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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.08 / ISSUE # 03 dated 18th October 2006
=============================================================
EDITORIAL
HAPPY DEEPAAVALI!
On behalf of the Members of the Board of Advisory Council (BAC) and theInternal 
Resource Panel (IRP) and on our own behalf, we wish you all a very HAPPY 
DEEPAVALI.

May the ?Festival of Lights light and delight your homes and your life?.

May the dawn of lights bring an era of mutual understanding and respect and 
continued ?Kainkarya praapti? for all of us.
Dasoham                                                  Dasoham
Anbil Ramaswamy                          Madhava Kannan Vasudevan
President SDDS and Moderator SRS                Co- Moderator SRS
===================================================================
IN THIS ISSUE:

1. ?THE MIGHTY AND THE ALMIGHTY ? A CLASH OF WILLS? - Part 2?
BY ANBIL RAMASWAMY
(This is from my talk at Sri Hayagrivar Temple, Pondicherry on 31st May 2006)
2. MAATHULAR [MATERNAL UNCLES] - PART 2?:
BY SRI MADHAVA KANNAN SWAMI,
CO-MODERATOR OF ?SRI RANGA SRI?
3."DRAMIDOPANISHAD TATPARYA RATNAVALI" - PARTS 2 and 3?:
BY SRI N. KRISHNAMACHARIAR SWAMI OF CHICAGO
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ISSUES RELEASED
With this issue, about 230 Regular issues of SRS have been released so far:
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
03 Issues of Vol. 8
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You may also view the archives at http://www.ibiblio.org/sripedia maintained
By Sri Srinivasan Sriram (ajiva_rts@xxxx)

We strongly urge you to kindly peruse the "Regular Issues" archived in the 
Files Section and view the Contents at srsindex.html (Not the individual 
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Dasoham
Anbil Ramaswamy,
Editor& Publisher,
?Sri Ranga Sri?
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1.      ?THE MIGHTY AND THE ALMIGHTY ? A CLASH OF WILLS? ? Part 2?
                  BY ANBIL RAMASWAMY
----------------------------------------------------------------------

We concluded the last posting with the following words:
?In the face of the statements of philosophers mentioned above, we seem to have 
no ?locus standi?, no freedom, and no hand in respect of any action and how can 
we be asked to take responsibility?

This takes us on to what is known as ?Karma theory? which seems to define the 
relative roles of the ?Mighty? and the ?Almighty? in this regard.
How it does this?
We will see in the next posting?
----------------------------------------------------------------------
This ?Karma theory? permeates throughout our philosophy of life and provides a 
rational explanation of this seeming conflict of wills.  The very fact that the 
scriptures lay down ?Dos and Don?ts? shows that we do have some leeway either 
to follow or flout the injunctions. In other words, the Jeeva has some freedom 
to act and to that extent may be considered to be ?mighty?. 

It is in exercising this freedom that the individual soul acts well or ill and 
enjoys or suffers the ?reactions? of their respective ?actions?.

This initial ?action? is regulated by what is known as ?Vasanas? or the 
impressions gathered by the soul in this or earlier births. ?Vasana? means 
?smell? ? which imparts a mental personality to the individual. It means a 
subconscious proclivity, subliminal inclinations, habit patterns, experiential 
motivations, attitudinal tendencies and subtle impressions gained over past 
experiences.

A ?thief? tends to carry the propensity of ?thieving? and pious person his 
propensity to be pious. In the Mahabharata, when Duryodana and Dharmaputra set 
out to find the nature of people, Duryodana returned to report that he could 
not spot a single ?good soul? while Dharmaputra reported that he could not spot 
a single ?evil soul?. Their respective findings were mere projections of their 
respective ?vasanas? which they had inherited from their past lives in which 
they had either followed or flouted the injunctions respectively.

SANCHITA, PRARABDA & AGAMI KARMAS
(Excerpts from Chapter 11 of ?Hinduism Rediscovered?)
?Our Scriptures speak of 3 kinds of KARMAS (Actions or Deeds) namely:
SANCHITA, PRARABDA and AGAMI
We saw that souls with mind integrated into them in a subtle manner take 
different bodies from beginning-less time - all the time accumulating vasanas - 
both good and bad. This total accumulation is called ?Sanchita karma?. This is 
like the opening balance in a Bank account at the time of birth of the current 
life.

A portion of this ?Sanchita karma? starts yielding results to be experienced by 
the soul in the current life. This is called ?Prarabda karma?. This can be said 
to represent a Bank withdrawal for current use. No force on earth can change 
this or its course.

The Prarabda decides our parentage, sex, time and place of our birth, 
whether and if so, whom we are destined to marry, the length of our life span, 
the time and place of our death and even the manner of our death. In other 
words, it constitutes the limitations under which we are born and are destined 
to live and work. It determines the initial conditions under which this life 
has to be carried on. It contributes to our character and tendencies according 
to the Vasanas of our previous births - which have been brought into this life 
for being experienced. And, this is called 'fate'.

While nothing can be done about ?Prarabda?, the ?Sanchita Karma? can be 
modified by what is called the ?Agami karma? (i.e) the future Karma a.k.a. 
Kriyamana karma (Oncoming or accruing) or Varthamana karma (that which sets in 
motion) just as we can alter the Bank balance by deposit or withdrawal. Agami 
karma is entirely in our hands. Every action and every thought of ours today 
contributes to this ?Agami karma?. It is for us to think and act in a way that 
our Agami Karma opens up a better future for us, if not in this life, certainly 
in our future lives.

While ?Prarabda Karma? regards initial conditions as determined ?Agami Karma? 
determines the future as amenable to being conditioned. Human beings are not 
just mechanisms of instincts. The spiritual elements in man can help in 
trampling over the forces that try to enslave him.

In a game of cards, the cards are provided to us and we don't select them. But, 
with the cards provided we can play well or ill and as we play, we win or lose. 
There is freedom to play. Similarly, in the game of life, the cards based on 
past Karma are provided to us - we don't select them. But if we play our part 
well, and according to the rules, we can win; otherwise, we might lose. The 
freedom to play is present with equal validity in the game of life. Thus, 
Hinduism gives absolute freedom in the realm of thought while it enjoins a 
strict code of conduct in action.

Another analogy compares 'Sanchita' to grains harvested and stored in a 
granary, 'Prarabda' to that portion of it taken out for  being husked and got 
ready for current consumption and 'Agami' to the grains  germinated and set 
aside for being planted for future cultivation.

As already mentioned, if 'fate' were to decide everything and man has no free 
will at all the Saastras would not have taken pains to proclaim such profound 
commandments as 'Satyam Vada' - 'Speak the truth', of 'Dharmam Chara' - 'Do 
your duty' etc., These commandments would be meaningless if we do not have the 
free will either to follow or flout them. That is why God waits until we have 
shown at least an iota of interest in following the right path.

'Prarabda karma' no doubt commences our life with some initial conditions; 
enforce certain limitations on our mind, our intellect, our environment. But, 
for every subsequent action that we take, it is our own free will that is 
responsible and we mould our destinies ourselves. By his actions, man can to a 
certain extent direct his destiny.

The acceptance of Prarabda is only an acceptance of the past - of what has gone 
already into our making. Karma theory Says:

ACKNOWLEDGE THE SINS OF YOUR PAST LIVES;
ACQUIRE SPIRITUAL MERIT IN THE PRESENT LIFE;
ACHIEVE THE GLORY YOU DESERVE IN YOUR FUTURE LIFE?
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2. MAATHULAR [MATERNAL UNCLES] - PART 2?:
BY SRI MADHAVA KANNAN SWAMI,
CO-MODERATOR OF ?SRI RANGA SRI?
----------------------------------------------------------------------
Let us continue on our sequel post on Mathulars [maternal uncle].

Thus, Swamy desikan learned vedantha from his maternal uncle Sri AppuLLAr.
It is also seen that the ancient traditions were learned from mAthulars 
[maternal uncles].
What did Venkatanathan learn?
?Sakalaa: kalaa: sakala saasthra artthams?

He had learned all 64 types of arts. He learned everything from his maternal 
uncle Sri AthrEya Ramanuja- AppuLLAr. As mentioned earlier, though his father 
and his grand father were great vidwAns, as per the command of Sri Nadadur 
ammAL, his maternal uncle started teaching him from basics everything one ought 
to learn. He took the niyamanam of Sri Nadadur ammAL as the very command of 
Swami Devaadhi Rajan Lord Varadarajan?s Himself and humbly obeyed the order. 
Swami learned sakala saasthrAs thus from appuLLAr.

Those days, the only objective was to let the disciple learn everything and 
become a great scholar and a learned Srivaishnava. That was at the top of the 
mind of any Guru /Acharyan. Though Sri Bhashyakaarar father was a great learned 
one, he sent his son Sri MahapoorNar [Swami Periya Nambhi] as per the divine 
command of Swami Alavandhar. Swami Ramanuja attended all Vedantha kalakshepams 
at the feet of Sri Periya Nambhi thus. Sri Periya Nambhi also taught all 
sampradaya siddhantha artthams to EmperumANAr; not just that. He 
also followed the statement ?Bahubhya: SrOthavyam bahuDhA srOthavyam [one 
should listen and learn many good things from many people).

Oh! King DharmaputhrA! [YudhishtrA!] I have learned many things from many 
persons who are very knowledgeable and matured in age and jnAnam-says the Grand 
Sire Bheeshma PithAmahar. ??karNAbhyAm bhoori viSruvam?- with both ears I need 
to listen all good things.

In view of these, Swami Periya Nambhi arranged to let his sishya Ramanuja learn 
from Sri Thirumalai Nambhi, Sri ThirukkOttiyoor Nambhi, Sri Thirumalai ANdAn, 
Sri Alavandhaar AzhwAn, et al various RahasyArthas [esoteric meanings and 
purports] and samrapadya vishayams.

Swami KooratthAzhwAn was a great scholar and very learned. He was so 
knowledgeable that he was even addressed as walking pathanjali. When such was 
the case, he could have initiated his sons Swami Parasara Bhattar and Swami 
Veda vyasa bhattar himself. But he did not. He sent them to Embaar Sri 
Govindhar [another fellow sishya of Ramanuja- read the first post in this 
series]. Why?
Because the student has to be very learned and even shine better than him by 
learning from other scholar and Srivaishnava vidwAn was Swami Kuresa?s 
ThiruvuLLam [mind]. Not like these days wherein there is a general notion to 
keep everything within him; and not pass it on? Those days people were broad 
minded [says Sri Vathsankachar Swami in his article adding with his usual 
remark].

?Sakala kala? =  64 kalais. Types of arts- ?yettettenum kalaigaL?
Swami Desikan enlists what are these 64 types of learning in Thirumanthra 
vyAkhyAnams. There is no rule that it should relate to srungara rasam as 
claimed by Bhoja rajan in Srungara prakasam or Sri JayamangaLar?s JayamangaLA. 
And it is not necessary either; there can be various types of 64 arts.

Swami completed his learning of all these sakalaa: kalaa: from his uncle before 
he reached twenty years of age. He learned every saasthrA within that tender 
age. Swami himself mentions that in Sankalpa suryOdhayam ?vimsathy abdhE 
viSrutha nAnA viDha viDhya?: One should learn everything in the young age 
itself. Before desires, anger, hatred etc. set in one should learn Vedas, 
Upanishads etc. says Apasthambar.

?ParyAptham paryaChaisham kaNaCharaNakaThAm AkshapAdham
SiSikshE / meemaamsAmAmsalAthmA samajAnishi muhu: sAnKhyayOgow
SamAKhyam?// ? even those systems of study- one should learn deeply; [and not 
just at a superficial level]. Our Acharya saarvabhouman accomplished that.

That?s why he is addressed as ?Sarvathanthra Swathanthar. vyathirEka 
viDhaya? Sri Pathanjali in Mahabhashyam mentions that one should learn 
everything at a young age-
?ADhyE vayasi nArDhAnAm yowvanE nArjitham Dhanam /
kAryakAlE thu samprApthE na sA vidhyA na thadh dhanam//?

If one learns after ageing, it would not enter into the head
[iLaimaiyil kavil silai mEl yezhutthu].

There are four stages in learning:
1. Learning from the teacher [Acharyan]
2. Whatever learnt- one practices and attempts to retain
3. Then pass on to others by teaching them [what has been learned]
4. Making use of this learning, teaching process, write for future 
generations to refer and use

Sri Pathanjali has enlisted them as:
?Chathurbhischa prakAri: vidhyA upayukthA bhavathi-
aagamakaalEna, SwAdhyAyakAlEna, PravaChanakAlEna, vyavahArakAlEna?.

Thus all these four stages of learning are completed for our Swami Desikan by 
his twenty of years of age.

Since he was such a great scholar and vidwAn, with amazing humility, he was 
revered and respected by one and all.

That is why ?thasmai prAgnAya mangaLam?

?Raamanujaayaath AthrEyaath maathulaath sakalata kala:?. mangaLam?
All auspiciousness and mangaLams to Swamy Desikan the greatest scholar, who had 
learned all Saastras before he attained 20 years of age, from his maternal 
uncle Kidaambi appuLLAr.

Anything good in this write up is all due to the wonderful write up by Sri U Ve 
Sri Srivathsankachar Swami in Sri Hayagriva Priya Dec 2001 and all errors 
mistakes, are only due to my lack of understanding and ajnAnam.

[Thanks to Sri Anbil Ramaswami Swamin for his abhimaanam towards
me for his encouragement in sending this piece as part of the journal 
article. dhanyOsmi? anugrahithOsmi..]

Swamy Desikan ThiruvaDigaLE SaraNam
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3."DRAMIDOPANISHAD TATPARYA RATNAVALI" - PARTS 2 and 3?:
BY SRI N. KRISHNAMACHARIAR SWAMI OF CHICAGO
----------------------------------------------------------------------
Introduction ? Continued.
We are continuing with the Introduction, since there are some additional points 
that I would like to cover.
----------------------------------------------------------------------
We will see in Slokam 4 of the avatArikA (Introduction) of svAmi deSikan to his 
tAtparya ratnAvaLi, that he profusely praises the tamizh language, and gives 
various reasons for its greatness.  And yet he has taken the effort to write a 
summary of the tamizh tiruvAimozhi in the samskRt language in the form of 
tAtparya ratnAvaLi.  This leads one to wonder about the reason for 
this work.  One writer notes that the reason might be found in the relative 
status accorded to the two languages at the time of svAmi deSikan.  samskRt was 
the common language used for communicating religious and philosophical ideas at 
that time.  This was even more so at the time of rAmAnuja, partly explaining 
why he had used samskRt as the sole language to communicate his ideas and 
philosophy, especially to his advaitic opponents.  The samskRt language had 
established itself as the language of the royal courts throughout the country.  
SvAmi deSikan wanted to share the divine joy given to us by nammAzhvar with the 
community of devoted scholars, especially non-vaishNavaite scholars, who did 
not understand tamizh.  This could also explain why he extracted the essence of 
tiruvAimozhi into a condensed form (one Slokam for each decad, with one phrase 
in the Slokam for each pASuram of tiruvAimozhi giving the key guNa that is 
enjoyed in that pASuram) and presented it in the form of tAtparya ratnAvaLi.

As much as svAmi deSikan chose the samskRt language to communicate the message 
of nammAzhvAr?s tiruviAomizhi to the devoted among the non-tamizh knowing 
people, he probably also had as his target those who did not accept tamizh as a 
valid language for praising the Lord.   svAmi deSikan?s vociferous defense of 
the appropriateness of the tamizh language for praising the Lord, as expressed 
in Slokam 4 of the avatArikA that we will study in the near future, confirms 
that this latter view was prevalent at his time.  He uses the language that 
they considered ?appropriate? - samskRt, and praises the devotional outpouring 
of nammAzhvAr in the tamizh language as the dramiDopanishad ? the Upanishad in 
the tamizh language, and gives it the status of vedAnta.  He has also referred 
to tiruvAimozhi as 
?samhitA?, and as ?dramiDa nigama?, in different places.  In fact, svAmi 
deSikan has expressly stated that he has found that AzhvArs? SrI sUkti-s 
(divine outpourings) have helped him clarify many points of doubt in the Vedic 
texts.

In addition to tAtparya ratnAvaLi, svAmi deSikan has composed another 
companion work called dramiDopanishad sAram.  As the name conveys, this is a 
further level of extraction (sAram) of the bhagavad-guNa-s (attributes of 
bhagavAn) conveyed in tiruvAimozhi, perhaps for the benefit of those who may 
not find the time to go through and enjoy the guNa-s extracted from each 
pASuram and conveyed through tAtparya ratnAvaLi.  While tAtparya ratnAvaLi 
consists of 130 Sloka-s, the dramiDopanishad sAra consists of only 26 Sloka-s.  
In this work, svAmi deSikan only describes the guNa conveyed by each ?patthu? 
(the group of approximately 100 pASuram-s).  For each groups of 100 pASuram-s, 
he has allocated two Sloka-s.  The first one describes the 
guNa sung in the given patthu (group of 100), and the second Sloka gives the 
connectivity between this patthu and the previous one.  We will get into the 
details of the organization of the Sloka-s when we deal with the 
dramiDopanishad sAra, after completing the tAtparya ratnAvaLi.

SrI azhagiya maNavALa jIyar has also composed a work in samskRt, titled 
dramiDopanishad sa?ngati, consisting of one Slokam for each tiruvAimozhi (each 
decad).  However, this gives only the sequence of the theme in each 
tiruvAimozhi, and does not identify the key guNa of emperumAn that is praised 
in each pASuram.

It has been brought to my attention that the vyAkhyAnam in maNipravALam found 
in the four-volume publication titled ?bhagavad-vishayam? published by SrImad 
Periya ANDavan ASramam in SrIra?ngam, is by SrI ve?nkaTeSAcArya.  It may be 
recalled that SrI UV had made a reference to a vyAkhyAnam in maNipravALam for 
tAtparya ratnAvaLi by a SrISaila ve?nkaTAcArya.  Because of the similarity of 
the names, and the very few scarce vyAkhyAnams available for tAtparya 
ratnAvaLi, one wonders if the work referred to by SrI UV is the same as the one 
that is included in the ANDavan ASramam publication).

Slokam 1:

svAmi deSikan starts his work with an ?avatArikA? (an Introduction that serves 
as a high-level summary) consisting of the first ten Sloka-s of tArparya 
ratnAvaLi.  The first of this Ten Sloka-s is:

sAraH sArasvatAnAm SaTha ripu phaNitiH SAnti SuddhAnta sImA
mAyAm AyAminIbhiH sva-guNa vitatibhiH bandhayantIm dhayantI |
pAram pAramparIto bhava jaladhi bhavan majjanAnAm janAnAm
pratyak pratyakshayen-naH pratiniyata ramA sannidhAnam nidhAnam ||

svAmi deSikan points out at the outset that bhagavAn is always and 
inseparably associated with SrI or lakshmI, and it is this duality that we 
worship.  It is this emperumAn with pirATTi who is revealed to us by AzhvAr as 
one who is the antaryAmi and Controller of all, and who is the treasure that 
will relieve us from the bondage of samsAra once and for all.  Understanding of 
tiruvAimozhi will remove us from our involvement and desire in vishaya sukha-s 
(interest in things that are purely sense-gratifying), and will reveal to us 
the great treasure that is SrIman nArAyaNan.

sArasvatAnAm sAraH SaTha ripu phaNitiH ? nammAzhvAr?s words (in the form of 
tiruvAimozhi) are the best among all the works that have been composed (by all 
authors in all languages over all time).  It is the ?sAratamam SAstram? ? the 
best summarization or condensation of all the SAstra-s.

SAnti SuddhAnta sImA ? nammAzhvAr?s tiruvAimozhi is the safe abode of peace in 
its utmost limit.  The SAnti rasam is contained to its utmost limit within 
tiruvAimozhi.

AyAminIbhiH sva-guNa vitatibhiH bandhayantIm mAyAm dhayantI ? It helps us to be 
relieved from the never-ceasing and ever-present association with the 
tri-guNa-s (sattva, rajas and tamas) that extend far and wide in space and 
time; it leads us to a state of distaste in things that are purely 
materialistic.  Those who have grasped the essence of tiruvAimozhi will never 
again be bound by the influence of the tri-guNa-s.

pAramparItaH bhava jaladhi bhavan majjanAnAm janAnAm pAram ? It is the other 
side of the shore for those who are deeply and repeatedly drowning in the ocean 
of samsAra.  In other words, by following the teachings of tiruvAimozhi, the 
jIva-s overcome the cycle of repeated birth and death by attaining His Feet, 
and will forever be involved in nitya kaikaryam (eternal service) to Him in SrI 
VaikunTam after their soul leaves the body at the end of this life.

pratyak, prati niyata ramA sannidhAnam nidhAnam naH pratyakshayet ? It reveals 
the treasure to us in the form of bhagavAn who is inseparably associated with 
pirATTi, and who is the antaryAmi of all (and thus who is the Supporter, 
Protector and Controller of all).  By implication, this means that those who do 
not resort to Him with devotion, as repeatedly guided by AzhvAr through his SrI 
sUkti-s, will not be able to cross the ocean of samsAra in this birth.

The greatness of tiruvAimozhi is that it delves exclusively in bhagavad 
anubhavam, and is completely antagonistic to any involvement in vishaya sukham 
(seeking pleasures for the gratification of our senses).  It is the realization 
that we are His Sesha-s that is an essential step for us to reach Him. If we do 
not realize that He is our SeshI (Lord and Master) and that we are His Sesha-s 
(eternal servants), then we will not realize the nidhi that is in the form of 
the Duality that is emperumAn eternally associated with SrI.

It is significant that svAmi deSikan makes reference to the sva-guNa-s (sattva, 
rajas and tamas) that naturally keep diverting the mind towards the senses that 
are always directed outwards, seeking external pleasures, and then points out 
that nammAzhvAr?s tiruvAimozhi reveals to us the antaryAmi bhagavAn ? pratyak 
(instead of referring to bhagavAn in His other forms such as the para, vyUha, 
etc.).  The greatness of tiruvAimozhi is that it takes the mind away from going 
outwardly towards the external sense-objects, and turns it inwardly to see 
emperumAn, who resides in our heart.  SrI UV refers 
us to the kaThopanishad mantra:

parA?nci khAni vyatRNat svayambhUh tasmAt parAn paSyati nAntarAtman/
kaScit-dhIrah pratyag-AtmAnam aikshat AvRtta cakshur-amRtatvam icchan//

?The self-born (Supreme Lord) condemned the senses to revel in outer 
objects.  Therefore, they see outward objects and not the inner self. A rare 
intelligent man, desiring immortality, sees the inward self, with his eyes 
turned inward?.

This ability to see and realize that our antaryAmi is none other than the 
Supreme Lord will help us realize that He is our SeshI (Master), and we are 
forever His Sesha-s (servants).  BhagavAn should be realized as our antaryAmi, 
our Controller and Master, and we should realize that we are eternal servants 
to tiru mAl (emperumAn inseparably associated with SrI).  tiruvAimozhi gives us 
this realization.   AzhvAr?s declarations ? ?

uDal miSai uyir enak karandu e?ngum paranduLan? (1.1.7) and
?enadu Avi Aviyum nI? (2.3.4) etc., reveal this truth to us.
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To Continue
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