SRI RANGA SRI VOL.03 / ISSUE # 35 dated 22nd June 2002

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SrimatE Raamaanujaaya Namaha //

SrimatE Nigamaanta Mahaa Desikaaya Namaha //

SrIman! SrI Ranga Sriyam anubadravam anudhinam Samvardhaya/

SrIman! SrI Ranga Sriyam anubadravam anudhinam Samvardhaya//

KAvEri VardhathAm kAlE, kAlE varshathu vAsava: /

SrI RanganAthO jayathu Sri Ranga Sri cha VardhathAm//

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SRI RANGA SRI VOL.03 / ISSUE # 35 dated 22nd June 2002

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EDITORIAL:

Dear Bhagavatas:

As already informed, I am leaving for India on vacation on Monday the 24th

June 2002. I hope to be back on 9th August 2002 (Dei volenti).

 

So far, 27 Issues of Vol.1, 15 Issues of Vol. 2 and 35 Issues of Vol. 3 have

been released. These issues have been archived for public view at-

.

We strongly urge you to kindly peruse the "Regular Issues" archived in the

“Files” Section and view the Contents at

-SrirangaSri%20Index/srs-vol1-in\

dex.html

for Volume 1 (Issues 1 to 27)

SrirangaSri%20Index/srs-vol2-ind\

ex.html

for Volume 2 (Issues 1 to 15):

SrirangaSri%20Index/srs-vol3-ind\

ex.html

for Volume 3 (Issues 1 to Current)

 

Further Issues will be resumed on my return.

 

As I will be constantly on the move visiting places and people, it is not

known whether access to Internet will be available at all times. It may not

be possible to read / reply or approve messages.

 

Members are requested NOT to post any messages for featuring in “Sri Ranga

Sri” DURING THIS PERIOD. Kindly excuse me for the hiatus and thank you for

your patience and understanding.

 

I propose to visit the following places also besides Chennai. I would deem

it my Bhaghyam to meet with Bhagavatas living in and around or passing

through these places during my visit there. Bhagavatas intending to meet me

may contact at the following address for further details. Also, if anyone

needs urgently to contact or pass on any information, they can do so by

contacting the same address:

 

c/o Mrs. K. MYTHILI, 22 PRITHVIPAKKAM, AMBATTUR, CHENNAI 600 053.

(PHONE # 6753 246)

or EMAIL TO Ramanbil

 

Dasoham

Anbil Ramaswamy

Editor & Publisher

“Sri Ranga Sri”

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IN THIS ISSUE

1. “SRIMAD GOPALA DESIKA MAHA DESIKA VIMSATI” –

A POETIC TRIBUTE TO SRIMAD ANDAVAN OF SRI POUNDARIKAPRAM SWAMI ASHRAMAM

(PRAKRITAM PONTIFF OF THE ASHRAMAM) - – Part 11: Prakrutam Achaarya (Verses

8 and 9)

By Sri C. G. Balaji {Sri Balaji is the grandson of Sri N.S. Anantha

Rangachar Swami of Bangalore and a Sishya of Parakala Matam}

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2. “RAMAPIRANAI KARPOM” EXCERPTS FROM BOOK BY H.H. SRIMAD ANDAVAN OF

POUNDARIKAPURAM SWAMI ASHRAMAM” – Part 14 (Translation by Anbil Ramaswamy)

We have so far presented in the form of catechism, 56 questions raised and

answered by H.H. In this Issue, we present Question 57 detailing with “BhOja

Champu”.

Question 57: Do you know how “BhOja Champu” came to be written?

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Copies of the book can be had from anyone of the following: - -

1. Sri Nrisimhapriya office, Mylapore, Chennai 600 004 (Phone:4611540)

2. Dr. S. Parthasarathy Desika sadanam, 24, 28th Cross,

Besantnagar, Chennai 600 090 (Phone: 490 0327)

3. Sri N.K.Ramaswamy 213 East Uttara Street,

Srirangam 620 006(Phone: 434 438)

4. Sri D. Rajagopalan, D-B/109A, DDA Flats, Harinagar,

New Delhi 110 064 (Phone:5492877)

5. Dr. N. Anantha Narasimhachariar, 33 Sameerapuram 2ndcross, Chamarajpet,

Bangalore 560 018 (Phone: 6511056)

6. Dr. N. Gopalachari, Sri Krishna Sabha Plot 264, J.S.Yagnik Marg,

Sion East, Mumbai 400 002 (Phone: 4094 495 / 4095 582)

7. Sri N.S. Parthasarathy, 1 Raghavaiah Road, T.Nagar,

Chennai 600 017 (Phone: 8280949).

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3. DESIKAMRUTHAM – SWAMI DESIKA’S SIMILES “UPAMA” –

Part 14 (80 to 83)

(Anbil Ramaswamy)

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4. “FROM MAHABHARATA – “YAKSHA PRASNAM” –Part 10

(Prasnam 31 to 33)(By Sri M.K. Ramaswamy Iyengar Swami - Retired Senior

Officer of Govt. of India)

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EDITOR’S NOTE: The “Yaksha Prasnam” is an important topic in which very many

esoteric truths are discussed in a conversation between Dharma in the form

of a Yaksha and Dharma – putra -Yudishtira. Though Yaksha’s questions and

Yudishtira’s replies may appear, on the face of it, simple and commonplace,

there is deeper philosophical significance beneath them. There are about 125

Questions and Answers that reveal these in a subtle manner but with deep

undercurrent of practical wisdom. The author who has done intense research

on the subject brings to light these aspects in simple, clear and

understandable English, for our benefit)

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1. “SRIMAD GOPALA DESIKA MAHA DESIKA VIMSATI” –

A POETIC TRIBUTE TO SRIMAD ANDAVAN OF SRI POUNDARIKAPRAM SWAMI ASHRAMAM

(PRAKRITAM PONTIFF OF THE ASHRAMAM) - – Part 11: Prakrutam Achaarya (Verses

8 and 9)

By Sri C. G. Balaji {Sri Balaji is the grandson of Sri N.S. Anantha

Rangachar Swami of Bangalore and a Sishya of Parakala Matam}

-----

Divyadesha-mangalashasanam (Pilgrimage)

 

Strode he on the path of scriptural adage

Took he to the holy lands on a pilgrimage

Worshipped His manifestations there with great homage

Beseech we the holy feet of Gopala Deshika, the veritable sage – 8

 

Sriman Rajagopalacharya would do nothing that was at variance with the

shastras. Having seen his powerful jnanam and oratory skills many great

Vidwans would invite him to give Ramayana, Bhagavatha, Thiruppavai

upanyasams at places like Mumbai, Chennai, Delhi, Thirumalai etc. He would

go to those places and render upanyasams.

 

Even during these times he would still take his Lord with him and would

never even miss a single day's aradhanam. He would cook on his own, offer it

to his Lord and then onlyconsume the same. If there had to be a chance for

compromise in his anushtanams, then he would not go to those places even if

they were to fetch him thousands of rupees.

 

With a vision of paying respects to Perumals at many divyadeshams, at the

age of 59, Sri Rajagopalacharya Swami accompanied by his family took to

Kshetraadanam that is a tour of the holy lands. He toured many divyadeshams

and performed mangalashasanam to the Lord’s manifestations there, which have

been sung by the holy Azhwars. He also took holy dip in the rivers -

Krishna, Narmada, Ganga, Yamuna, Sarasvathi, Triveni Confluence (Triveni

sangama) and Phalguni.

 

He also offered worship at Gaya, Haridwar and Badarikaashramam Mathura,

Govardhana, Gokula, Brindavana, Ayodhya, Haridvara, Hrishikesha. Then he

went to Ahobilam where he participated in the ten days Utsavam of Lord

Lakshmi Nrisimha and returned to Musiri.

 

He lived a pious life with parama-vairaagyam and anushtaanam and was

veritably a sage. This quality of his is being glorified here in this verse.

 

Presha-manthropadesha: (Initiation into the monastic aphorisms)

His preceptor chose him on the high-seat to instate

With the sacred verses he chose him to initiate

Commanded him to take control of the monastic estate

Beseech we the holy feet of Gopala Deshika, the righteous – 9

 

Srimath Vennatrankarai Andavan was keen and anxious to nominate a successor

so that the Munitraya-Munirupa tradition could be continued without a break

in the Achaarya line.

 

Srimath Vennatrankarai Andavan knew well of Srikaaryam Sriman

Rajagopalacharya’s jnanam, vairaagyam and anushtanam. He used to sound

Srikaaryam Sri Rajagopala Iyengar about this and persuaded him to assume the

Sannyasa Ashramam. Srimath Vennatrankarai Andavan chose Srikaaryam Sriman

Rajagopalacharya to be instated on the high seat of the monastery after his

own ascent to paramapadam.

 

One day, on the spur of the moment, he called Srikaaryam Sriman

Rajagopalacharya and administered to him the sacred verses of

Presha-mantram, Prapatti Yogam, Sanyasa ahnika kalakshepam, Sannyasa

Anushtaana Kramam and Ashrama Sweekaara-Kramam. The day before he merged

with Jyoti, he called Sri Rajagopala Swami and gave him Kaashaayam, the

ochre robe including Avaguntana, Jala Pavitram, Shikhya pavitram, Kavacha

Vastrams and Tridandam, the staff as his asheervadam.

 

Srimath Vennatrankarai Andavan then handed over the keys of the Ashramam to

Sriman Rajagopalacharya and commanded that he should assume the role of the

Achaarya at his earliest convenience and take control of the monastery.

 

After Srimath Vennatrankarai Swamy’s heavenly ascent, Srikaaryam Sriman

Rajagopalacharya performed all the rites dutifully. Srikaaryam Sriman

Rajagopalacharya Swamy conducted the Perumal thiruvaradhanam,

thirunakshatrams of poorvacharyas and kainkaryams of all ashrama Achaaryas

uninterruptedly. He also made sure that the aradhanam at Deshikan sannidhi

went on uninterrupted.

 

Swamy’s character of high morality, righteousness and Achaarya pratipatti is

upheld here in this verse.

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1. “RAMAPIRANAI KARPOM” EXCERPTS FROM BOOK BY H.H. SRIMAD ANDAVAN OF

POUNDARIKAPURAM SWAMI ASHRAMAM” – Part 14 (Translation by Anbil Ramaswamy)

We have so far presented in the form of catechism, 56 questions raised and

answered by H.H. In this Issue, we present Question 57 detailing with “BhOja

Champu”.

Question 57: Do you know how “BhOja Champu” came to be written?

Answer (Pages 18 to 23 of the book)

------

King BhOja of Dharapuram and Poet KaLidasa were close friends. The King was

all admiration for the finesse and poetic excellence of the poet’s works.

Once, he got a strange desire. He wanted to know that if and when he died,

what kind of “Obiter dicta” KaLidasa would compose in an elegy on him. He

requested the poet to compose one. KaLidasa, a “daasa of KaLi” declined the

request because of a boon that whatever he pronounced would come true.Such

an elegy could be composed only on the demise of a person and the poet could

not bear to see his bosom friend to die. When he refused to oblige the king,

in a fit of rage and disappointment, the king banished him from his kingdom.

With a heavy heart, the poet left the kingdom, draped in ochre robes and

eked out livelihood as wandering minstrel (Bikshu).

 

BhOja became desolate on his separation from his dear friend and repented

his rash action in banishing him. He vowed to find out the whereabouts of

the poet. In the guise of a nomadic fortune teller (GuDu GuDup paaNDi), he

launched an intensive search for the poet. At long last, he chanced to

encounter a Bikshu standing by the side of a meat stall. The King thought

that as the Bikshu was a nomad, he might glean some clue on the whereabouts

of the poet and started a conversation with him. The entire dialogue was in

the form of poetic repartee.

 

Bikshu: “Sir! May I know which is your native place?”

GuDu GuDup paaNDi “I am from Dharapuram. I am going on a pilgrimage”

Bikshu: “I heard that the King of Dharapuram is a great connoisseur of art

and a great patron of poets. I would like to meet with him”

(GuDu GuDup paaNDi (with a feigned choking voice): “Sorry. You cannot meet

with him. Six days ago, he passed away”

Bikshu: “Really?” and swooned seized with uncontrollable grief. As he got

out of this swoon, he started to lament:

Adhya Dhaaraa niraadhaaraa niraalambaa sarasvatee /

paNDitaa: kahaNDitaa: sarvE bhOja raajE divam gate //

Meaning:

“Today is a cursed day. The subjects of Dharapuram have lost their

illustrious King. Oh! Goddess of learning! Here you were dancing with joy

with a king who appreciated fine arts. All this is “gone with the wind”-

gone forever with the demise of this great patron of arts. Where comes such

another? What a loss for you and for the world of arts?”

He continued:

“ Niraasrayaa: na sObhantE paNditaa:, vanitaa: lataa:”

Meaning

“ Men of learning, women and creepers languish and wither away when they

lose their patrons, husband (kozhunan)and supporting scaffold (KoZu kombu).

How come, you thought of deserting the poets who loved you more than their

own lives?”

 

The GuDuguDup paaNDi revealed his identity and exclaimed:

“At long last, Not only have I found you, my friend, but my desire to wrest

an elegy from you has also been fulfilled”. So saying, he fell on the lap of

the Bikshu and almost breathed his last.

 

For a moment, KaLidasa was taken aback and experienced extreme

consternation. Lamenting on his bereavement, he prayed to Sarasvati, the

Goddess of learning. She appeared before him and asked him to sing the

couplet with a slight modification, saying that the King would come alive

but only for a period of 3 ¾ nazhigais (1 ½ hours).

 

KaLidasa immediately started singing:

”Adhya Dhaaraa sadaadhaaraa sadaalambaa sarasvatee /

paNDitaa: maNditaa: sarvE bhOja raajE bhuvam gatE //”

Meaning:

“Because this virtuous King BhOja has come back to life, the earth shines

again basking in the protection of the protector, par excellence. Sarasvati,

the Goddess of learning, has got back her dear son, the intelligent king

endowed with a flair for appreciating works of art. The poets of the land

have recovered their ever kind and munificent patron”

 

The King got up as if awakening from a slumber. The friends hugged each

other. They wished to do something classic, something memorable for all time

to come and leave an everlasting legacy to posterity. They immediately found

a solution. Since Ramayana is known for extinguishing all sins, they decided

to make the story of the epic the subject of a new composition. It is this

work that we now know as “BhOja Champoo”.

 

“Srimad Bhaagavatam” born to emancipate King Pareekshit was composed in 7

days. “BhOja Champoo Ramayanam” of King BhOja got composed in barely

3 ¾ nazhigais (1 ½ hours).

 

This “BhOja Champoo” shines to this day as a masterpiece enjoying a rave

review at the hands of critics and lay folk alike for its excellence in

ideas, expressions and poetic elegance.

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2. DESIKAMRUTHAM – SWAMI DESIKA’S SIMILES “UPAMA” –

Part 14 (80 to 83)

(Anbil Ramaswamy)

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(S) Sanskrit (T) Tamil (M) MaNipravaaLam (A mixture of (S) and (T)

----

Chapter 22: Paripoorna Brahmaanubhava Adhikaaram

80. “Raaja mahishikku Raajaa bhOghyan aanaal avanukku abhimathangaLaai

avanuDaiya bhOgathukku uruppaana bhOgOpakaraNa bhOgasthaana aadigaLum

ivaLukku anukoolamaamaap pOle ingum Bhagavad svaroopa anubandigaL aanavai

ellaam bhOghyam aagak kurai illai” (M)

Meaning:

“Like when the king is the queen’s joy, then all objects and instruments of

his enjoyment as well as the places where he finds delight are alike objects

of joy for her, the mukta finds joy in all that pertains to the Lord”

 

81. “pithOpahathanukku prathikoolamaana paal pitham samithaal

anukoolamaamaap pOlavum, saarvaboumanaana pithavinuDaiya siraik kooDam sirai

kiDakkira raja kumaaranukku appOdu prathikoolamaai, Raaja sirai

kooDathininrum purappaDa viTTu ugandu thulya bhOghyanaaga vaitha aLavil

sirai kooDamaana kOppu kulaiyaadirukka seithE pithaavin vibhoothi enru

anukoolam aamaap pOlavum…” (M)

Meaning:

“Like for a person suffering from excess of bile has a distaste for

wholesome milk, feels it agreeable when his bile is cured; Like the prison

house in which a prince is incarcerated finds it disagreeable but the same

prison house even though has not changed even a wee bit becomes agreeable

and a symbol of his father’s grace to him when the Emperor is pleased to set

him free and to place him on his side to enjoy like pleasures. So also, the

mukta finds the same things that were disagreeable to him while in Samsara

become agreeable in the liberated state”

 

82.”adukkuLLE sahasrathil sathaadigaLaip pOlE saalOkhyaadigaL ellaam

antharbhoothangaL aagaiyaal angu oruvarukkum vaishamyam illai”

Meaning:

“Like a hundred and the like are included within a thousand, SaalOKhya and

the like are included within Saayujya and there is no difference in this”

 

83. “mukthanukku jagat vyaapaaram illaiyE aagilum krishi paNNina pithaavum

nirvyaapaarar aana putra aadigaLum krishi phalathai bajikkumaap pOlE jagat

vyaapaarathaal varum rasam vyaaparikkira eeswaranukkum paarthirukkira

mukthanukkum thulyam” (M)

Meaning:

“Like the father who toils and cultivates the field and his sons and others

who do not cultivate it but enjoy the fruits alike from the cultivated

field, Iswara who is engaged in the work of (creating etc) of the world

(jagat vyaapaara) and the mukta who only witnesses it have the same degree

of enjoyment in the joy arising from that work even though the mukta has no

part in the Jagat vyaapaara”

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3. “FROM MAHABHARATA – “YAKSHA PRASNAM” –Part 10

(Prasnam 31 to 33)(By Sri M.K. Ramaswamy Iyengar Swami - Retired Senior

Officer of Govt. of India)

-----------------------------

PRASNAM 31

YAKSHA:

“KIMSVIT JAATAM NA CHENGTE?”

“WHICH REMAINS IMMOBILE AFTER IT IS BORN?”

YUDISHTIRA:

“ANDAM JAATAM NA CHENGTE”

“IT IS THE EGG WHICH REMAINS MOTIONLESS AFTER IT IS LAID”

 

NOTES:

Yaksha’s question and Yudishtira’s reply are best understood as referring to

the beginnings of creation. The egg mentioned is the “HiraNyagarbha” the

“golden egg”, the cosmic whole and so on.

A reference to this BrahmaaNDa appears in Verse 14 of Canto 3 of Srimad

Bhaagavatam.

“samhatya Daiva yOgEna haimam aNDamavaa srujan”

Taking the help of the divine force, nature (made of the subtle essences,

the gross elements, the sense organs as well as the organs of action and the

cause and effect pulsation) forged a huge golden hued egg.

 

Creation is not a single ended activity. Properly understood, it has two

successive aspects, namely, SrushTi, which is creating or manifesting and

PraLaya, which is dissolution or the total deluge.

 

When the deluge happened, the whole of the manifested universe dissolved

into its elements. The essences and the sensory energies entered into the

cosmic mind. That in turn merged with Prakriti which sucked inside it the

three attributes or guNas of Sattva, Rajas and Tamas. The Prakriti entered

quintessentially into the Supreme. Thus, at the time of deluge, there

remained manifest only the Supreme or Brahman. Brahman was the “Seer” and

also the “Seen”.

 

The Supreme who was in a state of slumber was roused by “Kaala” (The time).

The Supreme exercised His will described as “EEkshaNa kriya”, the process of

looking at and stimulating Prakriti into action. Out of this “Mahat” which

is all light was born.

 

The “”Mahat” changed itself into the “Aham Tattva”, representing the ego

filled power to act. The “Aham Tattva” further expressed itself into three

Tattvas namely “Saatvic Aham Tattva”, “Raajasic Aham Tattva” and

“Taamasic Aham Tattv”.

 

These three Tattvas between themselves caused twenty four features to

appear. “Saatvic Aham Tattva” caused the “Antah karaNa”, the internal organ

comprising of the “Manas”, “Buddhi”, “Ahamkaara” and “Chittha”.

 

The “Raajasic Aham Tattva” generated –

(a) the five organs of knowledge (JnaanEndruyas) namely ears, skin, eyes,

tongue and nose and

(b) the five organs of action (KarmEndriyas) namely speech, hands, feet,

generative organ and excretory organ.

 

The Taamasic Aham Tattva created the five Mahaa bhootas, namely earth,

water, fire, air and ether (or sky) as well as the five Tanmaatras or the

essences, namely smell, taste, sight, touch and sound.

 

These features remained separate, un-forged and dormant. They were unable to

combine to produce a thriving universe with its numerous life forms and

systems. They remained rudimentary in the shape of a huge egg. Thus, it

would seem that it is to the very creation itself lying immobile in the

shape of an egg that Yudishtira makes a reference in his reply.

 

What happened to the egg?

 

The Supreme, the Purusha, penetrated it due to His divinity and shone as its

soul. He was resplendent. He was Narayana reclining on the thousand hooded

serpent, AdisEsha. He manifested a lotus through His own navel. Brahma, the

four faced creator was born out of this lotus. The seeds of creation of the

various life forms were, so to say, in a deep freeze state in Brahma’s mind.

Narayana entered Brahma’s mind and energized the frozen life form to sprout

out. Creative process began again only to be overtaken, after eons of time,

by PraLaya, the deluge.

 

PRASNAM 32:

YAKSHA:

“ KASYASVIT HRIDAYAM NAASTI?”

“WHO DOES NOT HAVE A HEART?”

YUDISHTIRA:

“ASMANO HRIDAYAM NAASTI”

“THE STONE DOES NOT HAVE A HEART”

 

NOTES:

To what stone does Yudishtira refer? Considering that the questions and the

answers thus far have deep spiritual and mystic implications, he is

obviously not referring to any ordinary stone.

 

The heart is the home for pain and pleasure, grief and happiness and many

such dualities. Why such dualities occur? It is because ordinary men,

un-evolved persons who lead commonplace lives believe that body is Supreme

and that it is the body that supports even the ever present Self. On the

contrary, however, Self is beyond everything. It has no beginning nor does

it cease ever. Everything merges in it, though it resides in everything.

This fact about the Self is expressed in Chapter 2 Verse 30 of Srimad

Bhagavad Gita:

“DEhee nityam avadhyOyam dEhE sarvasya Bhaarata”

This, the Indweller in the bodies of all (the self) is ever present and

invulnerable as well.

 

Once a person becomes wise enough and spiritually aware to realize this, he

will consider this body as transient and insignificant in relation to that

which is most significant, namely the Self. To him, there is no such thing

as dualities and no such thing as heart because once he merges with the

self, it is only bliss and nothing else. Such a person is, in common

parlance, virtually a stone.

 

This concept regarding the body and the self has been explained by Sri

RamaNa Maharishi in his composition called “Ekaatma Panchakam” meaning “5

verses on the self”. These incidentally are the last ones composed by him.

 

Verse 4:

“Does an ornament exist apart from the gold of which it is made?

Where is the body apart from the self?

He who considers his body as the Self is an ignorant man.

He who regards the “Self” as Supreme is the enlightened one who has realized

the “Self”

 

PRASNAM 33:

YAKSHA:

“KIMSVIT VEGENA VARDATE?”

“WHICH GROWS IN MAGNITUDE DUE TO SPEED?”

YUDISHTIRA:

“NADEE VEGENA VARDATE”

“THE RIVER GROWS IN MAGNITUDE BECAUSE OF SPEED”

 

NOTES:

The one which is capable of growing very fast is more truly one which takes

on many nutrients, that is to say, many qualities attributes and abilities.

A monolithic growth makes for firmness and stability but not necessarily for

growth along a fast track. Quicksilver minded as Yudishtira was, he shrewdly

and expertly guessed that what the Yaksha had in his mind was in fact the

mind itself!

 

A river springs from a small source. It more or less flows along like a

babbling brook but, as it flows, it gathers waters from many underground

springs as well as many other rivulets. It grows or forms into a mighty

river and swells to considerable proportions. Thus, a mighty and majestic

river like Ganga or Brahmaputra has in it many water sources and river

systems. It uses all these sources to grow huge and more huge.

 

The human mind has the same quality. It has the capacity to absorb both the

good and the bad. Getting egged, it can traverse incredible distances

spanning time and space. It can be vaster than the oceans. It can travel far

ahead within the wink of an eye.

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(To Continue)

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