SRI RANGA SRI VOL.04 / ISSUE # 26 dated 17th June 2003

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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.04 / ISSUE # 26 dated 17th June 2003

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Dear Bhagavatas:

EDITORIAL:

IN THIS ISSUE:

1. IMPORTANT DAYS IN “ANI” (15th June 2003 to 16th July 2003)

It is proposed to chronicle the important days (not exactly Panchaanga

Sangraha) at the beginning of every month of the Indian Calendar.

In this issue, we are glad to commence this effort with the month of Ani

(aka Rishaba and JyEshTa) for the general information of members.

IMPORTANT DISCLAIMER

We do not guarantee the accuracy of the information because these are based

on the available Panchaangams and the monthly religious Journals received

from India that very often differ in details.

Readers are requested to check and verify and bring to our notice any

corrections quoting appropriate authority.

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

2. DESIKAMRUTHAM I:

“HAMSA SANDESA OF SRI VEDANTA DESIKA” Part 5

Prof. Narasimhacharya, Retd. Professor, Madras University (now a visiting

Professor in the Oxford University) EXCLUSIVELY for publication in “Sri

Ranga Sri”. The learned Professor delivered this “The Sripad Endowment

Lecture” on 5th February 2003. (Text of the lecture received from Dr. Miss

M.S.Ramesh, IAS)

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

3. DESIKAMRUTHAM II:

SRIMAD RAHASYA TRAYA SARAM

THE CRITICAL CONCEPT- 3

SRI SADAGOPA IYENGAR SWAMIN (OF COIMBATORE),

“SRIKAARYAM” OF THE BOARD OF ADVISORS OF “SRI RANGA SRI”

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

4. GOTRAS AND PRAVARAS – AN OVERVIEW –

PART 8 THE GLORY OF VASISHTA GOTRAM – Section 2

(Anbil Ramaswamy)

Based on Monograph of MahaamahOpaadhyaaya Sri Srivatsaankaachaar Swami, now

Head of Dept. French Indolgical Research Institute, Pondicherry and

“MaharishigaL Charitram” by Mimamsa SirOmaNi Mimamsa Vidvan Mimamsa Kovida,

Ubhaya Mimamsa Saaragjna, Veda Vedanta ChooDaamaNi Sri N.S. Devanathachariar

(referred by Sri Srivatsankachariar Swami)

--\

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

5. FROM MAHABHARATA: YAKSHA PRASNAM” Part 24: Prasnams 68 and 69 By Sri M.K.

Ramaswamy Iyengar Swami, Senior Officer of Govt. of India.

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109 Regular issues have been released, so far (besides several Special

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Dasoham

Anbil Ramaswamy

Editor & Publisher

“Sri Ranga Sri”

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

IMPORTANT:

The “Files” Section also contains

- The full text of “Art of Living”– (a write up on the Life and works of

Swami Desika)

by Sri M.K.Sudarshan of Kuwait.

- Important days in the year Subhaanu, with text of Sankalpams for different

occasions like Amavasya etc. by Sri K.P.Narasimhan Swami.

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

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

1. IMPORTANT DAYS IN “ANI”

IMPORTANT DAYS IN “ANI” (15th June 2003 to 16th July 2003)

It is proposed to chronicle the important days (not exactly Panchaanga

Sangraha) at the beginning of every month of the Indian Calendar for your

information.

In this issue, we are glad to commence this effort with the month of Ani,

(aka Rishaba and JyEshTa) for the general information of members.

IMPORTANT DISCLAIMER

We do not guarantee the accuracy of the information because these are based

on the available Panchaangams and the monthly religious Journals received

from India that very often differ in details.

Readers are requested to check and verify and bring to our notice any

corrections quoting appropriate authority.

--

Abbreviations

--

AM: Ahobila Matam, PA: Periya Aashramam, PP: Poundarika Puram Ashramam, PM:

Parakaala Matam,KP: Kethandipatti, NP: Naval Pakkam, MD: Maha Desikan

--

ANI (JUNE – JULY) Tamil Date English Date Day

--

Mrigaseersham: 15 06/29 Sun

- Velamur

- Upanishad

Bhashyakarar,

Tiruvadirai 16 06/30 Mon

- AM =Narayana MD

Ayilyam 19 07/03 Thurs

- MaranEri Nambi

Chitrai

- Tiruvaazhi Azhwaar

Swathi 24 07/08 Tues

- PERIYAZHWAR

- VadakkuTiruveedippillai

- Tiruvarangap PerumaaL Araiyar

- EngaLaazhwaan

Anusham: 26 07/10 Thurs

- SRI NATHAMUNIGAL

Moolam 28 07/12 Sat

- TiruppuLi Azhwaar

Pooradam: 29 07/13 Sun

- PP35Poundarikapuram

Uthradam: 30 07/14 Mon

- AM 13

Uttrattadi: 08 06/22 Sun

- AM 23

Revathi 09 06/23 Mon

- KP2/2=Garudapuram

--

OTHER IMPORTANT EVENTS IN ANI MONTH

Ani Masap Pirappu 01 06/15 Sun

SravaNam 03 06/17 Tues

Ekadasi 1: 11 06/25 Wed

Amavasya: 15 06/29 Sun

Ekadasi 2: 26 07/10 Thurs

JAYANTIS

Koorma Jayanti 12 06/26 Thurs

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2. DESIKAMRUTHAM I:

“HAMSA SANDESA OF SRI VEDANTA DESIKA” Part 5

Prof. Narasimhacharya, Retd. Professor, Madras University (now a visiting

Professor in the Oxford University) EXCLUSIVELY for publication in “Sri

Ranga Sri”. The learned Professor delivered this “The Sripad Endowment

Lecture” on 5th February 2003. (Text of the lecture received from Dr. Miss

M.S.Ramesh, IAS)

--

Now, let us relish and cherish the beauties of the poem Hamsa Sandesa. I

will also quote from the model Megha Sandesa to show how each Mahakavi

excels in the employment of figures of speech, imageries and how each one

has developed the sentiment, love n separation (Vipralambha Sringaara).

 

The opening verse of the poem, the Hamsa Sandesa runs as follows:

VamsE jaatah savitur maanayam maanushatvam

DEvah Sreemaan janaka tanayaanvEshaNE jaagarokah /

Pratyaayaate pavanatanaye nischitaarthah sa kaami

Kalpaakaaram kathamapi nisaam aa vibhaatam vishEhE //

Meaning

The divine lord, the consort of Sri assumed human form and took birth in the

spotless race of the Sun. He was keen searching for the daughter of King

Janaka. After the return of Hanuman, he made up his mind as to what to do.

He spent, somehow, with great difficult that night which was like an aeon.

Now, let us see how KaaLidaasa starts his Megha Sandesa:

Kaschit kaantaa virahaguruNaa svaadhikaaraat pramattah

SaapEnaastsmgamita mahimaa varshabhOgyEna bharthuh /

Yakshas chakre janaka tanayaa-snaanapuNyOdakEshu

Snigdhacchaayaatarasu vasaatim RamagiryaasramEshu //

Meaning

A certain Yaksha erred from his duty and was therefore cursed by his master,

KubEra. As a result, he lost his powers and had to spend one year away from

his beloved wife. He started staying under the shady trees on the Raamagiri

(the modern Ramtek near Nagpur). There were on that mountain, water spots

sanctified by the ablutions that Sita, the daughter of Janaka had taken

earlier.

 

Rama saw a swan as the messenger, which he saw in one of the lotus-ponds on

the mountain Maalyavaan. The swan had a number of similarities with Sita:

its gait was similar to that of Sita; its cracking was similar to the

jingling notes of Sita’s anklets; and its form reminded him of the figures

of swan printed on her Sari. This is a beautiful picture from the brilliant

brush of Desika:

Tasmin Sitaagatim anugate taddukaalaantamoortau

tanmanjirapratimaninade nyasta-nishpandadrishTih /

VirascetOvilayam agamat tanmayaatmaa muhoortam

sanke teevram bhavati samayE saasanam meenakEtOh //

 

Whether a bird could convey a human message or not, did not bother Rama for

the moment since his heart did not follow the course of logic. There is

nothing to wonder about this attitude of Rama, says the poet, because lovers

suffering in separation seek help even from clouds and cliffs, trees and

creepers. Rama’s choosing a living creature like the swan is indeed more

sensible than Yaksha’s choosing a cloud as his messenger. The swan is at

least a living creature, which is capable of feeling and sympathy.

Obviously, Desika is keeping in mind here Valmiki’s description of Rama’s

agony after Sita was separated from him. He sought from mountains and trees,

the whereabouts of his wife.

VislEshEna kshubia manasaam megha saila drumadau

Yacnaadainyam bhavati kimuta kvaapi samvedanaarhe //

cf

“Kaschit kshitibrtam naatha! DrishTa sarvaaga sundai /

raamaa ramie vanOddEsE mayaa virahitaa tvayaa //

“O King of mountains! Did you see my charming wife in this beautiful forest

who has been separated from me?”

 

Desika is also indirectly referring here to the Yaksha choosing a cloud as

his messenger. Cloud is nothing but a combination of smoke, fire, water and

wind. Only a sentient being with proper powers of articulation can of course

convey a message. Yet, the Yaksha thought of sending the insentient cloud

as his messenger because those who are in a lovesick condition are by

nature, incapable of distinguishing between the sentient and insentient.

Look at the beautiful way KaaLidaasa puts it:

Dhooma jyOtis salilaamrutam sannipaatah kva meghah?

SandEsaarthah kvaa patukaraNaih praaNIbhih praapaneeyah?

Ityatsuktyaat aparigaNayan guhyakastam yayaaachE

Kaamaartaa hi prkriti kripaNah ChEtanaachEtanEshu //

 

Rama tells the swan that it could consider going to Lanka, the Capital of

Raakshasas, which was situated on the TrikuTa mountain which is now seen and

now unseen, due to the waves of the ocean. It is there that Sita, his wife

was held captive.

LakshaalakshE jaladhipayasaa labdasmasthaam TrikuTE

Lankaam gantum tava samuchitam Raakshaseem Raajadhaaneem //

 

Rama tells the swan that already Hanuman described to him two routes to

Lanka, the one by the west and the other by the east. The western route,

though short, is always full of rains and is therefore not ideal for the

swan to take. The route by the east is dotted with wonderful regions, which

the swan would love to take:

SahasyaasannO pyanati subhagah paschimo nitya varshah/

PraachinE tu pratijanapadam samhatau adbhutaanaam…etc.

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TO Continue

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3. DESIKAMRUTHAM II:

SRIMAD RAHASYA TRAYA SARAM

THE CRITICAL CONCEPT- 3

SRI SADAGOPA IYENGAR SWAMIN (OF COIMBATORE),

“SRIKAARYAM” OF THE BOARD OF ADVISORS OF “SRI RANGA SRI”

--

The Critical Concept-3

We saw that the Lord is our sole support, the indwelling Controller and the

Magnificent Master, for whose sole benefit we exist. Being basically selfish

beings, we are prompted to ask, "All these relationships are good to hear

about: but what is there in it for us?" This is a reasonable enough

question, seeking to know how we benefit by being the AdhEya, NiyAmyam and

SEshAs.

 

When we realize that Emperuman is our AdhAram or support in all states, we

become conscious of the fabulous fact that we form an integral part of the

Lord, without whom we have no separate existence. Just as the Lord's own

attributes of GnAna, Shakti etc. form an inseparable part of Him, so too, we

Jeevatmas are inextricably bound with the Lord. Azhwars, confirming this, go

to the extent of saying that the converse too is true that is, the Lord too

has no separate existence apart from and without us-"nAn unnai andri ilEn

kaNdAi NArananE nee ennai andri ilai". Since we form an inseparable part of

Emperuman, He forms our sole and exclusive support. We thus become "ananya

AdhAram", having no other source of support other than the Lord.

 

What does the Master and Slave relationship subsisting between the Lord and

ourselves mean in practice? It is well known that every being targets a goal

or PurushArttha, considered suitable to its own nature, as per its own

conception.

 

If I consider myself to be good at academics, I strive for excellence in

that field. If I fancy myself as a musician, I engage in asura sAdhakam to

become an entertainer par excellence. That people are of varied aims and

goals is brought out by the following Sloka, which portrays mortals running

after food and other material pleasures, deities hankering after nectar for

sustenance of their immortality and cows being in constant search of tasty

green grass, while the wise man desires only eternal service to Emperuman-

"annam bhOjyam manushyANAm amrutam tu divoukasAm

shva pasoo vit triNa AhArou santO dAsyaika jeevanA:"

 

Thus, once the Jeeva realizes that He exists solely for the benefit of the

Lord, he acquires a taste for the ultimate end of uninterrupted service to

the Supreme Being. Thus SEshatva gnAna or the realization of the Lord as our

sole Master, inculcates in us a yearning for Moksham, for release from

Karmic bondage, for blissful kainkaryam to the Lord and His devotees in Sri

Vaikuntam. We realize too that we are "ananya sEshAs", not subservient to

anyone other than the Lord, intent only on pleasing Him in all possible

ways, with full realization of the subjugation of all human and other

relationships to the overriding one of being the Lord's own slaves.

 

It is again the aforesaid realization, along with the clear conception of

the Lord as our inner Controller and ourselves as the controlled that helps

us to identify the specific means ("upAya") suited for achievement of our

goal of attaining liberation.

 

The realization of the Master and Slave relationship assures us that just as

the possessor of an object takes all possible care for its well being in his

own interest, so too, the Lord would assume responsibility for our

protection and show us the strategy therefor. We can thus relax that He

would bestow on us Liberation too, without any major effort on our part, as

He Himself is both the strategy and the goal to be attained.

 

Similarly, the realization that it is He, who controls each and every being,

sentient and non-sentient, and is responsible for all effort in all

endeavors, would prompt in us the assurance that He is capable of leading us

on to liberation too, unaided by any other strategy. We thus have no need to

seek any other Provider for any of our needs, from minor worldly ones to the

ultimate goal of Moksham. It is this that makes us "ananya sharaNAs" or

those with Emperuman as their sole sanctuary. Azhwars put this in a

nutshell-" unnAl allAl yAvarAlum ondrum kurai vENdEn", "taru tuyaram tadAyEl

nin sharan allAl sharaN illai ilam gati mattrondru emmaikkum" etc.

 

If both sentient and non-sentient beings form "SEshAs' or objects of

subservience to the Lord, what distinguishes the animate ones endowed with

intelligence from others, inert and inanimate? Both Jeeva and Jada

(non-sentient objects) exist solely for the pleasure of the Lord. While the

inanimate objects are incapable of exhibiting their subservience to the

Lord, we sensible human beings are indeed capable of such demonstration,

which takes the form of adulation, adoration and service or kainkarya. Thus,

though we intelligent beings stand on an equal footing with inanimate beings

in the matter of being "SEshAs" to the Lord, existing solely for His purpose

and pleasure, our liveliness endows us with a special status, that of

"DAsAs" or servants to the Lord, carrying out His dictates and being of all

imaginable service to Him and His devotees. He is thus our "SwAmI", our Lord

and Master, in whose service we delight.

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To Continue

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4. GOTRAS AND PRAVARAS – AN OVERVIEW –

PART 8 THE GLORY OF VASISHTA GOTRAM – Section 2

(Anbil Ramaswamy)

Based on Monograph of MahaamahOpaadhyaaya Sri Srivatsaankaachaar Swami, now

Head of Dept. French Indolgical Research Institute, Pondicherry and

“MaharishigaL Charitram” by Mimamsa SirOmaNi Mimamsa Vidvan Mimamsa Kovida,

Ubhaya Mimamsa Saaragjna, Veda Vedanta ChooDaamaNi Sri N.S. Devanathachariar

(referred by Sri Srivatsankachariar Swami)

--

VASISHTA’S ENCOUNTER WITH ASHTAVASUS:

There was another occasion when trouble for VasishTa arose on account of

Nandini. The 8 Vasus known as AshTavasus once visited his hermitage. Like

Viswaamitra, they also wanted to snatch away Nandini forcibly. VasishTa was

so incensed with them that he uttered a curse that they lose their divinity

and be born as human. One of the 8 Vasus who tormented Nandini most was

“Dhyou”. When they pleaded with VasishTa to forgive them, VasishTa mitigated

his curse that they regain their divine status as soon as they died.

“Dhyou”, however, was to languish for an interminably long time before he

could get relieved from the curse. This “Dhyou” was none other than the

renowned “Bheeshma” hailed as “Pitaamaha” in Mahabhaarata.

 

TRISANKU EPISODE:

A strange desire overtook the Ikshvaaghu king, Trisanku. He wished to ascend

to the heavens with his physical body in tact! It is well known that it is

impossible to do so according to Veda Sastras. He approached VasishTa who

was the Kula guru for the Ikshvaaghu Vamsam, because he believed that

nothing was impossible for VasishTa.

 

No doubt, there was nothing that VasishTa could not accomplish.

For example, we all know “Dasa-ratha”. Do you know how he got this name? He

could drive his chariot in all the 10 directions. That is why he came to be

known as “Dasa+ratha”. He could do this only because of the power of

VasishTa. While he could travel to any world (celestial or nether worlds),

it was never his desire to over stay his visa in any of them, because he

knew that it was against Dharma.

 

Another example is that several generations later, there was a king called

Raghu in the Ikshvaaghu dynasty. He created a chariot to transport his

guest, Sage Kutsa together with a huge treasure gifted to him as dakshiNa.

This chariot could move without let or hindrance on land, sea or the skies

as desired> how did this chariot acquire this power? Again, it was by a

miracle wrought by VasishTa. VasishTa uttered a mantra and sprinkled water

on the chariot. This invested the strange powers on the chariot. KaaLidaasa

mentions this incident in his “Raghuvamsa” (5.27)

 

VasishTa mantOkshaNaja prabhaavaat Udanvad aakaasa maheedharEshu/

MarutsakhasyEva valaahakasya gatirvijagnE nahi tad rathasya //

 

If VasishTa, who had such miraculous powers to do anything he wished, turned

down the request of Trisanku, there must be some valid reason behind it.

What was this reason?

 

Anything that VasishTa did was to be precisely in tune with Dharma, never

against it. Trisanku’s request to become a “permanent Resident” (Green-card

holder?) of Svarga in his present form was against Dharma Sastras.

Naturally, he rejected the request outright.

 

Then, Trisanku approached the 0ne hundred sons of VasishTa, only to be

cursed to become an outcaste “ChaNDaaLa”, that incidentally made it

impossible for him to fulfill his desire with a ChaNDaaLa body at that.

 

He made straight to Sage Viswaamitra, the archenemy of VasishTa in the hope

of cashing in on his enmity with VasishTa and the belief that Viswaamitra

would not let him down. The rest is history.

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To Continue

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5. FROM MAHABHARATA: YAKSHA PRASNAM”

Part 24: Prasnams 68 and 69

By Sri M.K. Ramaswamy Iyengar Swami, Senior Officer of Govt. of India.

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

PRASNAM 68:

YAKSHA:

“ KIMARTHAM CHAIVA BHRITYESHU?”

“WHY SHOULD THE SERVANTS BE PAID WELL AND KEPT HAPPY?”

YUDISHTIRA:

“BRITYESHU BHARANAARTHAM”

“ THE SERVANTS HAVE TO BE PAID WELL AND KEPT HAPPY BECAUSE THEN ONLY WILL

THEY REMAIN UNDER CONTROL AND OBEY ORDERS”

 

NOTES:

People who have to labor and work with their hands to earn their daily bread

require instant satisfaction. Such persons are wholly preoccupied with

survival and food gathering. Earning a living wage with which they could buy

their food and some shelter is very important to them. By giving food or a

good wage, hey become freed from their preoccupation with the struggle for

survival; they are then able to concentrate on their work with a more stable

attitude. Production increases as a result. Therefore, looking after the

servants and those who are skilled only in laboring is beneficial on the

whole, that is, to society as a whole.

 

PRASNAM 69:

YAKSHA:

” KIMARTHAM CHAIVA RAAJASU?”

“ WHY DO WE HAVE TO PAY TAXES TO THE KING?”

YUDISHTIRA:

” BHAYAARTHAM CHAIVA RAAJASU”

“THE KING HAS TO BE PAID TAXES AND TRIBUTES SO THAT ONE CAN LIVE FREE FROM

FEAR”

 

NOTES:

The King is to be feared. He is the person who causes the culprit to be

located and also punished.

Raaja DaNDa bhayaadEkE paapaa: paapam na kurvatE/

(MB Santi Parva CH 15.5)

It is only due to the fear that that the King will inflict a severe

punishment that evil men refrain from committing a sin.

 

In return for such a protection, the subjects voluntarily offer a portion of

their income to the King. It is said that in the beginning of time people

gathered and told Manu, the initial law maker that they would contribute to

the treasury on fiftieth of their possessions of cattle and gold and one

tenth of their gain.

Pasoonaam adhi panchaasad hiraNyasya tathEva cha /

Dhaanyasya dasamam bhaagam daasyaamah kOsa vardhanam //

(MB Santi Parva Ch.67.23)

 

It is possible to visualize from YudishTira’s reply that taxes are offered

to the ruler not because they will punish the failure to do so, but in

grateful return for the King’s protection against evil men and their crimes,

which evoke fear in all simple folks.

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To Continue

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