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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 # 25 dated 19th May 2008
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IN THIS ISSUE:

1. MAASA PANCHANGAM ? VAIKAASII MONTH (by V. MADHAVAKKANNAN)
2. YUDDHA KHAANDAM PART - 15 (SRIMAD RAMAYANAM DISCOURSES IN THE
HINDU TEMPLE OF ATLANTA by SRI ANBIL RAMASWAMY SWAMI)
3. TAATPARYA RATNAVALI - SUBMISSION 55- SLOKAM 21- Part 1
(SRI N. KRISHNAMACHARAIAR SWAMI OF CHICAGO)

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ISSUES RELEASED
With this issue, about 288 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
25 Issues of Vol. 9 (including this)
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1. Sarvadhaari varsha Vaikssai maasa Panchangam:

May 14, 2008 ? Wednesday ? Vaikaasi month begins
May 15, 2008 ? Thursday ? Ekadasi 
May 18, 2008 ? Sunday ? Sri Nrusimha Jayanthi  
May 19, 2008 ? Monday ? Saint NammazhwAr Thirunakshathram (Vaikaasi 
VisAkam)
May 26, 2007 ? Monday ? SravaNam 
May 31, 2008 -  Saturday ? Ekadasi 
June  3, 2008  - Tuesday ? AmAvAsyai 
June 14, 2008 ? Saturday ? Ekadasi 

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2. "YUDDHA KHAANDAM" PART - 14 OF SRIMAD RAMAYANAM - PATTABHISHEKAM
(ANBIL RAMASWAMY)
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71. SRI RAMA PATTABHISHEKA MAHOTSAVAM (131)
Tatah sa prayatO vriddhO vasishTO braahmaNai: saha/
Raamam ratnamayE peeTE saha seetam nyavEsayat//
vasishTO vaamadEvas cha jaabaalir atha kaasyapa:/
kaatyaayana: suygjnas cha goutamO vijayas tathaa//
abhyashinchan nara vyaaghram prasannEna sugandhinaa/ 
salilEna sahasra-aksham vasavO vaasavam yathaa//
ritvik-bhi: braahmaNai: poorvam kanyyaa-bhir mantiri-bhis tathaa/
yOdhais chaiva abhishinchyam  tE samprahrishTaa: sanaigamai: // (131-
59-62)

Meaning:

"Then VasishTa of the ancient days, the priest of Ikshvaaku race 
with his mind and senses serene, having obtained the assent of the 
BrahmaNas, installed Raaghava and Sita on the throne bedecked with 
gems, as the Vasus enthroned Indra, even so did VasiashTa, VaamdEva, 
Jaabaali, Kaasyapa, Kaatyaayana, Suyagjna, Goutama and Vijaya ? the 
eight Mahaatmas- enthroned Sri Ramachandra, bathing him with pure 
and fragrant waters to the beatified chanting of the Vedas, the 
Sacrificial priests, the BrahmaNas, the virgins, the officials, the 
Kshatriyas and the Vaisyas, sprinkled on Raghuveera holy waters 
mixed with the juices of celestial herbs". (Tr. CRS Iyengar) 

Satrughna held the white royal parasol; LakshmaNa and VibheeshaNa 
waved white fans made of Yak tails (Saamarams) on either side. In 
the sky, the celestials assembled to witness the gala function.

Rama presented valuable gifts like cows and precious jewels to one 
and all. Rama gave a pearl necklace to Sita and asked her to present 
it to whomsoever she wished as deserving based on extraordinary 
valor, strength, intelligence and other qualities. Sita presented it 
to Hanumaan.

72. YUVA RAAJA PATTABHISHEKAM
Rama asked LakshmaNa to assume charge as "Yuvaraaja" but, he 
declined it politely. Rama then made Bharata the "Yuvaraaja"

73. RAMA RAJYAM 
During his reign, only the word Rama was on the lips of everyone; 
the stories of his exploits were the only thing that could be heard 
everywhere. The whole world became "Raama mayam". 
raamO raamO raama iti prajaanaam abhavan kathaa:/ 
raamabhootam  jagad abhoot raamE raajyam prasaasati// (131-101)

Rama ruled over the kingdom for 11000 years. 
Dasa varsha sahasraaNI dasa varsha Sataani cha/ 
bhraatrubhi: sahita: sreemaan RaamO raajyam akaarayat//  (131-106)

Rama performed innumerable Yaagas and Yagjnas. No woman got widowed; 
no wild animals dared to encroach human habitations; None suffered 
from any ailments; there were no thieves; none had to undergo any 
hardships in life; there was no untimely death; all the subjects 
followed the virtuous life that Rama exemplified; the trees put 
forth foliage, flowers and fruits in abundance irrespective of the 
seasons; the march of the seasons was orderly; none of the subjects 
was greedy; all followed the duties of their respective VarNa and 
Ashrama; all were intent on performing Dharma, in being always 
truthful and were happy and prosperous.

74. PHALA-SRUTI
Aadi kaavyam idam tu aarsham puraa vaalmeekinaa kritam//
Ya: paTEt sruNuyaat lOkE nara: paapaad vimuchyatE/
Putra kaamastu putraan vai dhana kaamO dhanaani cha//
labhatE manujO lOkE srutvaa raamaabhishEchanam/ 
maheem vijayatE raajaa ripooms cha api adhitishTati// (131-107 to109)
srutvaa raamaaYaNam idam dheergham aayush cha vindati// (131- 111)
praartitaan cha varaan sarvaan praapnuyaad iha raaghavaat/
sravaNEna suraa; sarvE preeyantE samprasruNvataam//(131-113)
striyO rajasvalaa srutvaa putraan ssoyur anuttamaat/
 aiswaryam putralaabhas cha bhavishyanti na samsaya://(131-117, 118)
kuDuma vriddhim dhana dhhanya vriddhim 
striyas cha mukhyaa: sukham uttamam cha/
srutvaa subham kaavyam idam mahaartham 
praapnOti sarvaam bhuvi cha artha sasiddhim//
aayushyam aarOghyakaram yasasyam 
soubraatrukam buddhikaram subham cha/
srOtavyam Etad niyamEna sadbhi: 
aakhyaanam Ojaskarriddhi kaamai://( 131- 120, 121)
Meaning:
One who reads or hears this first and grand epic especially Sri Rama 
PaTTaabhishEkam composed by Valmiki is cleansed of all sins; whether 
one wants offspring or wealth or health, triumph over enemies, one 
is sure to get, all desires fulfilled; will be rid of all passions 
like lust and anger; the celestials as well as manes will be 
pleased. Sri Ramachandra is ever pleased with such a one. May every 
thing good and gracious go with you; speak it without a shadow of 
shyness or a glint of misgiving; speak it with a heart unclouded 
with doubt or uncertainty. When the Ramayana is read or heard with 
devotion, all the gods are filled with perennial delight and shower 
all that is best like long life, fame, happiness, wealth, loving 
siblings, intelligence etc.

======================================================= 
75. PravamEtat puraavrittam ?Samapana Slokams

dasoham
Anbil Ramaswamy
(To be continued)
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3.TAATPARYA RATNAVALI - SUBMISSION 55 - SLOKAM 21 -PART 1
(SRI N. KRISHNAMACHARAIAR SWAMI OF CHICAGO)
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SrImate ra'nga rAmAnujA mahA deSikAya namaH.
              tAtparya ratnAvaLi - Submission 55, Slokam 21 Part 1,
                  tiruvAimozhi 1.10, pASurams 1.10.1, 1.10.2.
 
?        Slokam 21 (tiruvAimozhi 1.10):
 
vishvag vikrAnti dRSyam (1.10.1) vigaNana sulabham (1.10.2)
vyakta pUrvopakAram (1.10.3)
svAntasya aikAgRya hetum (1.10.4) svayam udaya jusham (1.10.5)
bandha mAtropayAtam  (1.10.6)    |
cintA stutyAdi lakshyam (1.10.7) nata jana satata SleshiNam (1.10.8) 
darSitArcam  (1.10.9)
smRtyai citte mishantam (1.10.10) sva vitaraNa mahaudArya tushTah 
(1.10) abhyacashTa  ||
  
In the previous tiruvAimozhi, AzhvAr described his samSlesahm with 
PerumAL which was initiated by PerumAL.  In the current 
tiruvAimozhi, he is describing the great joy that he is experiencing 
because of that samSlesham - 'ak-kalaviyaik koNDADugiRAr'.   SrImad 
tirukkuDandai ANDavan explains the subject of this tiruvAimozhi 
through the words:  it-tiruvAimozhiyil kuRRamillAda audArya guNam 
pESap paDugiRadu.  upAyattin SiRumaiyaiyum, koDukkiRa 
purushArthattin mEnmaiyaiyum, vA'ngik koLgiRavanuDaiya tAzhmaiyaiyum 
pArAmal tannaiyE koDukkum guNam 'anagha viSrANanam' enbadu pESap 
paDugiRadu - BhagavAn's guNam of bestowing Himsself without any 
restraint to the devotee - unmindful of the triviality of the means 
adopted by the devotee, the greatness of the benefit bestowed by 
Him, and the lowliness of the recipient. This guNam of emperumAn is 
described as His 'anagha viSrANana parattvam' - His flawless 
Supremacy of giving Himself without limit or constraint to His 
devotee'.  
 
AzhvAr is expressing his joy at bhagavAn's having bestowed the 
unique experience of samSlesham with Him.  What is bhagavAn's guNam 
that is revealed here?  It is BhagavAn's guNam of coming forward to 
bestow this kind of blissful experience on His devotee.  svAmi 
deSikan describes this as 'sva-vitaraNa mahA audArya tushTah'  - 
AzhvAr's happiness at the greatness of emperumAn giving Himself to 
the devotee of His own free will (vitaraNa - granting, bestowing, 
donation, crossing over).  'tannait tAnE tanda kaRpagamAgai' enRa 
audAryattaik kATTum guNa'ngaLai aruLic ceigiRAr - AzhvAr is singing 
the guNa-s revealing BhagavAn's magnanimity through which He offers 
Himself to His devotee without any constraint or requirement.  (It 
should be remembered that the simple and essential requirements 
remain - that the person should be His devotee with ananya bhakti - 
no devotion to other deities for any benefit, without any dvesham 
towards Him, and sincere devotion to Him.  SrI UV refers us to the 
following pramANam from the mahAbhArata:
 
patreshu pushpeshu phaleshu toyeshu akrIta-labhyeshu sadaiva satsu |
bhaktyeka-labhye purushe purANe muktyai katham na kriyate prayatnaH 
||
 
"The Ancient Purusha is easily attainable by devotion alone, with 
the offer of leaves, flowers, fruits, and even water, which are 
always attainable without cost. When such is the case, how is it 
that people do not even want to try to work towards emancipation?"
 
Thus, sincere effort with the spirit of sAtvika tyAgam is the basic 
requirement in attaining Him.   
 
Some hold the view that the message of this tiruvAimozhi is that 
BhagavA'n mercy is nirhetukam - not based on anything the devotee 
does.  
 
We will now see the different aspects of bhagavAn's 'sva-vitaraNa 
mahA audArya' guNam through the ten pASurams of this tiruvAimozhi. 
 
?        pASuram 1.10.1:
 
poru mA nIL paDai Azhi Sa'ngattODu
tiru mA nIL kazhal Ezh ulagum tozha
oru mANik kuraLAgi ak-
karu mANikkam en kaNNuLaDAgumE.
 
oru mANik kuraLAgi poru mA nIL paDai Azhi Sa'ngattODu tiru mA nIL 
kazhal Ezh ulagum tozha nimirnda ak-karu mANikkam en kaN uLadAgum - 
BhagavAn who appeared as a beautiful BrahmacAri in the form of 
vAmana, and who grew as trivikrama with His divine weapons and with 
His unique marks of Sa'nkha and cakra on His feet that measured all 
the three worlds and that were worshipped by all, and whose tirumEni 
resembles a beautiful blue diamond, is now visible to my eyes. 
 
svAmi deSikan describes BhagavAn's guNam conveyed in this pASuram 
through the words 'vishvag-vikrAnti dRSyam' - (vishvak - all-
pervading, going or being everywhere; vikrAnti - step, stride) - He 
whose all-pervading strides were extended everywhere where there was 
a devotee during His trivikrama incarnation.  
In the SabdArtham for this pASuram, SrI sAkshAt svAmi describes His 
divine feet as - ASritar irunda iDamaLavum nINDu varak kUDiyadAna 
tiruvaDi - His feet could extend to wherever there was a devotee who 
wanted to worship them.    Not only that - now He is granting that 
same vision to AzhvAr (en kaNNuLaDAgumE).
 
?        pASuram 1.10.2:
 
kaNNuLLE niRkum kAdanmaiyAl tozhil 
eNNilum varum en ini vENDuvam?
maNNum nIrum eriyum nal vAyuvum
viNNumAi viriyum em pirAnaiyE.
 
kAdanmaiyAl tozhil, kaNNuLLE niRkum;  eNNilum varum;  maNNum eriyum 
nal vAyuvum viNNumAi viriyum em pirAnai ini en vENDuvam? - If we 
worship Him with devotion, He will present Himself to us in person;  
if we meditate Him, then again He will appear to us;  For the sake 
of the jIva-s, He Himself has become the five elements - earth, 
water, agni, air, and the vast expanse of space;  What more do we 
need to ask of Him?
 
svAmi deSikan describes bhagavAn's guNam sung by AzhvAr in this 
pASuram, and that supports bhagavAn's guNam of 'sva-vitaraNa mahA 
audArya guNam' - His magnanimity of giving Himself  freely and 
without restraint to His devotee -  through the words 'vigaNana 
sulabham' - eNNilum varum.  VigaNana is given the literal 
meaning 'computing, calculation'; or,  'considering, 
deliberating'.   To understand the meaning of 'vigaNana asulabham'  
correctly, one should look at the multiple interpretations that have 
been given by AcArya-s for AzhvAr's words - 'eNNilum varum'.   
 
-         He will come as soon as one thinks of Him with pure 
devotion (One is reminded of gajendra moksham, draupadi 
vastrApaharaNam, etc.)

-         He will appear when one meditates on Him with devotion 
e.g., as when doing mantra japa with the counting beads

-         Even when one is only counting numbers starting with 1 
and  sequentially counting, when the person reaches the number 26, 
BhagavAn will be willing to consider that the the person really was 
thinking of Him as the 26th tattva, and will appear to that devotee 
(this is per na'njIyar).  SrI ve'nkaTeSAcArya offers this as his 
interpretation for svAmi deSikan's description - vigaNana sulabhan.

-         He who exceeds all expectations of His devotee in 
conferring bliss.  This is given as the main gist of this pASuram in 
PiLLAn's vyAkhyAnam - sarva jagadISvaranAna emperumAn tannuDaiya 
abhiniveSattAlE ennuDaiya manorathattai vi'njum paDi ennuDaiya 
kaNgaL tuDakkamAga uLLa sarva karaNa'ngaLukkum bhogyamAga, ini 
namakku vENDuvadunDO engiRAr.
 
Of the above interpretations, SrI UV comments that svAmi deSikan's 
words 'vigaNana sulabhan' best corresponds to na'njIyar's 
interpretation - the third in the list above.  Alternately, if vi- 
is taken as negation, and gaNanam is 'cintanam' - thinking, 
expectation, manoratham, - then 'vigaNana sulabhan' could be taken 
to mean that He is sulabhan who exceeds all expectations of the 
devotee (the last interpretation above).   
 
The interpretation that bhagavAn is esily attainable through 
meditation and repeated chanting of His nAma-s with devotion seems 
to fit in well with words 'eNNilum varum' - vigaNana sulabhan, which 
is close to the secomd interpretation above.  SrI UV describes this 
as 'japa kAlattil mantra japa eNNikkaiyilum varuvAn


Regards
dAsan kRshNamAcAryan
(To be continued)
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