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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//
==========================================================
SRI RANGA SRI VOL.08 / ISSUE # 09 dated 30th Nov 2006 
==========================================================
EDITORIAL
Dear Bhagavatas:

As Sri Anbil Ramaswamy Swami is in Cleveland, I am sending this on
his behalf.. Swami is available at:
25807 Iris Court, Westlake, OH-44145
Phone # (440) 716- 0771 Cell # (770) 876- 9188
You may contact him at Ramanbil@xxxxxxxxxxx

Today is Glorious day for Srivaishnavas all over the world. 
Srivaishnavam is so well spread out and successful is due to the 
most wonderful presence of our Acharyas and His Holiness Srimath 
Azhagiya Singar in particular.. His Holiness's sowlabhyam, 
vaathsalyam is seen to be believed. Srimath Azhagiyasingar's easy to-
 follow upanyasams, His simple yet deep, marvelous books yErAr 
guNamum yezhil uruvum, Sri Rahasyathraya saaram in prose forms in 
very simple terms? - are the real treasures and gems which every 
srivaishnava should read. His simple explanation during 
teleupanyasams, enquiring if everyone is following and understanding 
reflects his extent of vaathsalyam on us? Blessed are we to live in 
the age when such dhayALu acharyas take avatharams here in this 
earth.  

The greatest of the enjoyment can be had from the writings of 
Srimath Azhagiya Singar in these books especially on AmalanAdhipirAn 
of ThiruppANAzhwAr. His extraordinary  insights and the aruL 
mozhigaLs on each of these paasurams have been compiled in this 
book yErAr guNamum yezhil uruvum. These books are a must-read for all of us and 
with the blessings of a great AchArya, who has the anugraham of Sri MaalOlan 
thru his devoted daily ThiruvArAdhanam to the divya dampathis as the 
peetAdhipathi of the SimhAsanam of AhObila Matam going back to more than six 
centuries, when the Lord of AhObilam jumped into the hands of AdhivaNN SatakOpa 
Jeeyar- the founder of Sri Ahobila Mutt.

Sri Ahobila Mutt and Sri Poundarikapuram Andavan Asramam have 
special bond and links. Srimad Azhagiya Singar and asmadhAchAryan 
Sri PaRavAkkOttai Andavan have special affinity and highest regards 
for each other. Even during a day's visit to Srirangam, Srimad 
Azhagiyasingar never misses to call on Srimad PaRavAkkOttai Andavan 
and pays His dhaNdavath praNAmams.

Let us pay our humble obeisance and saashtAnga praNamams again and 
again at the lotus Feet of Acharya on this auspicious day.

We are proud to release this special issue on this ocassion wherein 
Sri Anbil Ramaswamy swami has brought out two brilliant write ups as 
mark of his humble obeisance to His Holiness

Sri Sadagopan Iyengar has submitted with great reverence his 
inimitable offering THE HOLY CLOUD at the lotus feet of Srimath Azhagiya Singar.

These are now for our reading pleasure and paying our anantha kOti 
praNamams to the feet of His Holiness.

Sri Anbil Ramaswamy Swami had written brilliant write ups on 
Prakritham Azhagiya Singar few years ago under the Subject: 
Prakritam (current) Srimad Azhagiyasingar- An Acharya, Friend, 
Philosopher and Guide 

These articles are available in this URL: 
http://www.saranagathi.org/articles/45jeer.htm  
Please read and they are really enriching and describe the greatness 
of His Holiness excellently. 

Acharyan ThiruvaDigaLE SaraNam
Regards
Namo narayana
Dasan madhavakkannan
[On behalf of SRIRANGASRI] 
==================================================================
TEACHING METHODS IN THE  UPANISHADS - by SRI ANBIL RAMAWAMY

"Thus spake the Upanishads"

Dear Bhagavatas:

His Holiness Srimad Azhagiya Singhar's "Sathabbhisheka Mahotsava 
Committee" requested me to present an article to the Souvenir 
proposed for release on the occasion of his 81st Tirunakshatra 
celebrations. 

The following article was submitted in response to their request. I 
have great pleasure in presenting it for your info. Kindly favor me 
with your comments. Thank you,

Dasoham
Anbil Ramaswamy
===================================================================
VEDA SAMHITAS AND BRAHMANAS
The Vedas contain hymns of prayers and deal with sacrifices to 
various elements of nature personified as deities who were believed 
to come down from their abodes to receive the sacrificial offerings 
and shower their blessings each according to its own powers, so that 
life on earth could go on smoothly in a sort of "quid-pro-quo". 

A slight shift in emphasis could be noticed when the Braahmanas were 
formed. Though the importance of "Nature Gods" was not questioned, 
it was thought that the proper performance of sacrifice itself could 
bring about the desired results.

Together, the "Veda Samhitas" and "Braahmanas" were known as "Karma 
KhaaNDa" (Action Texts) because they laid stress on 
the "performance" aspect of the sacrifices.

ARANYAKAS AND UPANISHADS
Some Sages dwelling in the forests explained the scriptures to their 
pupils. These were known as "Aaranyakas". Other Sages who lived in 
and around cities had their own "Gurukulams" (Abodes of preceptors) 
to which pupils flocked to learn the intellectual and esoteric 
nuances of the scriptures. The masters deliberated with them in the 
form of "Quiz programs"- "Question and Answer" methods, in 
delineation of the eternal truths, theories etc. in "Confidential 
sessions" ? engaged in exercises in "Equivalencies" and these came 
to be known as "Upanishads".

The Upanishads are the most intelligible part of the Vedic 
literature so far as the modern man is concerned. "As we pass from 
the Vedic hymnal period to the Upanishadic period, we can notice a 
remarkable shift in emphasis from the objective to the subjective, 
from propitiation rites to philosophy, from wondering at the 
phenomenal world to introspection on the significance of the self" 
observes Starr Chester in "A History of Ancient World".

The Aaranyakas and Upanishads together came to be known as "Jnaana 
KhaaNDa" because they were "intellectual disputations" or "Brahma 
KhaaNDa" because they discerned that all the Vedic Gods were but 
facets of the Superior force called "Brahman" (in the neuter). 

The Westerner is intrigued that despite such wild variety and 
proliferation in the "Polytheism of the masses", an indisputable 
undercurrent of unity was discernable in the "Monotheism of the 
Classes". Thus, "Jnaana KhaaNda" ushered in a great break-through 
of "Unity in diversity", proving that the multiplicity of Gods 
venerated, were but the obeisance to ONLY ONE SUPREME GOD ?
 "Brahman" who was the In-dweller (antaryaami) of all.

THE TEACHINGS OF UPANISHADS
The truths expounded in the Upanishads may look silly and gibberish 
for the ignorant folk who merely eke out existence and indulge in 
trivial pursuits and petty squabbles. Such persons cannot discern 
any support for their idiosyncarcies in the Upanishads. These truths 
transcend the Time-Space- Matter constraints and constitute 
invaluable treasure and practical guidance for those who have given 
up likes and dislikes of the worldly attachments in pursuit of 
spiritual fulfillment.

Paul Deussen observes: "Whatever may be the discoveries of the 
scientific mind, none can dispute the eternal truths propounded by 
the Upanishads. Though they may appear as riddles, the key to 
solving those lies in our heart and if one were to approach them 
with an open mind, one could secure the treasure as did the Rishis 
of ancient times"

GENUINE VS SPURIOUS UPANISHADS
We are told that there are more than 100 Upanishads but only 10 of 
them are accepted as the most authoritative by all sections of 
Hindus, known as "DasOpanishads"- the Principal ten Upanishads, 
while a few others are listed as supplementary. While many of the 
original Upanishads are not readily accessible, it is seen that 
later day enthusiasts with a view to pedantically exhibit an 
ostentatious display of their learning ventured to churn out high 
sounding platitudes masquerading them as "Upanishads' if only to 
derive a semblance of credibility and respectability (e.g) Ganapathi 
Upanishad, Saraba Upanishad etc. that have no basis in any Veda or 
other Sruti texts.

Naturally the question arises on how to differentiate the 
authoritative from the rest. Scriptures have been classified into 3 
categories, namely, Saatvika, Raajasa and Taamasa, the first being 
most authoritative, the second less authentic and the last the least 
in the scale ? to satisfy the needs of different levels of knowledge 
and understanding of the readers. The litmus test to differentiate 
Saatvika from the rest is that in Saatvika scriptures, questions of 
general nature on deities are raised and answers zero in on the one 
who fits the bill, whereas in other categories, they begin with 
questions on a specific deity in particular and the answers relate 
thereto.

For example, in Srimad Vaalmiki Ramayanam, Vaalmiki catalogues 16 
qualities and asks Sage Narada whether there was anyone who 
possessed all these qualities. Pat comes the reply from Sage Narada 
that there indeed was one and that was Sri Rama. Similarly, in 
Mahabharata, Dharmaputra asks Bheeshma 6 questions: 
1.      "Who is the ONE Supreme deity? 
2.      What is the supreme goal of life?
3.       Which deity should be praised by human beings for attaining 
prosperity here and everlasting bliss in the hereafter? 
4.      Which deity should be meditated upon for attaining the 
above? 
5.      Which Mantra when propitiated releases human beings from the 
bondage of Samsaara? 
6.      Of the various means, which is the best one to attaining the 
grace of the Lord?" In reply, Beeshma answers in the next 10 slOkas 
his considered opinion that it is meditation, recitation, offering 
prayers and obeisance to Sriman Narayana, the Supreme that can 
bestow the desired results. 
(dhyaayan, sthuvan, namasyams cha yajamaanas tamEva cha)

[If we apply this test, we will find that the questions of Sishyas 
in the authoritative Upanishads are general but the replies of Gurus 
are specific and point to the one and only ultimate truth]

GURU-SISHYA TRADITION
It is interesting to note that this Guru-Sishya tradition was first 
established by none other than Sriman Narayana who appeared at the 
beginning of beginning-less time to exemplify how the Guru should be 
an ideal preceptor "Qualified" to impart knowledge and how the 
Sishya should be a "Deserving" disciple fit to receive the 
instructions. 

[A study of the Saatvic Upanishads would reveal that the "Question- 
Answer sessions" mentioned therein were indeed between 
such "Qualified Gurus" and "Worthy Sishyas" We allude to a few 
instances later in appropriate contexts in this write up. The names 
of the Gurus and the Sishyas are indicated in Capital letters]

APHORISMS, ANECDOTES AND PARABLES
Another aspect worth mentioning in this connection is that while a 
few of the statements are in the form of aphorisms (pithy sayings), 
commands intelligible to fairly evolved souls, (e.g) "Sathyam 
Vada", "Dharmam Chara" etc., there are quite a few anecdotes and 
parables for the benefit of the dull witted ones to grasp the 
essence of the morals involved like the story of "Yaksha Brahmam" 
appearing in KaTOpanishad to prove the omnipotence of Brahman to 
Agni (Fire god) , Vaayu (Wind god) and Indra (their master) who 
could not burn or move even a blade of grass. 

[These stories help us to "learn the easy way", the esoteric truths 
almost step by step. The teachings conveyed are concise and crisp 
while the thoughts are deep and profound. We will refer to a few of 
these later in appropriate contexts]

As we are very much like "just born" children in the spiritual 
realm, only sugar coated stories grip our attention and leave an 
indelible impression in our mind (pasu maratthu aaNi). 

METHODS OF UPAASANA
The "Jnaana KhaaNDa" alludes to a number of methods fro meditating 
on the Lord. These are called "Vidyas" or "Upaasanas" that form 
integral part of the "Path of Devotion" (Bhakti Maarga) that lead 
the aspirant to the highest goal of reaching the "Kingdom of God". 
We are told that there are at least 32 Vidyas, each one emphasizing 
on a specific approach unique to itself but leading to the ultimate 
goal. 

These Vidyas are found scattered in the different Upanishads. For 
example, ChaNDogya Upanishad mentions several Vidyas like 
-       SaanDilya Vidya (3-14)
-       ShODasakala Vidya (4-4)
-       UpakOsala Vidya (4-10)
-       PraaNa Vidya (5-1)
-       Panchaagni Vidya (5-3)
-       Vaiswaanara Vidya (5-11)
-       Sad Vidya (6-1)
-       Bhooma Vidya (7-1)
-       Dahara Vidya (8-1) and 
-       Prajaapati Vidya (8-7). 

[We will refer to some of these methods of Upaasanas in appropriate 
contexts (shown in bold letters). It must, however, be remembered 
that these can be learned clearly only by resorting to the feet of 
a "Qualified Achaarya"]
===================================================================
NOTE: Items 1 to 10 are "Principal Upanishads" Items 11 to 20 
are "Supplementary Upanishads"
===================================================================
1.      AITAREYA UPANISHAD.
This was propounded by RISHI MAHIDAASA ATTREYA who obtained 
knowledge by propitiating BHUDEVI (Goddess Earth), Consort of Lord 
Narayana. The 2nd and 3rd AraNyaka of AitarEya AraNyaka constitute 
this. The basic topic is the Mahaavaakhya "Pragjnanam Brahma" (3-3). 
True knowledge comes to one who has attained Vairaaghya 
(Renunciation) and this can dawn only on one's realizing the 
futility and trauma of rebirth. RISHI VAAMADEVA was one such who 
declared "I tore asunder the net of Samsaara and took off on a 
flight to Paramapada like an eagle".

2.      TAITTAREEYA UPANISHAD.
This consists of three parts viz., Sikshaavalli (Saamhiki), 
Aanandavalli (Yaagniki) and Briguvalli (VaaruNi). Sikshaavalli 
instructs the principles of Vedic phonetics, shows how the disciple 
should practice Upaasanas (Observances) and how he should conduct 
himself after completing studies in the "Gurukula".

- SIKSHAAVALLI includes famous statements such as "Always tell the 
truth"; (Satyam Vada)   "Do your duty" (Dharmam Chara) (11). 
MAHAASAMASYA'S exhortation to his disciple, "PRAACHEENA YOGHYA" on 
how to concentrate on the Paramaatma in the bright space of the 
heart finds a place in this part.

- ANANDAVALLI describes the supreme happiness or "Brahmaananda". 
Hence, it is called "Anandavalli". It avers that Brahmam is truth 
(Brahmam Sathyam); Knowledge is unlimited (Jnaanam anantham); and 
supreme happiness is the ultimate. One who tears oneself from the 
five sheaths (kOsa) of Food (annamaya), vital air (praaNamaya), Mind 
(manOmaya) and individual soul (vigjnaanamaya) will attain this 
supreme happiness of the Universal soul (Aanandamaya). The views of 
three eminent Sages RAATHITARA, PAURUSISHTI and NAAGA MOUDGALYA who 
practiced the virtues they preached are recorded.

- BRIGUVALLI represents the teaching of VARUNA to his Son-cum-
Student, BRIGU. VaruNa advised Brigu "That is Brahmam from which 
everything emerges, in which everything stabilizes and into which 
everything submerges"
"YatO vaa imaani bhutaani jaayantE, yEna jaataani jeevanti, 
yat prayaantyabhi samvisanti tad vijignasva tad BrahmEti" (1)

3.      ISAAVAASYA UPANISHAD.
This is a highly mystical composition incorporating the final and 
40th Chapter of SYVS. The famous saying "That is the whole; this is 
the whole Even if the whole is taken out from the whole, what 
remains is still the whole" appears in this Upanishad.
"poornamatah PoorNamidam PoorNaath Poorrnam udachyatE /
Poornasya Poornam aadaaya PoorNam Eva avasishyatE// (Santi PaaTam). 

This gets repeated in BrihadaaraNyaka Upanishad and SvETaswataara 
Upanishad. In just 18 Mantras, it advises that one who does his 
duties as a dedication to the Lord who is Omnipresent, Omnipotent 
and Omniscient would ultimately reach him.

4.      BRIHAD AARANYAKA UPANISHAD.
This is the end part of Satapata Br. Of SYVS that deals with modes 
of worship, meditation, integration of Jeevaatma with 
Paramaatma. "Brihad" means "Huge". Hence, it is called by this name. 

The famous saying "Lead me from untruth to truth; from darkness to 
light and from mortality to immortality" appears in this Upanishad. 
"asatO maa sat gamaya/ tamasO maa jyOtir gamaya; mrityOr maa amrutam 
gamaya" 
(1.3.28)

Also, the Mahaavaakhya "This soul is verily Brahmam" (ayam aatmaa 
brahma) is explained in the 2nd Part of this Upanishad. It expounds 
procedures connected with penances like - PurushOttama Vidya, 
Baalaki Vidya, MaitrEyi Vidya, Madhu BraahmaNa Vidya, Panchaagni 
Vidya, Mantra Karma etc. 

The famous dialogue between SAGE YAAGJNAVALKYA and his wife MAITREYI 
and other sages like AASWALAR, UTTAALAKA AARUNI, GOUTAMAR, BHUJYU, 
USHASTA (OR SAAGARAAYANA), KAHOLAR (OR KAUSHITKEYA) GAARGI (DAUGHTER 
OF VAACHAGNU), VIDAKTAR and KING JANAKA, discussions between 
AJAATASATRU and DRPTA BAALAKA GAARGYA revealing several aspects of 
the Vedic verities form part of this Upanishad.

5.      KATA UPANISHAD
This belongs to the "KaTa" Branch of KYVS. This consists of 6 
Chapters called "Vallis". 
It contains the famous story of NACHIKETAS (Son of VAAJASRAVAS) who 
extracted from YAMA (God of Death) the knowledge of liberation 
through realization of the Supreme. 

The famous allusion to body as chariot, intellect as charioteer, 
mind as reins, sense organs as horses, and sense objects as the 
distractions in the process of gaining self-control appears in the 
3rd section.

"Aatmanam rathinam viddhi, sareeram rathamEva thu, 
buddhim thu saarathim viddhi manah pragrahamEva cha, 
IndriyaaNI hayaan aahuh vsihayaams tEshu gOcharaan
aatmEndriyamanOyuktam bhOktO iti aahur maneeshinah" (3-3)

Like kEna Upanishad and Mahaanarayana Upanishad - 
-       It contains the famous Saanti Mantra that invokes God and 
says: "Let Brahman protect both of us (Preceptor and disciple). Let 
it nourish both of us. Let us both work with full vigor.  Let our 
study of scriptures be illuminated. Let us not become hostile to 
each other"
"Om Sahanaa avatu. Sahanau bhunaktu, Saha veeryam karavaavahai
tEjasvinaavatheetam astu, maa vid Vishaavahai, Om Santi, Santi 
Santih"

-       Another allusion appearing in Chapter 6 relates to the tree 
of Samsaara which is upside down with roots on top and branches and 
leaves at the bottom.
"Oordva moolO vaak saakhaayeshO aswatta sanaatanah" (6-1)

-       Several profound expressions are found in this Upanishad 
like the nature of Paramaatma being smaller than the atom and at the 
same time bigger than the biggest "aNOraNeeyaan mahatO maheeyaan" 
(2-20)

-       Paramaatma being the one and only permanent entity in an 
impermanent world, the wisdom of the wise, one and the many, the 
bestower of all wishes etc.
"nityO nityaanaam, chEtanas chEtanaanaam, 
ekO bahoonaam, yO vidadaati kaamaan" (5-13)

-       Everything shines by his brilliance:
"na tatra sooryO bhaati, na Chnadra taarakam
nEmaaVidyutO bhaanti kutOyam agnih
TamEva bhaantam anubhaati sarvam
Tasya bhaasaa sarvam idam vibhaati" (5-15)

6.      CHANDOGYA UPANISHAD
This comprises of the last 8 parts of Chapter 10 of Chand. BraahmaNa 
of SVS. "ChandOgya" means "one who sings the "Saama hymns". 
Important Mahaavaakhyas (Great Sayings) like "Verily all this is 
Brahman"- "Sarvam khalu idam Brahma"; "That thou art" ? "Tat Tvam 
Asi" appear in this Upanishad. 
The object of this Upanishad is to explain the importance 
of "PraNava Mantra step by step. (Vide 6-9-4, 6-10-3, 6-12-3, 6-13-
3, and 6-14-3).

The 8 subjects dealt with are as follows:
1.      "Utgita VIdya" - how "Omkaara Mantra" should be 
recited, "Akshi VIdya", and "Akaasa Vidya", as well as the story of 
SAGE USHASTI to demonstrate exceptions in case of an emergency.
2.      How "Omakaara" is the central theme of the worlds, Vedas etc.
3.      "Madhu Vidya", the greatness of "Gaayatri Mantra" and how 
life is a sacrifice.
4.      Greatness of SAGE RAIKVA and the story of the truthful 
SATHYAKAAMA.
5.      "PraaNa Vidya" and "ShODasa kalaa Brahma Vidya" taught BY 
SATHYAKAAMA JAABALI to GOSRUTI and others and "Panchaagni Vidya" 
learned by SVETAKETU from KING PRAVAHANA.
6.      Significance of "Tat Tvam Asi" through the parable of the 
tiny Banyan seed that grows into a mammoth tree and the salt that 
dissolves in water but retaining its taste throughout.
7.      "Bhuma Vidya" taught by SANATKUMARA to SAGE NARADA
8.      "Dahara Vidya" that points out the treasure of eternal 
truths to a man strolling about unaware of the treasure hidden in 
the earth under his very feet. It concludes with the story of INDRA 
and VIROCHANA to show that the level of understanding of the truths 
depends only on the level of one's capacity. "Sath Vidya" taught by 
UDDAALAKA AARUNI to SVETAKETU, "Purusha Vidya" taught by MAHIDAASA 
AITREYA, "SaNDilya Vidya" taught by SANDILYA to PRAVAHANA JAVALI and 
advice of RAJA ASWAPATI KAIKEYA to UDDAALAKA AARUNI on "Vaiswaanara 
Vidya" also find a place in this Upanishad.

7.              KENA UPANISHAD
There is a saying -"If you have lost something, search for it 
in "kenam". You will get it". What we have lost is "Brahma 
Swaroopam" If we understand the import of this Upanishad, we can get 
back "Brahma Swaroopam". The Central question which the Upanishad 
poses is "By whom?" Hence, it is called "kEnOpanishad". This forms 
the 9th Anuvaaka of "Talavaakaara BraahmaNa" of SVS.

BY whom the sense organs are enabled to function is answered in a 
unique manner and concludes it is Brahman. To bring home the fact to 
the Devas who claimed credit for vanquishing the demons, Brahman 
appeared as a "YAKSHA" and bade AGNI (Fire God) and VAAYU (Wind God) 
to burn / move a blade of grass thrown before them, which of course, 
they could not. When INDRA came on the scene, he was told by UMADEVI 
that the force beneath the functions was indeed Brahman.

8.              PRASNA UPANISHAD
SIX SAGES ask six questions of SAGE PIPPALAADA on life, realization 
of mOksha etc. "Prasna" means "Question" The questions asked by them 
are in the following order:
(1)     KAATYAAYANA KABANDIN: How beings came to be born?
(2)     BHAARGAVA of VIDHARBA: Which deities support the bodies of 
those born and which is the most important deity?
(3)     AASWALAYANA KAUSALYAR: How vital air enters the body and how 
it escapes from the body?
(4)     SAURYAAYANI GAARGYAR: What happens when one dreams in sleep 
and when one is in dreamless sleep?
(5)     SATHYAKAAMA Son of SIBI: What difference does it make when 
PraNava is recited in a single or two or three maatras?  and 
(6)     SUKESA of BHARADWAJA GOTRA: Who is the "shODasa kalaa 
Purusha" ? the one with 16 aspects?
SAGE PIPPALAADA answers all these questions to the satisfaction of 
the Sages.

9.              MUNDAKA UPANISHAD
"MuNDaka" means "Bald headed" denoting renunciation. This contains 3 
MuNDakas" with 64 verses taught by SAUNAKA by RISHI AANGIRAS, who in 
turn had learned it from BHARADWAAJA SATHYAVAAHA, the disciple of 
ATHARVAAN, the eldest son and pupil of BRAHMA.
This Upanishad -
1.      Draws a distinction between "Para Vidya" and "a-paraVidya". 
The four Vedas are included in "a-para Vidya" while Brahma gnaana 
(Knowledge of Brahmam) is "Para Vidya"
2.      Describes the relationship subsisting between Brahmam and 
Prapancham (Universe) as also the means to each Brahmam.
3.      Lays down the characteristics of a Brahmagjnaani (One who 
knows Brahmam) and the fruits of such knowledge.

The classic example of PraNava being the bow, Atma (the Soul) being 
the arrow and Brahmam being the target is found in this Upanishad. 
"PraNava: Dhanuh sarO hi aatmaa, Brahma tallakshyam uchyatE" (2-2-4)

 Another example says that just like a spider weaving its web with 
the thread issuing out of its own body and later draws the threads 
back into itself, God creates the world from out of himself and 
later draws back all his creations into himself.

Yet another classic example is that of two birds perching on the 
branch of a tree ? one eating the fruit, the other simply looking 
on ? allegorical of the Jeevaatma experiencing the consequences of 
its karma while Paramaatma having no karma has no need to experience 
any consequences.
"Dvaa suparNaasayujaa Sakaya samaanam vriksham parishasvajatE/
tayOranya: pippalam swad vatti anasan anyO abhi saka seethih" (3-1-1)

10.     MANDUKYA UPANISHAD
This is a small work having just 12 Verses in 4 Parts. The Seer of 
this Upanishad seems to be the son of MANDOOKYA MAHARISHI as gleaned 
from a reference to him in AiterEya Upanishad (3-1-1)
This Upanishad -
1.      Breaks the PraNava Mantra into its constituent parts of A, U 
and m and recommends them to be venerated as Vaiswaanara, Taijasa 
and Praagjna.
2.      States that a Jeeva has four states of wakefulness, 
dreaming, dreamless sleep and a fourth stage beyond these three 
which is equated with mOKsha. Sri Ramanuja has related these stages 
to their presiding deities of Anirudda, Pradhyumna, Samkarshana and 
VaasudEva respectively
3.      Identifies A, U and M with these Vyuha moorthis. 
4.      Takes the whole PraNavam as a single letter representing 
Paramaatma.

11.     KAUSHITAKI UPANISHAD
One of the Major Upanishads that deals with transmigration of souls, 
equation of vital air with Atman and attainment of mOKsha. It 
describes the "Paryanka Vidya", "Pratardana Vidya" and "Baalaaki 
Vidya". It also describes the "Archiraadi Maarga" and the honors 
that a liberated soul "mukta jiva" receives en- route.

12.     SVETASWATAARA UPANISHAD
This is a Major Upanishad belonging to KYVS taught by SVETA 
ASWATAARA RISHI to his INNUMERABLE DISCIPLES (vide Mantra 21 of 
Chapter 6). It deals with personal God, devotion, integration of 
soul with God etc.      

In the six Chapters, it brings out the distinctions between the 
sentient beings, the non-sentient things and the All-sentient 
Iswara. The reference to Paramaatma indwelling in everything like 
oil in oilseeds etc (1-15) as also the example of two birds perching 
on a tree, one eating the fruit and the other merely looking on (4-
6) occurring in MuNdaka Upanishad (3-1-1), the allusion to 
Paramaatma being smaller than atom and bigger than the biggest 
occurring in KaTa Upanishad (2-20) is found repeated here (3-20). 

It further describes the "Brahmam" as one who moves fast without 
legs, grasps without hands, sees without eyes, hears without ears, 
knows the knowable; But, nobody knows him" (3-19). 

So also, the reference to other luminaries deriving their capacity 
to shine from Paramaatma (6-14) occurring in KaTa Upanishad (5-15) 
and MunDaka Upanishad (2-2-11) and the statement that the Lord is 
the bestower of all wishes etc "nityO nityaanaam, ChEtanas 
chEtanaanaam, EkO bahoonaam, yO vidadaati kaamaan (appearing in KaTa 
Upanishad (5-13) appear in this. 

That Bhakti towards Achaarya should be none the less than Bhakti 
towards Bhagavaan is emphasized "Yasya dEvE paraa bhakti: yathaa 
dEvE tathaa gurou"
(6-23)

13.     MAHANARAYANA UPANISHAD
This is one of the major Upanishads containing several prayers and 
chants in sacrifices like AgamarshaNa Sukta, Doorvaa Sukta, 
Mrittikaa Sukta, mEdha Sukta, Mantras connected with 
Sandhyaavandanam, KaamOkaarsheeth Japam, VaiswadEva,Viraaja hOmam 
besides Dahara Vidya, TrisuparNa etc., means to attain moKsha, 
Jnaana Saadhana niroopaNam etc. 

That Paramaatma is smaller than the atom and bigger than the 
biggest "aNOr aNeeyaan, mahatO maheeyaan (66) and that he resides 
everywhere including the vast ocean, atmospheric regions and 
celestial abode "ambasya pare, bhuvanasya madyE, naakasya prushTE 
(1) appear in this Upanishad.

The famous statement "yas cha kinchit jagat asmin drisyatE 
srooyatEpi vaa antar bahis cha that sarvam vyaapya naraayaNa: 
sthita: (94) occur in this Upanishad.

14.     AGNI RAHASYA
This is part of Satapata Br. of SYVS. Though not an Upanishad in the 
strict sense, it is deemed so on account of the lofty concepts it 
propounds on how to install Agni in the form of GaruDa, the divine 
bird. It also details Vaiswaanara Vidya and SaaNDilya Vidya.

15.     JABALA UPANISHAD
This was compiled by JAABAALA RISHI. It is a short one dealing with 
knowledge attained for renunciation and lays down Dos and Don'ts to 
be observed by Sannyaasis.

16.     KAIVALYA UPANISHAD
"Brahma Vidya" was imparted by BRAHMA to AASWALAAYA 
RISHI. "Kaivalya" means "Being in one's self'- Svaroopa PratishTa - 
a stage next only to mOKsha. As this Upanishad deals on how to reach 
this "Kaivalya" through meditation, it is called "Kaivalya 
Upanishad".

17.     MANTRIKA UPANISHAD
This explains the evolution of "Prakriti" 
into "Mahat", "Ahamkaara", "Pancha bhutas", creation through the 
principles of  "samashTi" (Conglomerate) and "VyashTi" 
(distinctive), how the Supreme soul is reckoned differently by 
different authorities as the Only, 5th, 7th, 24th, 26th and 27th 
verities.

18.     ATHARVASIRA UPANISHAD
This is in the form of a declaration by LORD SIVA that Lord Narayana 
is his soul as much as that of the entire world. More details of 
this Upanishad can be seen in vEdaartha Sngaraha, Tattva Saara, 
Sruta Prakaasika and other works.

19.     ATHARVA SIKHAA UPANISHAD
SAGE ATHARVA explains to SAGE PIPPALAADA and OTHERS the PraNava, the 
relationship of "Dhyaana" (Meditation) to Mantrajapa (Chants). This 
advises that the one who meditates should be deemed as Rudra, the 
object meditated upon being Lord Narayana who is the creator, 
supporter and director of all.

20.     NRISIMHA TAAPANIYA UPANISHAD
This is in 2 parts, namely "Poorva" (Earlier) and "Uttara" (Later) 
dealing with how an ascetic should surrender to the Lord in his 
Nrisimha form and deals with the worship of Lord Nrisimha.
================================================================

SIGNIFICANCE OF SUDARSANA HOMAM- By Sri ANBIL RAMASWAMY SWAMI

This is an extract of the speech made by Sri Anbil Swami on 5th July 
2006 on "The Significance of Maha Sudarsana Homam" delivered at 
Ahobila Mutt, Hyderabad on the occasion of "Sudarsana Homam" 
conducted in connection with the Sathaabhishekam of Prakritam 
Azhagiya Singhar.

INTRODUCTION

The entire range of our scriptures like Vedas, BrahmaNas, AraNyakas, 
Upanishads, Agamas, Itihaasas, PuraaNas declare unequivocally that 
Lord VishNu-NarayaNa is PARAMATMA.-THE ALL-SENTIENT SUPREME SOUL.
It is he who envelops the entire world both within and without. It 
is he who controls and directs all sentient beings (ChEtanas) and 
insentient things 
(a-chEtanas) 

His prime abode is"Srivaikuntam" also known as "Paramapadam" 
and "Nitya- vibhooti". He is constantly served thereby the "Ever-
free Souls" (Nityas) and liberated souls (Muktas). Bonded souls 
(Bhaddas) like us live on this side of Lord's Universe which is 
known as his playground "Leela-vibhooti". We are subject to the 
shackles of the cycle of births and deaths, also called "Samsara" 
until we also get liberated and attain Paramapadam through Devotion 
(Bhakti) or Absolute surrender at the feet of the Lord (Prapatti or 
SaraNaagati).

The Nityas and Muktas above adorn the Lord as ornaments and weapons 
like the divine disc (Sudarsana Chakram), Conch (Paanchajanyam), 
Mace (KOumOdaki-Gada), Sword (Nandakam), Bow (Saarngam) etc. They 
are called Nityasooris who stay with and serve the Lord incessantly. 
Sudarsana is the prime among those whot ake the form of weapons. 
Sudarsana's other names include- Chakrattaazhwar, Chakra Raja, 
Hetiraja, Heteesa, Sustraraja, Chakravarti, Soudarsana, 
nEmi,Tiruvaazhi-aazhwan etc.

The word "Su-darsana" means literally "pleasing to the eyes" but it 
means more than what meets the eye! By virtue of delegation of 
powers, he dispenses exactly as would be done by the Lord himself 
because both think alike and are on the same wave-length. In fact, 
it is said that Sudrasana is the "alter ego" of the Lord and 
represents the "Sankalpam" (intent) of the Lord.

Sudarsana is all-powerful, He is Omnipotent. He can remove all fears 
and sorrows of Lord's devotees (anishTanivritti) shower all that is 
desired (IshTa praapti) almost instantaneously. This is matter of 
practical experience and not any hyperbole or figment of 
imagination, provided that the prayer is backed up by absolute faith 
and utmost sincerity. Those who cannot propitiate through "Yantra 
Upaasana" can get the same benefits by reciting "Sudarsana Mantra 
Japam". He is both "Bhayakrit" (Imposer of fear) to those hostile to 
his devotees and also "Bhaya naasana:" (Remover of fear) of his 
devotees. He is thus both "PeeDaa-pradaana" and "PeeDaa-parihaara)

It is said that once Parvati asked ParamEswara "Which Mantra Japa 
would ensure success in any matter?" Lord ParamEswara replied "One 
who recites the mantra of the divine disc Sudarsana Mantra with 
absolute faith is sure to achieve whatever one desires"

WE saw that the Lord wields five major weapons of Sangu, Chakram, 
Gada,Saar and Nandakam. Lord Sudarsana also wields not only these 
five but also 11 more as evidenced from "Shodasaayuda StOtram".

Yajur Veda declares that with his six major qualities ion full 
swing, namely Jnaana, Bala, Aiswarya, Veerya, Tejas and Sakti, it is 
Lord Sudarsana who ensures law and order in the world seated in the 
six cornered (ShadkONa) Yantram. These six vertices at the tip of 
the two equilateral triangles superimposed on each other ? one 
pointing up and the other down (Inverted) is the form of "ShadkONa 
Yantram". They are respectively called Aa-Chakra, Vi-Chakra, Su-
Chakra, Dhee-Chakra, Sam-Chakra and Jwaala-Chakra.In each of the 
vertices, Chakrattazhwar is said 6 GuNas. They are also variously 
referred to as Kaala-Chakra, Purusha-Chakra, Sakti-Chakra, Buddhi-
Chakra, Mahat-Chakra and Jagat-Chakra.

Propitiating Sudarsana with offerings in fire (Homam) 
chantingappropriate Mantras has been found to confer immense 
benefits, both material (like health, wealth etc) not only on the 
performer (yajamaana) and the participants but also on community and 
indeed on the entire world (LokakshEmam).

Ful and grand Homam of very many Veda M<antras precede by the "Seed-
Mantras" (Bheeja aksharas) and Dedication-Mantras (PrayOgams). This 
Homam is addressed to the fierce but benevolent flames (Jwaalaa) and 
other parts of Sudarsana Chakram. In this Homam, if the Lord is 
pleased, you may get glimpses of anyone or more of the forms of the 
Lord in the seven-tongued flame (Sapta-Jihvaa) arising out the fire-
pit (Home KuNDam)

The story goes that opnce in a fit of rage, Lord Siva cut off one of 
the heads of his father, Lord Brahma. Due to "Brahmahatya" 
(Patricide), the skull of Brahma stuck to the palm of Siva. For this 
reason, Siva came to be known as "Kapaaleeswara" and he was cursed 
to earn his food by begging. Finally, he surrendered to Sri Narayana 
who initiated him into "Sudarsana Mantra" and offered alms enough to 
fill the skull. Because of this, the skull dropped off his hand and 
brought relief to Siva. By way of showing his gratitude, Siva 
composed a whole Samhita known as "Ahirbudnya Samhita" so that all 
others could also gain relief from their miseries by propitiating 
Sudarsana.

This is in the form of a dialogue between Siva and Narada conveyed 
by Sage Durvasa to Sage Bharadwaja. "satapata BraahmaNa" pays 
glorious tributes to Sri Sudarsana.

Almost all Achaaryas (Preceptors) have compiled StOtras on Sri 
Sudarsana. 
The following are a few of the well known StOtras:
1.      Panchaayuda StOTram (recited with Sri VishNu Sahasranaamam)
2.      Sudarsana AshTakam of Swami Desika
3.      AshTabuja AsjTakam of Swami Desika
4.      ShODasaayuda StOtram of Swami Desika
5.      Sudarsana ShaDgam
6.      Sri ChakrapaaNi StOtram of Surya (Sun-God)
7.      Mahaa Sudarsana Sthuthi of Ambareesha
8.      Sudrsana Satakam of KOora NaarayaNa Swami also known as 
Tiruvaranga PerumaaL Araiyar
9.      HEti pungava sthavam of NaDaadur AmmaaL
10.     Sri Sudarsana Kavacham of Sage Naarada in Brighu Samhita
11.     Sri Raja MangaLam
12.     Soulabhya ChooDaamaNi of Lord Brahma
13.     Sri Sudarsana Gadhyam (a literary form peculiar to Sanskrit)
14.     Sri Sudarsana Sahasranaama StOTram occuring in UTtara 
KhaaNDa of VihagESwara Samhita ( also known as Uma- MahEswara 
Samvaada Mantra Vidaanam)
15.     Sri Sudarsana AshTOttara Sata naama StOtram

Azhwaars (literally Saints deeply immersed in loving devotion to the 
Lord) whose works are known as the 4000 holy collects (Naalaayira 
Divya Prabandam) become overwhelmed whenever they refer to 
Chakrathaazhwar and such instances are far too numerous to recount. 

For example, in sheer ecstasy, they address Sri Sudarsana using 
unique adjectives such as ?
Poigai Azhwar: "Vaiyam Thagazhiyaa SuDar Aaazhiyaan aDikkE" (Mudal 
Tiruvantaadi-1)
PEy Azhwar:  "TirukkaNDEn? Ponnaaazhi KaNDEn"             
(Moonraam Tiruvantadi-1)
Tirumazhisai Azhwar: "veyya Aazhi"   and "antha Aazhi"         
(Tiruviruttam 14, 97 and 71)
Periyaazhwar: "Theeyil poliginra SemchuDar aazhi tigazh"   
(Periyazhwar Tirumozhi- 1.7)
KUlasEkara Azhwar: "kolai Aazhi"(8) and "pER aazhi" (9)     
(PerumaaL Tirumozhi)
Andal: "Padmanabhan kaiyil azzhi pOL minni"                        
(Tiruppavai-4)
THoNDar aDIp poDi Azhwar: "aDalaazhi thigiri"                      
(TiruppaLLi Ezhuchi ? 3)
Nammazhwar: (Several)
"Por chkkarathu" (TVM-3.10.4)
"aDal aazhi" (TVM-4.8.2)
"Kaaval aazhi" (TVM-4.8.7)
"SUzhalin mali Chakram" (TVM-5.9.9)
"Seera eriyum TirunEmi vaLavaa" (TVM-6.10.2)
"Kaala Chakkarathi" (TVM-7.2.7)
"Minnaazhi paDai aazhi" (TVM-.5.9)
"veyyam SuDar aazhi" (TVM_9.4.1)

As the "alter ego" of the Lord (as already mentioned, Sudrasana 
appears in all the Avataras of the Lord to assist him. For example-

Koorma Avatara: (Tortoise) He took the form of the hard shell on the 
back to help mount the mountain during the churning of the milky 
ocean.

Varaaha Avatara: (Boar) He took the form of a single horn (Eka 
sringee Varaaha) with which he lifted mother earth from the ocean.

Nrisimha Avatara: (Half-Man, Half Lion) He took the form of sharp 
finger nails with which the Lord tore asunder the entrails of 
HiraNyakasipu.

Vaamana Avatara: (Dwarf) He took the form of "Pavitram" (Dharba 
grass) with which the Lord pierced the opening of the ter pot 
(Guindy) and plucked the eye of Sukraachariar who obstructed the 
flow of water.

Parasurama Avataraa: (Rama with axe): He took the form of the tip of 
the axe that the Lord wielded

Sri Rama Avatara:(Rama, the King) He took the form of the tip of his 
arrows

Balarama Avatara: (Rama with the plough) He took the form of the tip 
of the plough that the Lord wielded.

KrishNa Avatara: Sudrasan appeared on very many occasions to 
vanquish evil doers. We will allude to a few of them shortly.

SOME EPISODES IN WHICH SUDARSANA ASSISTED THE LORD
                  
GAJENDRA MOKSHAM:
This appears in the 8th skanda, Chapters 2 to 4 of Sri Bhaagavatam. 
King Indradhyumna, a great devotee of the Lord was cursed to become 
an elephant. Even as elephant, the king continued devotional 
worship. One day, as he was plucking flowers in a pond, a crocodile 
caught hold of his leg. A tug of war ensued for several years. 
Exhausted, the elephant cried pitifully calling the 
Lord "AadhimoolamE". On hearing this wail, the Lord rushed to the 
spot, bade Sudarsana wholike an expert surgeon cut the throat of the 
crocodile without causing any hurt to the elephant. Thus, the Lord 
save the Bhakta who surrendered to him.

AMBARISHA: 
Ambarisha was a king who attached very great importance to the 
observance of "Ekaadasi Vrata". Pleased with his devotion, the Lord 
gave his discus for safe-keeping for a while. Once, when he was 
about to do "PaaraNai" (the rirual breaking of the fast on Dwaadasi 
day), Sage Durvaasa appeared with his huge retinue. He asked 
Ambarisha to wait till he returned after taking bath in the river. 
As Durvaasa did not return for a long time, the king took a sip of 
the holy water with the permission of the elders. Durvaasa who 
returned later got angry created a ghost from his matted locks and 
asked it to torment Ambarisha. But, the Lord's Sudarsana chased both 
the ugly ghost and the unruly guest. None could save the sage. 
Finally, Lord VishNu asked him to surrender to Ambarisha himself and 
seek pardon.

THE BURNING OF KAASI: 
This appears in the 34th Chapter of 5th Skandam of Sri BHaagatam. A 
king of Kaasi known as "Poundarika" assumed the title of "VaasudEva 
KrishNa" and challenged Lord KrishNa to give up all his insignia and 
surrender to him accepting his suzerainty. Lord KrishNa destroyed 
him employing Sudarsana Chakra and burnt Kaasi in a fight against 
Siva and his retinue who sided with the imposter.

BANASURA:
This appears in Chapter 62 and 63 of 10trh Skanda of Sri 
Bhaagavatam. BaaNaa's daughter Usha loved Aniruddha, the grandson of 
Lord KrishNa. BaaNaa disapproved of this love affair, caught hold of 
Aniruddha and imprisoned him. Lord KrishNa dispatched Sudarsana who 
cut off the 1000 hands of BaaNaa, vanquished him and Lord Siva, his 
sons GanESa, Subrahmanya and others who came to assist BaaNaa.

SISUPAALA: 
This appears in the 74th Chapter of 10th Skanda of Sri Bhaagavatam. 
During the "Raajasuya Yaaga" performed by YudishTira, SahadEva 
proposed that it was Lord KrishNa who should be honored first 
(agrapooja). Sisupaala out of jealousy startedb pouring out 
invectives against Lord KrishNa. After patiently "giving a long 
rope" to Sisupaala, the Lord dispatched Sudarsana who promptly cut 
off Sisupaala's head.

NARAKAASURA: 
This appers in 5th Amsam of 29th Chapter of VishNu PuraaNam as also 
in 59th Chapter of 10th Skandam of Sri Bhaagavatam.
Once, Indra pleaded with Lord KrishNa that the King of 
PragjyOtishpura. Naraka by name, was tormenting everyone and sought 
Lord KrishNa's help. KrishNa went to Naraka's place along with his 
wife Sathyabhaama. In the fight, Naraka was mortally wounded. This 
Naraka was the son of Mother Earth (BhudEvi). She appeared and 
pleaded for her son. At the time of death, Nraka requested the Lord 
that his death should be observed as "Naraka Chaturdasi", popularly 
known as "DeepaavaLi"

JAYADRATHA:  
During KUrukshETra war, Lord KrishNa hid the Sun with his 
Chakraayuda and darkness enveloped. Thinking that the Sun had setata 
rushed out in the open. Arjuna had earlier vowed to kill Jayadrata 
before SAunset that day. Suddenly, the Lord withdrew his Chakram, 
the Sun came out shining again. This enabled Arjuna to fulfill his 
vow.

MAALIKA: Maalika was a friend of Lord KrishNa. But, he became cruel 
and was puffed up with pride. He insisted on KrishNa thing him the 
use of Chakraayuda. KrishNa warned him that it was an impossible 
exercise. But, when Maalika repeatedly insisted, he could not 
disoblige a good friend but cautioned Maalika that he would throw up 
his Chakra and Maalika should catch it carefully. Maalika could not 
catch it when it roared past his neck. At the speed at which it came 
down, it actually cut Maalika's head off. 

DIVYA DESAMS:
While Sudarsana is found installed in all SrivaishNava temples, some 
DivyadEsams need special mention. (e,g) Srirangam, Kaanchipuram, 
TirumOgur where one will be enthralled by the sheer beauty of 
Sudarsana ? true to his name.

WHEN TO PERFORM SUDARSANA HOMAM?

We find today that organizing "Sudarsana Homam" at homes has become 
a fad like performing "Satyanarayana Puja". Srimad Andavan, 
POundarikapuram Swami Asramam says that it can be performed only in 
the following circumstances:
1.      PavitrOtsavam in Temples for purification and re-energizing 
the sacred power there.

2.      Only if there arises some life threatening situation like 
terminal illness of a family member whom the doctors had given up 
with sure prognosis of death or prolonged and incurable ailment. 
Otherwise, the performance of such a great and sensitive Homam 
indiscriminately will tantamount to trivializing it!

3.      Invoking longevity and health of Achaaryas. This is because, 
it is the duty of Achaaryas to care for the spiritual welfare of the 
Sishyas, it is the duty of Sishyas to care for the physical well 
being of their Achaarya.

Since this HOmam is now performed in connection with the oncoming 
SathaabhishEkam of the Jeeyar Swami of AhObila Mutt, Sri Lakshmi 
Nrisimha divya paduka sevaka Srivan Satakopa Sri Narayan Yatindra 
Mahadesika, at whose feet I learned the Grantha ChatushTayams, it is 
my proud privilege to participate in this Mahaa Yagjna and offer my 
sincere PraNaams to the Preceptor.

It was because of my overwhelming sense of gratitude that I felt an 
inner urge to compose and dedicate a "Tanian" long, long before a 
formal Tanian was composed at the time of his Sannyasa Sweekaranam.

It reads as follows:
(i)  Vignaatham Aathmaanam Vidyaa Vinaya Vibhooshitham
(ii) Viveka Vairaaghya Anushtaana Soulabhya Suseelam |
(iii) Asmath Darsana Sthaapaka Vyaapakaanaam Varishtam
(iv) Vande Gurum Villivalam Sri Krishnama Aachaarya Siromanim ||

(i)     He used to say frequently that "One should know One's 
self ". 
Here is one who had known his self. 
Hence,' Vignaatham Aathmaanam '
(ii)    Vidya (Learning) and Vinaya (Humility) rarely go together. 
Here is one who blends both and blends them so perfectly. 
Hence, ' Vidyaa Vinaya Vibhooshitham'-
Hence, not only  'Bhooshitham' but also ' Vibhooshitham'.
(iii)   There may be so many today that seek to establish our 
Darsana. 
Here is one who is outstanding among them all. 
Hence, "Staapaka Vyaapakaanaam Varishtam"
(iv)    He is a Guru in the sense he dispels the darkness of 
ignorance. 
He is Acharya because he throws light on the correct path. 
Hence, the use of the words ' Guru' and 'Acharya'- Not only that. 
He is the diadem among Gurus and Acharyas. 
Hence,  'Choodaamanim'.

This Tanian was submitted at the Sadas held at Prof. V. Ramabadran's 
house. (Prof. Ramabadran is related to our Ramesh Sarangapani). When 
it was read out and presented, our Swami was so moved and asked me 
how it came to be composed.

I just quoted the stanza from Godha Sthuti where Swami Desikan says-
 '" Mounaan Mukharayanti Gunaah Tvadheeyaah" 
 (meaning) It was his qualities of head and heart that made even a 
mute fellow like me to venture to compose.  

I also quoted Poet Bharatiyar's words -
"Nidhi Migunthavar Porkuvai Thaareer , 
 Nidhi Kuraindavar Kaasugal Thaareer,
 Adhuvum Arravar Vai Choll Arulveer"

(meaning) "Those who are wealthy may give their treasures, those who 
are not so opulent may give smaller denominations and those who do 
not have anything may at least give some words of praise"- and I was 
just doing the last direction.

In gracefully accepting my humble submission, he replied that one 
cannot win over another by force but he felt bound by love and 
affection evidenced through this piece. 
He arranged to have this framed and to this day. It is kept it in 
his Poorvaasrama house as a memento. (From: 
http://www.saranagathi.org/articles/45jeer.htm )
===================================================================
The HOLY CLOUD- By SRI SADAGOPAN IYENGAR
 
Srimate SrivanSatakopa Sri Vedanta Desika Yatindra Mahadesikaya nama:

>From time immemorial, the Megham (cloud) has been an object of 
irresistible fascination for our Azhwars, Acharyas and Mahakavis 
like Sri ValmIki and Kalidasa. When I was on a flight of fancy, it
struck me as to what a lot of similarities the cloud had with our 
Acharyan , and I ventured to put this down to paper(or the Word Pad-
in modern idiom) and offer it to Bhaagavatas.

Swami  Desikan, in Sri Guruparampara Saram ,says,
"Meghangal samudra jalatthai vaangi sarvopajeevyamaana
thanneeraaga umizhumaa pole".

 How well this description suits our Srimad Azhagiasingar ? for he, 
through constant toil, imbibes the scriptures in all their multitude 
and gives us essence,in a highly palatable manner. This simile is 
fitting in more than one way-

1.  The boundless body of Scriptural knowledge (comprised of the 
Shrutis, Smritis, Ithihasas, Puranas and Dharma Shastras) is akin to 
an ocean.  It is
impossible for human beings with limited faculties like us to master 
all these, for the time available is short ("alpascha kaala:") and 
the impediments to knowledge, many ("bahavascha vighnaa:"). Further, 
often conflicting and varying concepts may emerge from an untutored 
perusal of Shastras ("Shastra gnaanam bahu
klesa kaaranam").

It is here that Srimad Azhagiasingar comes to the rescue of persons 
of limited intellect like me. He absorbs, like a cloud from the 
ocean, all that is of the
essence (saarabhootam) and delivers it to us in an easily digestible 
capsule form. One who has heard His delightful discourses or read 
His arulmozhis, would definitely agree with me that each of them 
incorporates the quintessence of Sampradaayic scholarship absorbed 
by Him through decades of hard toil and through long and dedicated 
service to his Acharyas, which we are able to obtain second hand, 
without undergoing any difficulty whatsoever. So much so, that the 
tribute to Swami Desikan- "Orondru thaane amayaatho thaaraniyil 
vaazhvarkku vaan era  pomalavum vaazhvu"- can be equally well 
applied to our Acharya's
teachings. .

2.Further, as clouds absorb seawater, and deliver it in the form of 
rain to the crops and to quench people's thirst, Srimad 
Azhagiasingar has tapped the
ocean of riches in the possession of various philanthropists and 
carried out several Bhagawat, Bhagawata kainkaryams, to the Lord and 
His devotees, with the funds so obtained. While rain water from 
clouds provides us only external cooling, a glorious dharshan of Sri 
Veeraraghavan or Sri Prahlada Varadan in their new and glittering 
jewels of gold and diamond (lovingly submitted by Srimad 
Azhagiasingar ) provides relief from the three internal types of 
unbearable heat that all of us suffer from?the Taapatrayam.

3.Emperuman is described by several Poorvacharyas as an ocean of 
virtues ("samasta kalyaana guna amrutodadhi:, asankhyeya kalyaana 
guna ganougha
mahaarnavam, aparimita guna saagaram, karunaa varunaalayam 
etc.).Each of His traits is immeasurable, so much so that the Vedas 
themselves, engaged in such an endeavour, return thoroughly 
vanquished ("yatho vaacho
nivartante, apraapya manasa saha"---"teye satam iti anukramaat", 
etc.).Our Acharyan delves deep into the unfathomable ocean of the 
Lord's attributes and encapsulates the kalyaana gunas in a manner, 
which is eminently relishable for us.

Dark, rain-bearing clouds are the darlings of peacocks, which dance 
with their beautiful plumes spread out wide.  Similarly, the very 
sight of Srimad 
Azhagiasingar is enough to provide immeasurable bliss to devotees 
and scholars alike. Carrying the analogy further, clouds never stay 
in the same place in the sky and are always on the move. 

Our Acharyan is also constantly on sanchaaram (tour), as ordained by 
Sri Malolan. While clouds are propelled by winds, our vriddha yati 
(elderly ascetic) is driven by bhakta vaatsalyam, and has already 
traversed Bharata Varsha several
times, from the shores of the Sethu in the south to the foothills of 
the Himalayas in the northern-most tip, in his eternal search of 
souls to be saved through Pancha Samskaaram, Bharanyaasam and 
Sadupadesam.

One feels, as Sri Madhurakavi did, that the mere mention of Srimad 
Azhagiasingar's holy name and singing his praise bring eternal bliss 
to our
tongue ("annikkum amudoorum en naavukke"). One also feels like 
exclaiming, like Sri Lakshmana, "Gunai: daasyam upaagata:" (I have 
been enslaved by Sri Rama's auspicious attributes). Hence, tempting 
as it is to continue in the same vein, I would like to end here with 
a presumptuous prayer to Sri Malolan, to keep
prakrutam Srimad Azhagiasingar hale and hearty in our midst for a 
hundred more years at least ("adiyomodum ninnodum pirivindri aayiram 
pallaandu"). 

"Etri manatthu ezhil gnaana vilakkai irulanaitthum
Maatrinavarkku oru kaimmaaru Maayanum kaanagillaan
Potri ugappadum pundiyil kolvathum pongu pugazh Chaatri valarppathum 
chatrallavo munnam petratharkke".

Srimate SriLakshminrisimha divya paduka sevaka SrivanSatakopa Sri 
Naryana Yatindra Mahadesikaya nama:
dasan, sadagopan

========================================================




 
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