SRS VOL.08 / ISSUE # 21 dated 13th April 2007- Happy Tamil New Year - Sarvajit

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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.08 / ISSUE # 21 dated 13th April 2007

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Dear Bhaagavatas:

 

On behalf of the members of the " Board of Advisory Consultants "

(BAC) and the " Internal Resource Panel " (IRP) of " Swami Desika

Darsana Satsangam " (SDDS) and its Electronic Journal " Sri Ranga Sri "

(SRS) and on our own behalf, we the Moderators of the group wish all

Bhagavatas a very Happy and Prosperous " Sarvajit " " PuthaaNDu

VaazhthugaL " .

 

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.

 

The traditional Panchangams, of course, give their " veNbas " that do

not instill much of sanguine prognosis of the year ahead.

 

More often than not, the frightening prospects or the more welcome

scenario predicted therein normally do not come true.

 

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 " SARVAJIT SAMVATSARAM "

Sarvajit jagati kO'pi na drishTa:

vEda mouLi gurumantaraa prabhum/

Sarvajit bhavati kO'pi manushya:

Tasya paada yuga sEvanOTsuka://

Meaning:

" Sarvajit " means " One who has conquered all " There is none other

than Swami Vedanta Desika who deserves to be called " Sarvajit " . But,

hark! Anyone who takes refuge at his holy feet and be blessed by his

grace can also become " Sarvajit "

 

Let us all rededicate ourselves at the lotus feet of Swami Desika

and become " Sarvajits " as stated by Sri Seva Swami.

 

Regards

Namo narayana

Dasoham

 

Anbil Ramaswamy

Madhavakkannan

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IN THIS ISSUE:

1. PANCHAANGAM DETAILS FOR CHITTHIRAI– (SRI MADHAVAKKANNAN)

2. " BALA KHAANDAM " PART -5 OF SRIMAD RAMAYANAM DISCOURSES IN THE

HINDU TEMPLE OF ATLANTA.

(SRI ANBIL RAMASWAMY SWAMI)

3.TAATPARYA RATNAVALI - SUBMISSION 16 - SLOKAM 12 -PART 2.

(SRI N. KRISHNAMACHARAIAR SWAMI OF CHICAGO)

 

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ISSUES RELEASED

With this issue, about 246 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

21 Issues of Vol. 8 (including this)

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1. Sarvajit varsha Chithirai Maasa Panchangam:

 

April 14 2007- Saturday – Sarvajit year begins

April 15, 2007- Sunday – Mathsya Jayanthi

April 16, 2007- Monday – Bodhayana Amavasya

April 17, 2007- Tuesday – Vaduga Nambhi Thirunakshathram

April 19, 2007- Thursday – UyykoNdaar Thirunakshathram

April 20, 2007- Friday- engaL AazhwAn Thirunakshathram

April 22, 2007 – Sunday- Emperumanar Sri Ramanujacharya

Thirunakshathram (990th)

April 28, 2007- Saturday – Sarva Ekadasi

May 1, 2007- -Tuesday- Sri Narasimha Jayanthi, Madhurakavi AzhwAr

Thirunakshathram

May 9, 2007- Wednesday – SravaNa vratham

May 12, 2007- Saturday – Dattatreya Jayanthi

May 13, 2007- Sunday- Sarva Ekadasi

May 14, 2007- Monday- Srirangam NamperumAL Ther (Chariot)

 

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2. " BALA KHAANDAM " PART -3 OF SRIMAD RAMAYANAM DISCOURSES IN THE

HINDU TEMPLE OF ATLANTA.

(ANBIL RAMASWAMY)

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18. HARISCHANDRA TELLS A LIE!

Asmad Achaaryan cites a funny twist in the Harischandra story to

bring out the traits of Viswaamitra. The Sage had asked his Sishya

to carefully watch Harischandra to find out if the king uttered a

lie at anytime and only after that he could go for rest. One day,

the Sishya was fast asleep. Viswaamitra demanded an explanation. He

replied " Yes! My Sire! The king did tell a lie and that too in your

very presence " The Sage became curious. The Sishya replied:' Did he

not address you as karuNaa-murthi, a Sishya-vatsalar, mahaatma etc.? "

 

The Sage continued: " VasishTa, Your " Kula guru " and other Sages who

know all these would definitely recommend this. You better consult

them "

 

Dasaratha had earlier offered to accompany Viswaamitra in lieu of

Rama. Once he heard that Ravana had sent Subahu and Maareecha, he

promptly backed out because of the boons Ravana had obtained making

him invincible even for the DEvas. Also, he had a flashback of an

incident long ago when Ravana abducted Kousalya with a view to

prevent Dasaratha marrying her.

 

19. A GAANDHARVA VIVAAHAM

As per ANANDA RAMAYANAM, the story goes that on the day of betrothal

of Kousalya with Dasaratha was in progress, Dasaratha and Sumantra

were cruising in a boat in River Sarayu. At the same time, Raavana

was having a conversation with Brahma, who told him that the son

born out of this wedlock would be his killer. Straight, he rushed to

Sarayu and with one fell kick broke the boat into smithereens.

Dasaratha and Sumantra caught hold of a log of wood and reached the

shores of a deserted island. Raavana proceeded from there to Kosala,

abducted Kousalya, put her in a casket and threw it in the swirling

waters of the river. Providentially, the casket also reached the

island where Dasaratha and Sumantra were. When the duo opened the

casket, they were pleasantly surprised to see Kousalya in it.

Dasaratha and Kousalya got married in the island through " Gaandarva

Vivaaham " at the appointed " Muhurtham'. From that time onwards,

whenever the name of Ravana came up, Dasaratha was reminded of this

dreadful incident!

 

When VasishTa advised that Rama may be sent with Viswaamitra who

would take good care of him, the King relented and agreed to send

not only Rama but also his alter ego, LakshmaNa.

 

20. KOUSALYAA SUPRAJAA RAMA!

It was a good 1 ½ yOjanas from the AyOdhya City to the banks of

Sarayu that Sage Viswaamitra and the princes reached in one go .The

term " yOjana " is mentioned frequently in our scriptures while

measuring distances. It is approximately 9 miles (14.5 Kms). And,

for the entire distance of about 13 miles, they moved like

pantomime, not a spoken word, nor even a whisper! Why? All the

while, Viswaamitra was trying to figure out how to address Rama. He

did not like to call him by the " given name " - a name given by his

arch rival, VasishTa. Even after much deliberation, he could not

zero in on a better name. The three were so tired that they

literally fell asleep on reaching that point on the banks of the

River. The next morning, Viswaamitra awoke Rama calling him by the

sweet name " Rama "

 

" RaamEti madhuraam vaaNeem ViswaamitrO abhyabhaashata " (VR- Bal-22)

" Oh! Rama! Son of Kousalya! Dawn has arrived. Wake up!

Oh! Lion among men! You have to carry out your morning duties "

" Kousalyaa Suprajaa Rama! Poorva sandhyaa pravartatE/

UthishTa nara-saardoola, kartavyam deivam aahnnikam// (VR-Bala-23)

 

21. WHY MENTION KOUSALYA?

He must have thought that Rama was so handsome that he could not

take away his eyes from the sleeping beauty even for one moment.

Immediately, the thought must have crossed his mind as to how

Kousalya was blessed to witness this charm daily and incessantly. A

tinge of envy must have overpowered him. What a blessed lady

Kousalya should be to have this wonderful Bhaghyam!

 

The Sage wanted to open his eyes first to ogle the beautiful face of

Rama as kind of good omen. Why did he wake him up also so early in

the morning? May be he wanted to enjoy the scene of Rama's waking up

from sleep.

 

22. THINGS TO BE SEEN AND NOT TO BE SEEN ON WAKING UP:

Lamp, Gopuram, a picture of PerumaaL, Cow with its calf, Mirror,

Ring, Golden bangle, Flower, Musical instrument, One's right palm,

and One's spouse etc. are considered to be auspicious to look at

while opening one's eyes on waking from sleep. PouraNikars used to

narrate a humorous story in this connection.

 

A man and his wife lived in a suburb of a town. The husband had to

leave home for work early in the morning. His wife, however, was a

late riser. He would get up, take bath, make coffee and wake her up.

He was tired of doing this routine. One day, he chanced to hear a

Harikatha in which the speaker catalogued the above items. One thing

that he appreciated most was looking at one's spouse. He told his

wife that when she was around, why would he look at inanimate

objects and suggested her getting up before him. The next morning

when the dutiful wife got up as planned, she heard the voice of her

servant maid saying that she had to go out of town and would not

attend duty. The lady with great reluctance started sweeping the

floor, sprinkling cow dunk water and drawing " kOlam " at the

frontage. As she finished the job and returned with disheveled

hairs, a cup containing cow dung in one hand and a broom on the

other. The husband just then woke up and the first thing he saw was

this scene!

 

23. NITYAKARMA ANUSHTAANAM

There was another reason for the sage waking the princes early.

Having finished his own " nityakarma " , he woke them up for their

carrying out the morning duties like " Sandhyaa Vandanam " . What the

elders do, others would follow says KrishNa in Bhagavad Gita.

" yadyad aacharati srEshaTaa; TathtEva itarE janaa: " (BG 3.21)

 

24. MANN MADAKKU STORY:

There was in a village an old widower who came to live with his only

son. The daughter-in-law did not like this. In the beginning, he was

fed on a plantain leaf in the dining room. As days passed, he was

shifted to the pial outside the house. She got a mud bowl in which

to put some stale food for him. The old man never demurred and bore

the insults patiently. One day, she hid even this mud bowl and told

him that he can have no food if he could not find the bowl. When the

son asked where such worthless thing as a mud bowl could go, the

grandson came running and told that he had kept it in his safe

custody so that when the time came and his own parents became old

like the old grandfather, he could use it to feed them on the same

pial. So, whatever the elders do, children would follow.

 

25. CONFLUENCE OF GANGA AND SARAYU RIVERS

The trio continued their journey and came upon a place where there

was a roaring sound. The Sage explained that the sound was that of

confluence of the waters of Ganges and Sarayu and that the place was

known as " AngadEsa " where Lord Siva burnt down Manmatha and that as

River Sarayu originated from " Maana-sarOvar " it got its name.

 

26. THAATAKA VADAM

As they walked further, they reached a deserted tract that was

unbearably hot.

 

Kamban describes the place graphically:

paDiyin mEl vemmaiyaip pagarinum pagarum naa

muDiya vEm muDiya mooDu iruLum vaan mugaDum vEm

viDiyumEl veyyilum vEma mazhaiyum vEm minninODu

iDiyum vEm ennil vEru evai vEvaadavE (KR- Bala- 345)

" If one mentions the desert, the tongue will get scorched; the

darkness enveloping the world right up to the skies will get burnt;

Even the Sun on rising will be reduced to ashes; if even lightning

and thunders get scorched, what else will be left in tact? "

 

puzhungu vem pasiyoDu puraLum pEr araa

vizhunga vandu ezhundu edir viritha vaayin vaaim

muzhangu thiNNkari pugum muDugi meemisai

vazhangu ven kadir kaDa maraivu tEDiyE (KR- Bala-350)

" Hungry pythons unable to bear the sweltering heat and unable to

move about come out of their holes, with mouths wide open for

swallowing whatever came their way. Huge elephants shrieking in

their frantic search for some shade quickly enter their mouths! "

 

The princes heard strange sounds of animals and birds. When

enquired, the Sage narrated that it was " ThaaTakavanam " where a gory

Raakshasi by name ThaaTaka who lived with her husband Sunda and sons

Subahu and Maareecha and terrorized people. The Sage advised that

they were obstructing his Yagjna and for vanquishing whom he had

brought the princes there. He cautioned Rama that he should not

hesitate to kill her on the grounds that she was after all a female

and it was beneath his calling as a Kshatriya because she was as

powerful as she was merciless. When confronted with a mighty force,

Rama cut off her hands and LakshmaNa her ears and nose. The Sage

advised that such demons would become invincible after dusk and

asked them to finish her off. The single arrow aimed at her by Rama

was enough. She fell dead.

 

Regards

Anbil Ramaswamy

 

(To Continue)

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3. TATPARYA RATNAVALI - SUBMISSION 17 - SLOKAM 12 -PART 2.

(Sri N. Krishnamacharaiar Swami of Chicago)

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SrI:

SrImate SrI ra'nga rAmAnuja mahA deASikAya namaH.

 

pASuram 1.2.4, starting with `illadum uLLadum':

illadum uLLadum alladu avan uru

ellai il annalam pulgu paRRaRRE (1.2.4)

 

" illadum uLLadum alladu avan uru, ellai il an-nalam pulgu paRRaRRE " .

" He is very different from the acetana-s and cetana-s (the

insentients and sentients); His nature is one of being endowed with

infinite auspicious qualities. Remove yourself from all other

attachments, and embrace Him tightly " .

 

svAmi deSikan has described the guNam sung in this pASuram as " tAdRk

sarvAnukUlyAt " . For such people (namely, those who have overcome the

sense of `I' and `mine'), bhagavAn is favorable to them, kind to

them. In other words, He makes Himself easily accessible to them.

The key word in the pASuram that relates to this guNa chosen by

svAmi deSikan for this pASuram is `pulgu' – embrace Him tightly.

SrImad tirukkuDanthai ANDAvan places special emphasis on this word

in the pASuram. There is nothing more enjoyable for our soul than to

tightly embrace Him. He is more enjoyable than all things known, in

all ways - sarva prakArattAlum sarvattinum anukUlan AgaiyAl. Not

only that, He is anukUlan in this manner to everyone who has given

up attachment to everything else and has surrendered to Him, without

distinction. Note that the guNa at the daSakam level is sarva-

yogyan, sarva-saman, sarva-ArAdhyan; the guNa chosen by svAmi

deSikan for the current pASuram nicely supports the guNa at the

daSakam level.

 

• pASuram 1.2.5 starting with " aRRadu paRRenil " .

aRRadu paRRu enil uRRadu vIDu uyir

SeRRu adu man uRil aRRu iRai paRRE . (1.2.5)

paRRu aRRadu enil, uyir vIDu uRRadu; adu SRRu man uRil, aRRu iRai

paRRu " .

 

" When the attachment to materialistic and sensual matters is

overcome, the soul will see the true nature of itself, and may begin

to enjoy this Atma anubhavam. This may distract the soul from

seeking the Ultimate goal of eternal kai'nkaryam to the Lord. One

should overcome this distraction, and with firm resolve, should seek

Him alone " .

 

svAmi deSikan chooses the principal guNa sung in this pASuram

as " cyavanavat itara prApya vaishmyavatvAt " - Because bhagavAn is

different from many other forms of liberation such as kaivalyam,

which are impermanent. cyavana means slippery, impermanent - not the

final goal to be attained. BhagavAn is different from these other

impermanent forms of moksha such as kaivalyam. He is the Eternal Joy

to be attained, unlike the impermanent forms of liberation such as

enjoyment of the self, or Atma svarUpa anubhavam. The point made by

AzhvAr in this pASuram is that when the soul leaves attachment in

vishaya sukha-s or the attachment to sense-objects, then it becomes

illumined with unbounded knowledge, and sees the true nature of the

soul as nitya (eternal), unlimited in knowledge, etc., and may

become content with just the enjoyment of this Atma svarUpam. This

is called kaivalya moksham. AzhvAr says that true liberation is to

go beyond this stage, not be content with just AtmAnubhavam, but

seek the permanent and eternal kai'nkaryam to Him, which is the

highest goal and the ultimate end to be achieved.

• pASuram 1.2.6 starting with " paRRilan ISanum " .

 

paRRu il-an ISanum muRRavum ninRanan

paRRilaiyAi avan muRRil aDa'ngE. (1.2.6)

" ISanum muRRavum paRRu il-an ninRanan; paRRilaiyAi avan muRRil

aDa'ngu " .

 

bhagavAn is equally well-disposed towards everyone without any

differentiation or distinction. You also display a feeling of deep

attachment to Him, and indulge yourself in total dedicated

kai'nkaryam to Him through all means " .

svAmi deSikan describes the guNa from this pASuram as " sarvatra

apakshapAtAt " . Multiple interpretations are given by our AcArya-s.

(1) paRRu – affection, love. il – House, Source. Thus `paRRu ilan'

means He who is the Source of love and affection to one and all

without distinction. (2) paRRu – bias, pakshapAtam; ilan –

illAdavan; One who does not have. In other words, bhagavAn is One

who does not have any bias towards one vs. another, and He is

equally favorable to all.

 

svAmi deSikan description of bhagavAn's guNam in this pASuram

corresponds to the words `paRRu ilan' in the pASuram. sarvatra –

everywhere' apakshapAtAt – because He has no bias. Here, SrI UV

interprets the term `sarvatra' in svAmi deSikan's Slokam as `inside

every cetana'. Thus, bhagavan resides inside everyone without

pakshapAtam, and guides and supports all, without any distinction.

BhagavAn has declared: samah aham sarva bhUteshu (gItA 9.29) – I am

equal to everyone – apakshapAtI. Once again, keep in mind the guNa

at the daSakam level – sarva yogyan, sarva saman, sarva ArAdhyan.

AzhvAr's advice to us is: " Just as He is friendly and loving towards

everyone, you also develop the attachment to Him, totally surrender

to Him, and perform kai'nkaryam to Him " . This corresponds to the

second interpretation given in the previous para.

SrI UV refers us to another version of svAmi deSikan's Slokam, where

the guNa is given a " sarvatrApyakshipAtAt – sarvatra api

akshipAtAt " . Literally, this translates to " One whose sight falls on

everyone " . SrI UV has given the meaning as " sneha kAryam AgaiyAl " –

because He displays friendship and affection to everyone. This

interpretation corresponds to the 1st interpretation given in the

previous paragraph.

SrI P. B. aNNa'ngarAcArya svAmi comments that `sarvatra

apakshapAtAt'

corresoponds to the words `muRRavum ninRanan' in the pASuram –

ellAraiyum

oru nigarAga abhimAnippavan - One who is equally well disposed to

everyone.

-dAsan kRshNamAcAryan

(To be continued)

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