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SrIman! SrI Ranga Sriyam anubadravam anudhinamsamvardhaya/ 
SrIman! SrI Ranga Sriyam anubadravam anudhinamsamvardhaya// 
KAvEri VardhathAm kAlE, kAlE varshathu vAsava:/ 
SrI RanganAthO jayathu SrI Ranga SrIs cha VardhathAm// 
=============================================================================================================================SRI
 RANGA SRI VOL 03 / ISSUE 06 DATED 18th December 2001 
=============================================================================================================================IN
 THIS ISSUE:
1. "TIRUVENKATAMUDAIYANUM AZHWAARGAL ANUBHAVAMUM"- PART 2: 
PERIYAZHWAR, ANDAL AND TIRUPPAANAZHWAR 
Excerpts from talk delivered by Anbil Ramaswamy during the 
Tirunakshatram Mahotsavam of Tiruvenkatamudaiyan and Swami Vedanta 
Desikan celebrated jointly by "Swami Desika Darsana Satsangam", "Sri 
Ramanuja Mission" and the Hindu Cultural Society (HCS), Buffalo, New 
York on 29th September 2001. This also marked the 5th Anniversary 
of "Swami Desika Darsana Satsangam and the 1st Anniversary of "Sri 
Ranga Sri" Electronic journal.
2. "DASAAVATAARA STOTRAM OF SWAMI DESIKA"- PART 2 INTRODUCTORY SLOKAM?
Anbil Ramaswamy
3. SRI RANGA VIJAYAM ? PART 23 ? "A CONJUGAL FEUD"
"PRANAYA KALAHAM" 
>From "Sri Ranga Vijayam" by Purisai Sri Krishnamachariar Swami, 
Editor, "Nrisimhapriya" (translation in English: Anbil Ramaswamy)
4. "LEARN OUR TRADITION THE EASY WAY"- 
SAMPRADAYA LESSONS FOR KIDS: 
GRADE 2 LESSON 11: "LAWS OF RIGHTEOUSNESS"
(written in Tamil by Desika Bhakta Ratnam, U. Ve. Seva Srinivasa 
Raghava chariar Swami under his "Jayamangala Paada Thittam" and 
translated in English by Sri M.K.Srinivasan Swami of Vedanta Desika 
Research Center) 
--------------------------------------------------------------------
FOR YOUR INFORMATION; 
The issues have been archived for public view at;
http://groups.yahoo.com/group/srirangasri
IF you are satisfied with the quality and contents of 
"Sri Ranga Sri": Tell your friends. 
IF not: Tell us as to how we may improve.
Dasoham 
Anbil Ramaswamy, 
Editor & Publisher, 
"Sri Ranga Sri" 
=====================================================================================================================================1.
 "TIRUVENKATAMUDAIYANUM AZHWAARGAL ANUBHAVAMUM"- PART 2: 
PERIYAZHWAR, ANDAL AND TIRUPPAANAZHWAR
Excerpts from talk delivered by Anbil Ramaswamy during the 
Tirunakshatra Mahotsavam of Tiruvenkatamudaiyan and Swami Vedanta 
Desikan celebrated jointly by "Swami Desika Darsana Satsangam", "Sri 
Ramanuja Mission" and the Hindu Cultural Society (HCS), Buffalo, New 
York on 29th September 2001. 
----------------------------------------------------------------------
Of the 108 Divyadesams, the most of Azhwars' "Mangalaasaasanam" have 
been on TiruvenkaTam (202) next only to Srirangam ((247). All the 
Azhwars (except Madhurakavi, who sang only on his Acharyan Kurugoor 
SaTakopan) have sung on TiruvEmkaTam. There is not a single word or 
even a punctuation mark that does not carry some deep significance in 
the Paasurams of Azhwars. It is extremely difficult to choose one 
Paasuram over the others because every one of them is a gem by itself 
and brings forth a new experience. It will not be possible to dwell 
on all these in a short presentation like this. Therefore, we will 
attempt to allude to a few anubhavams by way of random sampling. 

1. PERIYAZHWAR's ANUBHAVAM in PERIYAZWAR TIRUMOZHI
"SenniyOngu thaNN TiruvemkaTamudaiyaai, ulagu thannai vaazha ninra 
nambi! DamOdraa! Sadhiraa! Ennaiyum ennuDai uDaimaiyaium unn 
chakkarappori konDu ninnarulE purindirundEn, ini yen TirukkurippE?" 
(5.4.1)

In this decad, the Azhwar says that the Lord takes Avataaras for 
protecting the virtuous, destroying evil and establishing Dharma in 
the world and this is precisely the purpose in his Archaa roopam as 
TiruvEmkaTamudaiyaan.

" Oh! Lord! You have taken your abode on top of the cool TiruvEmkaTam 
mountain only to save the virtuous through your auspicious qualities. 
Oh! You who were tied by a rope on your waist (DaamOdharaa!). You 
have a unique capability of ignoring the faults of your devotees 
(Sadhiraa == capability). I am totally dependent on this capability of 
Your's for saving my body and soul. What are you going to do now?"

2. ANDAL's ANUBHAVAM in Naachiyaar Tirumozhi
In decad 8, Naachiyaar sends clouds as emissaries to her lover, 
TiruvEmkaTamudaiyaan.
i. "viNN neela mElaappu virithaar pOl mEgangaaL
theNNeer paai vEnkaTathen tirumaalum pOndaanE 
kaNNeergaL mulai kuvaTTil thuLI sEra sOrvEnai
peNNeermaiyeedazhikkum idhu thamokkOr perumaiyE?(8.1)

When the Lord took leave of ANDAL last time, she inquired when He 
would return. He promised to be back during the rainy season. The 
rainy season had come but He had not arrived! So, she sends the rain 
bearing clouds as her messenger. Since they did not respond, she asks 
them whether Her Lord had "gone with the wind" and asks them to 
convey poignantly whether He was doing the right thing by her by 
tormenting her.

"Oh! Blue Clouds! You look as if you have spread your canopy along 
the whole sky. I wonder if my Lord accompanied you! Anyway, can you 
tell Him that on account of separation from Him my tears drop on the 
tips of my breast. Ask Him if this indifference adds to His glory?" 

ii. "madha yaanai pO lezhunda maamugilkaaL, 
vEmkatathai pathiyaaga VaazhveerkaaL! PaambaNaiyaan vaarthai yennE, 
Gathi onrum thaanaavaan karudaadhu Oru peNN koDiyai vadhai seithaan 
ennum sol Vaiyagathaar madhiyaarE" (8.9)

In this, she asks whether the words of Her Lord who reclines on a 
serpent will become false. She seems to imply that the serpent has 
two tongues, the Lord reclining on it has also perhaps developed two 
tongues -promising one thing and doing just the opposite!

"Oh! Huge clouds! Looking like the behemoth elephant in rut! What did 
He promise? Did He not say that He would be back at the start of the 
rainy season? Why is He not keeping up His word? Is He indulging in 
double talk?

Has He forgotten that here is a poor, pathetic girl for whom He had 
promised protection? If He literally kills me by His indifference, 
will not the world blame Him of duplicity? Go, tell Him"

iii. "naagathiNaiyaanai naNNuthlaaL nayandhu urai sei
mEgathai vEmkaTakkOne viDu thoodhil viNNappam
bhOgathil vazhuvaadha Puduvaiyar kOne Kodai Thamizh aagathu vaithu 
uraippaar avar aDiyaar aaguvarE (8.10)

In this, she has a dig at her Lord. If He is "VenkatakkOne", she was 
no ordinary girl. She is the daughter of another "kOne- 
PuduvaiyarkOne", Vishnuchittar. 
" I am the beautiful daughter of Periyaazhwar. I have sent this 
message through the clouds to Lord TiruvEmkaTamudaiyaan who reclines 
on his serpent couch. Those who recite this "Megadhootam" sent with 
my soft and sweet message to my Lord will attain eternal kainkaryam 
in Nityavibhoothi".

3. TIRUPPAANAZWAR's ANUBHAVAM in Amalanaadhipiraan
i. "Amalan Aadhipiraan aDiyaarkku ennai aaTpaDuthiya
vimalan, viNNavarkOne viraiyaar pozhil vEmkaTavan
Nimalan, ninmalan, neethi vaanavan neeL madhil arangathammaan 
tirukkamalapaadam vandhu en kaNNinuLLana okkinravE" (1)
meaning:
"He is ever pure. (amalan) He is the primordial being. (aadhi) He is 
the munificent benefactor. (piraan) He is blemish-less placing me at 
the service of the devoted. (aDiyaarkku ennai aaTpaDuthiya vimalan) 
He is the Lord of the celestials. (viNNavarkOne) He resides at 
Vengadam that abounds in fragrant groves. (viraiyaarpozhil 
vEnkaTavan) He is without any faults. (nimalan) He remains unaffected 
by the faults of others. (ninmalan). His permanent abode is 
Paramapadam, the seat of righteousness.(nnethi vaanavan). He is my 
Lord who reclines in Srirangam."(neeL madhil arangathamman) His lotus 
feet seem to have come and entered into my very eyes 
(Tirukkamalpaadam vandhu en KaNNinuLLana OkkinradE)"

There is an `Aithihyam" here. Someone asked Pillai Tirunaraiyur 
Araiyar why the Azhwar who embarked on enjoying Arangan addressed 
TiruvEmkaTamudaiyaan. He answered "Can a person drowning in marsh get 
out by planting just one of his feet? When singing the praise of 
someone, his background has to be mentioned. Like PerumaL when He 
left Paramapadam first stopped over at Madurai before proceeding to 
TiruvaippaaDi, the Lord descended from SrivaikunTam first stopped 
over at Tirumalai and then only took His abode at Srirangam> Hence, 
it is only proper for the Azhwar to sing Tirumalai first and then 
Tiruvarangam".

ii. mandhipaai vaDa vEmkata maamalai, vaanavargaL 
sandhi seyya ninraan arangatharavinaNaiyaan
andhi pOl niratha aaDaiyum athan mEl ayanaip paDaithadOr ezhil undhi 
mEldhanrO aDiyEn ullathin uyirE"(3)

"The Lord reclining on the serpent couch in Srirangam is the Lord who 
stands on top of the great VengaDa Mountain in the north, where 
monkeys hop hither and thither ? so that the celestials may meet and 
offer their worship to Him. The dusk colored garment and the shining 
navel above it that created the four faced Brahma ? on them rest my 
mind and soul"

There is a subtle suggestion here. The reddish color of His 
dress "andhi pOl niratha aaDaiyum" set the celestials thinking it 
was already dusk and prompted them to do "Saayam Sandhya" -
"vaanavargaL Sandhi seyya ninraan"
----------------------------------------------------------------------
To Continue: Part 3: OTHER AZHWARS' ANUBHAVAM 
=========================================================================================================================================2.
 "DASAAVATAARA STOTRAM OF SWAMI DESIKA"- 
PART 2 INTRODUCTORY SLOKAM? 
Anbil Ramaswamy
----------------------------------------------------------------
DevO na: Subham AaathanOthu dasadhaa nirvarthayan bhoomikaam
RangE dhaamani labda nirbhara rasaih adhyakshithO bhaavukai:/
Yad bhaavEshu pruthak vidhEshu anuguNaan bhaavaan swayam bibhrathee
Yad dharmair iha dharmiNi viharathE naanaa kritir naayikaa// 1
MEANING:
" May the Supreme Lord who descended down to earth in ten 
incarnations and acted, all in sport, a variety of roles on the 
massive stage of this earth and Mother Goddess who took appropriate 
roles and also presided over their drama as great Connoisseurs of 
histrionic arts ? May the Divya Dhampathis shower on us their divine 
grace" 
COMMENTS:
1. The first Slokam is prefatory outlining the twin requisites of 
ancient dramatics of "Naandhi" and "Prasthaavana"
Naandhi == Prayer to Ishtadevata a Mangalaasaasanam
Prasthaavana == Introduction of the "dramatis personae" and the roles 
donned by them. 
Both the "Sutradaara"(narrator) and the `NaTi" (actors) have to enter 
the stage in the opening scene itself. So, both Perumal and Thayar 
are mentioned in this Sloka.
The last 2 Slokas present a summation (Padavakhyam) and 
Concluding remarks (Phalasruthi)
2. The first word is "Deva" and the last is "Nayika" establishing 
that the Divine couple together is the Lord of all, the basic tenet 
of our Siddhantam.
3. Subham == Prayer for eternal bliss and happiness which they alone 
can grant.
4. Na: == includes "us"- not only the actors but also the audience 
signifying active involvement and mutual gratification.
5. Bhumikaam == Stage, Costumes, and the World (Bhumi) - (All the 
world is a stage!)
6. Dasadhaa == 10 Scenes, 10 roles
7. Range Dhaamani == Holy city of Srirangam, the stage or the dais, 
this universe.
8. Labda == indicates "acquisition of a new experience hitherto 
unobtained"
9. Nirbhara == "Overflow" of the enjoyment like floods breaching the 
embankments.
10. Rasaih == is in plural indicative of the rich variety of bliss, a 
multifaceted experience.
11. AdhyakshitO bhaavukai: == Between (na:) Rasikas and actors 
(bhaavuka:), SD introduces 
"adhyakshita" (Presiding) the Chief patron of the kshetram, Lord 
Ranganatha Himself who is both "Vaktaa" and "bhoktaa" and enjoys the 
show in the company of Rasikas.
12. Prithakvideshu anugunaan == Swami Desika emphasizes the common 
intent and purpose of the Lord and the Lady who are inseparable, a 
condition that is "sine-qua-non" as per our Sampradayam. "Dwandam 
anyonya lakshyam". He seems to suggest that if it were not for Her 
Sankalpam, the Lord's Sankalpam would be vitiated 
by "Rasabangham", "Karyabangham" and "Dharma bangham"
13. Yath Dharmairiha Dharmini == She is one with the Lord in the 
discharge of His Dharma as "sahadharmiNi"
14. Iha == can mean in Srirangam, in this world, and "in every Avatara 
dasa" as "anthar bhoothai" and "pathni"
15. Naayika == may mean Sriranganayaki, also that she directs the show 
implying that the entire show is meant to bring out Her greatness. Is 
nor Ramayana called "Sitaayaa: Charitam mahath"?
16. Naanaa kritir naayika == again, affirms the multifaceted roles she 
dons in different Avataras.
17. ViharatE == reemphasizes that both the Lord and the Lady "Play" 
their respective roles. In the drama in 10 scenes.
-----------------------------------------------------
Courtesy: Kalakshepams heard while in India under Mahamahopadhyaya 
Paiyambadi Setlur V. Srivatsankachar Swami and his book "Dasavataara 
Stotram" published by "Sri Vaishnava Sri Paadam Kainkaryam Sabha" , 
Mylapore, Chennai in 1989.
=====================================================================================================================================3.
 SRI RANGA VIJAYAM ? PART 23 ? 
"A CONJUGAL FEUD" - "PRANAYA KALAHAM"
>From "Sri Ranga Vijayam" by Purisai Sri Krishnamachariar Swami, 
Editor, "Nrisimhapriya" (translation in English: Anbil Ramaswamy)
-----------------------------------------------------------------
Lord Ranganatha goes to the Sannidhi of Uraiyur Nachiyar on the 6th 
day of Aadhi Brahmotsavam. After a "sleep over" that night at 
Uraiyur, He returns to Srirangam the next morning. Periya Piratti is 
upset that Her Lord had left Her to enjoy the company of Uraiyur 
Nachiyar. Through Her servitors, she forbids the Lord from entering 
Her place! An interesting argument ensues in which the Lord denies 
any wrongdoing while Thayar marshals unassailable evidence to fix 
blame on the Lord. This conjugal feud seems to go on forever. It is 
Nammazhwar who intervenes and acts as a moderator- mediator. He 
settles the dispute to the satisfaction of both the parties. This is 
known as "PraNaya Kalaha Utsavam" and "MaTTaiyaDI Utsavam". 
Obviously, this is also another scene in the drama enacted by the 
Divya Dhampathis to reflect similar episodes in many families! This 
takes place on the morning of Panguni - Uthram day. It is a sight to 
see the arguments of the disputants as revealed through 
the "Araiyars" representing either side. On reaching reconciliation, 
both Perumal and Thayar proceed to occupy the "Pangunu Utsava 
Mantapam". It is in one of these Utsavams that Bhagavad Ramanuja 
submits his Gadhya Trayam to the Divya Dhampathis in what is known 
as "Serthi Sevai", which is held only once in every year. Millions of 
devotees throng to follow the footsteps of Bhagavad Ramanuja in 
offering their obeisance to the Divine couple. 
===========================================================================================================================================4.
 "LEARN OUR TRADITION THE EASY WAY"- 
SAMPRADAYA LESSONS FOR KIDS: 
GRADE 2 LESSON 11: "LAWS OF RIGHTEOUSNESS"
(written in Tamil by Desika Bhakta Ratnam, U. Ve. Seva Srinivasa 
Raghava chariar Swami under his "Jayamangala Paada Thittam" and 
translated in English by Sri M.K.Srinivasan Swami of Vedanta Desika 
Research Center) 
----------------------------------------------------------------------
The scriptures and texts which teach the laws of rightful behavior, 
rightful conduct, observance of our duties according to our station 
in lifer are called "dharma Saastraas". These texts contain rules and 
guidelines which govern an orderly, rhythmic, peaceful existence for 
every living being on earth ? be it man, animal, bird, fish or tree. 
Each has its own sets of rules to observe.

Righteousness begets good to others besides doing good to the doers. 
That which harms oneself and others is called unrighteousness 
or "Adharma".

The word "Dhrama" comes from the root "dhru" which means uphold, 
bear, keep, support etc. The Vedas, in fact, abound in Dharma 
concepts under various shades, each harmoniously blending with 
others. They are called the origin of Dharma (Veda: akhila Dharma 
moolam). The ancients who transmitted the Vedas to us have adopted 
the tenets of Dharma enunciated in the Vedas. They explained through 
precept and practice that 
"yath Abhyutaya nisreyasa siddhih sa Dharma:"

There are several adages on Dharma, some of which are given below:
1. Righteousness eradicate sins: " Dharma: paapam anupatati"
2. Perform your duties: "Dharmam Chara"
3. Rama is the embodiment of Righteous conduct: 
"RamO vigrahavaan Dharma:"
4. Krishna is eternal righteousness: "Krishnam Dharmam Sanaathanam"
5. May righteous behavior protect you: "Dharmas tvam abirakshatu"
6. Righteousness protects those who protect it: 
"DharmO rakshati Rakshita:"
7. I incarnate in every aeon to establish righteousness: 
"Dharma Samsthaapanaarthaaya Sambhvaami yugE yugE"

The above utterances will confirm the paramount necessity of 
observing duties and righteousness in all their varied forms in 
thought, word and deed, at all times. It is the first and foremost of 
the four goals of mankind (viz.) Dharma, Artha, Kaama and Moksha 
(i.e.) Righteousness, wealth, sense of enjoyment and liberation.

Duties varies from person to person, from condition to condition. The 
son's duty differs from the father's. The pupil's from the 
preceptor's, and the subject's from the king's. A bachelor or 
student's duties differ from that of a householder, again from that 
of a recluse. A man's duties when alone are different when he belongs 
to a group or a society. Instances like these can be multiplied.

But, being subject to changes should not be interpreted as having no 
duties or Dharma at all. A simple rule that can be applied is whether 
an act is conducive to one's own welfare, welfare of the family and 
welfare of the Society, the nation and above all whether it conforms 
to the ancient texts. When in doubt, elders have to be consulted and 
their advice heeded. The four-fold caste system of yore and the four 
stages in a man's life were all calculated to infuse a sense of duty, 
rightful conduct (Dharma) in every one. They were meant to 
harmoniously distribute the functions but not to establish a 
hierarchy. Hierarchy or high or low, if at all, can come only through 
conduct.

The ancient civilization had many adepts in interpreting the Dharma 
from different standpoints. It was said that they were carrying the 
sword of scriptures and discriminated between right and wrong while 
driving the chariot of righteousness. What they said casually should 
be adopted as the law of righteousness.

While the Brahmin caste was given the duty of discerning Dharma and 
disseminating to people, the kingly or Kshatriya caste bore the 
burden for enforcing Dharma among their subjects. They established 
several institutions and helped in administering them.

We may see several institutions even today wedded to the spread of 
Dharma though surrounded by forces to the contrary. These are 
remnants of a once-righteous and flourishing civilization, which had 
among its makers stalwarts like Manu, Yagnvalkya, Saandilya, Gautama 
etc. They shed much light on every aspect of Dharma. Though couched 
ion different words, though with different emphasis, they all spoke 
of the underlying need for harmony and peace internally within 
oneself and externally with others. These works are called Smritis. 
There are also Itihasas and Puranas that promulgated these rules 
through stories and descriptions. All these are intended to make us 
adhere to righteousness. Cultivate the habit of doing our duties, 
sustain this nature in others. Righteousness triumphs. 
Unrighteousness fails and destroys the fabric of society.

To whom else can we turn to keep us on the right path except Swami 
Desika who is the incarnation of the Lord's bell and appeared to save 
Dharma? "Dharma thraanaaya yO abhooth sa jayathu Vishnu 
Gantaavataara:" 

He promulgated the paramountcy and efficacy of Vaishnava Dharma with 
infallible proofs from Vedas and other literature. Even among the 
Vaishnava Dharmas, the doctrine of surrender (Saranagathi Dharma) is 
the most effective and embraces all other Dharmas. The attitudes that 
flow from surrender (Saranagathi or Prapatti) all conform to the 
age-old dictates of several millennia in that it brings peace to one 
self and others and both intra-personal and inter-personal 
relationship.
-----------------------------------------------------------
QUESTIONS
1. How many types of Dharmas are you aware of?
2. Define "Dharma"?
3. Will Dharma change?
4. Why do we say that Rama is the embodiment of Dharma?
5. What do scriptures teach us?
6. What to do when there is a conflict of Dharmas? 
(A difficult question, Consult elders)
7. Which is the highest Dharma?
8. What is Swami Desika's contribution to Dharma literature?
===============================================================================================================================















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