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SrI:
SrimatE Raamaanujaaya Namaha //
SrimatE Nigamaanta Mahaa Desikaaya Namaha //
SrIman! SrI Ranga Sriyam anupadravam anudhinam Samvardhaya/
SrIman! SrI Ranga Sriyam anupadravam anudhinam Samvardhaya//
KAvEri VardhathAm kAlE, kAlE varshathu vAsava: /
SrI RanganAthO jayathu Sri Ranga Sri cha VardhathAm//
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SRI RANGA SRI VOL.09 / ISSUE # 08 dated 17th November 2007
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IN THIS ISSUE:

1. SARVAJIT ? KAARTTHIGAI MAASA PANCHANGAM DETAILS ? SRI V 
MADHAVAKKANNAN 
2. SUNDARA KHAANDAM PART - 6 (SRIMAD RAMAYANAM DISCOURSES IN THE
HINDU TEMPLE OF ATLANTA by SRI ANBIL RAMASWAMY SWAMI)
3. TAATPARYA RATNAVALI - SUBMISSION 38 - SLOKAM 16 -PART 4
(SRI N. KRISHNAMACHARAIAR SWAMI OF CHICAGO)

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ISSUES RELEASED
With this issue, about 271 Regular issues of SRS have been released
so far, apart from numerous "Special Issues" as indicated below:
27 Issues of Vol. 1
15 Issues of Vol. 2
42 Issues of Vol. 3
35 Issues of Vol. 4
28 Issues of Vol. 5
30 Issues of Vol. 6
50 Issues of Vol. 7 and
36 Issues of Vol. 8
08 Issues of Vol. 9(including this)
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1. Sarvajit varsha Kaarthikai maasa Panchangam:

November 17, 2007 ? Saturday ? Kaarthikai month begins
November 20, 2007 ? Tuesday ? H.H Srimath Azhagiya Singar (45th 
Pattam) Thirunakshathram 
November 21, 2007 ? Wednesday ? Ekadasi vratham  
November 24, 2007 ? Saturday ? Kritthikai ? Thirumangai AzhwAr 
Thirunakshathram  
November 24, 2007 ? Saturday ? Kritthikai ? Thirukkaartthikai Deepam 
November 25, 2007 ? Sunday ? RohiNi- ThiruppANAzhwAr 
Thirunakshathram 
December 5, 2007   ? Wednesday ? Kaisika Ekadasi  
December 9, 2007   ? Friday ? Amaavaasyai 
December 14, 2007 -  Friday ? ThiruvONam ? SravaNam  
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2. "SUNDHARA KHAANDAM" PART - 6 OF SRIMAD RAMAYANAM
(ANBIL RAMASWAMY)
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43.  "I AM THE WEAKEST LINK"

After demolishing the Pramadaa vana, destroying the mansions of 
Raakshasas and wreaking havoc on the powerful armies of Kinkaras, 
feats that cannot be imagined even by the mightiest, Hanuman tells 
the Raakshasas who came to fight with him that among the foot 
soldiers in the army of Sugreeva, he was the weakest link!

Maadrusaanaam sahasraaNi visrushTaani mahaatmanaam //20
balinaam vaanar EndraaNaam Sugreeva vasa vartinaam /
aTanti vasudaam kritsnaam vayam anyE cha Vaanaraa: //21
dasa naaga balaa: kEcchit kEchit dasa guNO ttharaa: /
kEchit naaga sahasrasya babhoovu: tulya vikramaa: //22
santi chougha balaa: kEchit Kechid Vaayu balO pamaa:/
apramEya balaas cha anyE tatra aasan hari yootapaa: //23
eedruk vidais tu haribhir vritO danta nakha aayudhai: /
satai: sata sahasrais cha kOTibhi: ayutair api //24
aagamishyati Sugreeva: sarvEshaam vO nishoodana: /
na iyam asti puree lankaa na yooyam na cha RaavaNa: //25
yasmaat Ikshvaaku naatEna baddham vairam mahaatmanaa //

"Our Majesty Sugreeva has dispatched myriads of monkey warriors all 
over the world to bring him back the news of the whereabouts of the 
lady Sita. Unlike my humble self, they are matchless of strength and 
courage; they never fail in any mission that they are sent upon. 
Some are endowed with strength of ten elephants, some of a hundred, 
some of a thousand, some of a ten thousand, some of an ogha (a huge 
figure). Some compare proudly with my lord Vaayu in strength and 
speed; while as to others, no description is possible. You are 
marked out as doomed to destruction by his Majesty Sugreeva, the 
ruler of the lives and destinies of myriads of monkey-hosts whose 
weapons are but their teeth and nails. You have brought down upon 
yourself the wrath of Raghuvira; you have invited his enmity; and do 
you dare hope that Lanka will survive? And you too but precede it. 
And, do you think that your lord and ruler RavaNa but leads you on 
as ever? (Tr. By C.R. Srinivasa Iyengar) 

COMMENT: 

This is not mere bravado. At best, it might mean a little bit of 
hyperbole because Hanumaan's strength and courage is unmatched as 
attested by Jambhavaan when he prompted him to undertake this 
stupendous task. The duty of a diplomat in a war is to instill fear 
in the hearts of the enemies. If one who calls himself as "the 
weakest link" in the colossal army of Sugreeva could wreak so much 
havoc, the enemies were led to ponder over what might happen if more 
powerful hordes were to descend on them. This is strategy of all 
generals in war.

As we saw in the recent wars, the technique has been perfected to 
include not only hyperbole but also blatant lies and misinformation!

44. 
BRAHMAASTRAM                                                       
Ravana was flabbergasted at the loss of all his ministers and 
chieftains and his own son and this instilled fear in the heart of 
the fearless Ravana. He summoned his other son, Indra-Jit, who was 
so called because of his conquering Indra. Ravana excused himself 
because it was against Statecraft (Raaja Neeti) for him to go out to 
fight a mere monkey, when he had other warriors to carry out his 
command. A fierce fight ensued and none could predict who would be 
the winner. Indrajit bound Hanuman with Brahma Astra, the most 
potent "weapon of destruction" (WMD?). The Raakshasas further bound 
him with rags and ropes. As Hanumaan wished to see Ravana again to 
assess his might for reporting to Rama, he pretended to be still 
unconscious. Hanuman willingly submitted himself to it, in deference 
to the Great teacher of the worlds, the four-faced Brahma. He 
himself had secured a boon that even Brahma Astra can have a binding 
effect on him only for one muhoortha (1 ½ hours) only. He feigned 
unconsciousness and great fear. The Raakshasas teased and taunted 
him, dragging him to the court of Ravana. (VR 48) Did not some 
hangman taunt a convict under a noose recently?

45. BRAHMAASTRAM AND SARANAGATHI
Now, the other Raakshasas rushed to the side of helpless Hanuman and 
started binding him with cords, ropes, barks of trees, jute, torn 
old cloths etc. No sooner had they bound him thus with such 
despicable materials than Brahma Astra gave up its hold.

Babhandhu: saNavalkalais cha druma chherais cha samhatai: /
Sa badddhas tEna valkEna vimuktO astrENa veeryavaan /
Astra bandha: sa cha anyam hi na bandhanam anu vartatE//
(Sargam 48 - 46 & 48)

Indrajit exclaimed with impotent grief and anger: "Alas! These fools 
are blissfully ignorant of the fact that the Brahma Astra will give 
up its grip when associated with any other of a lower kind. They 
have sadly undone my work. They have cruelly deprived me of my 
mightiest weapon. And, most unfortunate of all, I am prevented from 
using any other weapon against the enemy, once I have shot at him 
with the Astra of Brahma and I cannot discharge Brahma Astra twice" 
And, he sank into a fit of gloom and anxiety.

46. THE PHILOSOPHICAL SIGNIFICANCE

Like Brahma Astra that can be used only once, Prapatti can and need 
be done only once for securing MOksham. However, a subsequent 
Prapatti can be made for expiation of sins incurred in the Post-
Prapatti period but NOT for the purpose of securing MOksham. Such a 
Prapatti is called "Praayschitha Prapatti"

Like Brahma Astra that does not permit its being trivialized by 
Astras of a lower kind; Prapatti done once will become futile, if 
the Prapanna resorts to other means thereafter for the purpose of 
securing MOksham

47. HANUMAAN IN RAVANA'S COURT

Hanumaan was dragged into the court of Ravana and was produced 
before him. Ravana's imperial majesty and the imperious grandeur of 
his court were beyond all imagination. His ten heads with crowns 
studded with gems, and with his twenty eyes and twenty arms, he 
looked like a multi-headed hissing serpent. He was surrounded by 
great warriors like Durdaran, Prahsatan, Mahaa-paarsvan, Nikumban 
and others. AnjanEya stood before all the Courtiers in the Sabha of 
RavaNa. Ravana asked Prahastan to enquire Hanumaan as to who he was 
and why he was there. This was because he thought that it would be 
beneath his dignity as King to stoop to the level of a mere monkey 
and converse with it! Prahastan asked him to tell the truth or to 
face severe punishment. (VR 50)     

{It used to be said by PouraNikas that Ravana was sitting on a high 
pedestal and Hanumaan used his long tail to create a kind of seat 
high enough to see Ravana face to face. This is NOT mentioned either 
in Valmiki Ramayanam or in Kamba Ramayanam}

47A:  WHERE DOES A VANANGAAMUDI BOW?

Answer: It is at the Washbasin while brushing teeth!

48. HANUMAAN'S ADVICE TO RAVANA

Hanumaan started to advise Ravana. While exchanging pleasantries, 
Hanumaan paid glorious tributes to Ravana only to remind him not to 
forfeit all of them by obstinately pursuing his evil designs. He 
dared to advise RavaNa to return Sri Sita to Sri Rama or meet with 
his fate. 

"You delude yourself with the hope that this Sita who is now in your 
custody is a mere ordinary woman. But, take it from me, that she is 
the dreaded power known as KaaLaraatri that has come to turn this 
Lanka to ashes in its wrath and she is the very noose of Lord Yama 
wound around your neck and is ever ready to snap"

Yaam SeetE iti abhi jaanaasi yEyam tishTati tE vase /
KaaLa raatree iti taam viddhi: sarva lankaa vinaasineem//

(Sargam 51- 34 & 35) 

And,
Neither the four faced Brahma, the creator, nor the destroyer of 
Tripura, Rudra, nor the Chief of the celestials Indra, either alone 
or combined, can ever save a soul destined to death at the hands of 
Sri Rama. Don't become an object of Rama's wrath

Brahmaa svayambhoos chatur aananO va/ Rudras tri nEtra Tripura 
antakO vaa //
indrO mahEndrO sura naayakO vaa /Traatum na saktaa yudhi Raama 
vadhyam //
(Sargam 51 - 45)

49. DON'T KILL AN EMISSARY
Ravana is not moved by this caution but gets mad and orders instant 
execution of AnjanEya, the emissary, and the Raakshasas get ready to 
execute the orders. VibheeshaNa, the virtuous brother of RavaNa 
intervened and counseled his brother against this procedure. 
"Killing of an emissary is prohibited in the Saastras as well as in 
practice of Statecraft and is condemned by the wise. May be, he had 
caused harm but there are other ways to punish any misdeeds, other 
than putting a messenger to death"                            

dootaan avadhyaan samrEshu Raajan sarvEshu sarvatra vadanti santa: / 
Na doota vadham pravadanti santO, dootasya drushTaa bahavO hi 
daNDaa: //
(Sargam 52 - 13 and 14)     

COMMENT

This was in TrEtayuga. We find today incarceration, torture, maiming 
and death of not only POWs but of messengers, ambassadors, envoys 
and even poor and innocent civilians who have nothing to do with the 
politics of the powers that be, in blatant violation of Human 
Rights! What kind of civilization we are upholding? Let us and 
especially our political bosses learn from the great epic and turn a 
new leaf in civilized behavior.

50. LANKA DAHANAM       
    
Kamban puts in the words of VibheeshaNa another reason for not 
killing an emissary;                   

"Did not Rama and LakshmaNa avoid killing Soorppanakha and let her 
off with a nose cut? Likewise, there were other means of punishing 
an emissary".                

iLayavaL tannaik kollaadu iru sevi mookkoDu eern
viLaivu urai enru viTTaar veerar aay meymmai Orevaar/          
kaLaidiyEl aavi nampaal ivan vanda kaNNin kaNDa/                
aLaivu uraiyaamal seidi aadi enru amaiya sonnaan/  
(PiNI VeTTu-
1160)                                                           
dasoham
Anbil Ramaswamy
(To be continued)
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3.TAATPARYA RATNAVALI - SUBMISSION 38 - SLOKAM 16 -PART 4
(SRI N. KRISHNAMACHARAIAR SWAMI OF CHICAGO)
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SrImate ra'nga rAmAnuja mahA deSikAya namaH. 
tAtparya ratnAvaLi - Submission 38, Slokam 16 Part 4,
tiruvAimozhi 1.5 concluded - pASuram-s 1.5.8 - 1.5.10.
 
?        pASuram 1.5.8:
 
uNDAi ulagu Ezh munnamE umizhndu mAyaiyAl pukku
uNDAi veNNai SiRu maniSar uvalai Akkai nilai eidi
maN tAn SOrndadu uNDElum maniSarkAgum pIr SiRidum 
aNDA vaNNam maN karaiya nei UN marundO mAyOnE!
 
mAyOnE! munnamE Ezh ulagu uNDAi;  umizhndu, SiRu maniSar uvalai 
Akkai nilai eidi, pukku, mAyaiyAl maniSarkkAgum pIr SiRidum aNDA 
vaNNam veNNai uNDAi;  maN tAn SOrndadu uNDElum, maN karaiya nei UN 
marundO! ? Oh Lord of many wonders!  Even before praLaya, you 
swallowed all the worlds and kept them in Your stomach; then as You 
created the worlds of jIva-s with their bodies according to their 
karma-s, You also took birth in their midst with a body apparently 
similar to theirs, and as if to prove that, You swallowed all the 
butter without leaving even a trace for anyone else.  Is it because 
You considered the butter to be the medicine for any clay left over 
in Your stomach when You had swallowed all the worlds!
 
svAmi deSikan captures the rasam in this pASuram through the 
words `bhakta vastu prasakteh' ? "He who is extremely attached to 
things belonging to His devotees" (prasakti means devotion, 
attachment, addiction).  SrI ve'nkaTeSAcArya explains svAmi 
deSikan's words as "ASritar ugaNda dravyaika dhArakan AgaiyAlum ? 
Because bhagavAn supports Himself purely from the objects that are 
liked by His devotees.  SrI UV comments that His devotees themselves 
are His vastu-s ? His belongings, and He is very much attached to 
them, and therefore He is `bhakta-vastu prasaktan' ?
 `bhaktargaLagiRa tan vastuvilE adhika prItiyinAlE?'  
 
AzhvAr enjoys this `bhakta vastu prasakti ` of bhagavAn ? His liking 
for objrcts that are liked by His devotee, beatufully by noting that 
bhagavAn ate all the butter without leaving even a trace for anyone ?
 maniSarkkAgum pIr SiRidum aNDA vaNNam veNNai uNDAi".  AzhvAr 
wonders aloud:  "Did You swallow the huge quantity of butter just to 
cure Yourself of any stomach ailment from the left-over clay when 
You had swallowed all the seven worlds before praLaya, and then spat 
them out!  But then again, You swallowed the worlds before pralayam, 
and now You are swallowing the butter when You are devakI putran.  
So the reason that it is for medicinal purposes is not true.  It is 
also not because of hunger, since You can eat the whole world when 
You wish, and so You didn't have to eat the butter from the gopis' 
houses.  You swallowed the butter only because You love anything 
belonging to Your devotee, and also because You wanted to move 
intimately with them and be blamed and rebuked by them ? all because 
of Your sauSIlyam.  The gopi-s for their part wanted You to come and 
steal their butter, and that is why they sang very loudly as they 
were churning the butter"
 
SrImad tirukkuDanthai ANDavan comments that bhagavAn just cannot 
remain without associating with His devotees ? bhakta prasaktan.  
His prasakti is so intense that He does not even leave a minute 
particle of the butter for the devotee ? pIr SiRidum aNDA vaNNam.  
 
?        pASuram 1.5.9:
 
mAyOm tIya alavalai peru mA-va'njap pEi vIya
tUya kuzhaviyAi viDap pAl amudA amudu SeidiTTa
mAyan vAnOr tAnOr tanit-talaivan malarAL maindan evvuyirkkum
tAyOn tammAn en-ammAn am-mA mUrtiyai SArndE.
 
tUya kuzhaviyAi, tIya avalai peru mA-va'njap pEi vIya viDam pAl 
amudA amudu SeidiTTa mAyan, vAnOr tanit-talaivan, malarAL maindan, 
evvuyirkkum tAyOn, tammAn, en ammAn, am-mA mUrtiyai SErndu mAyOm ? 
As an innocent child,  with Your inscrutable wonders that drowned 
the deceitful action of the evil demoness in the form of pUtanA, You 
sucked the poison from her breasts and drank it, enjoying it as if 
it was nectar;  You are the Lord of all the gods; You are the 
Eternal Person and the Consort of mahA lakshmi;  You are the 
Sustainer of all like their Mother; You are One with no Master above 
You;  You are my own Lord;   Having resorted to You, I will never 
again be separated from You.
 
svAmi deSikan captures the gist of this pASuram through the 
words "Slishyan nASa vyapohAt" ? Because He drives away (vyapoha ? 
driving away, expelling) the difficulties of those who resort to Him 
(Slish ? to embrace) - `ammA mUrtiyaic cErndE mAyOm' -      The same 
truth is echoed by Sage vyAsa in SrI vishNu sahasra nAmam from the 
mahA bhArata - `na te yAnti parAbhavam, na te yAnti parAbhavam' ?
 `Never do they meet with any disrespect, Never do they meet with 
any disrespect'.   
 
How does He remove the difficulties?  - by converting the viDam to 
amudam (viDap pAl amudA amudu SeidiTTa mAyan) ? He converts even the 
worst poison into the best of nectars.   If we perform our actions 
with Him alone in mind, and if we dedicate the results of all our 
actions to Him, then the `difficulties' will not be felt as 
difficulties at all.  One is reminded about prahlAda caritram ? when 
hiranyakaSipu subjected the young child prahlAda to untold 
difficulties including having him be bitten by the most poisonous 
snakes, rolling him down steep mountains, throwing hin into the deep 
ocean, etc., the great devotee prahlAda could only think of the 
poison as nArAyaNa, the steep mountain as nArAyaNa, etc., and thus 
not the slightest harm came to him.
 
A few very fundamental points are worth noting in this pASuram.  
AzhvAr refers to the `mUrti' of emperumAn ? bhagavAn's divine 
tirumEni.   This refutes the position of some philosophies that 
claim that the Supreme Being does not have a tirumEni at all, and 
that It is only pure divine Bliss with no attributes etc.  AzhvAr 
also describes Lord vishNu here as the Supreme Lord ? as he does in 
all the other 1101 pASuram-s -  malarAL maindan vAnor tanit 
talaivan.  So there is no ambiguity on who is the Supreme Being in 
AzhvAr's view, and also there is no ambiguity on whose Feet we have 
to resort to in order to be redeemed ? so that we don't suffer a 
wasted life - mAyOm.  The implication is that by resorting to any 
other devatA, we will be in the category of mAyvOm ? we will die 
having wasted one precious birth.  Thus, the anya devatA worship 
should be avoided at alal costs for those who want to be redeemed ? 
the mumukshu-s.  
 
?        pASuram 1.5.10:
 
SArnda iru val vinaigaLum Sarittu mAyap paRRu aRuttu
tIrndu tan pAl manam vaikka tirutti vIDu tiruttuvAn
Arnda j~nAnac cuDarAgi agalam kIzh mEl aLavirundu
nErnda uruvAi aruvAgum ivaRRin uyirAm neDu mAlE.
 
neDu mAl SArnda val iru vinaigaLum Sarittu mAyap paRRu aRuttu tIrndu 
tam pAl manam vaikkat tirutti vIDu tiruttuvAn Arnda j~nAnac cuDarAgi 
agalam kIzh mEl aLavu irundu nErnda uruvAi aru Agum ivaRRin uyirAm ? 
bhagavAn who is deeply attached to us removes the effects of our two 
types of karma-s ? the good deeds as well as the prohibited deeds 
both of which create our bonding to samsAra, removes our attachment 
to the objects of material enjoyment, helps us realize that He is 
both the object of attainment and the means of attainment, and 
redeems us so that our minds are always directed to Him.  In the 
leelA vibhUti, He permeates everything ? both sentient and non-
senrtient, both inside and outside and is the antaryAmi of 
everything.  He fills the nitya vibhUti also with His absolute 
Knowledge, Bliss and all other auspicious qualities, as if to keep 
it ready for us when we ultimately reach parama padam.  
 
svAmi deSikan captures the gist of this pASuram through the 
words :tad-ahita- SamanAt" ? `Because He removes all that is opposed 
to attainment of Him for His devotees'.   Every single thought 
conveyed in this pASUram is a reflection of this guNam of bhagavAn ? 
He removes the effects of our puNyam and pApam so that we are 
relieved of the bondage of samsAra;  He removes our attachment to 
materialistic benefits and enjoyment;  He gives us the realization 
that He is the final goal to be attained as well as the means to 
attain Him;  He permeates all the things in the leelA vibhUti 
without exception inside out so that we don't ever get separated 
from Him;  He is the antaryAmi of all so that He is with us 
constantly;  He is in the nitya vibhUti also with all His kalyANa 
guNa-s, ever ready to receive us ? all these are because of His 
extreme vyAmoham ? affection and attachment to us.  Thus, His 
sauSIlyam is revealed in several dimensions in this pASuram.   
 
In summary, in the ten pASuram-s of tiruvAimozhi 1.5, AzhvAr sings 
different dimensions of bhagavAn's sauSIlya guNam (someone at a very 
high level moving with others at very low levels without 
distinction), and svAmi deSikan captures the gist of the pASuram-s 
as follows:
 
-         Even when people use insulting words by calling 
Him `butter thief', still He comes down to their level and 
associates with them;
-         Even though the ArAdhanam or worship offered by even the 
likes of brahmA to Him is far too inferior in quality compared to 
His level of Supreme Lordship over all, He still gladly accepts it
-         He blessed everyone without distinction by giving them the 
association with His Feet and thus purified them in His tri-vikrama 
incarnation.

He descends down from SrI vaikunTham which is inaccessible to the 
gods and deva-s, and reclines in the Milk Ocean in order to be 
accessible to them when they get into trouble with the asura-s and 
need His protection
-         He is extremely attached to those attached to His divine 
Feet
-         He hides His Supremacy completely, and integrates Himself 
in the midst of His devotees ? the cowherd families etc.
-         He takes incarnations such that He is accessible to 
everyone who seeks Him
-         He loves His devotees so much that He creates 
opportunities to move with them closely by even stealing their 
belongings and getting blamed ? such as stealing their butter
-         He removes all the difficulties of His devotees
-         By being the In-dweller (antaryAmi) in everything and 
everyone, He is always concerned in the welfare and wellbeing of 
all, and removes the effects of bondage caused by the karma-s when 
one resorts to Him, and guides the devotee to parama padam.
 
svAmi deSikan concludes Slokam 16 of tAtparya ratnAvaLi, summarizing 
tirvAimozhi 1.5, by pointing out that AzhvAr sings bhagavAn's 
sauSIlya guNam in this tiruvAimozhi ? prAha nAtham suSIlam, 
illustrated by different dimensions of His sauSilya guNam sung in 
each pASuram of this tiruvAimozhi.  Note the choice of the 
word `nAtham', followed by the word `suSIlam' ? that He is the 
Supreme Lord of all on the one hand, but He is also the epitome of 
sauSIlyam on the other.

Regards
dAsan kRshNamAcAryan
(To be continued)
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