SRS Vol 7-48 dated 04-12-06

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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.07 / ISSUE # 48 dated 12th April 2006IN THIS ISSUE1. VYAYA

VARUSHA - PUTHAANDU VAAZHTHUKKAL2. IMPORTANT DAYS IN CHITTIRAI (MESHA) MONTH3.

TRIMURTHIS IN TIRUVOIMOZHI PART 21(SRI N. KRISHNAMACHARIAR SWAMI OF

CHICAGO)======================================================xxxxxxxxxxxxxxxxxx\

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================ISSUES RELEASED So far, 224 Regular issues of SRS have been

released apart from Special Issues: 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 and

47 Issues of Vol. 7

----------------------------These issues have

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=====================================================================1. HAPPY

VYAYA SAMVATSARAM!May the Divya Dhampatis shower their blessings of peace,

prosperity and mutual amity upon all humanity. Let us all be happy, healthy and

prosperous and engage in greater kainkaryams to Bhagavaan and Bhaagavatas in the

year ahead. Sri Seva Swamigal has composed a Stotra, “Akshaya Aaraadhanam” in

which he has used the names of all the 60 years of our almanac to pay tributes

to Swami Desika. Here is the one dedicated to “VYAYA Samvatsaram.avyayO hi

Bhagavaan maadavahsvayasaachi hita krun nirantaram /divya vaagbhih abhirakshati

iha nahtaadrusO nigama mouLi dEsika: //Meaning:

“Sriya: Pathi Sriman NaaraayaNa known as “Maadhava” is forever blemish-less. He

always does what is good for Arjuna known as “savyasaachi”. He protected us

through Arjuna by his divine utterances in Bhagavad Gita, as Geetaachaaryan.

Swami Desika is exactly like Geetaachaaryan for us” The traditional Panchangams,

of course, give their “veNbas” that do not instill much of sanguine prognosis of

the year ahead. This Vyaya year’s VeNbaa, however, projects a sanguine picture

of the year as follows: Viya varuDa maari viLaivu uNDaam- seenamSuya vaazhvuDanE

aDaiyum – uyarvaampathineTTu vithum pathivaai palikkumsadir peruga naalakka

migum taan Meaning:

“In this Vyaya year, there will be copious rains and plentiful crops. Nations

will prosper with sovereignty. Certainly, all that is sown will sprout and yield

aplenty. There will be all round prosperity and abundance”More often than not,

the frightening prospects or the more welcome scenario predicted therein

normally do not come true. Let us hope that this year’s predictions come true.

The prayers to Swami Desika as contained in Seva Swami’s “Akashaya Aaraadhanam”

are sure to guarantee us a pleasant future.

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===============================================2. IMPORTANT DAYS IN CHITTIRAI

(MESHA) MONTHDate-Indian/English/Day/Nakshatram/ Thithi/Event/ Remarks

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------------01/04-14-06/Friday/Chitrai/Prathamai/ Tamil New Year Day- Vyaya year

begins- Vishu PuNya kaalam05/ 04-18-06/Tuesday/ Kettai/Panchami/VARAAHA

JAYANTI08/04-21-06/Friday/UttraaDam-TiruvONam/AshTami/ SravaNa vratam,/ KOTi

Kannikaadaanam STT (P385 of SVD 7th Centenary

Souvenir))11/04-24-06/Monday/Poorattadi/Ekaadasi/ KrishNa Paksha Sarva Ekaadasi/

32nd Jeeyar (AM)12/04-25-06/Tuesday/UthraTTaadi/ TrayOdasi/ MATSYA

JAYANTI13/04-26-06/Wednesday/REvati/Chaturdasi/ PERIYA PERUMAL, ABHINAVA

VAAGHEESA BRAHMA TANTRA SWATANTRAR- PRAKRITAM PARAKAALA MATAM JEEYAR,

PudukkOTTai Srinivasaraghavachariar14/04-27-06/Thursday/ Aswini/Amaavaasya/

Sarva Amaavaasya/Vaduga

Nambigal16/04-29-06/SaturdayKaartigai/Dviteeyai/UYYAKKONDAAR17/04-30-06/Sunday/R\

ohiNi/Triteeyai/ Engalaazhwaan, AKSHAYA TRITEEYAI,BALARAMA

JAYANTI19/05-02-06/Tuesday/Tiruvaadirai/Panchami/ SRI RAMANUJA JAYANTI ,

SAAKSHAAT SWAMI, VAADI HAMSAMBUVAAHAR, Koil Somayaajiyaandaan, Velamur

Ranganatha MD, KIDAMBI APPULLAAR20/05-03-06/Wednesday/

/Punarvasu/ShashTi/Mudaliyaandaan 26/05-09-06/Tuesday/Uthram/Ekadasi/ Sukla

Paksha Sarva Ekaadasi27/05-10-06/Wednesday/Hastam/Dvaadasi/ KIDAMBI AACHAAN,

GATIKAASATHAM AMMAAL28/05-11-06/Thursday/Chitrai/TrayOdasi/ MADURAKAVI AZHWAR,

Tiruthaazhavarai Daasar, Anantaazhwaar, NADADUR AMMAL29/05-12-06/Swati/

PourNami/NRISIMHA JAYANTI, Chitraa Pournami, Periya Tirumalai Nambigal

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============3. TRIMURTHIS IN TIRUVOIMOZHI PART 21(SRI N. KRISHNAMACHARIAR SWAMI

OF CHICAGO)

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------ 4.8.1 (30):

ERu ALum iRaiyOnum, tiSai muganum, tirumagaLum

kURu ALum tani uDamban, kulam kulamA asurargaLai

neeRu Agum paDiyAga nirumittu, paDai toTTa

mARALan kavarAda maNimAmai kuRai ilamE.

 

In this pASuram, AzhvAr refers to the beauty of bhagavAn’s tirumEni, His

sauSIlyam, His vIryam, His ability to accomplish whatever He wants by His mere

sankalpam, etc. Above all, AzhvAr points out that anything that cannot become

useful in the kainkaryam of bhagavAn is a waste as far as he is concerned, no

matter how attractive it may seem in the eyes of the rest of the world. He is

singing this tiruvAimozhi in the nAyaki bhAvam.

 

mARALan kavarAda maNimAmai kuRai ilamE

AzhvAr assumes the role of bhagavAn’s nAyaki, and declares that she has no use

for the beautiful complexion of her body if it does not attract emperumAn.

 

Who is this emperumAn that he is referring to?

 

ERu Alum iRaiyOnum, tiSaimuganum, tirumagaLum kURu Alum tani uDamban.

The One Who has the beautiful tirumEni that is shared between the god who has

the bull as his vehicle, by the four-faced brahmA, and by Goddess mahAlakshmi.

 

Kulam kulamA aSurargaLai neeRu Agum paDiyAga nirumittu, paDai totta mARALan.

He is also the One who made the decision through His mere will that the wicked

asura-s who were enemies of His devotees will be destroyed without trace, by

numbers upon numbers; Once He made this decision, He could have achieved this

by His mere Will. But instead, He decided to intentionally become cruel to them,

and used His weapons to destroy them because of His sheer anger that they were

the enemies of His dear devotees.

 

kuRai ilamE: I do not care for

maNimAmai: my beautiful complexion

mARALan kavarAda: if it does not attract the Supreme Lord

tani uDamban: who has the uniquely beautiful tirumEni; a-dvitIya vigrahattai

uDaiyavan.

kURu Alum: different parts of which are occupied by

ERu Alum iRaiyOnum: The god who has the bull as his vehicle (a reference to

Siva)

tiSai muganum: The one who has faces in the four directions (a reference to the

four-faced brahmA)

tirumagaLum: and by Mother MahAlakshmi

paDai toTTa: and He Who destroyed with His weapons

kulam kulamA: by generations upon generations

aSurargaLai: the demons

neeRu Agum paDiyaga niyamittu: after deciding through his sheer will that they

will be destroyed without trace.

 

AzhvAr refers to Sivan as the one who has the bull as his vehicle, to contrast

that with bhagavAn who has garuDa, the personification of the veda-s, as His

vehicle. The fact that emperumAn has accommodated Siva and brahmA in His body

at the same level as He has accorded to His Divine consort, SrI mahAlakshmi,

shows His sauSIlyam or His willingness to move with all at equal level.

 

nirumittu : sankalpittu: EmperumAn is also One who could have destroyed the

asura-s, who were enemies of His devotees, through a minute fraction of His

infinite will power. But instead of destroying them thus with His will power

alone, bhagavAn chooses to use His weapons to kill them. He would have

destroyed them through His will power alone if they were showing enmity only

towards Him; but instead, they were showing enmity towards His devotees, and

this is something that He could not tolerate. So He became angry, and used His

weapons to destroy them. Through his choice of words, AzhvAr shows that

bhagavAn will not tolerate any offense to His devotees. He will not tolerate

bhAgavata apacAram.

 

Kulam kulamA asurargaLai nIrAgum paDiyAga nirumittu paDai totta: refers to His

veeryam - one His six primary guna-s.

 

mARu Alan:He Who considers the enemies of His devotees as His own enemies; He

who literally exchanges His position with that of the devotee, and destroys

their enemies.

 

The spirit expressed in this pASuram by AzhvAr in his nAyikA bhAvam, is the same

that is expressed by sItA pirATTi in SrImad rAmAyaNam:

 

na hi me jIvitenArthaH, naivArthair-na ca bhUshaNaiH |

vasantI rAkshasI madhye vinA rAmam mahA ratham ||

 

“For me, living in the midst of these rAkshasi-s, without the great warrior rAma

by my side, neither life itself, nor any of the other materials around me or the

ornaments etc., are of any meaning” (I do not care for any of these in the

absence of my Lord rAma)

 

It is also the same spirit that is conveyed by AlavandAr in his stotra ratnam:

 

na deham na prANAn na ca sukham aSeshAbhilashitam

na cAtmAnam nAnyat kimapi tava Seshatva vibhavAt |

bahirbhUtam nAtha! KshaNamapi sahe yAtu satatA

vinASam tat satyam madhumatana! vij~nApanam idam ||

 

“Oh! madhusUdana! Please listen to this declaration that I make in front of

mahAlakshmi: This body which is useful for observing all the dharma-s, the

prANa-s that support this body, the pleasures that all beings like, the soul

which supports all these, the children and the relatives - all of these are of

use to me only if they help me in serving you. If they are not of use for this,

then they are of no use for me. They can all disappear without a trace for me.

This is not something that I say for the sake of saying. If this be a false

statement, then I should suffer the same fate that the demon by name madhu

suffered at your hands”.

 

ANDAL reflects the same sentiment when she declares: koLLum payan onRu illAda

kongai tannai kizhangODum aLLip parittiTTu avan mArbil eRindu en azhalait

tIrvEnE:

 

AzhvAr has already referred to the sauSIlyam of emperumAn in accommodating rudra

and brahmA in His body, in the two pASuram-s that we have covered earlier:

 

valattanan tirupuram erittavan (1.3.9)

ERanaip pUvanaip pU-magaL tannai (2.2.3)

 

It has been explained there that He is accommodating them in His body for their

protection, in addition to reflecting His sauSIlyam.

 

This tiruvAimozhi teaches us that anything that will not be of interest to

emperumAn should be given up by the bhakta “prAtikUlyasya varjanam”.

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