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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 # 19 dated 13th February 2008
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IN THIS ISSUE:

1. SARVAJIT ? MAASI MAASA PANCHAANGAM DETAILS
2. YUDDHA KHAANDAM PART - 9 (SRIMAD RAMAYANAM DISCOURSES IN THE
HINDU TEMPLE OF ATLANTA by SRI ANBIL RAMASWAMY SWAMI)
3. TAATPARYA RATNAVALI - SUBMISSION 49- SLOKAM 19 -PART 2
(SRI N. KRISHNAMACHARAIAR SWAMI OF CHICAGO)

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ISSUES RELEASED
With this issue, about 282 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
19 Issues of Vol. 9(including this)
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1. Sarvajit varsha maasi maasa Panchangam:

February 13, 2008 ? Wednesday ? Maasi month begins 
February 16, 2008 ? Saturday ?  Mrugasirsha -Thirukkacchi Nambhi 
Thirunakshathram  
February 17, 2008 ? Sunday ? Ekadasi vratham  
February 18, 2008 ? Monday ? Punarvasu - Kulasekara PerumAn 
Thirunakshathram 
February 29, 2008 -  Friday ? ashtakA  
March 1, 2008       -  Saturday ? anvashtakA 
March 3, 2008       -  Monday   -  EkAdasi vratham 
March 5, 2008       -  Wednesday ? SravaNam 
March 7, 2008       -  Friday - amAvAsyai  

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2. "YUDDHA KHAANDAM" PART - 9 OF SRIMAD RAMAYANAM
(ANBIL RAMASWAMY)
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41. KUMBAKARNA WAKES UP
Due to incorrect pronunciation of his request to grant deathlessness 
(Nithyatvam) became sleepiness (Nidratvam), he was granted the 
latter by Brahma. He would wake up one day only, gobble up mountains 
of food and again go to sleep for 6 months at a stretch and could 
not be disturbed in between. Ravana had an emergency to seek his 
help. He ordered the servants to wake up KumbakarNa who had just 
then gone for his usual spell of sleep. They were drawn into his 
nose with force when he breathed in and thrown out violently when he 
breathed out. They tried all tricks to make him wake up like raising 
deafening noise, striking him with heavy maces, pestles, clubs and 
spikes, making thousands of elephants and camels run on his huge 
hideous body, plucking hairs from his ears and nose, pouring water 
into his ears and even biting his body with their sharp teeth. 
Nothing worked. In his deep sleep, he never felt any of these 
troubling him. He however felt as if some insects were crawling all 
over his body! At one stage, he let out a wide yawn and became 
conscious. He got up and got angry that he was disturbed while 
asleep and asked what made them wake him up. With great trepidation, 
they politely informed him of the situation (60and 61). Ravana 
requested him to solve the problem.

42. KUMBAKARNA'S ADVICE
KumbakarNa told Ravana that 
-       He should have consulted his well wishers before embarking 
on "Operation Abduction" 
-       He was putting the cart before the horse. 
-       He had not considered the pros and cons of his action
-       He should have defeated or killed Rama before his 
misadventure.
-       He had given up Dharma and pursued only Kaama and that is 
why he got into this "Catch 22" situation.
-       He should have acted as per VibheesahaNa's advice. (62 and 
63)

Ravana would not heed him. He told KumbakarNa that past was past and 
they had to decide on what they had to do in the circumstances (of 
course, other than restoring Sita to Rama) and that if he could help 
fight Rama, he may do so. 
KumbakarNa ultimately fell in line and agreed and was delighted to 
know that his brother had absolute trust in him. He emerged with a 
shining trident and headed to the warfront in spite of many bad 
omens (65 and 66). 

43. KUMBAKARNA FIGHTS
He wrought havoc on the monkey conquistadors and literally put 
thousands of monkeys into his mouth and gulped them alive. Angada 
threw a huge rock at him but he stopped it with his fist. He aimed 
his trident at Hanumaan who broke it to pieces. KumbakarNa pounced 
on Sugreeva who swooned and took him to Lanka. Getting out of swoon, 
Sugreeva tore the ears of KumbakarNa with his sharp nails, and his 
nose with his teeth. Unable to bear pain, KumbakarNa dropped him and 
in one leap Sugreeva came back to the side of Rama. With Vaayu 
Astra, Rama cut off KumbakarNa's hands and filled his wide mouth 
with a volley of arrows. Using the Aindra Astram, Rama sliced his 
head from his neck and felled the great monolith of a Raakshasa 
(67).  The news of his death reached the ears of Ravana. He became 
desolate and for a moment regretted that he had ignored 
VibheesahaNa's advice.(68 and 69)

44. DECIMATION OF OTHER RAAKSHASAS
Ravana still had a few Raakshasas by his side. He dispatched them 
one by one to fight but they were quickly dispatched to the Kingdom 
of death (Yama lOkam) by Rama and LakshmaNa. This included 
Athikaayan (69 and 71), Naraantakan and Devaantakan (70 and 71). 
Ravana was shocked to see that all his trusted lieutenants had met 
with their end. For a moment, he thought whether it was Sriman 
Narayana himself who had come in the form of Rama.(72)

45. HANUMAAN BRINGS SANJEEVI MOUNTAIN
Indra-jit appeared before Ravana and assured him that he would 
finish Rama and his army in no time using his Astras got through 
boons (73).  After finding all his other weapons failing, Indra-jit 
finally aimed Brahma Astra and bound both Rama and LakshmaNa. 
Jaambhavaan summoned Hanumaan and asked him to fly to Himalayas 
where he would find another peak of a mountain. On that mountain 
could be spotted miraculous herbs called Mrita-sanjeevani (herb that 
can bring dead ones back to life), Visalya-karaNi (herb that would 
remove all arrows and other weapons piercing the bodies and thus act 
as pain-killers), 
SaavarNa -karaNi (herb that would heal wounds and restore the 
natural color of the skin) and Santaana-karaNi (herb that would 
rejoin torn parts of the body). Hanumaan leaped over. Not able to 
identify the herbs, he literally plucked the whole mountain and 
carried it to the battlefront. Even as he approached, the fragrance 
of herbs wafted over the fallen monkeys and brought them back to 
life and restored them to their original vitality and strength. (74)

.

dasoham
Anbil Ramaswamy
(To be continued)
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3.TAATPARYA RATNAVALI - SUBMISSION 48 - SLOKAM 19 -PART 2
(SRI N. KRISHNAMACHARAIAR SWAMI OF CHICAGO)
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tAtparya ratnAvaLi - Submission 48, Slokam 19 Part 2, 
tiruvAimozhi 1.8 - pASurams 1.8.1, 1.8.2. 
 
pASuram 1.8.7:
 
koNDAn Ezh viDai uNDAn Ezh vaiyam
taN tAmam Seidu en eN tAn AnAnE.
 
Ezh viDai koNDAn, Ezh vaiyam uNDAn, taN tAmam Seidu, en eN tAn AnAn 
He who slew the seven bulls for the sake of nappinnai, and swallowed 
the seven worlds to protect them from the great deluge, did what I 
longed for, and made my mind His abode, treating it as parama padam 
itself.  
 
svAmi deSikan describes the gist of this pASuram through the words 
sat-citta ananya vRttau en eNNam tAn AnAn - He who makes it His job 
to be exactly as the devotee desires.   SrI venkaTeSAcArya explains 
this as ASrita manoratha sadRSa vyApArattai uDaiyanumAi.  BhagavAn 
made AzhvArs mind His dwelling place (taN tAmam Seidu) exactly as 
AzhvAr desired (en eN tAn AnAn).  He considered AzhvArs mind the 
same as SrI vaikunTham, and made it His resort.  Another way to look 
at this is that while AzhvAr wanted to be in SrI vaikunTham with 
perumAL, He reciprocated by wanting to come to tirunagari and be 
with AzhvAr sat citta anaya vRttau.  AzhvAr wanted to mingle with 
emperumAn intimately, and He took over that desire and mingled with 
AzhvAr, and performed feats such as killing the seven bulls for the 
sake of nappinnai, swallowing the seven worlds, etc., just to 
captivate AzhvAr by these acts of His.   AzhvAr wanted to reach 
parama padam, immerse himself in virajA river, and enjoy Him by 
singimg sAma gAnam to Him; bhagavAn reciprocated and wanted to come 
to tirunagari, immerse Himself in tAmraparAaNi river, and enjoy 
listening to kaNNiNuN SiRuttAmbu and enjoy nammAzhvAr en eNNam tAn 
AnAn sat-citta ananya vRttau.      
 
pASuram 1.8.8:
 
AnAn An Ayan mInODu Enamum
tAn AnAn;  ennil tAnAya SangE. 
 
An Ayan AnAn mInODu Enamum tAn AnAn;  ennil tAn Aya SangE The same 
One who took incarnation as a cowherd, also took incarnations as 
matsya (Fish), varAha (Boar) etc.  This way, the incarnations He has 
taken are countless (Sankham  a very large number).
 
svAmi deSikan describes the gist of this pASuram with the words 
vibhava sama tanauAnAn An Ayan mInODu Enamum  He whose incarnations 
are as unlimited as His greatness.   SrI PBA explains this as:  
tannuDaiya  vibhavangaLukku ellai illAdAp pOlE tan vigrahangaLukkum 
ellai illAdavan  Just as there is no limit to His greatness, there 
is no limit to His incarnations also.  AzhvAr is enjoying His 
greatness, exclaiming that He took so many beautiful incarnations 
just to make it possible for AzhvAr to enjoy His greatness (another 
interpretation for ennil tAnAya SangEit is because of His great 
attachment to me that He took all these different incarnations.  
Ennil = enniDattil, towards me; tAn Aya = for Him, naturally; Sangu 
= attachment).
 
pASuram 1.8.9:
 
Sangu cakkaram am kaiyil koNDAn
engum tAnAya nangaL nAthanE.
 
engum tAnAya nangaL nAthan am kaiyil Sangu cakkaram koNDAn Our Lord 
takes incarnations among all kinds of species, and His prowess is 
always part of Him, as evidenced by the Sankha and cakra in His 
hands in all these incarnations.
 
svAmi deSikan describes the bhagavad guNam sung in this pASuram with 
the words svAyudhArUDha hasteh. He who has the Sankha and cakra in 
His hands always ready for the protection of the devotees.   SrI UV 
brings out the Arjava guNam sung here by pointing out that bhagavAn 
has the conch and the cakra in His hands, just because protection is 
what the devotees expect from Him. He acts consistent with the 
devotees wishes.  Ideally, He does not need any weapons for 
anything, since He can achieve all that He wants by His mere 
sankalpam or wish.  SrI UV also points out alternate pATham-s for 
svAmi deSikan's description here sva AyudhArUdha haste or  su-
AyudhArUDha haste. His own weapons in His divine hands, or beautiful 
weapons in His divine hands. 
 
pASuram 1.8.10:
 
nAthan j~nAlam koL pAdan en ammAn
Odam pOl kiLar veda nIranE.
 
My Lord is the Lord of all nitya sUri-s, as also One whose divine 
feet are worshiped by all in this world as well.  His infinite 
auspicious qualities are sung by all the veda-s that extensively 
praise His greatness.  
 
The phrase j~nalam koL pAdan in the above pASuram is interpreted as 
a reference to bhagavAnâ??s trivikrama incarnation  One whose divine 
feet were extended throughout all the three worlds.  svAmi deSikan 
captures this as the guNam emphasized in this pASuram nIcocca grAhya 
pAde" He whose divine feet extended to the reach of all without 
distinction of high and low level beings.  Many vyAkhyAna-s stress 
the important message from this pASuram as One who is sung in all 
the veda-s; however, SrI UV points out that svAmi deSikan selected 
?j~nAlam koL pAdan as the primary guNam since it conveys His Arjava 
guNam more directly.  
 
In the concluding pASuram of this rtiruvAimozhi  1.8.11, nammAzhvAr 
describes emperumAn as nIr purai vaNNan One who has the complexion 
resembling water.  SrI PBA comments that the comparison of 
bhagavAn's complexion to water does not stop there, but extends to 
His guNam of molding Himself to the wishes of His devotees just as 
water lends itself to any shape that the container has  a reference 
to bhagavAn's Arjava guNam that is the subject of this 
tiruvAimozhi.  SrI PBA gives a comparison of bhagavAn's guNa-s 
resembling water through a list of 21 points in his tiruvAimozhi 
vyAkhyAnam.  
 
The ten pASuram-s of this tiruvAimozhi thus sing the Arjava guNam of 
bhagavAn, supported by the following thoughts in each of the 
pASurams of this tiruvAimozhi:
 
-         bhagavAn lends Himself for worship and kainkaryam by nitya 
sUri-s such as garuDan as they wish, without any constraint (1.8.1)
-         He takes incarnations on His own with all His aiSvaryam 
intact and undimished, and moves with the likes of us in His leelA 
vibhUti with the same Arjavam as He does in His nitya vibhUti 
(without distinction, at our level, in thought, word, and deed) 
(1.8.2).
-         He has taken the arcA incarnation in triruvenkaTam just to 
be accessible to both the samsAri-s like us and to the nitya sUri-s 
at the same time (1.8.3)
-         He bore the govardhana mountain tirelessly in order to 
protect the cows and the cowherds who sought His protection. (1.8.4)
-         He mingles with great sicerity with the bodies of those 
who surrender to Him (1.8.5)
-         He engages the devotee's soul in His kainkaryam by 
captivating the devotee through His beautiful incarnations such as 
His vAmana incarnation (1.8.6)
-          He acts such that He makes His wishes coincide with His 
devotee's wishes. (1.8.7).
-         He takes countless incarnations among all different 
species such as His varAha incarnation, just to be accessible to 
all, and to attract everyone to His feet (1.8.8)
-         He carries the divine conch and discus in His beautiful 
hands in all these incarnations, for protecting His devotees just as 
they would want (think Arjavam at the tiruvAimozhi level), and also 
to attract them to Him (1.8.9)
-    He made His divine feet accessible to all without distinction 
of high and low levels of beings in His trivikrama incarnation 
(1.8.10). 

Regards
dAsan kRshNamAcAryan
(To be continued)
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