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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.09 / ISSUE # 12 dated 16th December 2007
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IN THIS ISSUE:

1. SARVAJIT ? MAARGAZHI MAASA PANCHAANGAM DETAILS 
2. YUDDHA KHAANDAM PART - 2 (SRIMAD RAMAYANAM DISCOURSES IN THE
HINDU TEMPLE OF ATLANTA by SRI ANBIL RAMASWAMY SWAMI)
3. TAATPARYA RATNAVALI - SUBMISSION 42- SLOKAM 17 -PART 4
(SRI N. KRISHNAMACHARAIAR SWAMI OF CHICAGO)

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ISSUES RELEASED
With this issue, about 275 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
36 Issues of Vol. 8
12 Issues of Vol. 9(including this)
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1. Sarvajit varsha Kaarthikai maasa Panchangam:

December 16, 2007 ? Sunday ? Maargazhi month begins* (*- as per Seva 
diary) 
December 20, 2007 ? Thursday ? Vaikunta Ekadasi 
January 6, 2008 ? Sunday ? ThoNdaradippodi AzhwAr Thirunakshthram 
January 8, 2008 ? Tuesday ? amavaasyai 
January 8, 2008 ? Tuesday ? Hanumath Jayanthi
January 10, 2008 ? Thursday ? SravaNam 
January 14, 2008 ? Bhogi paNdikai 

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2. "YUDDHA KHAANDAM" PART - 2 OF SRIMAD RAMAYANAM
(ANBIL RAMASWAMY)
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9. VIBHEESHANA SARANAAGATI
Iti uktvaa parusham vaakhyam raavaNam raavaNa anuja:/
Aajagaama muhoorthEna yatra Raama: sa lakshmaNa:// (17.1)

Uttering harsh words to Ravana, VibheeshaNa instantly came with four 
of his like-minded attendants Anala, Sarabha, Sampaati and Praghasa 
to where Rama was with LakshmaNa and was standing in mid-air. The 
monkeys who saw him thought that he had come to kill Rama because if 
Rama were to be slain, all others would also die. So, they started 
pelting stones and trees at VibheeshaNa. VibheeshaNa was not daunted 
by this and pleaded with the Vaanaras to announce to Rama that he 
had come to take refuge at his feet, having been discredited like a 
servant and chased out by his brother, Ravana who did not heed his 
advice to restore Sita to Rama.

"I have renounced my wife and child, wealth and power. Please let 
him know that I, VibheeshaNa am standing here".

sOham parushitas tena daasavat cha avamaanita:/
tyaktvaa putraams cha daaraams cha raaghavam saraNam gata://
sarva lOka saraNyaaya raaghavaaya maha-atmanE/
nivEdayata maam kshipram vibheeshaNam upasthitam// (17-16 & 17)

10. THE FIVE ANGAS OF PRAPATTI

As per our Siddhantam, SaraNaagati or Prapatti to be effective 
should have the following five 5 angas (accessories). Let us see how 
VibheeshaNa's saraNaagati fulfills each one of them: 

(1) Aanukulya Sankalpam: Resolve to act only in accordance with what 
is pleasurable to him. VibheesahaNa's advice to Ravana to restore 
Sita to Rama represents this. 
(2) Praatikulya Varjanam: Resolve to scrupulously avoid all actions 
not pleasurable to the Lord (i.e.) those opposed to the ones stated 
under (1) above - VibheeshaNa tearing himself off from the evil 
minded Ravana and leaving behind near and dear ones.(tyaktvaa 
putraams cha daaraams cha)
(3) Maha Viswasam: Absolute faith and confidence that the Lord will 
surely protect -  VibheesahaNa's great confidence in Rama's mercy in 
the face of the Vaanaras rejecting him. (sarvalOka saraNyaaya 
raaghavaaya mahaatmanE)
(4) KaarpaNyam: Realizing the utter inability of the individual to 
do anything except surrendering at the feet of the Lord. This 'Self 
effacing' confession eliminates the ego, pride, possessiveness and 
such other defects in the individual. Having been driven out by 
Ravana, I have no go except seeking refuge in you. (sOham parushitas 
tEna daasavat cha avamaanita: )
(5) Goptrutva VaraNam or Atma Nikshepam: A formal expression of 
one's total dependence on the Lord for protection. He spells out his 
surrender in so many words: (raaghavam saraNam gata:// nivEdayata 
maam kshipram vibheeshaNam upa sthitam//)

11. THESE 5 ANGAS IN PRACTICAL EXPERIENCE

It may be doubted how one could cultivate the five "angas" mentioned 
above. Day in and day out, we are adopting and practicing these in 
our lives without our ever being aware of it. 
12.  DEPARTMENTAL 
STORES                                                               
    
Take the case of your visit to a departmental store for buying some 
article that you need. The fact that you go to the particular store 
is a favor done to that store. This is Aanukulya sankalpam. That you 
avoid going to another competitor of his is Praatikulya varjanam. 
Since you are not capable of manufacturing the product is an 
admission of your Aakinchanyam. The trust you place in the 
particular store for delivering the goods in quality, quantity at a 
reasonable price is your Mahaavisvasam, that impels you to go to 
that stores. The fact of your picking up the product you need from 
the aisle, putting it in the store cart and pushing it to the cash 
counter for preparing the bill for payment in an implied request for 
the item constitutes your Goptrutva varaNam. 
13. BABY SITTER 
To cite another example, when you have necessarily to go out under 
unavoidable circumstances, you may have to entrust your kids to the 
care of a baby-sitter, of course for a consideration. The fact that 
you pay the baby sitter is your Aanukulya Sankalpam, towards that 
person. Not entrusting the job to some other person is an act of 
avoiding something unfavorable to that person. This is Praatikulya 
varjanam. It is because of your inability to look after your wards 
or take them with you for whatever reason is a tacit acceptance of 
your helplessness. This is your Aakinchanyam. Your trust in the 
babysitter for taking good care of your wards constitutes your 
confidence or Mahaa visvaasam. What you request that person while 
entrusting the job is the expression of Goptrutva varaNam. 
The same analogy can be extended to any situation in real life where 
one has to depend on another at whatever time or place or 
circumstances. If we recognize the fact of adoption of these 
measures even in our daily routine, it should not be difficult for 
us to consciously adopt the same while performing Prapatti - and no 
special training or orientation is needed to inculcate these 
requirements. 
dasoham
Anbil Ramaswamy
(To be continued)
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3.TAATPARYA RATNAVALI - SUBMISSION 42 - SLOKAM 17 -PART 4
(SRI N. KRISHNAMACHARAIAR SWAMI OF CHICAGO)
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SrImate Ra'nga RAmAnuja mahA deSikAya namaH.
                     tAtparya ratnAvaLi - Submission 42, Slokam 17 
Part 4,
                             tiruvAimozhi 1.6, pASuram 1.6.7, 1.6.8.
 pASuram 1.6.7:
 
nIL kaDal SUzh ilangaik kOn tOLgaL talai tuNi SeidAn
tALgaL talai vaNangi nAL kaDalaik kazhiminE.
 
Pass the ocean of time in this birth by worshiping the Lotus Feet of 
the Lord who severed the shoulders and the heads of rAvaNan who was 
the chief of LankA surrounded by the vast ocean.
 
 svAmi deSikan captures the aspect of sukara bhajanatvam in this 
pASuram with the words pAda Asakta prasakteh. He who is attached to 
those who are devoted to His divine Feet (Asakti devotion, 
attachment; prasakti attachment, devotion)  tALgaL talai vaNangi nAL 
kaDalaik kazhiminE.  Those who possess the knowledge about Him will 
realize that this samsAra is like an ocean.  But they pass this 
ocean easily by meditating on His great valor in destroying the 
likes of the mighty rAvaNa.  For those who are devoted to His Feet, 
the ocean of time in this samsAra passes very easily.  SrImad 
tirukkuDanthai ANDavan explains svAmi deSikan's words - pAda Asakta 
praskatan- as tan tiruvaDigaLait talaiyAl vaNangugiravargaLiDam 
anugraham uLLavan. He who is benevolent to those who worship Him 
with bowed heads.  
 
SrI UV comments that rAvaNan with 10 heads and 20 shoulders wouldn't 
even bow with just one of those heads, and so the Lord had to kill 
him; all we need to do is surrender to Him with humility and with 
bowed head at His Feet, and He takes care of getting us over the 
ocean of samsAra and to His abode.  
 
The aspect to enjoy in this pASuram is the extreme mercy that 
bhagavAn displayed towards even the likes of rAvaNan.  BhagavAn gave 
ample opportunity to rAvaNan to realize his mistake and surrender to 
Him.  One day at the end of the day's fight, when He could have 
finished off rAvaNan easily, bhagavAn told him instead:  Go and 
recoup some strength and come back; then we will continue the fight 
gaccha! anujAnAmi, ASvAsya niryAhi .  Even though several well-
wishers of rAvaNan advised him to surrender to Lord Rama, he came 
back to fight and refused to surrender.  Even then, the Lord severed 
his head only one at a time, leaving behind the remaining heads and 
thus giving him an opportunity to surrender till the last moment - 
such is His mercy.  
 
In the current pASuram, AzhvAr advises us to spend our time 
meditating on the great story of Lord RAma and on all His brave 
deeds that show His enormous mercy also simultaneously; our time in 
this samsAra will pass very easily with His Grace.  SrI UV points 
out that bhagavAn keeps aiming the arrow of viveka (discernment) at 
the devotee and thereby removes the confusion caused by the ten 
indriya-s and the mind, and the devotee is thus able to attain Him 
easily - 'daSa indriya Ananam ghoram yo mano rajanIcaram viveka Sara 
jAlena Samam nayati yoginAm' (SASvata samhitA).  
 
pASuram 1.6.8:
 
kazhimin toNDIrgaL kazhittu tozhumin avanai, tozhudAl
vazhi ninRa val vinai mALvittu, azhivinRi Akkam tarumE.
 
toNDIrgaL! kazhimin;  kazhittu avanait tozhumin;  tozhudAl, vazhi 
ninRa val vinai mALvittu azhivinRi Akkam tarum Devotees! Desist from 
attachment to things other than Him.  Worship Him and surrender to 
Him.  As soon as you do, He will remove all the enormous sins that 
stand in the way of rendering kainkaryam to Him, and offer the 
eternal wealth of nitya kainkaryam to Him.
 
svAmi deSikan captures the gist of this pASuram through the words 
sakRdupasadane mocanAt. He who bestows moksham even if one 
surrenders just once (sakRt -once, on one occasion; upasadana 
approaching, sitting at the feet) - avanait tozhudAl azhivinRi Akkam 
tarumE.  Surrendering to Him not only enables the devotee to cross 
the ocean of time in this world easily (pASuram 1.6.7), but it also 
will give the devotee the eternal abode of SrI vaikunTham at the end 
of this life (current pASuram).
 
The pATham used by SrI venkaTeSAcArya and others is sakRd upasadana 
mokshaNAt, whereas SrI UV has preferred sakRd upasadana mocanAt.  
The first would mean that bhagavAn gives moksham, and the second 
would mean He gives liberation.
 
SrI venkaTeSAcArya explains svAmi deSikan's words as orukkAl 
upasatti paNNinArkku virodhi nirasana pUrvamAga a-punarAvRtti 
lakshaNa mokshattaik koDukkaiyAlum. For those who approach Him even 
once, He gives the eternal moksham from which there is no return to 
this world again.  
 
The basic message of AzhvAr is:  First give up all other attachment; 
then surrender to Him; He takes care of the rest;  you are 
guaranteed moksham.  It is  as simple as that sukara bhajanatvam 
ease of worship. Having a part of us involved in vishaya sukham  
attachment to worldly pleasures, and the other part in trying to 
devote to Him does not work well; inevitably, more time and more 
births are involved in attaining Him that way.

Regards
dAsan kRshNamAcAryan
(To be continued)
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