SRI RANGA SRI VOL.04 / ISSUE # 04 d/ 11/10/02

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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.04 / ISSUE # 04 dated 10th November 2002

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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 16: Avatara Rahasyam and Granta NirmaaNam (Verses 16 and 17)

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}

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

2. “RAMAPIRANAI KARPOM”

EXCERPTS FROM BOOK BY H.H. SRIMAD ANDAVAN OF

“SRI POUNDARIKAPURAM SWAMI ASHRAMAM”

– Part 19: “Iyam Sitaa mama sutaa”

(Anbil Ramaswamy)

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

We have so far presented in the form of catechism, 61 questions raised and

answered by H.H. In this Issue, we present -

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

Question 62: Why did King Janaka have to use the words --

“Iyam Sitaa mama sutaa sahadharma charee tavaa”

while asking Rama to accept the hand of Sri Sita in marriage?”

 

Sri Gopaala Desika Mahaa Desika Mahaa MunigaL hailed reverentially as verily

VasishTa by all other Prakritam YathisrEshTas today, gives us in a flashback

of what must have flashed across the mind of the King.

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

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).

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

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

Part 19 (94, 95 and 96)

(Anbil Ramaswamy)

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4. “MAHABHARATA –“YAKSHA PRASNAM”

Part 14: Prasnams 44 to 47

Sri M.K. Ramaswamy Iyengar Swami -

Retired Senior Officer of Govt. of India

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

Due to some problem with his PC, Sri Sadagopan Iyengar Swami has not been

able to post his next article on “Srimad Rahasya Traya Saaram” and other

topics. They will be featured as soon as they are received.

===============================================================

87 issues have been released, so far -

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- 42 Issues of Vol. 3 &

3 Issue of Vol. 4

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Anbil Ramaswamy

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“Sri Ranga Sri”

===============================================================

Kindly also peruse the following files at the sites indicated:

 

http://members.tripod.com/~sriramanujar

(Maintained by Sri Madhava Kannan from Singapore) – For

Biography of Bhagavad Ramanuja –

Biography of Swami Desika –

Acharya Vamsa Vriksham –

Srimad Rahasya Traya Saram

and other links,

 

http://www.srivaishnava.org/sgati/

(Maintained by Sri Venkatesh Elayavalli from California)

SDDS Volume 1 / Issues 1 to 33

SDDS Volume 2 / Issues 1 to 26

SDDS Volume 3 / Issue 1

SaraNAgati Vol. 1 / Issues 1 - 24

SaraNAgati Vol. 2 / Issues 1 - 04

For “Hinduism Rediscovered”

and other links

 

http://www.srivaishnavam.com

(Maintained by Sri R.M. Venkat from Bahrain)

For Dasavatara Stotram meanings

“Srimad Rahasya Traya Saaram” and other links.

in the “Philosophy” section

(More to follow)

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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 16: Avatara Rahasyam and Granta NirmaaNam (Verses 16 and 17)

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}

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

VERSE 16:

AVATAARA-RAHASYAM (ESOTERICAL PURPORT OF HIS INCARNATION)

 

Of the Yadava cowherd, he is the incarnation

With his staff being His flute’s manifestation

Are we Gopis waiting for his benediction

Beseech we, the holy feet of Gopala Deshika, the great preceptor – 16

 

Having come thus far, we shall now explore Swamy’s Avataara rahasyam. Swamy

is verily the incarnation of Gitaacharya or Kannan, the Yadava cowherd, who

gave us one of the Prasthaana-traya namely the Bhagavad Gita. He has come

back again in this Kali Yuga as Srimath Gopala Deshika Maha Deshikan Swamy

to uplift mankind from the samsaaric mire and to complete his sermons that

were not possible during the Dwaapara Yuga.

 

Kannan always adorned a musical flute in His hand. This flute that could not

bear His separation, has manifested itself as ‘tridandam’ or staff and now

decorates the hand of asmad achaarya Srimath Gopala Deshika Maha Deshikan.

We, his disciples, are all Gopis indeed, awaiting his benediction.

 

This verse upholds Swamy as the great preceptor, as he is here compared to

the great Gitaacharya or Lord Kannan, our primordial preceptor

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

VERSE 17:

GRANTHA-NIRMAANAM (SCRIPTURAL AUTHORSHIP)

 

On the epic poem worded has he so elaborate

Binding with purports many from the Vedantic estate

Incense divine from his works does emanate

Beseech we, the holy feet of Gopala Deshika, the writer par excellence – 17

 

Swamy is perhaps the greatest expositor of Srimath Ramayana. The series of

books published by Swamy with the title ‘Ramapiraanai karpom’ are

masterpieces of very rare quality. They are highly delectable and are

loaded with astuteness and clarity.

 

His discourses on Yatiraja saptati, Gopala vimshati, Thiruppavai, Ranganatha

Paduka Sahasram (Internet discourses) are totally beyond description. His

words of wisdom in the publications of ‘Sri Kanchi Perarulalan’ are a

delight to one’s heart. He is always in full enthusiasm to publish more

books on sampradayam and encourages it with all his might. He has great

familiarity with highly intricate issues in Vedantha and recondite

philosophical sources and gives eminent, authentic and enjoyable

interpretations of subtle matters of dharmic and scriptural studies.

 

Being a great exponent of the Vedic literature, Swamy binds the great

purports and the esoterics from many scriptures in his works. His worded

pearls have the ethereal fragrance of Brahma gandham. The melody of diction

present in his works is most admirable.

 

This verse celebrates him to be a writer of superlative caliber.

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(To Continue)

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2. “RAMAPIRANAI KARPOM”

EXCERPTS FROM BOOK BY H.H. SRIMAD ANDAVAN OF

“SRI POUNDARIKAPURAM SWAMI ASHRAMAM”

– Part 19: “Iyam Sitaa mama sutaa saha dharma charee tavaa”

(Translation by Anbil Ramaswamy)

----------

Question 62: Why did King Janaka have to use the words -

“Iyam Sitaa mama sutaa saha dharma charee tavaa”

while asking Rama to accept the hand of Sri Sita in marriage?”

 

Sri Gopaala Desika Mahaa Desika Mahaa MunigaL hailed reverentially as verily

VasishTa by all other Prakritam YathisrEshTas today, gives us in a flashback

of what

must have flashed across the mind of the King.

-----

“Iyam Sitaa mama sutaa saha Dhrma Charee tavaa /

Prateecha cha yEnaam Bhadram tE PaaNim gruNheeshva PaaNinaa//”

 

Meaning

“Oh! Rama! This is Sita, my daughter. She will always be with you by your

side in the discharge of your duties (Dharma Kaarya). Please accept her. You

will be blessed with all that is auspicious. In token of such acceptance,

hold her palm with your’s”

 

IYAM SITA:

“Oh! Rama! Don’t think that because you broke the bow I am foisting my

daughter on you. Look up and look at her! You will feel proud to get such a

quintessence of pulchritude matching her soft nature and pleasing

personality”

 

IYAM SITA:

Says Kamba NaaTTaazhwar:

“UmaiyaaL okkum mangaiyar uchchik karam vaikkum

kamaiyaaL mEni kaNDavar kaaTchik Karai kaaNaar,

Imaiyaa NaaTTam petrilam enraar iru kaNNaal

Amaiyaadu enraar anthara vaanathavar ellaam.

(Kamba RamayaNam Baala khaaNDam- Mithilai PaDalam)

(KamaiyaaL: one who is patience; KaaTchi: Beauty; NaaTTam: Eyes)

 

Meaning:

“Oh! Rama! There are many beauty queens in the world. But, they are all

overwhelmed not only by the stunning beauty of Sita but also her patient

demeanor and genial temperament and they involuntarily raised their hands

over their heads in offering their submission to her.

- Their grievance is that they have to wink their eyelids thus depriving

them of enjoying the felicity of uninterrupted appreciation of such an

irresistible beauty.

- Even the celestials lament that though they did not have to wink, they

have only 2 eyes like humans!

- Brahma who has 8 eyes and

- Arumugha who has 12 eyes feel them inadequate to enjoy beholding the

exquisite beauty of Sri Devi.

- Indra who is reputed to have 1000 eyes (sahasra aksha) cannot fully

comprehend her ravishing beauty. (In fact, does he have really a 1000 eyes?

They are eyes in name only like the wild cactus being called

“MahaaVriksham”. Really, he has only a 1000 sores due to the curse of Sage

Goutama)

- AadisEsha with 1000 hoods and 2000 eyes feels that they are not sufficient

to behold the extent of beauty of PiraaTTi.

- How about the Lord who is hailed in Purusha Sooktam as “Sahsraaksha -

Sahasrapaad” - which in fact, means “countless eyes”? Even He cannot

comprehend the infinite beauty of His spouse.

It is this personification of beauty who is my daughter, Sita” = “Iyam Sita”

 

IYAM SITA:

Janaka seems to proceed-

“Oh! Rama! The one about whom you heard from the Sages of Siddhasramam and

who has been filling all your thoughts ever since right up to the moment of

your “breaking the bow” – that one is none other than this Sita” = “Iyam

Sita”

 

IYAM SITA:

Further, when he brought Sita in front of Rama, her brilliance was like the

streak of lightning (Vidyut rEkhEva Bhaaswara). In that glare, Rama could

not see her properly. Janaka seems to imply that this blinding brilliance

was indeed Sita by saying “Iyam Sita”

 

IYAM SITA:

“Ever since Rama and Sita fell in love with each other “at first sight”,

each one had filled his/her heart with the other. In this trance like state

everything that appeared before Rama appeared as Sita. He could not,

therefore, make out the real from the unreal. Janaka seemed to shakeup Rama

to the reality by drawing his attention to the real Sita who was very much

right in front of him, by saying “Iyam Sita”

 

IYAM SITA:

“Oh! Rama! You declared yourself as a mere human being and a son of

Dasaratha and your mission was to establish Dharma on earth. You may wonder

if this girl would suit your purpose. Let me tell you a secret: When you are

born in the famed Raghu kula, she appears as Sita; when you take avataara as

KrishNa, she does as RukmiNi. In other incarnations also, she has never been

separated from you. Don’t think that this girl is someone else.

RaaghavatvE abhavat Sitaa RukmiNI KrishNa janmani/

anyEshu cha avataarEshu VishNO: yeshaa anapayinee //

(VishNu PuraaNam)

It is verily the same PiraaTTi standing before you”

Says Janaka by using the words “Iyam Sita”

 

IYAM SITA:

”Oh! Rama! It is said that your face is like the full moon and that your

qualities of head and heart attract both males and females alike. You may

feel unduly proud of yourself thinking that because of this, people flock to

you to offer their daughters in marriage to you. Oh! Rama! Look up at this

Sita! You know what?

 

Tulya seel vayO vrittaam tulya abhijana lakshaNaam/

RaaghavO arhEti vaidEheem tham cha iyam asitEkshaNaa//

(V.R Sundara KhaaNDam -16)

 

“Whether in culture or age or virtue, or in being born in a noble family –

This Sita is equal to you in every respect. If your eyes are charming her

eyes are more so. Her charm will haunt you so much that at one stage you are

going to cry out openly – “Totally surrendering myself to the beauty of her

eyes, I cannot live even for a moment without her”- (na JeevEyam kshaNamapi

vinaa taam asitEkshaNaam).

It is this Sita I am talking about = “Iyam Sita”

 

IYAM SITA:

At one stage, your Parama Bhakta, AnjanEya is going to vouch for this fact

saying that if both of you were to be weighed on a scale, Sita will prove to

be more charming than you! Only after visualizing all these upcoming events,

I am offering Sita to you. Which Sita? = “Iyam Sita”

 

IYAM SITA:

“Oh! Rama! May be because Sita is only my foster daughter, you may doubt

whether she is of appropriate Kula and GOtra etc. to marry you. Let me tell

you that even in these, she is far superior to you. When I ploughed the holy

earth for inaugurating a Yajna, she appeared at the tip of the plough,

smeared with the dust of the earth. She is, indeed, the daughter Goddess

Earth (BhoodEvi). In this respect, she is quite unlike any of us who are

born out of the womb of a mortal woman. That is why, I named her as “Sita”.

She is an “ayOnija”- infinitely greater than you in birth also. It is this

Sita whom I am offering” = “Iyam Sita”

----

(To Continue)

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

Part 19 (94, 95 and 96)

(Anbil Ramaswamy)

-----

SADHYOPAYA SODANA ADHIKARAM

 

94. “lOkathil thannai rakshithuk koLLa viragillaadE azhunduvaan oruvan

appOdu Sannihitanaana rakshaNa samarthanaip patrumaap pOlE thannaiyum

Eeswaranaiyum siddha paramaana SaastrathaalE theLIndaal taane, avanai

saraNamaagap patraanO?”

 

Meaning:

“Like in ordinary life, when a man is about to sink (into ruin) because he

cannot protect himself, he seeks the protection of someone who happens to be

by his side and who has the ability to protect him, so also, if a man has

understood himself and Iswara from the Sastra which treats of the existent

Upaaya, will he not seek Iswara for protection, of his own accord?”

 

95. “lOkathil oruvanai oruvan aasrayikkum pOdu ivan irangum ennumiDathai oru

pramaaNathaalE arindu aasrayikkumaap pOlE, ingum Eeswaranai inna

prakaarathaalE inna adhikaari patrinaal ivanai eeswaran rakshikkum ennumiDam

ariyumpOdu kartavya param aana Saastram ozhiya vEroru pramaaNam illai”

 

Meaning:

“ Like in ordinary life in the world, when a man seeks the help of another,

he tries to learn beforehand in what way he should approach the other, so

that the latter may take pity on him and then he seeks such protection,

similarly, we should know who is competent to seek Iswara’s protection and

in what manner he should do so, so that the Lord may protect him; There is

no PramaaNa or authority other than the Sastra which deals with what should

be done and which can tell us how we should proceed to seek his help”

 

96. “lOkathil raja sEvaadigaLum that palangaLum kaaNa cheidE maalaakaraNa-

deepaarOpaNa - sthuthi - namaskaaraadigaLai Saastra nirapEkshamaaga

anushTithaal apachaarangaL varumpaDiyaai irukkaiyaalE parikara -

niyamangaLODu kooDina Bhagavad sEvaadi PrakaarangaLum, tath palangaLum

niyatangaLaaga Saastram koNDu arigiraap pOlE ingum lOkathil prapathiyum tath

palangaLum kaNDu pOndaalum sadaachaarya upadEsa saapEksha- mantra

visEshaadigalODu kooDina prapathikkum phala visEshangaluKKum saadhya-

saadhana – bhaavam Saastram koNDu ariya vENDugayaal avvO phalangaLukk aaga

sEvaa visEshangaLai vidhikkiraap pOlE Prapatti yaiyum Vidikkiradu”

 

Meaning:

Like in ordinary life (in the world), we see service to kings and the like

conferring certain benefits, yet we hold that in regard to the weaving of

garlands, the lighting of lamps, the singing of hymns, the act of

prostrating and so on, if they are not done according to protocols, they

will become offences; So also, the worship of Bhagavaan and His service have

to be done with the right accessories as laid down in the Sastras and the

fruits arising there from have also to be understood only from the Sastras”

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(To Continue)

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4. “MAHABHARATA –“YAKSHA PRASNAM”

Part 14: Prasnams 44 to 47

Sri M.K. Ramaswamy Iyengar Swami -

Retired Senior Officer of Govt. of India.

------

PRASNAM 44:

YAKSHA:

“ KIMSVIT HIMASYA BHAISHAJYAM?”

“WHAT IS THE ANTIDOTE FOR SNOW?”

 

YUDISHTIRA:

“AGNI HIMASYA BHAISHAJYAM”

“ FIRE ANTIDOTES SNOW”

 

NOTES:

Snow here represents an accretion which is inaction and indolence

personified. Such inaction is Tamasic; it is full of darkness and ignorance.

An accretion which serves no useful purpose, devalues what is useful as

well. The best way to dissolve such accretions is to put them to the fire.

Like a forest fire which engulfs everything and eventually facilitates fresh

growth from the grass roots level, the fire of awareness is capable of

burning away the dark (tama sic) mass of ignorance.

 

PRASNAM 45:

YAKSHA:

“KIMSVIT AAVAPANAM MAHAT?”

“WHICH IS ABLE TO CONTAIN EVERYTHING WITHIN ITSELF?”

 

YUDISHTIRA:

“BHOOMIR AAVAPANAM MAHAT”

“IT IS THE EARTH WHICH IS ABLE TO CONTAIN EVERYTHING WITHIN ITSELF”

 

NOTES:

Earth, in reality, symbolizes the body. The body is subject to affliction

due to age, pain, disease and death. It is not permanent or everlasting.

Yet, when it is able to be at its best, it is striking, handsome, touchable

and lovable. The body can, therefore, get to be very egoistic and cannot

think enough of itself. In that mood, the body also proclaims, that it is

able to contain the mind, which left to itself is vaster than space and also

the soul, the indestructible. The body also struts about that both the mind

and the soul respond to the body and indeed, are in a state of servitude to

the body.

 

But, rare is the person who is able to perceive and hold on to the knowledge

that the mind and soul, are indeed capable of being and also truly are

distinct from the body which cannot stop from languishing. Many believe

either due to their Rajasic and egoistic temperaments or due to Tamasic or

the self defeatist attitude of indolence and sloth that the body is the

Supreme Being visible, definite and powerful enough to reach levels of

dominance.

 

Yudhishtira is referring to this belief which is widespread though, to the

discerning, it is unacceptable.

 

PRASNAM 46:

YAKSHA:

”KIMSVIT EKA PADAM DHAARMYAM?”

“WHAT IN ESSENCE, IN ONE WORD, IS DHARMA?”

YUDISHTIRA:

“DAAKSHYAM EKA PADAM DHARMYAM”

“IN ONE WORD, INTEGRITY IS DHARMA”

 

NOTES:

Daakshyam can be understood to mean capacity. A righteous person has to be

able and capable. They endow him with courage. With that courage, he is able

to stand steadfast on his principles. Righteous persons have to pass this

test; there will be temptations cast before them prompting them to abandon

what they value as the most worthy and on the basis of which they have

risen. They have to stand steadfast, which they seem to do by summoning

their innate capacity and courage.

 

Daakshyam can also be understood as Integrity, the highest level of honesty

combined with truthfulness. Here also extraordinary courage is required for

the challenges, threats or the temptations or the three combined before a

person who chooses to stand by his integrity. They may even pose a threat to

his very existence. He who stands unmoved despite all these threats has a

claim to be called the most righteous.

 

In the Mahaabhaarata, KarNa was one character much maligned and much

misunderstood. His behavior to the world at large, as a warrior, as a

protector of the weak and as a person who took the greatest joy in giving

was a class apart. But, to the PaaNDavas, with three of whom he shared a

common mother, he was spiteful, venomous and despicably mean. This

inconsistency can be somewhat explained by the fact that as a newly born

infant, he was rejected by his mother and abandoned to die and he must have

felt unwanted, even while growing in his mother’s womb.

 

DuryOdhana adopted KarNa as his bosom friend and honored him and trusted him

as much as he trusted himself.

 

KarNa was a great warrior and unstoppable in the battlefield. Sri KrishNa,

the savior of the PaaNDavas knew this well enough.

 

Sri KrishNa who knew the secret of KarNa’s birth approached him, when the

war had become imminent, but not yet commenced. He held many temptations

before him to entice him to abandon DuryOdhana and come over to the side of

the PaaNDavas. He said that the eldest son of Kunti, the PaaNDavas will so

honor him and offer the kingdom to him. He went a step further and said that

Draupati, the wife of the PaaNdavas may consider herself as the lawful

wedded wife of KarNa too, since he too was a PaaNDava!

 

KarNa remained unmoved by temptations and rejected the temptations. He stood

by his principles. Later, Kunti met him and pleaded likewise. His father who

was none other than Sun God spoke to him as a voice from the skies,

suggesting that he should abide by his mother’s wishes.

 

Despite all this, KarNa stood firm in his resolve that he cannot betray

DuryOdhana, when the latter was in dire peril. He knew that he may die if he

fought on the side of DuryOdhana and may escape death if he sided with the

PaaNDavas. But, his courage was so high and resolve so firm that the

possibility of death was of no consequence to him.

 

Chachaala naiva KarNasya mathi: SatyadhrutEs tadaa

(MB UdyOga Parva Ch. 144.3)

KarNa’s mind did not waver. He stood firm in his truthfulness and integrity.

Dharma can be said to be rooted in integrity rather than anything else.

 

PRASNAM47:

YAKSHA:

”KIMSVIT EKA PADAM YASAH:?”

“IN ONE WORD, WHAT IS FAME?”

YUDISHTIRA:

”WHERE CHARITY FOREVER FLOWS, THERE LIES FAME”

 

NOTES:

What secures lasting fame? It cannot be said that wealth secures lasting

fame. The wealthy are remembered so long as their wealth lasts or until

their lifespan. Kings and emperors may build great temples and monuments.

They will be remembered long enough but only until such temples and

monuments are not ravaged by time. Learned men and poets may create literary

classics. Some may admire them and some may deride them, for this is the way

of this world. But, charity and that too given unasked and unhesitatingly is

remembered as long as time lasts.

(To Continue)

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