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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 # 17 dated 20th January 2008
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IN THIS PONGAL ISSUE:

1. YUDDHA KHAANDAM PART - 7 (SRIMAD RAMAYANAM DISCOURSES IN THE
HINDU TEMPLE OF ATLANTA by SRI ANBIL RAMASWAMY SWAMI)
2. TAATPARYA RATNAVALI - SUBMISSION 47- SLOKAM 18 -PART 4
(SRI N. KRISHNAMACHARAIAR SWAMI OF CHICAGO)

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ISSUES RELEASED
With this issue, about 280 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
17 Issues of Vol. 9(including this)
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1. "YUDDHA KHAANDAM" PART - 7 OF SRIMAD RAMAYANAM
(ANBIL RAMASWAMY)
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33. SOME QUESTIONS
1.      Why should the all powerful Rama being the very Paramaatma 
allow himself to be bound by the Naagaastra? 
Answer: This is because he wanted to abide by the protocol laid down 
by him to respect the boons of Brahma.
2.      How come, Paramaatma's body which is "Suddha Sattvam" and 
not made of flesh and blood like us is said to be bleeding?
Answer: This was done to show how human beings would and should 
react and follow his example.
3.      What is the lesson that this incident seeks to convey?
Answer: Even those who tread the path of Dharma would meet with 
difficulties and dangers but that they will get their relief very 
soon. (45)
VibheeshaNa somehow spotted Indra-jit. VibheeshaNa consoled Sugreeva 
who was deep in sorrow and consecrating a mantra that would expose 
the hidden place of Indra-jit, he wiped the eyes of Sugreeva and 
told him that there was no indication in the faces of Rama and 
LakshmaNa to conclude that they could have died and therefore there 
was no cause for worry. (46)

34. ANOTHER DIRTY TRICK OF RAVANA
Ravana ordered the guards in AshOka vana to inform Sita that Rama 
and LakshmaNa were killed. He asked them to take Sita in his 
Pushpaka Vimaanam to show the fallen heroes. Sita saw with her own 
eyes what had befallen the two warriors. Her grief knew no bounds 
and she started to lament.

35.  YET ANOTHER DIRTY TRICK
Kamban however, mentions that Ravana played yet another dirty trick 
by presenting an illusory figure of Janaka who was shown as 
persuading Sita to yield to Ravana lest Ravana should kill him. It 
is Trijata again who exposes the illusion and restores Sita's 
confidence that under no circumstances the upright Janaka would ever 
resort to such an evil advice.

Sita recalled how experts in "Saamudrika LakshaNams" had told her 
that she would live long as Sumangali and never become a widow; that 
her eyebrows were apart; her knees and teeth were without any gap; 
that all the ten toes on her feet were well printed on the ground; 
her fingers were together without a gap; her color was 
like "kumkum". With all these, how could her husband who crossed the 
vast ocean die as if in a puddle. TrijaTa consoled her saying that 
their faces looked fresh and live and so could not have died. (48)

36. RAMA WAKES UP
After a while, Rama woke up as if from sleep. And saw LakshmaNa 
still in swoon. Rama lamented that there was no meaning in his 
living when LakshmaNa was gone.
Sakhyaa seetaa samaa naaree martya lOkE vichinvataa/ 
na LakshmaNa samO bhraataa sachiva: saampa raayika://( 49-6)
"Dasaratha asked only me to go to forest; there was no justification 
for me to take him with me. He has given up his life for my 
sake. "Oh! LakshmaNa! You came with me with great enthusiasm; I will 
now follow you with the same enthusiasm". 

SushENa recalled how in an earlier war between Asuras and Devas, 
Brihaspati brought back to life with the help of herbs 
called "Mrita -Sanjeevani" (which had medicinal properties like 
Sanjeeva karaNi and Visalya karaNi that grew on the hillsides of 
Chandra-giri and DrONa-giri. Meanwhile, Lord Garuda appeared there. 
The moment he came, the serpents gave up their hold and disappeared. 
Rama and LakshmaNa got up totally freed from the shackles and shone 
like Indra and UpEndra (50).

37. THE FALL OF THE RAAKSHASAS
The Raakshasas heard jubilation on Rama's side and wondered what 
caused it. They found that Rama and LakshmaNa had come back alive 
and the monkey army was raring for a bitter fight. Ravana sent one 
by one his valiant commanders only to be slain and decimated by 
Rama's army.
-       Dhoomra-akshan: was killed by Hanumaan who smashed his head 
with a huge mountain (51, 52)
-       Vajra-dhamshTran: Angada cut his head off with a sharp sword 
(53, 54)
-       Akampanana: was killed by Hanumaan by smashing his head with 
a huge tree (55, 56)
-       Prahastan: who emerged from the West gate was killed by 
Neela who broke his head with a huge rock (57, 58)
All these happened after blitzkriegs between the two armies in a 
battle that seemed almost interminable.

dasoham
Anbil Ramaswamy
(To be continued)
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3.TAATPARYA RATNAVALI - SUBMISSION 47 - SLOKAM 18 -PART 4
(SRI N. KRISHNAMACHARAIAR SWAMI OF CHICAGO)
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pASuram 1.7.8:
 
ennai negizhkkilum ennuDai nan-nenjam
tannai agalvikkat tAnum killAn inip
pinnai neDum paNait tOL magizh pIDuDai
munnai amarar muzhu mudal tAnE. 
 
pinnai neDum paNait tOL magizh pIDu uDai, munnai amarar muzhu 
mudal,  tAnE ennai negizhkkilum, ennuDaiya nal nenjam tannai 
agalvikka ini tAnum killAn" Even if empeumAn who has the greatness 
attained by the joy of the embrace of the broad shoulders of 
nappinnai, and who is the first cause of all the eternal nitya sUri-
s, wants to keep Himself away from me, even though He is sarva 
Saktan, He is Himself not capable of keeping my mind which is deeply 
dedicated to Him, away from Him after He has thus subjugated it to 
Him. 
 
svAmi deSikan summarizes the gist of this pASuram with the words 
Srita hRdaya pRthak-kAra nitya akshamasya (kshama" able, akshama" 
unable) bhagavAn Himself is never capable of separating Himself from 
the minds of those who have surrendered to Him)  nal nenjam tannai 
agalvikkat tAnum killAn.
 
The reason why even bhagavAn who is sarva Saktan is incapable of 
separating Himself from the minds of those who have surrendered to 
Him, is because the prapanna-s have surrenderd to Him through 
nappinnai's purushakAratvam, and He can't displease nappinnai. 
 
In the previous pASuram, AzhvAr pointed that bhagavAn won't want to 
leave him.  In the current pASuram, he points out that bhagavAn does 
not have the power to leave his mind even if He wants to, because 
that mind has surrendered to nappinnai.  
 
pASuram 1.7.9:
 
amarar muzhu mudal Agiya Adiyai
amararkku amudu Inda Ayar kozhundai
amara aLumbat tuzhAvi en Avi
amarat tazhuviRRu ini agalumO?
 
en Avi amarar mudal Agiya Adiyai, amararkku amudu Inda Ayar 
kozhundai, amara azhumbat tuzhAvi amarat tazhuviRRu; ini agalumO? My 
soul has embraced Him - who is the first Cause of all the deva-s, 
who is the Cause for all of us, who gave the nectar of long life to 
the deva-s, and who is the delight of the cowherds of AyarpADi 
tightly with the realization that He is my soul's Soul and that I am 
always subservient to Him.  That being the case, my soul won't leave 
Him, and He won't leave me either.
 
svAmi deSikan captures the gist of this pASuram as ?svAtma 
SlishTatvAtâ (Slish - to embrace, to cling to or adhere to) He who 
is united wth us inseparably azhumbat tazhuviRRu ini agalumO? SrI 
venkaTeSAcArya explains this as ?oruvarAlum pirikka muDiyAda paDi 
oru nIrAgak kalandu niRkumavanAi.   
 
Recall that the theme emphasized by svAmi deSikan in this 
tiruvAimozhi is ?sevanam svAdu" Worship of bhagavAn is sweet, it is 
supreme delight (bhajanam parama bhogyam).  The idea conveyed by 
AzhvAr in this pASuram is that it is a delight for the prapanna who 
has realized his nitya dAsyatvam " the eternal servitude of the self 
to emperumAn, to ever be united with Him inseparably, and there is 
no way that the soul of the prapanna can ever separate from Him; it 
is mixed with Him like water mixed with another body of water.  
After one gets the realization of the natural relationship of Sesha-
SeshI bhAvam or the servant-Master relationship between the indivual 
soul and emperumAn, it is impossible to live without performing the 
kainkarya-s that are a natural enjoyment of this eternal 
relationship.  Thus He is sevanam svAdu.     

pASuram 1.7.10:
 
agalil agalum aNugil aNugum
pugalum ariyan poruvu allan emmAn
nigaril avan pugazh pADi iLaippilam
pagalum iravum paDindu kuDaindE.
 
Agalil agalum, aNugil aNugum; pugalum ariyan;  poruvu allan;  
emmAn;  nigar il avan pugazh pADi, pagalum iravum paDindu kuDaindu 
iLaippu ilam" He moves away from those who seek lesser benefits than 
Him and move away from Him after getting those benefits;  He lets 
Himself be within reach of those who resort to Him as the only goal 
to be attained;  He is One whom His enemies cannot even dream to 
approach;  He places no obstruction whatsoever to those who seek 
Him, and He is my Lord;  He is incomparable, and is not like other, 
lesser benefits.  By singing His praise day and night, and by deeply 
getting immersed in the enjoyment of His infinite kalyANa guNa-s, we 
are relieved of all sufferings.
 
svAmi deSikan captures the bhagavad guNam that supports the sevanam 
svAdu guNam of bhagavAn in this pASuram with the words gAyac-chrama 
hara yaSasahâ" He who has the kalyANa guNa-s that drive away the 
sufferings of those who sing His praise nigar il avan pugazh pADi 
iLaippilam.   
 
SrImad tirukkuDandai ANDavan explains the meaning of the pASuram in 
moving words:  bhagavAn moves away WITH SORROW from those who have 
resorted to Him only for other benefits, and move away from Him 
after attaining those lesser benefits; Even when He destroyed 
rAvaNan who took the position ?na nameyam (I won't bow to You)?, He 
destroyed Him with tears in His eyes, hoping against hope that 
rAvaNan will surrender ?yadi vA rAvaNas-svayam.  If one shows the 
slightest interest in Him by giving up interest in lesser benefits, 
He will fall on that person with all affection aNugil aNugum.  When 
vibhIshaNan approached Him, He considered vibhIshaNan as His own 
brother, with the same affection that He had towards lakshmaNan.  He 
is easily accessible to those who surrender to Him with absolute 
ease " poruvallan.  By singing His praise day and night, AzhvAr 
still is not satisfied (iLaippilam) that he has sung His praise well 
enough and sufficiently enough.  Such is the nature of bhagavAn's 
infinite and delightful kalyANa guNa-s.
 
Thus, by revealing to us the following ten ratna-s embedded in the 
ten pASuram-s of this tiruvAimozhi, svAmi deSikan describes that the 
message of nammAzhvAr in this tiruvAimozhi is that worship of 
bhagavAn is very sweet and of immeasurable delight " sevanam svAdu.
       
-         He is skilled in attracting the minds of all jIva-s 
towards Him, no matter what benefit they seek (1.7.1)
-         He destroys the effects of all karma-s when one worships 
Him by keeping Him as a treasure in one's mind (1.7.2)
-         Meditating on Him and His leelA-s will remove the 
ignorance and the sorrow associated with samsAra, and will yield the 
ultimate knowledge needed for liberation (1.7.3)
-         There is only benefit for the jIva in worshiping Him, and 
there is absolutely no cause or justification that can be found for 
not worshiping Him (1.7.4)
-         He helps us in an unending stream of ways to attain His 
Divine Feet (1.7.5)
-         He gives such great experiences of Himself to the devotee 
that make it impossible for a devotee to even think of moving away 
from Him (1.7.6)
-         Through His leelA-s and His kalyANa guNa-s, He ensures 
that the devotee does not have the slightest desire to leave Him 
(1.7.7)
-         BhagavAn Himself is powerless to leave the prapanna's mind 
because the mind has surrendered to Him through the purushakAratvam 
of nappinnai, and He doesn't have the power to displease nappinnai 
(1.7.8)
-         It is impossible for the prapanna to leave Him also, since 
the prapanna who has had the realization of the eternal relationship 
with Him as His servant, cannot live without having the natural joy 
of kainkaryam to Him (1.7.9)
-         He is One with infinite kalyANa guNa-s that drive away all 
the sufferings of those who sing the praise of His guNa-s (1.7.10).

Regards
dAsan kRshNamAcAryan
(To be continued)
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