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Vol 03.005 
14 May 2000

In this Issue:
1.  Editorial
2.  AdhvaithA & VisishtAdhvaithA on "Tat Tvam Asi" - Part 2 - Sri M.S. Hari
3.  Sri BhishmA, the Grandsire of mAhAbhAratham - Sri N.S.Anantha RangAchAr
4.  Bhisma Sthuthi -  Part 1   -  Sri  Purisai KrishnamAchAriAr's commentary
5.  What is in this week? List of festivals and events, this week

1.Editorial

 The fifth issue of Volume 3 is being placed at the sacred feet  of our AzhwArs and AchAryALs.

This  issue  houses  three  articles.  The first one is the second part of the three part series by Sri M.S.Hari  on  the  vEdha MahA VAkyam   (Tathvamasi)  commentary  consistent with Sri VaishNavite view. The second article is by Sri Ananatha  RangAcchAr  swamy  on the  grand  sire of MahA BhAratham, who blessed us with Sri VishNu SahasranAmam and Bhishma Sthuthi. He is recognized as one  of  His greatest  bhakthAs  by GeethAchAryan Himself. The third article is the commentary of Sri Purisai KrishNamAchAr Swamy, the SampAdhakar of Nrusimha PriyA magazine. This sthuthi is a moving salutation by BhIshmAchAryAL  about  GeethAchAryan  at  the  battle   field   of KurukshEthram.

Your SaraNAgathi journal is growing. The statistics on the current readership profile is as follows:

Approximate Subscribers : 300
From India: 100
From Abroad: 200

We  are  delighted  to  acknowledge  the growth in membership. Our fundamental goal however is  to  focus  on  the  coverage  of  Sri VaishNavA doctrines in general and the most important of them all, the SaraNAgathi doctrine in particular.

May  the SaraNya dampathis continue to bless us all in our efforts to learn more about the glories of SaraNAgathi  tatthvam,  perform prapatthi at the sacred feet of a SadAchAryan and live the life of a prapannA after prapatthi.

adiyEn,
Oppiliappan Koil VaradAchAri Sadagopan, Editor
http://www.srivaishnava.org/sgati/


2.  AdhvaithA & VisishtAdhvaithA on "Tat Tvam Asi" - Part 2
M S Hari

Let  us   now   see   the   interpretations   of   AdhvaithA   and VisishtAdhvaithA    and    then    proceed    to   arguments   and counter-arguments between the two in ascertaining the  purport  of the verse under discussion.
 
First,  Let  us examine the verse Tat Tvam Asi from the standpoint of Sri Adi SankarA who is regarded as the  greatest  preceptor  as far  as  AdhvaithA  School of philosophy is concerned. AdhvaithA's key concept is "Nirvisesha Chin MAtram Brahma" meaning the Brahman is not qualified by  any  characteristics  (attributes)  but  only knowledge-self  is  reality and nothing other than this Brahman is existing. The Brahman  is  obstructed/covered  by  AvidhyA  (which cannot  be  expressed  in  words  but  is  of  nature  opposite to knowledge-self) and appears as JeevAtman and  thereby  creating  a false  appearance of universe having bbEdha (difference). Once the  JeevAtman (who is Brahman covered by AvidhyA) realizes that he  isonly   the  Brahman  that  is  without  any  attributes  and  only knowledge-self reality and nothing other than this Brahman is true (merely by studying and getting knowledge from the AbbEdha Sruthi) , then he attains liberation called Jeevan-mukti. He gets  out  of AvidhyA  thus  gets  liberated  -  He gets his false impression of bbEdha removed  and  this  is  liberation.  Sri  Adi  SankarA  has classified  certain  verses  of Veda as MahA VAkyAs (eg., Tat Tvam Asi) and argues that only these are authoritative.  He  says  that the  Veda  gets  significance  as  authority  only when it teaches something which is  not  known  by  any  other  authority.  BbEdha (difference)  is  known  through  sense  organs itself (pratyaksha pramAnam). AbEdha (identity)  is  known  only  through  the  Veda. Therefore  the Veda's meaning is only AdhvaithA. The bEdha Sruthis are not important and only talk about the false bEdha when AvidhyA covers the Brahman. Sri Adi SankarA  interprets  this  verse  "Tat Tvam  Asi"  to  mean  "The Jeeva and the Brahman are identical and there is not difference between them and as such is the  reality". This  is  also  a  literal  interpretation.  Sri  Adi  SankarA has accepted "Swaroopa Iykyam" that is absolute  identity  in  reality between  JeevAtman  and  ParamAtman  (Brahman)  and  has ruled out difference.

The verse "Tath Tvam Asi" has three words in it. They are  "Tath", "Tvam"  and  "Asi". "Tath" denotes the Brahman that is held as the absolute cause of the universe. It is  ascertained  in  this  Sath VidyA  that  Brahman is the material cause of the universe and the instrumental cause of the universe. Material cause is the one that undergoes change to become the effect. For  example,  mud  is  the material cause for the pot. The instrumental cause is the one that brings  out  the  effect  by his wish and action. For example, the potter is the instrumental cause in making the pot. Here  in  this VEdhAnthA,  the  Brahman is held as both material cause and as the instrumental cause and the universe is the effect. The  comparison of  mud,  gold,  iron etc denotes that the Brahman is the material cause. Brahman's wish  to  become  many  and  hence  his  creation denotes that Brahman is the instrumental cause also. Further it is stated  that  knowing  Brahman,  everything  becomes  known.  This ascertains  the  Brahman  as  material  cause  for  the  universe. Therefore  the  term  "Tath"  denotes  Brahman who is qualified by characteristics like being the cause of the universe, greatest  in terms  of  reality,  form  attributes and unparalleled-unsurpassed supreme lordship, having the entire  universe  as  its  body/mode, having infinite divine qualities, untouched by all impurities etc. The  term "Tvam" denotes the Jeeva (here Swetaketu) who is finite, bound by its own karma and suffering in the material world.  These two  entities  appear  to  be  two  different  entities  as  their nature/reality  and characteristics are contradictory in nature to one another. But still, the Veda Verse  "Tath  Tvam  Asi"  conveys identity of the two entities. Further the "Brahman" is declared as the  material  cause  without  a second entity. This means that we have to negate the qualities of  the  two  entities  as  discussed above   and   accept  the  identity  of  them  that  is  only  the knowledge-self reality without any attributes/qualities.  Sri  Adi SankarA  also  quotes  from  the Veda "Niranjanaha etc" and "Nethi Nethi" in favor of negating the qualities of Brahman. Thus Sri Adi SankarA interprets this verse and argues that  "Brahman  which  is only  knowledge-self  reality is without a second entity - Brahman is not having any  characteristics".  Therefore  AdhvaithA  purely talks  about the identity of ParamAtman and the JeevAtman and says that the Jagat is "MityA" - "Illusion"  like  the  mirage  in  the desert.  In  this context, the Brahma Sutras in the fourth pAda of first chapter of KArAnAdhikarana namely  "PrathignyA  Sidherlingam Asmarathyaha",   "Utkramishyata   Yevam   BhAvAtthiowdalomi"   and "Avasthiterithi  KAsakrtshnaha" are interpreted by Sri Adi SankarA in accordance with his AdhvaithA philosophy.

We now take up the interpretation given  by  the  VisishtAdhvaithA School  of philosophy for the Vedic verse "Tath Tvam Asi". As told earlier, "Tath" denotes "Brahman" and "Tvam" denotes  the  "Jeeva" as   per  the  discussion  above  regarding  individual  qualities associated with them. These two appear different entities but  the verse  ascertains  identity  of  them.  This  identity  is not the identity in nature-reality (Swaroopa) as told by Sri Adi  SankarA. "Tat" denotes the "Brahman" who is attributed with characteristics like  being the only cause of universe, having the universe as his body etc. The term "Tvam" also denotes the same "Brahman"  who  is attributed  by  Jeeva (here Swetaketu) as his body. Therefore "You are That"  means  "O  Jeeva!  (Here  O  Swetaketu!)  You  are  the body/mode  of the Brahman who is the cause of the universe and has got the entire universe as his body". This  statement  needs  more explanation.  There  is  a  concept  called "SAmAnAdhikaranyam" in Sanskrit language.  It  is  a  grammatical  concept,  which  needs explaining  now  before explaining in detail the explanation given by VisishtAdhvaithA regarding  the  verse  "Tath  Tvam  Asi".  The understanding  of this grammatical concept is required for further discussion.  PAnini  explains  this  concept  in  his  grammatical treatise. Bhagavat RAmAnuja follows the same explanation  and  has explained  this  concept  in  his celebrated work called "VedArtha  Sangraham" as  "SAmAnAdhikaranyam  Hi  Idvayoho  Padayoho  PrakAraI dvaya  Mukena  EkArtha  Nishtatvam".  The meaning of this runs as follows: "When two (or more)  words  denote  the  same  object  by denoting the object through the each of the different qualities of the object, then those words are called "Equally denoting words in all  aspects" otherwise called in Sanskrit as "SAmAnAdhikaranyam". We can understand this concept by an example as follows:  Consider the   Sanskrit   words  "Swethaha  Samudrotbhavaha  Shankaha  mama vastuhu" All these three words denotes an object that is mine.  It is  a  "conch  shell  - Shankaha". The term "Swethaha" denotes the conch shell by its quality "Whiteness". The term "Samudrotbhavaha" denotes the same object by its quality of being born from the sea. It is not necessary that those objects which are white  should  be born  from  sea  and the vice- versa - still here in this group of words, the words end up to convey the same object by  denoting  it by  its  different  qualities/attributes.  Thus  is the concept of SAmAnAdhikaranyam explained. Now we will apply this  to  the  Veda verse  under  discussion  "Tath  Tvam  Asi". "Tath" is a word that denotes the "Brahman" by the qualities of Brahman like  being  the cause  of  the universe, having the universe as his body, infinite etc. "Tvam" is a word again denoting the  same  "Brahman"  by  the quality  of Brahman which is having Swetaketu (Jeeva) as His body. This  is  how  the  Veda  here  talks  about  both  the   entities (ParamAtman (Brahman) and the JeevAtman) by SAmAnAdhikaranyam.

In  the  example  quoted to understand SAmAnAdhikaranyam, when the conch shell was denoted by the word "Swethaha", whiteness  is  not the  conch  shell  but only a quality possessed by the conch shell inseparably. Similarly when the conch shell  was  denoted  by  the word "Samudrotbhavaha", being born from sea is not the conch shell but  only a quality possessed inseparably by the conch shell. Like this, "being the cause of universe", "having the universe as body" etc are attributes/qualities possessed by the  Brahman  which  are different from Brahman who possesses them. Similarly, the Jeeva is an  attribute (body/mode) of Brahman who is different from Brahman but is inseparable from  Brahman.  The  word  "Tath"  denotes  the Brahman  by  his qualities like "Being the cause of the universe", "having the universe as his body/mode" etc. The word  "Tvam"  also denotes the same Brahman by his quality of having the Jeeva as his body/mode.  This  is  how  the "identity" is conveyed by the verse "Tath Tvam Asi" and it is not  the  identity  of  nature-  reality (swaroopa)  as  told  by Sri Adi SankarA as per AdhvaithA.. Though the AdhvaithA also used sAmAnadhikaranaya here in this context, it does not  hold  well  as  per  their  identity  in  nature-reality (swaroopa)  of  Brahman  and  Jeeva.  The AdhvaithA application of  sAmAnadhikaranyam violates the rule of the same as they negate the qualities to establish identity whereas sAmAnadhikaranyam is based on qualities as we saw its definition. Therefore  the  application of  sAmAnadhikaranyam  by  VisishtAdhvaithA alone is in accordance with the SAstra. Thus is the interpretation of "Tath Tvam Asi"  by VisishtAdhvaithA.


3. Sri BhishmA,  the  Grandsire  of  mAhA  bhAratham
Sri Anantha RangAchAr

Who Is BhIshmA ?
****************
BhIshmA  is  one  of the great personages of the BharathA clan. He was respected by all as the "grand sire ". He was a great  devotee of  the  Lord and was endowed with an unique spiritual insight and experience. The teaching of BhIshmA to  YudhishtrA  enshrines  the supreme  most  wisdom.  In  valour, he was superior to every other hero of his times. It  was  he  who  fought  with  the  great  Sri ParasurAmA and proved to be his equal in valor.

The Lineage of BhIshmA
***********************
The  MahA BhAratham describes how a king by the name of MahAbhishA was born as Shantanu on account of a curse and married  GangA  and how  the  eight Vasus cursed by Sage VasishtA were born as sons to Shantanu and GangA. At the time of her marriage to Shantanu, GangA had imposed a condition that Shantanu should  never  interfere  or obstruct  her  from  doing  anything  she  liked as a condition of marriage to him. She also warned Shantanu that she  would  abandon him and go away, if he objected to her actions. GangA had promised the Vasus that she will throw them into the river, the moment they were  born  to  free  them  their curse of having an earthly life. GangA threw into the river the seven children  born  to  her,  one after  the  other,  as  soon  as they were born saying "I make you pleased". The saddened Shantanu did not obstruct GangA, though  he was  highly displeased. When GangA took her eighth son in her arms to throw him into the river as usual, Shantanu could not bear  the familiar  sight. He shouted at his wife GangA and asked : "Who are you ? Why are you killing your own children ? Will you  not  spare this  child  atleast?".  Then  GangA revealed her identity and the curse of Vasishta that required her to  throw  the  seven  of  the eight  sons,  who were Vasus. She assured Shantanu that the eighth son will be spared and that he would become a great person.It  was this  eighth  son  of King Shantanu and GangA who came to be known later as BhIshmA. Mother GangA disappeared then  with  the  child. She  saw  to  it  that  her  son  was given the best education and training.

Shanatanu's reunion with his son
**********************************
Few years after GangA's disappearance with  her  newly  born  son, king Shantanu went for hunting on the banks of GangA river. There, he saw a young boy stopping the flow of the mighty river through a dam  formed  by his arrows. The king was astounded by the might of that young boy.

At  this  time,  GangA  presented  herself  before  the  king  and presented the boy named DevavratA to him and said : "This  is  our eighth  son.  I have taken care of him so far. He is proficient in arms and you can now take him with you." The achievements  of  the boy  were  described by Mother GangA as follows: "Do not think our son is an ordinary person. He has studied the VedhAs and VedhAngAs under Sage VasishtA. He has gained mastery in the ancient  science of  handling  weapons. He is an equal to IndrA, when he wields the bow. He is a master of all the ShAsthrAs known to Bruhaspathi.  He knows  all  the weapons known to sri ParasurAmA. He is a master in RAja Dharmam also."

The son's life with his father
********************************
The father returned to his kingdom with DevavrathA. The king's joy was  immense  and  he  made  DevavrathA   as   the   YuvarAjA   or heir-apparent.  Time  passed  on.  Once  king Shantanu went to the banks of YamunA for hunting and there he came across  a  beautiful maiden.  He  fell  in  love  with her and wanted to marry her. The father of that woman was the chief of the fisherman tribe and  let the  king  know  that  the condition for marrying his daughter was that the king should promise to make the son born of his  daughter become  Shantanu's  successor.  Shanatanu  could not agree to this condition as he could not ignore his noble son,  DeavavrathA.  The king  returned  to  his capital broken hearted and pined with love for Satyavathi, the daughter of the chief of fishermen.

In due course, DevavrathA came to know about his father's love for Satyavathi. He approached the father  of  Satyavathi  and  made  a proposal   for   the  marriage  of  his  father  with  Satyavathi. DevavrathA took a vow right then and there that he  would  himself place the future son of Shanatanu and Satyavathi on the heriditary throne  as  the successor to Shanatanu. He also took a vow that he himself would never marry at all so that there may not be any fear in the mind of Satyavathi's father regarding the claims by  anyone for  the  throne  after his death. DevavrathA took this vow: "From today, I will observe the vow of celibacy. The eternal world  will be there for me even without possessing a son".

The name BhIshmA & his life in HasthinApuram
********************************************
DevavrathA acquired the name BhIshmA because  of  the  unique  vow that  he  took  for  the sake of making his father happy. Even the Gods admired the supreme sacrifice DevavrathA made  and  gave  him the  name  of  BhIshmA.  King Shantanu was so pleased with his son that he granted a boon which made it possible for BhIshmA  not  to be overtaken by death, unless it was his desire.

BhIshmA and the happenings in HasthinApuram
********************************************
BhIshmA was a witness of a number of events  that  took  place  in HasthinApuram  such  as  the  death of his father (Shantanou), the coronation of his son, chithrAngadhA, the death  of  ChithrAngadhA and  VichithraveeryA,  the birth of DhritrAshtrA, PaaNdu, VidhurA, the birth and growth of PANdavAs and  KauravAs.  Through  out  all these  decades, BhIshmA was firm in the observance of his vow as a celibiate. His guidance was sought and  obtained  by  all  of  the generations  of  kings and their families. It was BhIshmA who gave proper education to  the  KauravAs  and  PANdavAs.  His  words  of counsel to the KauravAs were of no avail and the MahA BhArathA war broke out. As a loyal subject of the reigning king, BhIshmA fought on  the  side  of  DuryOdhanA in that great war. The pANdavAs were very dear to him and it was cruel fate that  aligned  him  againsthis  own  grandsons.  He was the commander in chief of the KauravA army and nobody could equal him in valor. BhIshmA  was  indeed  an invincible  warrior.  It was with the consent and the blessings of BhIshmA that YudhishtrA, the eldest of the pANdavAs commenced  the war.

BhIshmA and his devotion to the Lord
************************************
BhIshmA  was a great devotee of the Lord. He had taken a challenge that he would make Sri KrishnA wield a  weapon  against  His  (Sri KrishnA's)  own  vow  of not using any weapon in that war. BhIshmA was fighting fiercely and the  pANdavA  army  was  broken  up  and fleeing  in all directions. Though Sri KrishnA was encouraging the warriors and the generals of the pANdavA army, it was of  no  use. Sri  KrishnA in a fit of fury declared that He alone would destroy BhIshmA, DhrONA and others. Then  He  rushed  towards  BhishmA  -- after  jumping  down  from  the  chariot  of  ArjunA-- holding the terror-striking Sudarsanam in His hand.

The reaction of BhIshmA was reverential. He  was  unmoved  and  he addressed  Sri  KrishnA  as follows: "Oh MaadhavA, Lord of all the Worlds  !  Come  and  do  away  with  me.   I   shall   gain   all auspiciousness, if I am killed by Your hand. I shall be honored in all the worlds on account of this noble death ". Sri KrishnA chose not use His chakram against BhIshmA.

Thus,  BhishmA  won in this challenge. The pANdavAs had to conquer BhIshmA by means of a plan hinted at by BhIshmA himself.

ArjunA had built a bed of arrows for BhIshmA as he waited for  the advent  of  UttharAyaNam  to shake off his mortal coils. After the war was over and after crowning of YudhishtrA, Sri KrishnA advised YudishtrA to approach BhIshmA -- propped up on his bed of arrows-- and receive instructions on dharmA and all other aspects of ruling the kingdom. Sri KrishnA said all that knowledge  would  be  lost, when  BhIshmA  would  die  and  hence  this  exhortation  was very meaningful.

We see another side of BhIshmA as a great savant and devotee. Lord Sri KrishnA Himself praises him in unique terms. The great saints, stages and savants of the times such  as  VyAsA,  NaradhA,  Paila,  ShandilyA,  Devala  and  others  had  assembled around BhIshmA and seeing Sri KrishnA their Lord there,  BhIshmA  praised  Him.  This  praise  is celebrated as "BhIshma sthavarAjA ". Being permitted by BhIshmA, YudhishtrA put him a number  of  questions  to  know  the supreme  secrets  of  DharmA  and  BhIshmA  answered patiently and  expounded the tenets  of  DharmA.  BhismA  taught  YudhishtrA  Sri VishNu Sahasra nAmam and other supreme truths. At the end, BhIshmA set  his  eyes on Sri Sri KrishnA and sought the Lord's permission to cast his body. The Lord said : "You shall attain the  state  of Vasus.  There  is  nothing sinful in you. You are a great lover of your father. You  are  a  royal  sage.  So  death  is  under  your control."

The  last  message  of  BhIshmA  to YudhishtrA was this: 'You must strive for truth. Truth is the supreme  strength.  One  should  be ever  compassionate.  People  should  be ever devoted to the VedA, righteous conduct and austerities'.

BhIshmA's Wisdom
****************
BhIshmA's experience  and  wisdom  were  so  vast  that  that  his teachings   are   universal   and   invaluable.   He  taught  that non-violence, truth, forgiveness and conquest over anger  are  the charactrestrics  of  DharmA and that only by following the path of DharmA can one gain happiness.

"Mercy towards all beings and giving protection to all beings form the supreme dharmA. That DharmA is conducive to the  good  of  all and which leads the universe to right action."

"Man should neither talk nor think carelessly of four things (viz) .,   evil   deeds,   harsh  deeds,  carrying  tales  and  uttering falsehoods".

BhishmA's position in MahA BhAratham
************************************
BhIshmA  occupies  a  glorious  position  in  the  galaxy  of  the personages of MahA BhAratham. He is known for his supreme devotion towards the Lord.He is a great "neethiparA " and was admired  even by Lord Sri KrishnA.
 


4. Bhisma  Sthuthi -  Part 1
Sri  Purisai KrishnamAchAriAr's commentary - translated by V.Sadagopan

The birth of BhIshma Sthuthi
*****************************
Sri  BhIshmAcchAr, the grand sire of the KauravA and PAndavA clans was lying on a bed of  arrows  after  a  firece  battle  with  the PAndavA  army.  Lord  Sri  KrishnA,  who had vowed not to take any weapons during the MahA  BhAratham  war  was  driven  to  use  His chakram  to  destroy the threatening BhIshmA. Earlier, BhIshmA had pierced the kavacham of Lord Sri KrishnA with  his  fierce  arrows and  the Lord was bleeding from the wounds. ArjunA was about to be attacked severly by BhIshmA. That is when, SriParthasArathi jumped down from Arjuna's chariot with Chakram in His hand to destroy the threatening BhIshmA. When BhIshmA saw the Lord rushing at him with dust  covered  ThirumEni  from  the day's exertions and with blood flowing out of the wounds from his arrows, he  was  overcome  with devotion  and  thought  of the rare bhAgyam of the darsanam of the Lord in the battle field towering over him.

We have to remember that BhIshmA's Kshathriya dharmam required him to  support  his  king  (DurYOdhana   of   evil   mind)   as   the commander-in-chief  of  the KauravA army, although he had no heart to attack or kill the PAndavAs. On the subha-darsanam of the  Lord rushing  at him, ten slOkams poured out of the mouth of BhIshmA to celebrate his bhAgyam.

These  ten  verses   constitute   BhIshma   Sthuthi   or   BhIshma sthavarAjam.  We  will summarize the meanings of these ten slOkams from Srimath BhAgavatham that were considered  for  recitation  as nityAnusandhAna  kramam  by  HH  the  42nd Jeeyar of AhObila Matam every day. The translation is from U.Ve.  Sri  BhAshya  SimhAsanam Sri  Purisai  NadadUr Sri KrishnAmAchAr Swamy, the grandson of the revered 42nd Jeeyar of AhObila Matam (in Jeer's poorvAsramam).

SlOkam 1
********

thribhuvana kamanam tamAla varNam
ravikara gouravaamBaram dhadhAnE
vapuralaka kulAvruthAnanAnAbhjam
Vijaya sakhE rathirasthu mE anavadhyA
(meaning): May the appearance of this most beautiful thirumEni  in all the three worlds with the blue (effulgent) hue like the TamAla tree,   shining  radiantly  with  the  golden  yellow  pIthAmBaramreminding one of the bAla Sooryan and  the  charming  curly  black tresses adorned face stay forever in my blemishless mind!

(Comments):  Here  BhIshmA prays for the attachment of his mind in the subhAsrayam of the Lord without seeking any returns (anavadhyA rathi:). Praying to  the  Lord  with  expectation  of  a  boon  is adhamAchAram.  Seeking  and  enjoying  his  darsanam  without  any expectation of rewards is uttamAchAram (superior way).

SlOkam 2:
*********

yudhi thuraga rajO vidhUmra vishvak-
kacha lulitha sramaAryalankruthAsyE
mama nisithasarai: vibhidhyamAna-
thvachi vilasathkavachE asthu KrishnA AthmA
(Meaning):  As  Sri  ParthasArathi  drives  the chariot with great speed in the  battle  field,  the  dust  arising  from  His  rapid movement  raises  a lot of dust that settles on His face and hair. As the Lord conducts sArathyam with great speed, the curly tresses fall on His cheeks and He does not even have the time to move them away and to tie them in to a bun. Lord has such intensity to  help in  destroying  the  enemies  of  the PAndavAs. The exertions from these efforts result in the formation of beads  of  sweat  on  His face  and  yet  the beauty of His face did not diminish even by an iota. Meanwhile, the wounds caused by my sharp arrows  lead  to  a copious flow of blood from His chest. May my mind achieve layam in the Lord of this rare beauty as He serves His bahkthan, Arjunan!

(Comments):  The  Lord has aprAkrutha, Suddha satthva dhivya mEni. Therefor, He does not sweat, bleed or  is  covered  by  dust  from exertions.  Here,  just to please His dear friend ArjunA, the Lord goes through this drama. Our Lord also wanted  to  reveal  to  the world  the  power  of  BhIshmA's  arrows.  To  please  both of His bhakthAs, our Lord set aside His avathAra mahimai and took on  the role  of ordinary human being. Even ArjunA did not get to see this extraordinary sight, where as BhIshmA had  the  rare  blessing  to enjoy  this  svarUpam of the Lord as Bhaktha Kinkaran (the servant of His devotees).


5. What is in this week ?

May 19 - Sri  Bhattar thiru nakshatthiram, Sri perum  puthur Sri
               Adi kEsavan jyEshtAbishEkam
May 20 - thiru aranga perumAL Araiyar thiru nakshatthiram
May 20 - Sri Ahobila muth 35th jeer,  Sri  Ranganatha yAtheendra
               mAhA dEsikan thiru nakshatthiram
May 22 - Kanchi Sri Ratha uthsavam
May 24 - srvaNa vrtham, kAnchi theertha vAri
May 25 - Sri  Ahobila  muth 27th jeer Sri VeerarAgava yatheendra
                maha dEsikan thiru nakshatthiram
May 29 - ekAdasi vratham
May 31 - Sri  Ahobila  muth  39th jeer Sri parAngusa  yatheendra
                maha  dEsikan  thiru  nakshatthiram,  agni nakshatthira
                nivruthi