rama as kind of good omen. Why did he wake him up also so early in
the morning? May be he wanted to enjoy the scene of Rama's waking up
from sleep.
22. THINGS TO BE SEEN AND NOT TO BE SEEN ON WAKING UP:
Lamp, Gopuram, a picture of PerumaaL, Cow with its calf, Mirror,
Ring, Golden bangle, Flower, Musical instrument, One's right palm,
and One's spouse etc. are considered to be auspicious to look at
while opening one's eyes on waking from sleep. PouraNikars used to
narrate a humorous story in this connection.
A man and his wife lived in a suburb of a town. The husband had to
leave home for work early in the morning. His wife, however, was a
late riser. He would get up, take bath, make coffee and wake her up.
He was tired of doing this routine. One day, he chanced to hear a
Harikatha in which the speaker catalogued the above items. One thing
that he appreciated most was looking at one's spouse. He told his
wife that when she was around, why would he look at inanimate
objects and suggested her getting up before him. The next morning
when the dutiful wife got up as planned, she heard the voice of her
servant maid saying that she had to go out of town and would not
attend duty. The lady with great reluctance started sweeping the
floor, sprinkling cow dunk water and drawing "kOlam" at the
frontage. As she finished the job and returned with disheveled
hairs, a cup containing cow dung in one hand and a broom on the
other. The husband just then woke up and the first thing he saw was
this scene!
23. NITYAKARMA ANUSHTAANAM
There was another reason for the sage waking the princes early.
Having finished his own "nityakarma", he woke them up for their
carrying out the morning duties like "Sandhyaa Vandanam". What the
elders do, others would follow says KrishNa in Bhagavad Gita.
"yadyad aacharati srEshaTaa; TathtEva itarE janaa:" (BG 3.21)
24. MANN MADAKKU STORY:
There was in a village an old widower who came to live with his only
son. The daughter-in-law did not like this. In the beginning, he was
fed on a plantain leaf in the dining room. As days passed, he was
shifted to the pial outside the house. She got a mud bowl in which
to put some stale food for him. The old man never demurred and bore
the insults patiently. One day, she hid even this mud bowl and told
him that he can have no food if he could not find the bowl. When the
son asked where such worthless thing as a mud bowl could go, the
grandson came running and told that he had kept it in his safe
custody so that when the time came and his own parents became old
like the old grandfather, he could use it to feed them on the same
pial. So, whatever the elders do, children would follow.
25. CONFLUENCE OF GANGA AND SARAYU RIVERS
The trio continued their journey and came upon a place where there
was a roaring sound. The Sage explained that the sound was that of
confluence of the waters of Ganges and Sarayu and that the place was
known as "AngadEsa" where Lord Siva burnt down Manmatha and that as
River Sarayu originated from "Maana-sarOvar" it got its name.
26. THAATAKA VADAM
As they walked further, they reached a deserted tract that was
unbearably hot.
Kamban describes the place graphically:
paDiyin mEl vemmaiyaip pagarinum pagarum naa
muDiya vEm muDiya mooDu iruLum vaan mugaDum vEm
viDiyumEl veyyilum vEma mazhaiyum vEm minninODu
iDiyum vEm ennil vEru evai vEvaadavE (KR- Bala- 345)
"If one mentions the desert, the tongue will get scorched; the
darkness enveloping the world right up to the skies will get burnt;
Even the Sun on rising will be reduced to ashes; if even lightning
and thunders get scorched, what else will be left in tact?"
puzhungu vem pasiyoDu puraLum pEr araa
vizhunga vandu ezhundu edir viritha vaayin vaaim
muzhangu thiNNkari pugum muDugi meemisai
vazhangu ven kadir kaDa maraivu tEDiyE (KR- Bala-350)
"Hungry pythons unable to bear the sweltering heat and unable to
move about come out of their holes, with mouths wide open for
swallowing whatever came their way. Huge elephants shrieking in
their frantic search for some shade quickly enter their mouths!"
The princes heard strange sounds of animals and birds. When
enquired, the Sage narrated that it was "ThaaTakavanam" where a gory
Raakshasi by name ThaaTaka who lived with her husband Sunda and sons
Subahu and Maareecha and terrorized people. The Sage advised that
they were obstructing his Yagjna and for vanquishing whom he had
brought the princes there. He cautioned Rama that he should not
hesitate to kill her on the grounds that she was after all a female
and it was beneath his calling as a Kshatriya because she was as
powerful as she was merciless. When confronted with a mighty force,
Rama cut off her hands and LakshmaNa her ears and nose. The Sage
advised that such demons would become invincible after dusk and
asked them to finish her off. The single arrow aimed at her by Rama
was enough. She fell dead.
Regards
Anbil Ramaswamy
(To Continue)
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3. TATPARYA RATNAVALI - SUBMISSION 17 - SLOKAM 12 -PART 2.
(Sri N. Krishnamacharaiar Swami of Chicago)
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SrI:
SrImate SrI ra'nga rAmAnuja mahA deASikAya namaH.
pASuram 1.2.4, starting with `illadum uLLadum':
illadum uLLadum alladu avan uru
ellai il annalam pulgu paRRaRRE (1.2.4)
"illadum uLLadum alladu avan uru, ellai il an-nalam pulgu paRRaRRE".
"He is very different from the acetana-s and cetana-s (the
insentients and sentients); His nature is one of being endowed with
infinite auspicious qualities. Remove yourself from all other
attachments, and embrace Him tightly".
svAmi deSikan has described the guNam sung in this pASuram as "tAdRk
sarvAnukUlyAt". For such people (namely, those who have overcome the
sense of `I' and `mine'), bhagavAn is favorable to them, kind to
them. In other words, He makes Himself easily accessible to them.
The key word in the pASuram that relates to this guNa chosen by
svAmi deSikan for this pASuram is `pulgu' ? embrace Him tightly.
SrImad tirukkuDanthai ANDAvan places special emphasis on this word
in the pASuram. There is nothing more enjoyable for our soul than to
tightly embrace Him. He is more enjoyable than all things known, in
all ways - sarva prakArattAlum sarvattinum anukUlan AgaiyAl. Not
only that, He is anukUlan in this manner to everyone who has given
up attachment to everything else and has surrendered to Him, without
distinction. Note that the guNa at the daSakam level is sarva-
yogyan, sarva-saman, sarva-ArAdhyan; the guNa chosen by svAmi
deSikan for the current pASuram nicely supports the guNa at the
daSakam level.
? pASuram 1.2.5 starting with "aRRadu paRRenil".
aRRadu paRRu enil uRRadu vIDu uyir
SeRRu adu man uRil aRRu iRai paRRE . (1.2.5)
paRRu aRRadu enil, uyir vIDu uRRadu; adu SRRu man uRil, aRRu iRai
paRRu".
"When the attachment to materialistic and sensual matters is
overcome, the soul will see the true nature of itself, and may begin
to enjoy this Atma anubhavam. This may distract the soul from
seeking the Ultimate goal of eternal kai'nkaryam to the Lord. One
should overcome this distraction, and with firm resolve, should seek
Him alone".
svAmi deSikan chooses the principal guNa sung in this pASuram
as "cyavanavat itara prApya vaishmyavatvAt" - Because bhagavAn is
different from many other forms of liberation such as kaivalyam,
which are impermanent. cyavana means slippery, impermanent - not the
final goal to be attained. BhagavAn is different from these other
impermanent forms of moksha such as kaivalyam. He is the Eternal Joy
to be attained, unlike the impermanent forms of liberation such as
enjoyment of the self, or Atma svarUpa anubhavam. The point made by
AzhvAr in this pASuram is that when the soul leaves attachment in
vishaya sukha-s or the attachment to sense-objects, then it becomes
illumined with unbounded knowledge, and sees the true nature of the
soul as nitya (eternal), unlimited in knowledge, etc., and may
become content with just the enjoyment of this Atma svarUpam. This
is called kaivalya moksham. AzhvAr says that true liberation is to
go beyond this stage, not be content with just AtmAnubhavam, but
seek the permanent and eternal kai'nkaryam to Him, which is the
highest goal and the ultimate end to be achieved.
? pASuram 1.2.6 starting with "paRRilan ISanum".
paRRu il-an ISanum muRRavum ninRanan
paRRilaiyAi avan muRRil aDa'ngE. (1.2.6)
"ISanum muRRavum paRRu il-an ninRanan; paRRilaiyAi avan muRRil
aDa'ngu".
bhagavAn is equally well-disposed towards everyone without any
differentiation or distinction. You also display a feeling of deep
attachment to Him, and indulge yourself in total dedicated
kai'nkaryam to Him through all means".
svAmi deSikan describes the guNa from this pASuram as "sarvatra
apakshapAtAt". Multiple interpretations are given by our AcArya-s.
(1) paRRu ? affection, love. il ? House, Source. Thus `paRRu ilan'
means He who is the Source of love and affection to one and all
without distinction. (2) paRRu ? bias, pakshapAtam; ilan ?
illAdavan; One who does not have. In other words, bhagavAn is One
who does not have any bias towards one vs. another, and He is
equally favorable to all.
svAmi deSikan description of bhagavAn's guNam in this pASuram
corresponds to the words `paRRu ilan' in the pASuram. sarvatra ?
everywhere' apakshapAtAt ? because He has no bias. Here, SrI UV
interprets the term `sarvatra' in svAmi deSikan's Slokam as `inside
every cetana'. Thus, bhagavan resides inside everyone without
pakshapAtam, and guides and supports all, without any distinction.
BhagavAn has declared: samah aham sarva bhUteshu (gItA 9.29) ? I am
equal to everyone ? apakshapAtI. Once again, keep in mind the guNa
at the daSakam level ? sarva yogyan, sarva saman, sarva ArAdhyan.
AzhvAr's advice to us is: "Just as He is friendly and loving towards
everyone, you also develop the attachment to Him, totally surrender
to Him, and perform kai'nkaryam to Him". This corresponds to the
second interpretation given in the previous para.
SrI UV refers us to another version of svAmi deSikan's Slokam, where
the guNa is given a "sarvatrApyakshipAtAt ? sarvatra api
akshipAtAt". Literally, this translates to "One whose sight falls on
everyone". SrI UV has given the meaning as "sneha kAryam AgaiyAl" ?
because He displays friendship and affection to everyone. This
interpretation corresponds to the 1st interpretation given in the
previous paragraph.
SrI P. B. aNNa'ngarAcArya svAmi comments that `sarvatra
apakshapAtAt'
corresoponds to the words `muRRavum ninRanan' in the pASuram ?
ellAraiyum
oru nigarAga abhimAnippavan - One who is equally well disposed to
everyone.
-dAsan kRshNamAcAryan
(To be continued)
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