SRI RANGA SRI e-JOURNAL- VOL.09 / ISSUE # 08 dated 17th November 2007

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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.09 / ISSUE # 08 dated 17th November 2007

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IN THIS ISSUE:

 

1. SARVAJIT – KAARTTHIGAI MAASA PANCHANGAM DETAILS – SRI V

MADHAVAKKANNAN

2. SUNDARA KHAANDAM PART - 6 (SRIMAD RAMAYANAM DISCOURSES IN THE

HINDU TEMPLE OF ATLANTA by SRI ANBIL RAMASWAMY SWAMI)

3. TAATPARYA RATNAVALI - SUBMISSION 38 - SLOKAM 16 -PART 4

(SRI N. KRISHNAMACHARAIAR SWAMI OF CHICAGO)

 

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ISSUES RELEASED

With this issue, about 271 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

36 Issues of Vol. 8

08 Issues of Vol. 9(including this)

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1. Sarvajit varsha Kaarthikai maasa Panchangam:

 

November 17, 2007 – Saturday – Kaarthikai month begins

November 20, 2007 – Tuesday – H.H Srimath Azhagiya Singar (45th

Pattam) Thirunakshathram

November 21, 2007 – Wednesday – Ekadasi vratham

November 24, 2007 – Saturday – Kritthikai – Thirumangai AzhwAr

Thirunakshathram

November 24, 2007 – Saturday – Kritthikai – Thirukkaartthikai Deepam

November 25, 2007 – Sunday – RohiNi- ThiruppANAzhwAr

Thirunakshathram

December 5, 2007 – Wednesday – Kaisika Ekadasi

December 9, 2007 – Friday – Amaavaasyai

December 14, 2007 - Friday – ThiruvONam – SravaNam

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2. " SUNDHARA KHAANDAM " PART - 6 OF SRIMAD RAMAYANAM

(ANBIL RAMASWAMY)

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43. " I AM THE WEAKEST LINK "

 

After demolishing the Pramadaa vana, destroying the mansions of

Raakshasas and wreaking havoc on the powerful armies of Kinkaras,

feats that cannot be imagined even by the mightiest, Hanuman tells

the Raakshasas who came to fight with him that among the foot

soldiers in the army of Sugreeva, he was the weakest link!

 

Maadrusaanaam sahasraaNi visrushTaani mahaatmanaam //20

balinaam vaanar EndraaNaam Sugreeva vasa vartinaam /

aTanti vasudaam kritsnaam vayam anyE cha Vaanaraa: //21

dasa naaga balaa: kEcchit kEchit dasa guNO ttharaa: /

kEchit naaga sahasrasya babhoovu: tulya vikramaa: //22

santi chougha balaa: kEchit Kechid Vaayu balO pamaa:/

apramEya balaas cha anyE tatra aasan hari yootapaa: //23

eedruk vidais tu haribhir vritO danta nakha aayudhai: /

satai: sata sahasrais cha kOTibhi: ayutair api //24

aagamishyati Sugreeva: sarvEshaam vO nishoodana: /

na iyam asti puree lankaa na yooyam na cha RaavaNa: //25

yasmaat Ikshvaaku naatEna baddham vairam mahaatmanaa //

 

" Our Majesty Sugreeva has dispatched myriads of monkey warriors all

over the world to bring him back the news of the whereabouts of the

lady Sita. Unlike my humble self, they are matchless of strength and

courage; they never fail in any mission that they are sent upon.

Some are endowed with strength of ten elephants, some of a hundred,

some of a thousand, some of a ten thousand, some of an ogha (a huge

figure). Some compare proudly with my lord Vaayu in strength and

speed; while as to others, no description is possible. You are

marked out as doomed to destruction by his Majesty Sugreeva, the

ruler of the lives and destinies of myriads of monkey-hosts whose

weapons are but their teeth and nails. You have brought down upon

yourself the wrath of Raghuvira; you have invited his enmity; and do

you dare hope that Lanka will survive? And you too but precede it.

And, do you think that your lord and ruler RavaNa but leads you on

as ever? (Tr. By C.R. Srinivasa Iyengar)

 

COMMENT:

 

This is not mere bravado. At best, it might mean a little bit of

hyperbole because Hanumaan's strength and courage is unmatched as

attested by Jambhavaan when he prompted him to undertake this

stupendous task. The duty of a diplomat in a war is to instill fear

in the hearts of the enemies. If one who calls himself as " the

weakest link " in the colossal army of Sugreeva could wreak so much

havoc, the enemies were led to ponder over what might happen if more

powerful hordes were to descend on them. This is strategy of all

generals in war.

 

As we saw in the recent wars, the technique has been perfected to

include not only hyperbole but also blatant lies and misinformation!

 

44.

BRAHMAASTRAM

Ravana was flabbergasted at the loss of all his ministers and

chieftains and his own son and this instilled fear in the heart of

the fearless Ravana. He summoned his other son, Indra-Jit, who was

so called because of his conquering Indra. Ravana excused himself

because it was against Statecraft (Raaja Neeti) for him to go out to

fight a mere monkey, when he had other warriors to carry out his

command. A fierce fight ensued and none could predict who would be

the winner. Indrajit bound Hanuman with Brahma Astra, the most

potent " weapon of destruction " (WMD?). The Raakshasas further bound

him with rags and ropes. As Hanumaan wished to see Ravana again to

assess his might for reporting to Rama, he pretended to be still

unconscious. Hanuman willingly submitted himself to it, in deference

to the Great teacher of the worlds, the four-faced Brahma. He

himself had secured a boon that even Brahma Astra can have a binding

effect on him only for one muhoortha (1 ½ hours) only. He feigned

unconsciousness and great fear. The Raakshasas teased and taunted

him, dragging him to the court of Ravana. (VR 48) Did not some

hangman taunt a convict under a noose recently?

 

45. BRAHMAASTRAM AND SARANAGATHI

Now, the other Raakshasas rushed to the side of helpless Hanuman and

started binding him with cords, ropes, barks of trees, jute, torn

old cloths etc. No sooner had they bound him thus with such

despicable materials than Brahma Astra gave up its hold.

 

Babhandhu: saNavalkalais cha druma chherais cha samhatai: /

Sa badddhas tEna valkEna vimuktO astrENa veeryavaan /

Astra bandha: sa cha anyam hi na bandhanam anu vartatE//

(Sargam 48 - 46 & 48)

 

Indrajit exclaimed with impotent grief and anger: " Alas! These fools

are blissfully ignorant of the fact that the Brahma Astra will give

up its grip when associated with any other of a lower kind. They

have sadly undone my work. They have cruelly deprived me of my

mightiest weapon. And, most unfortunate of all, I am prevented from

using any other weapon against the enemy, once I have shot at him

with the Astra of Brahma and I cannot discharge Brahma Astra twice "

And, he sank into a fit of gloom and anxiety.

 

46. THE PHILOSOPHICAL SIGNIFICANCE

 

Like Brahma Astra that can be used only once, Prapatti can and need

be done only once for securing MOksham. However, a subsequent

Prapatti can be made for expiation of sins incurred in the Post-

Prapatti period but NOT for the purpose of securing MOksham. Such a

Prapatti is called " Praayschitha Prapatti "

 

Like Brahma Astra that does not permit its being trivialized by

Astras of a lower kind; Prapatti done once will become futile, if

the Prapanna resorts to other means thereafter for the purpose of

securing MOksham

 

47. HANUMAAN IN RAVANA'S COURT

 

Hanumaan was dragged into the court of Ravana and was produced

before him. Ravana's imperial majesty and the imperious grandeur of

his court were beyond all imagination. His ten heads with crowns

studded with gems, and with his twenty eyes and twenty arms, he

looked like a multi-headed hissing serpent. He was surrounded by

great warriors like Durdaran, Prahsatan, Mahaa-paarsvan, Nikumban

and others. AnjanEya stood before all the Courtiers in the Sabha of

RavaNa. Ravana asked Prahastan to enquire Hanumaan as to who he was

and why he was there. This was because he thought that it would be

beneath his dignity as King to stoop to the level of a mere monkey

and converse with it! Prahastan asked him to tell the truth or to

face severe punishment. (VR 50)

 

{It used to be said by PouraNikas that Ravana was sitting on a high

pedestal and Hanumaan used his long tail to create a kind of seat

high enough to see Ravana face to face. This is NOT mentioned either

in Valmiki Ramayanam or in Kamba Ramayanam}

 

47A: WHERE DOES A VANANGAAMUDI BOW?

 

Answer: It is at the Washbasin while brushing teeth!

 

48. HANUMAAN'S ADVICE TO RAVANA

 

Hanumaan started to advise Ravana. While exchanging pleasantries,

Hanumaan paid glorious tributes to Ravana only to remind him not to

forfeit all of them by obstinately pursuing his evil designs. He

dared to advise RavaNa to return Sri Sita to Sri Rama or meet with

his fate.

 

" You delude yourself with the hope that this Sita who is now in your

custody is a mere ordinary woman. But, take it from me, that she is

the dreaded power known as KaaLaraatri that has come to turn this

Lanka to ashes in its wrath and she is the very noose of Lord Yama

wound around your neck and is ever ready to snap "

 

Yaam SeetE iti abhi jaanaasi yEyam tishTati tE vase /

KaaLa raatree iti taam viddhi: sarva lankaa vinaasineem//

 

(Sargam 51- 34 & 35)

 

And,

Neither the four faced Brahma, the creator, nor the destroyer of

Tripura, Rudra, nor the Chief of the celestials Indra, either alone

or combined, can ever save a soul destined to death at the hands of

Sri Rama. Don't become an object of Rama's wrath

 

Brahmaa svayambhoos chatur aananO va/ Rudras tri nEtra Tripura

antakO vaa //

indrO mahEndrO sura naayakO vaa /Traatum na saktaa yudhi Raama

vadhyam //

(Sargam 51 - 45)

 

49. DON'T KILL AN EMISSARY

Ravana is not moved by this caution but gets mad and orders instant

execution of AnjanEya, the emissary, and the Raakshasas get ready to

execute the orders. VibheeshaNa, the virtuous brother of RavaNa

intervened and counseled his brother against this procedure.

" Killing of an emissary is prohibited in the Saastras as well as in

practice of Statecraft and is condemned by the wise. May be, he had

caused harm but there are other ways to punish any misdeeds, other

than putting a messenger to death "

 

dootaan avadhyaan samrEshu Raajan sarvEshu sarvatra vadanti santa: /

Na doota vadham pravadanti santO, dootasya drushTaa bahavO hi

daNDaa: //

(Sargam 52 - 13 and 14)

 

COMMENT

 

This was in TrEtayuga. We find today incarceration, torture, maiming

and death of not only POWs but of messengers, ambassadors, envoys

and even poor and innocent civilians who have nothing to do with the

politics of the powers that be, in blatant violation of Human

Rights! What kind of civilization we are upholding? Let us and

especially our political bosses learn from the great epic and turn a

new leaf in civilized behavior.

 

50. LANKA DAHANAM

 

Kamban puts in the words of VibheeshaNa another reason for not

killing an emissary;

 

" Did not Rama and LakshmaNa avoid killing Soorppanakha and let her

off with a nose cut? Likewise, there were other means of punishing

an emissary " .

 

iLayavaL tannaik kollaadu iru sevi mookkoDu eern

viLaivu urai enru viTTaar veerar aay meymmai Orevaar/

kaLaidiyEl aavi nampaal ivan vanda kaNNin kaNDa/

aLaivu uraiyaamal seidi aadi enru amaiya sonnaan/

(PiNI VeTTu-

1160)

dasoham

Anbil Ramaswamy

(To be continued)

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3.TAATPARYA RATNAVALI - SUBMISSION 38 - SLOKAM 16 -PART 4

(SRI N. KRISHNAMACHARAIAR SWAMI OF CHICAGO)

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SrImate ra'nga rAmAnuja mahA deSikAya namaH.

tAtparya ratnAvaLi - Submission 38, Slokam 16 Part 4,

tiruvAimozhi 1.5 concluded - pASuram-s 1.5.8 - 1.5.10.

 

• pASuram 1.5.8:

 

uNDAi ulagu Ezh munnamE umizhndu mAyaiyAl pukku

uNDAi veNNai SiRu maniSar uvalai Akkai nilai eidi

maN tAn SOrndadu uNDElum maniSarkAgum pIr SiRidum

aNDA vaNNam maN karaiya nei UN marundO mAyOnE!

 

mAyOnE! munnamE Ezh ulagu uNDAi; umizhndu, SiRu maniSar uvalai

Akkai nilai eidi, pukku, mAyaiyAl maniSarkkAgum pIr SiRidum aNDA

vaNNam veNNai uNDAi; maN tAn SOrndadu uNDElum, maN karaiya nei UN

marundO! – Oh Lord of many wonders! Even before praLaya, you

swallowed all the worlds and kept them in Your stomach; then as You

created the worlds of jIva-s with their bodies according to their

karma-s, You also took birth in their midst with a body apparently

similar to theirs, and as if to prove that, You swallowed all the

butter without leaving even a trace for anyone else. Is it because

You considered the butter to be the medicine for any clay left over

in Your stomach when You had swallowed all the worlds!

 

svAmi deSikan captures the rasam in this pASuram through the

words `bhakta vastu prasakteh' – " He who is extremely attached to

things belonging to His devotees " (prasakti means devotion,

attachment, addiction). SrI ve'nkaTeSAcArya explains svAmi

deSikan's words as " ASritar ugaNda dravyaika dhArakan AgaiyAlum –

Because bhagavAn supports Himself purely from the objects that are

liked by His devotees. SrI UV comments that His devotees themselves

are His vastu-s – His belongings, and He is very much attached to

them, and therefore He is `bhakta-vastu prasaktan' –

`bhaktargaLagiRa tan vastuvilE adhika prItiyinAlE…'

 

AzhvAr enjoys this `bhakta vastu prasakti ` of bhagavAn – His liking

for objrcts that are liked by His devotee, beatufully by noting that

bhagavAn ate all the butter without leaving even a trace for anyone –

maniSarkkAgum pIr SiRidum aNDA vaNNam veNNai uNDAi " . AzhvAr

wonders aloud: " Did You swallow the huge quantity of butter just to

cure Yourself of any stomach ailment from the left-over clay when

You had swallowed all the seven worlds before praLaya, and then spat

them out! But then again, You swallowed the worlds before pralayam,

and now You are swallowing the butter when You are devakI putran.

So the reason that it is for medicinal purposes is not true. It is

also not because of hunger, since You can eat the whole world when

You wish, and so You didn't have to eat the butter from the gopis'

houses. You swallowed the butter only because You love anything

belonging to Your devotee, and also because You wanted to move

intimately with them and be blamed and rebuked by them – all because

of Your sauSIlyam. The gopi-s for their part wanted You to come and

steal their butter, and that is why they sang very loudly as they

were churning the butter "

 

SrImad tirukkuDanthai ANDavan comments that bhagavAn just cannot

remain without associating with His devotees – bhakta prasaktan.

His prasakti is so intense that He does not even leave a minute

particle of the butter for the devotee – pIr SiRidum aNDA vaNNam.

 

• pASuram 1.5.9:

 

mAyOm tIya alavalai peru mA-va'njap pEi vIya

tUya kuzhaviyAi viDap pAl amudA amudu SeidiTTa

mAyan vAnOr tAnOr tanit-talaivan malarAL maindan evvuyirkkum

tAyOn tammAn en-ammAn am-mA mUrtiyai SArndE.

 

tUya kuzhaviyAi, tIya avalai peru mA-va'njap pEi vIya viDam pAl

amudA amudu SeidiTTa mAyan, vAnOr tanit-talaivan, malarAL maindan,

evvuyirkkum tAyOn, tammAn, en ammAn, am-mA mUrtiyai SErndu mAyOm –

As an innocent child, with Your inscrutable wonders that drowned

the deceitful action of the evil demoness in the form of pUtanA, You

sucked the poison from her breasts and drank it, enjoying it as if

it was nectar; You are the Lord of all the gods; You are the

Eternal Person and the Consort of mahA lakshmi; You are the

Sustainer of all like their Mother; You are One with no Master above

You; You are my own Lord; Having resorted to You, I will never

again be separated from You.

 

svAmi deSikan captures the gist of this pASuram through the

words " Slishyan nASa vyapohAt " – Because He drives away (vyapoha –

driving away, expelling) the difficulties of those who resort to Him

(Slish – to embrace) - `ammA mUrtiyaic cErndE mAyOm' - The same

truth is echoed by Sage vyAsa in SrI vishNu sahasra nAmam from the

mahA bhArata - `na te yAnti parAbhavam, na te yAnti parAbhavam' –

`Never do they meet with any disrespect, Never do they meet with

any disrespect'.

 

How does He remove the difficulties? - by converting the viDam to

amudam (viDap pAl amudA amudu SeidiTTa mAyan) – He converts even the

worst poison into the best of nectars. If we perform our actions

with Him alone in mind, and if we dedicate the results of all our

actions to Him, then the `difficulties' will not be felt as

difficulties at all. One is reminded about prahlAda caritram – when

hiranyakaSipu subjected the young child prahlAda to untold

difficulties including having him be bitten by the most poisonous

snakes, rolling him down steep mountains, throwing hin into the deep

ocean, etc., the great devotee prahlAda could only think of the

poison as nArAyaNa, the steep mountain as nArAyaNa, etc., and thus

not the slightest harm came to him.

 

A few very fundamental points are worth noting in this pASuram.

AzhvAr refers to the `mUrti' of emperumAn – bhagavAn's divine

tirumEni. This refutes the position of some philosophies that

claim that the Supreme Being does not have a tirumEni at all, and

that It is only pure divine Bliss with no attributes etc. AzhvAr

also describes Lord vishNu here as the Supreme Lord – as he does in

all the other 1101 pASuram-s - malarAL maindan vAnor tanit

talaivan. So there is no ambiguity on who is the Supreme Being in

AzhvAr's view, and also there is no ambiguity on whose Feet we have

to resort to in order to be redeemed – so that we don't suffer a

wasted life - mAyOm. The implication is that by resorting to any

other devatA, we will be in the category of mAyvOm – we will die

having wasted one precious birth. Thus, the anya devatA worship

should be avoided at alal costs for those who want to be redeemed –

the mumukshu-s.

 

• pASuram 1.5.10:

 

SArnda iru val vinaigaLum Sarittu mAyap paRRu aRuttu

tIrndu tan pAl manam vaikka tirutti vIDu tiruttuvAn

Arnda j~nAnac cuDarAgi agalam kIzh mEl aLavirundu

nErnda uruvAi aruvAgum ivaRRin uyirAm neDu mAlE.

 

neDu mAl SArnda val iru vinaigaLum Sarittu mAyap paRRu aRuttu tIrndu

tam pAl manam vaikkat tirutti vIDu tiruttuvAn Arnda j~nAnac cuDarAgi

agalam kIzh mEl aLavu irundu nErnda uruvAi aru Agum ivaRRin uyirAm –

bhagavAn who is deeply attached to us removes the effects of our two

types of karma-s – the good deeds as well as the prohibited deeds

both of which create our bonding to samsAra, removes our attachment

to the objects of material enjoyment, helps us realize that He is

both the object of attainment and the means of attainment, and

redeems us so that our minds are always directed to Him. In the

leelA vibhUti, He permeates everything – both sentient and non-

senrtient, both inside and outside and is the antaryAmi of

everything. He fills the nitya vibhUti also with His absolute

Knowledge, Bliss and all other auspicious qualities, as if to keep

it ready for us when we ultimately reach parama padam.

 

svAmi deSikan captures the gist of this pASuram through the

words :tad-ahita- SamanAt " – `Because He removes all that is opposed

to attainment of Him for His devotees'. Every single thought

conveyed in this pASUram is a reflection of this guNam of bhagavAn –

He removes the effects of our puNyam and pApam so that we are

relieved of the bondage of samsAra; He removes our attachment to

materialistic benefits and enjoyment; He gives us the realization

that He is the final goal to be attained as well as the means to

attain Him; He permeates all the things in the leelA vibhUti

without exception inside out so that we don't ever get separated

from Him; He is the antaryAmi of all so that He is with us

constantly; He is in the nitya vibhUti also with all His kalyANa

guNa-s, ever ready to receive us – all these are because of His

extreme vyAmoham – affection and attachment to us. Thus, His

sauSIlyam is revealed in several dimensions in this pASuram.

 

In summary, in the ten pASuram-s of tiruvAimozhi 1.5, AzhvAr sings

different dimensions of bhagavAn's sauSIlya guNam (someone at a very

high level moving with others at very low levels without

distinction), and svAmi deSikan captures the gist of the pASuram-s

as follows:

 

- Even when people use insulting words by calling

Him `butter thief', still He comes down to their level and

associates with them;

- Even though the ArAdhanam or worship offered by even the

likes of brahmA to Him is far too inferior in quality compared to

His level of Supreme Lordship over all, He still gladly accepts it

- He blessed everyone without distinction by giving them the

association with His Feet and thus purified them in His tri-vikrama

incarnation.

 

He descends down from SrI vaikunTham which is inaccessible to the

gods and deva-s, and reclines in the Milk Ocean in order to be

accessible to them when they get into trouble with the asura-s and

need His protection

- He is extremely attached to those attached to His divine

Feet

- He hides His Supremacy completely, and integrates Himself

in the midst of His devotees – the cowherd families etc.

- He takes incarnations such that He is accessible to

everyone who seeks Him

- He loves His devotees so much that He creates

opportunities to move with them closely by even stealing their

belongings and getting blamed – such as stealing their butter

- He removes all the difficulties of His devotees

- By being the In-dweller (antaryAmi) in everything and

everyone, He is always concerned in the welfare and wellbeing of

all, and removes the effects of bondage caused by the karma-s when

one resorts to Him, and guides the devotee to parama padam.

 

svAmi deSikan concludes Slokam 16 of tAtparya ratnAvaLi, summarizing

tirvAimozhi 1.5, by pointing out that AzhvAr sings bhagavAn's

sauSIlya guNam in this tiruvAimozhi – prAha nAtham suSIlam,

illustrated by different dimensions of His sauSilya guNam sung in

each pASuram of this tiruvAimozhi. Note the choice of the

word `nAtham', followed by the word `suSIlam' – that He is the

Supreme Lord of all on the one hand, but He is also the epitome of

sauSIlyam on the other.

 

Regards

dAsan kRshNamAcAryan

(To be continued)

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[Guest guest]

SrI:

SrImathE Gopaladesika mahadesikaya nama:

 

Dearest all,

 

Apologies for the error. I had referred to Sri Seva

Swami diary and mentioend Dec 5 as Kaisika Ekadasi.

adiyEn stands corrected

 

Regards

Namo narayana

dAsan

Note: forwarded message attached.

 

 

 

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Respected Swamin Kaisika Ekadasi is to be observed on 21 November (Karthigai 5th) according to Sri NrsimhaPriya Karthigai issue, as well as Srirangam Vakya Panchangam.. Kindly send out a correction. T G Ramamurthisrivaishnavan <srivaishnavan wrote: 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//=====================================================================SRI RANGA SRI VOL.09 / ISSUE # 08 dated 17th November 2007=====================================================================IN THIS ISSUE:1. SARVAJIT – KAARTTHIGAI MAASA PANCHANGAM DETAILS – SRI V MADHAVAKKANNAN 2. SUNDARA KHAANDAM PART - 6 (SRIMAD RAMAYANAM DISCOURSES IN THEHINDU TEMPLE OF ATLANTA by SRI ANBIL RAMASWAMY SWAMI)3. TAATPARYA RATNAVALI - SUBMISSION 38 - SLOKAM 16 -PART 4(SRI N. KRISHNAMACHARAIAR SWAMI OF CHICAGO)=====================================================================ISSUES RELEASEDWith this issue, about 271 Regular issues of SRS have been releasedso far, apart from numerous "Special Issues" as indicated below:27 Issues of

Vol. 115 Issues of Vol. 242 Issues of Vol. 335 Issues of Vol. 428 Issues of Vol. 530 Issues of Vol. 650 Issues of Vol. 7 and36 Issues of Vol. 808 Issues of Vol. 9(including this)-------------------------You may view the archives at http://www.ibiblio.org/sripediamaintained By Sri Srinivasan SriramWe strongly urge you to kindly peruse the "Regular Issues" archivedin the Files Section and view the Contents at srsindex.html(Not the individual postings allowed for encouraging "Readerparticipation").We are sure that you will be convinced of the quality of thecontents.IF you are satisfied with the quality and contents of"Sri Ranga Sri" -Tell your friends to join by sending an email toSrirangasri- IF NOT:Tell us, as to how we may improve.Ever at your serviceModerator"Sri Ranga Sri"=====================================================================xxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxx1. Sarvajit varsha Kaarthikai maasa Panchangam:November 17, 2007 – Saturday – Kaarthikai month beginsNovember 20, 2007 – Tuesday – H.H Srimath Azhagiya Singar (45th Pattam) Thirunakshathram November 21, 2007 – Wednesday – Ekadasi vratham November 24, 2007 – Saturday – Kritthikai – Thirumangai AzhwAr Thirunakshathram November 24, 2007 – Saturday – Kritthikai – Thirukkaartthikai Deepam November 25, 2007 – Sunday – RohiNi- ThiruppANAzhwAr Thirunakshathram December 5, 2007 – Wednesday – Kaisika Ekadasi

December 9, 2007 – Friday – Amaavaasyai December 14, 2007 - Friday – ThiruvONam – SravaNam =====================================================================xxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxx=====================================================================2. "SUNDHARA KHAANDAM" PART - 6 OF SRIMAD RAMAYANAM(ANBIL RAMASWAMY)-------------------------43. "I AM THE WEAKEST LINK"After demolishing the Pramadaa vana, destroying the mansions of Raakshasas and wreaking havoc on the powerful armies of Kinkaras, feats that cannot be imagined even by the mightiest, Hanuman tells the Raakshasas who came to fight with him that among the foot soldiers in the army of Sugreeva, he was the weakest link!Maadrusaanaam sahasraaNi

visrushTaani mahaatmanaam //20balinaam vaanar EndraaNaam Sugreeva vasa vartinaam /aTanti vasudaam kritsnaam vayam anyE cha Vaanaraa: //21dasa naaga balaa: kEcchit kEchit dasa guNO ttharaa: /kEchit naaga sahasrasya babhoovu: tulya vikramaa: //22santi chougha balaa: kEchit Kechid Vaayu balO pamaa:/apramEya balaas cha anyE tatra aasan hari yootapaa: //23eedruk vidais tu haribhir vritO danta nakha aayudhai: /satai: sata sahasrais cha kOTibhi: ayutair api //24aagamishyati Sugreeva: sarvEshaam vO nishoodana: /na iyam asti puree lankaa na yooyam na cha RaavaNa: //25yasmaat Ikshvaaku naatEna baddham vairam mahaatmanaa //"Our Majesty Sugreeva has dispatched myriads of monkey warriors all over the world to bring him back the news of the whereabouts of the lady Sita. Unlike my humble self, they are matchless of strength and courage; they never fail in any mission that they are sent upon. Some are endowed with

strength of ten elephants, some of a hundred, some of a thousand, some of a ten thousand, some of an ogha (a huge figure). Some compare proudly with my lord Vaayu in strength and speed; while as to others, no description is possible. You are marked out as doomed to destruction by his Majesty Sugreeva, the ruler of the lives and destinies of myriads of monkey-hosts whose weapons are but their teeth and nails. You have brought down upon yourself the wrath of Raghuvira; you have invited his enmity; and do you dare hope that Lanka will survive? And you too but precede it. And, do you think that your lord and ruler RavaNa but leads you on as ever? (Tr. By C.R. Srinivasa Iyengar) COMMENT: This is not mere bravado. At best, it might mean a little bit of hyperbole because Hanumaan's strength and courage is unmatched as attested by Jambhavaan when he prompted him to undertake this stupendous task. The duty of a

diplomat in a war is to instill fear in the hearts of the enemies. If one who calls himself as "the weakest link" in the colossal army of Sugreeva could wreak so much havoc, the enemies were led to ponder over what might happen if more powerful hordes were to descend on them. This is strategy of all generals in war.As we saw in the recent wars, the technique has been perfected to include not only hyperbole but also blatant lies and misinformation!44. BRAHMAASTRAM Ravana was flabbergasted at the loss of all his ministers and chieftains and his own son and this instilled fear in the heart of the fearless Ravana. He summoned his other son, Indra-Jit, who was so called because of his conquering Indra. Ravana excused himself because it was against Statecraft (Raaja Neeti) for him to go out to fight a mere monkey, when he had other warriors to carry out his command. A fierce fight ensued and none could

predict who would be the winner. Indrajit bound Hanuman with Brahma Astra, the most potent "weapon of destruction" (WMD?). The Raakshasas further bound him with rags and ropes. As Hanumaan wished to see Ravana again to assess his might for reporting to Rama, he pretended to be still unconscious. Hanuman willingly submitted himself to it, in deference to the Great teacher of the worlds, the four-faced Brahma. He himself had secured a boon that even Brahma Astra can have a binding effect on him only for one muhoortha (1 ½ hours) only. He feigned unconsciousness and great fear. The Raakshasas teased and taunted him, dragging him to the court of Ravana. (VR 48) Did not some hangman taunt a convict under a noose recently?45. BRAHMAASTRAM AND SARANAGATHINow, the other Raakshasas rushed to the side of helpless Hanuman and started binding him with cords, ropes, barks of trees, jute, torn old cloths etc. No sooner had

they bound him thus with such despicable materials than Brahma Astra gave up its hold.Babhandhu: saNavalkalais cha druma chherais cha samhatai: /Sa badddhas tEna valkEna vimuktO astrENa veeryavaan /Astra bandha: sa cha anyam hi na bandhanam anu vartatE//(Sargam 48 - 46 & 48)Indrajit exclaimed with impotent grief and anger: "Alas! These fools are blissfully ignorant of the fact that the Brahma Astra will give up its grip when associated with any other of a lower kind. They have sadly undone my work. They have cruelly deprived me of my mightiest weapon. And, most unfortunate of all, I am prevented from using any other weapon against the enemy, once I have shot at him with the Astra of Brahma and I cannot discharge Brahma Astra twice" And, he sank into a fit of gloom and anxiety.46. THE PHILOSOPHICAL SIGNIFICANCELike Brahma Astra that can be used only once, Prapatti can and need be done only

once for securing MOksham. However, a subsequent Prapatti can be made for expiation of sins incurred in the Post-Prapatti period but NOT for the purpose of securing MOksham. Such a Prapatti is called "Praayschitha Prapatti"Like Brahma Astra that does not permit its being trivialized by Astras of a lower kind; Prapatti done once will become futile, if the Prapanna resorts to other means thereafter for the purpose of securing MOksham47. HANUMAAN IN RAVANA'S COURTHanumaan was dragged into the court of Ravana and was produced before him. Ravana's imperial majesty and the imperious grandeur of his court were beyond all imagination. His ten heads with crowns studded with gems, and with his twenty eyes and twenty arms, he looked like a multi-headed hissing serpent. He was surrounded by great warriors like Durdaran, Prahsatan, Mahaa-paarsvan, Nikumban and others. AnjanEya stood before all the Courtiers in the

Sabha of RavaNa. Ravana asked Prahastan to enquire Hanumaan as to who he was and why he was there. This was because he thought that it would be beneath his dignity as King to stoop to the level of a mere monkey and converse with it! Prahastan asked him to tell the truth or to face severe punishment. (VR 50) {It used to be said by PouraNikas that Ravana was sitting on a high pedestal and Hanumaan used his long tail to create a kind of seat high enough to see Ravana face to face. This is NOT mentioned either in Valmiki Ramayanam or in Kamba Ramayanam}47A: WHERE DOES A VANANGAAMUDI BOW?Answer: It is at the Washbasin while brushing teeth!48. HANUMAAN'S ADVICE TO RAVANAHanumaan started to advise Ravana. While exchanging pleasantries, Hanumaan paid glorious tributes to Ravana only to remind him not to forfeit all of them by obstinately pursuing his evil designs. He dared to advise RavaNa to

return Sri Sita to Sri Rama or meet with his fate. "You delude yourself with the hope that this Sita who is now in your custody is a mere ordinary woman. But, take it from me, that she is the dreaded power known as KaaLaraatri that has come to turn this Lanka to ashes in its wrath and she is the very noose of Lord Yama wound around your neck and is ever ready to snap"Yaam SeetE iti abhi jaanaasi yEyam tishTati tE vase /KaaLa raatree iti taam viddhi: sarva lankaa vinaasineem//(Sargam 51- 34 & 35) And,Neither the four faced Brahma, the creator, nor the destroyer of Tripura, Rudra, nor the Chief of the celestials Indra, either alone or combined, can ever save a soul destined to death at the hands of Sri Rama. Don't become an object of Rama's wrathBrahmaa svayambhoos chatur aananO va/ Rudras tri nEtra Tripura antakO vaa //indrO mahEndrO sura naayakO vaa /Traatum na saktaa yudhi

Raama vadhyam //(Sargam 51 - 45)49. DON'T KILL AN EMISSARYRavana is not moved by this caution but gets mad and orders instant execution of AnjanEya, the emissary, and the Raakshasas get ready to execute the orders. VibheeshaNa, the virtuous brother of RavaNa intervened and counseled his brother against this procedure. "Killing of an emissary is prohibited in the Saastras as well as in practice of Statecraft and is condemned by the wise. May be, he had caused harm but there are other ways to punish any misdeeds, other than putting a messenger to death" dootaan avadhyaan samrEshu Raajan sarvEshu sarvatra vadanti santa: / Na doota vadham pravadanti santO, dootasya drushTaa bahavO hi daNDaa: //(Sargam 52 - 13 and 14) COMMENTThis was in TrEtayuga. We find today incarceration, torture, maiming and death of not only POWs but of messengers, ambassadors, envoys and even poor and innocent

civilians who have nothing to do with the politics of the powers that be, in blatant violation of Human Rights! What kind of civilization we are upholding? Let us and especially our political bosses learn from the great epic and turn a new leaf in civilized behavior.50. LANKA DAHANAM Kamban puts in the words of VibheeshaNa another reason for not killing an emissary; "Did not Rama and LakshmaNa avoid killing Soorppanakha and let her off with a nose cut? Likewise, there were other means of punishing an emissary". iLayavaL tannaik kollaadu iru sevi mookkoDu eernviLaivu urai enru viTTaar veerar aay meymmai Orevaar/ kaLaidiyEl aavi nampaal ivan vanda kaNNin kaNDa/ aLaivu uraiyaamal seidi aadi enru amaiya sonnaan/ (PiNI VeTTu-1160) dasohamAnbil Ramaswamy(To be

continued)=====================================================================xxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxx=====================================================================3.TAATPARYA RATNAVALI - SUBMISSION 38 - SLOKAM 16 -PART 4(SRI N. KRISHNAMACHARAIAR SWAMI OF CHICAGO)----------------------SrImate ra'nga rAmAnuja mahA deSikAya namaH. tAtparya ratnAvaLi - Submission 38, Slokam 16 Part 4,tiruvAimozhi 1.5 concluded - pASuram-s 1.5.8 - 1.5.10.• pASuram 1.5.8:uNDAi ulagu Ezh munnamE umizhndu mAyaiyAl pukkuuNDAi veNNai SiRu maniSar uvalai Akkai nilai eidimaN tAn SOrndadu uNDElum maniSarkAgum pIr SiRidum aNDA vaNNam maN karaiya nei UN

marundO mAyOnE!mAyOnE! munnamE Ezh ulagu uNDAi; umizhndu, SiRu maniSar uvalai Akkai nilai eidi, pukku, mAyaiyAl maniSarkkAgum pIr SiRidum aNDA vaNNam veNNai uNDAi; maN tAn SOrndadu uNDElum, maN karaiya nei UN marundO! – Oh Lord of many wonders! Even before praLaya, you swallowed all the worlds and kept them in Your stomach; then as You created the worlds of jIva-s with their bodies according to their karma-s, You also took birth in their midst with a body apparently similar to theirs, and as if to prove that, You swallowed all the butter without leaving even a trace for anyone else. Is it because You considered the butter to be the medicine for any clay left over in Your stomach when You had swallowed all the worlds!svAmi deSikan captures the rasam in this pASuram through the words `bhakta vastu prasakteh' – "He who is extremely attached to things belonging to His devotees" (prasakti means devotion,

attachment, addiction). SrI ve'nkaTeSAcArya explains svAmi deSikan's words as "ASritar ugaNda dravyaika dhArakan AgaiyAlum – Because bhagavAn supports Himself purely from the objects that are liked by His devotees. SrI UV comments that His devotees themselves are His vastu-s – His belongings, and He is very much attached to them, and therefore He is `bhakta-vastu prasaktan' –`bhaktargaLagiRa tan vastuvilE adhika prItiyinAlE…' AzhvAr enjoys this `bhakta vastu prasakti ` of bhagavAn – His liking for objrcts that are liked by His devotee, beatufully by noting that bhagavAn ate all the butter without leaving even a trace for anyone –maniSarkkAgum pIr SiRidum aNDA vaNNam veNNai uNDAi". AzhvAr wonders aloud: "Did You swallow the huge quantity of butter just to cure Yourself of any stomach ailment from the left-over clay when You had swallowed all the seven worlds before praLaya, and then spat them out! But then

again, You swallowed the worlds before pralayam, and now You are swallowing the butter when You are devakI putran. So the reason that it is for medicinal purposes is not true. It is also not because of hunger, since You can eat the whole world when You wish, and so You didn't have to eat the butter from the gopis' houses. You swallowed the butter only because You love anything belonging to Your devotee, and also because You wanted to move intimately with them and be blamed and rebuked by them – all because of Your sauSIlyam. The gopi-s for their part wanted You to come and steal their butter, and that is why they sang very loudly as they were churning the butter"SrImad tirukkuDanthai ANDavan comments that bhagavAn just cannot remain without associating with His devotees – bhakta prasaktan. His prasakti is so intense that He does not even leave a minute particle of the butter for the devotee – pIr SiRidum aNDA

vaNNam. • pASuram 1.5.9:mAyOm tIya alavalai peru mA-va'njap pEi vIyatUya kuzhaviyAi viDap pAl amudA amudu SeidiTTamAyan vAnOr tAnOr tanit-talaivan malarAL maindan evvuyirkkumtAyOn tammAn en-ammAn am-mA mUrtiyai SArndE.tUya kuzhaviyAi, tIya avalai peru mA-va'njap pEi vIya viDam pAl amudA amudu SeidiTTa mAyan, vAnOr tanit-talaivan, malarAL maindan, evvuyirkkum tAyOn, tammAn, en ammAn, am-mA mUrtiyai SErndu mAyOm – As an innocent child, with Your inscrutable wonders that drowned the deceitful action of the evil demoness in the form of pUtanA, You sucked the poison from her breasts and drank it, enjoying it as if it was nectar; You are the Lord of all the gods; You are the Eternal Person and the Consort of mahA lakshmi; You are the Sustainer of all like their Mother; You are One with no Master above You; You are my own Lord; Having resorted to You, I will never again be separated from You.svAmi

deSikan captures the gist of this pASuram through the words "Slishyan nASa vyapohAt" – Because He drives away (vyapoha – driving away, expelling) the difficulties of those who resort to Him (Slish – to embrace) - `ammA mUrtiyaic cErndE mAyOm' - The same truth is echoed by Sage vyAsa in SrI vishNu sahasra nAmam from the mahA bhArata - `na te yAnti parAbhavam, na te yAnti parAbhavam' –`Never do they meet with any disrespect, Never do they meet with any disrespect'. How does He remove the difficulties? - by converting the viDam to amudam (viDap pAl amudA amudu SeidiTTa mAyan) – He converts even the worst poison into the best of nectars. If we perform our actions with Him alone in mind, and if we dedicate the results of all our actions to Him, then the `difficulties' will not be felt as difficulties at all. One is reminded about prahlAda caritram – when hiranyakaSipu subjected the young child prahlAda to untold

difficulties including having him be bitten by the most poisonous snakes, rolling him down steep mountains, throwing hin into the deep ocean, etc., the great devotee prahlAda could only think of the poison as nArAyaNa, the steep mountain as nArAyaNa, etc., and thus not the slightest harm came to him.A few very fundamental points are worth noting in this pASuram. AzhvAr refers to the `mUrti' of emperumAn – bhagavAn's divine tirumEni. This refutes the position of some philosophies that claim that the Supreme Being does not have a tirumEni at all, and that It is only pure divine Bliss with no attributes etc. AzhvAr also describes Lord vishNu here as the Supreme Lord – as he does in all the other 1101 pASuram-s - malarAL maindan vAnor tanit talaivan. So there is no ambiguity on who is the Supreme Being in AzhvAr's view, and also there is no ambiguity on whose Feet we have to resort to in order to be redeemed – so

that we don't suffer a wasted life - mAyOm. The implication is that by resorting to any other devatA, we will be in the category of mAyvOm – we will die having wasted one precious birth. Thus, the anya devatA worship should be avoided at alal costs for those who want to be redeemed – the mumukshu-s. • pASuram 1.5.10:SArnda iru val vinaigaLum Sarittu mAyap paRRu aRuttutIrndu tan pAl manam vaikka tirutti vIDu tiruttuvAnArnda j~nAnac cuDarAgi agalam kIzh mEl aLavirundunErnda uruvAi aruvAgum ivaRRin uyirAm neDu mAlE.neDu mAl SArnda val iru vinaigaLum Sarittu mAyap paRRu aRuttu tIrndu tam pAl manam vaikkat tirutti vIDu tiruttuvAn Arnda j~nAnac cuDarAgi agalam kIzh mEl aLavu irundu nErnda uruvAi aru Agum ivaRRin uyirAm – bhagavAn who is deeply attached to us removes the effects of our two types of karma-s – the good deeds as well as the prohibited deeds both of which create our bonding to samsAra,

removes our attachment to the objects of material enjoyment, helps us realize that He is both the object of attainment and the means of attainment, and redeems us so that our minds are always directed to Him. In the leelA vibhUti, He permeates everything – both sentient and non-senrtient, both inside and outside and is the antaryAmi of everything. He fills the nitya vibhUti also with His absolute Knowledge, Bliss and all other auspicious qualities, as if to keep it ready for us when we ultimately reach parama padam. svAmi deSikan captures the gist of this pASuram through the words :tad-ahita- SamanAt" – `Because He removes all that is opposed to attainment of Him for His devotees'. Every single thought conveyed in this pASUram is a reflection of this guNam of bhagavAn – He removes the effects of our puNyam and pApam so that we are relieved of the bondage of samsAra; He removes our attachment to materialistic

benefits and enjoyment; He gives us the realization that He is the final goal to be attained as well as the means to attain Him; He permeates all the things in the leelA vibhUti without exception inside out so that we don't ever get separated from Him; He is the antaryAmi of all so that He is with us constantly; He is in the nitya vibhUti also with all His kalyANa guNa-s, ever ready to receive us – all these are because of His extreme vyAmoham – affection and attachment to us. Thus, His sauSIlyam is revealed in several dimensions in this pASuram. In summary, in the ten pASuram-s of tiruvAimozhi 1.5, AzhvAr sings different dimensions of bhagavAn's sauSIlya guNam (someone at a very high level moving with others at very low levels without distinction), and svAmi deSikan captures the gist of the pASuram-s as follows:- Even when people use insulting words by calling Him `butter thief', still He comes down

to their level and associates with them;- Even though the ArAdhanam or worship offered by even the likes of brahmA to Him is far too inferior in quality compared to His level of Supreme Lordship over all, He still gladly accepts it- He blessed everyone without distinction by giving them the association with His Feet and thus purified them in His tri-vikrama incarnation.He descends down from SrI vaikunTham which is inaccessible to the gods and deva-s, and reclines in the Milk Ocean in order to be accessible to them when they get into trouble with the asura-s and need His protection- He is extremely attached to those attached to His divine Feet- He hides His Supremacy completely, and integrates Himself in the midst of His devotees – the cowherd families etc.- He takes incarnations such that He is accessible to everyone who seeks Him- He loves His devotees so much that He creates opportunities to

move with them closely by even stealing their belongings and getting blamed – such as stealing their butter- He removes all the difficulties of His devotees- By being the In-dweller (antaryAmi) in everything and everyone, He is always concerned in the welfare and wellbeing of all, and removes the effects of bondage caused by the karma-s when one resorts to Him, and guides the devotee to parama padam.svAmi deSikan concludes Slokam 16 of tAtparya ratnAvaLi, summarizing tirvAimozhi 1.5, by pointing out that AzhvAr sings bhagavAn's sauSIlya guNam in this tiruvAimozhi – prAha nAtham suSIlam, illustrated by different dimensions of His sauSilya guNam sung in each pASuram of this tiruvAimozhi. Note the choice of the word `nAtham', followed by the word `suSIlam' – that He is the Supreme Lord of all on the one hand, but He is also the epitome of sauSIlyam on the other.RegardsdAsan kRshNamAcAryan(To be

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