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SrIman! SrI Ranga Sriyam anubadravam anudhinam samvardhaya/ 
SrIman! SrI Ranga Sriyam anubadravam anudhinam samvardhaya//
KAvEri VardhathAm kAlE, kAlE varshathu vAsava:/ 
SrI RanganAthO jayathu SrI Ranga SrIs cha VardhathAm// 
===========================================================
SRI RANGA SRI VOL. 2 / 10 DATED 12th July 2001 
===========================================================
Dear Bhagavatas:
In this Issue:
1. SRIBHASYAMRUTHAM: 
A BRIEF SUMMARY OF ADHIKARANAMS 75 to 82 OF ADHYAYAM 3 (PAADAM 2) OF 
SRI Bhashyam (Anbil Ramaswamy) Based on 
(i)"Sukha Bodhini" by Sri Purisai Nadadur Krishnamachariar Swami, 
Editor & publisher, "Nrisimhapriya", 
(ii) "Sri Bhashya Saaram" by Sri T.S. Rajagopalan Swami(and 
published by Azhwargal Amudha Nilayam), 
(iii) "Brahma Vidya" by Sri S. Jagannarayanan Swami, Retd. Secretary 
to Govt. of India 
(iv) "Sri Bhashya Saaraswaathinee" by Vaikuntavasi Vidwan 
Tirupputkuzhi Narasimha Tatachariar Swami of Sri Hayagriva Vidya 
Peetam, Chennai 
(v) "Adhyatmika Saara" by Sokkanvur V Narasimhacharya, Aasthaana 
Vidwan, Ahobila Matam published by G.K.Dixit, Dravida Desa Brahmana 
Samskrita Sarvakalasalai, Trichy and 
(vi) "Sri Bhashyartha Deepika" in Tamil by the above author with 
commentaries on "Bhashyartha Manipravala Deepika" of 40th Pattam 
Azhagiyasinghar and "Srisootrartha Padyamaalika" of 44th Pattam 
Azhagiyasinghar. 

2. GITAMRUTHAM: SUMMARY OF ADHYAYAM 2 (SANKHYA YOGAM) OF BHAGAVAD 
GITA Summarized in English 
(Anbil Ramaswamy)
"Param Saaram" of Adhyayam 2 of Bhagavad Gita 
from the "Gita Saaram" of Vaikuntavasi U. Ve. Vidwan Saarasaarjna 
Tirukkallam Narasimha Raghava Chariar Swami. 

3. "LEARN OUR TRADITION THE EASY WAY"- Sampradaya lessons for kids 
for GRADE 2 LESSON 6: MANTRAS" (Incantations) written in Tamil by 
Desika 
Bhakta Ratnam, U. Ve. Seva Srinivasa Raghavachariar Swami under 
his "Jayamangala Paada Thittam" (Translated in English by Sri 
M.K.Srinivasan Swami of Vedanta Desika Research Center)
======================================================================
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Dasoham
Anbil Ramaswamy
Editor & Publisher
"Sri Ranga Sri"
====================================================================

1. SRIBHASYAMRUTHAM: 
A BRIEF SUMMARY OF ADHIKARANAMS 75 to 82 OF ADHYAYAM 3 (PAADAM 2) OF 
SRI BHASHYAM (Anbil Ramaswamy) Based on (i)"Sukha Bodhini" by Sri 
Purisai Nadadur Krishnamachariar Swami, Editor & 
publisher, "Nrisimhapriya", (ii) "Sri Bhashya Saaram" by Sri T.S. 
Rajagopalan Swami(and published by Azhwargal Amudha Nilayam), 
(iii) "Brahma Vidya" by Sri S. Jagannarayanan Swami, Retd. Secretary 
to Govt. of India (iv) "Sri Bhashya Saaraswaathinee" by Vaikuntavasi 
Vidwan Tirupputkuzhi Narasimha Tatachariar Swami of Sri Hayagriva 
Vidya Peetam, Chennai (v) "Adhyatmika Saara" by Sokkanvur V 
Narasimhacharya, Aasthaana Vidwan, Ahobila Matam published by 
G.K.Dixit, Dravida Desa Brahmana Samskrita Sarvakalasalai, Trichy 
and (vi) "Sri Bhashyartha Deepika" in Tamil by the above author with 
commentaries on "Bhashyartha Manipravala Deepika" of 40th Pattam 
Azhagiyasinghar and "Srisootrartha Padyamaalika" of 44th Pattam 
This Paadam describes the twin aspects of Paramaatma viz., Being 
devoid of all evil and Being full of all auspicious qualities. Hence, 
this Paadam is called "Ubhayalinga Paadam". Besides this, this Paadam 
deals with the various states of Jive viz., waking, sleeping, 
dreaming and swoon which, however, do not affect Paramaatma.
==================================================================
ADHIKARANAM 75: SANDHYA ADHIKARANAM (Who creates dreams?)
This dispels the doubt whether the dreams seen by a Jiva are created 
by the Jiva himself. The doubt arises because Brihadaranyaka Up. 
(6.3.10) states that this dream state occurs at the junction of 
material world and the Superior world (paraloka). Katavalli 2.5.8 
also seems to suggest that the objects in dreams are created by the 
Jiva. This Adhikaranam clarifies that appearances in dreams are 
really wonderful; they are experienced by the dreaming Jiva only and 
not by others. The dream ceases to be when the Jiva wakes up. Also 
one sees undesirable scenes in dreams. If Jiva were to create, it 
would not create such undesirable situations to himself and get 
scared. It is only Bhagavan who can create such wonderful 
appearances. In dream state, cognition does not work. Therefore, Jiva 
cannot create the objects. 

ADHIKARANAM 76: TADABHAAVA ADHIKARANAM
Vedas speak of three stages of sleep. During sleep, the Jiva is 
oblivious to senses. And is calm. At this stage, the Jiva courses 
through certain veins (naadis) and reaches what is called "Pureedat" 
(Pericardium)), a fleshy substance in the heart and joins Brahmam 
during deep sleep. Thus, sleep state combines in itself the "Nadi", 
the "Pureedat" and "Brahmam" The question arises how could the Jiva 
be said to sleep in three different locations. When a person sleeps 
on a bed spread on a cot in a room upstairs, there is no 
contradiction in saying "he sleeps on a bed", he sleeps on a cot" 
and "he sleeps upstairs". Thus, it is possible for the Jiva to rest 
in the three entities all at once.

ADHIKARANAM 77: KARMAANUSMRITI SABDAVID ADHIKARANAM 
(The state of Jiva after sleep)
This Adhikaranam dispels the following doubt: 
Since it is said that Jivan rests in Brahmam during sleep totally 
oblivious of everything including senses, there is no difference 
between a "Supta" (One who sleeps) and "Mukta" (one who is liberated) 
and it would appear that the one who wakes up from sleep is different 
from the one that became one with Brahmam (like a mukta). The answer 
is that as per Karma, Remembrance, Veda Vakhyas and the scriptural 
description of the rules and routes relating to Moksha, it is the 
SAME Jiva who went to sleep that wakes up.

KARMA refers to the good and bad deeds done by the Jiva before going 
to sleep, which the Sastras say can be expended only by the same Jiva 
experiencing the effects thereof. Otherwise, it would amount to some 
other Jiva experiencing the effects of karma committed by the one who 
went to sleep. REMEMBRANCE relates to the feeling of "I slept" 
experienced by the Jiva on waking up. Chandokya Up. States clearly 
that a Jiva in whatever body, human, lion, tiger etc. wakes up in 
the SAME body. The state of sleep cannot be equated with the state of 
mukti because a mukta has perfect knowledge, knows all ands enjoys 
all at all times. During sleep, the senses merely take rest (or so to 
say, a vacation). Hence, it is the SAME Jivan while at sleep and 
while waking up.

ADHIKARANAM 78: MUGDA ADHIKARANAM 
(The state of "Moorchaa"-fainting)
This stage can be understood as half way between life and death. In 
this state, there is no consciousness comparable to the one in 
awakened state or in a dream state. While sleep is a stage of senses 
taking rest, "moorchaa" is a stage beyond this but definitely not one 
of death, because at death there is no breathing even. It can be 
understood as one being "half-dead and half-alive". Hence described 
as "Mugda ardha Adhikaranam"

ADHIKARANAM 79: UBHAYALINGA ADHIKARANAM
Since the defects of Jiva have been expounded in detail earlier, a 
doubt arises whether the Paramaatma who is the Indweller of such 
defect laden Jiva be affected by these defects. The answer is "No". 
Srutis elaborate repeatedly on two aspects of Paramaatma viz. (10 
Being totally bereft of all defects (akilaheya pratyanika) and (2) 
Being full of all auspicious qualities (Asnkhyeya Kalyana guna gana). 
So, no defect can ever inhere in Paramaatma. Chandokhya Up. 8.1.5s 
that Paramaatma has no afflictions such as sins, old age, death, 
sorrow, hunger, thirst etc., that He has an uninhibited "Sankalpam" 
(will), that there is nothing He desires that He cannot get. Vishnu 
Purana (46-48) also describe Him as of extreme luster, limitless in 
Knowledge, valor, power etc. and is totally devoid of "Klesa"(sorrow) 
or suffering. He enters into the sentient and the insentient as 
Indweller out of His own freewill and directs them. Mundaka Up. 
Likens the Jivaatma and Paramaatma to twin birds perched on the same 
tree, the former eating the fruits while the latter just witnesses 
without consuming the fruits. Though they are together, the Jiva 
suffers while the Paramaatma does not.

Another doubt is how some Veda Vakhyas while describing the 
Qualities of Brahmam dismisses one by one saying "Not this", "Not 
this" (Neti, Neti). The answer is that the expression does not negate 
the qualities but precludes impressions that that the qualities are 
limited "to this, that or the other thing only".

ADHIKARANAM 80: AHIKUNDALA ADHIKARANAM 
(Brahmam vis-a-vis Achetanas)
Some Veda Vakhyas declare that all objects wit or without form or 
name are "Brahma Swaroopam". In certain other contexts, Veda Vakhyas 
aver that Brahmam and Achetanas are different. Bhagavad Ramanuja 
reconciles this paradox by saying that at the time of deluge 
(Pralaya), Brahman inheres within Himself the entire cosmos 
indistinguishably and at the time of creation releases them with 
their own individual name, form etc. along with the balance of their 
individual Karma as they had before the deluge. Like the Jivas , 
Achetanas also form the limbs (amsa) and modes (prakaaram) and body 
(Sareera) of Brahmam. Like the defects of Jivas, those of Achetanas 
also do not affect Brahmam.

ADHIKARANAM 81: PARAADHIKARANAM
(Explanation of the word "Sethu")
This dispels the doubts arising out of 4 Veda Vakhyas which say-
(i) Brahman is verily a bridge (Sethu) (Vide Chandokhya Up. 8.4.1 )
(ii) Brahmam is verily the bridge for leading the Jivas to Moksha
(iii) Brahman has 4 Padas and 16 kalais (4.5.8 ibid)
(iv) There is one greater than the greatest.
All these suggest that being a bridge, Brahmam serves only to take 
the Jiva to the other side and since Brahmam is considered the 
greatest, the statement at (iv) suggests that there is something 
greater than Him.

Bhagavad Ramanuja explains that the purport of likening Brahmam to a 
bridge to show that it serves to keep apart and protect the objects 
on either side (vide Chandokhya Up. 8.4.1 "Yeshaam Lokaanaam 
asambethayaa". The description of Brahman having 4 Paadas and 16 
Kalas is only to facilitate meditation on one or the other aspect in 
Upasana (Bhaktiyoga). Numerous Sruti Vakhyas declare that there is 
nothing greater than Brahmam.

ADHIKARANAM 82: PHALA ADHIKARANAM 
(On enjoyment here and hereafter)
This Adhikaranam establishes that Brahmam who has all auspicious 
qualities is the one who grants the fruits of meditation. The 
qualities of Brahmam were delineated only to help Chetana to meditate 
on one or the other of the qualities easily. Brihadaranyaka Up. 
Clearly says that Bhagavan who has no birth is the one to grant all 
benefits of wealth in this world and moksha in the other world. 
Whether it is yaaga, Dhaana, Homa or Upaasana, the deities invoked 
also seem to grant the fruits thereof. But, in fact, all these are 
granted ONLY by Bhagavan who is their Indweller. This is like paying 
taxes to the Revenue authorities and derive the benefits granted by 
the ruler. In short, Bhagavan is the real benefactor.
============================================================
2. GITAMRUTHAM:SUMMARY OF ADHYAYAM 2 (SANKHYA YOGAM) 
Summarized in English (Anbil Ramaswamy)from "Parama Saaram" of 
Adhyayam 2 of Bhagavad Gita from the "Gita Saaram" of Vaikuntavasi U. 
Ve. Vidwan Saarasaarjna Tirukkallam Narasimha Raghava Chariar Swami. 
=================================================================
DRITHARASHTRA: What counsel did Krishna give to Arjuna?
SANJAYA: Krishna advised Arjuna not to show mercy to enemies
KRISHNA: Your mercy is misplaced and ill timed. Your pity at this 
juncture will strip you of your kingdom and its enjoyment and you 
will lose the other world also. You acted as a eunuch while in Virata 
country incognito. Perhaps, you have a hang over of that role!
ARJUNA: Bheeshma, Drona and other Acharyas are our Acharyas at whose 
feet, we should offer flowers in obeisance. How come, you ask me to 
strike them with arrows? You killed Madhu but not your Acharya, 
Sandeepani. Why a different yardstick for me?
KRISHANA: Your Acharyas have come to fight and finish you. If you do 
not fight those who have come to fight, how can you gain victory and 
kingdom and the benefits accruing from them?
ARJUNA: How can I enjoy anything gained with my hands stained with 
their blood. I would rather live by begging.
KRISHNA: Living by alms is the Dharma of Brahmins only; But, you are 
a Kshatriya so, Such a life is also sinful for you.
ARJUNA: I agree. But, between the two, I feel killing Acharyas is a 
worse sin.
KRISHNA: In that case, don't you think you will be killed by your 
enemies?
ARJUNA: So be it!. I am confused. I am your disciple. I surrender 
unto You. Pray advise me as to what is best for me in the 
circumstances.

Whereupon. Krishna commenced the Gospel of Gita (Gitaa Avataaram)
KRISHNA: Oh! Arjuna! You do not seem to be aware of the distinction 
between body and soul. The soul is indestructible. Let me share a 
secret with you. There was no time when Your soul and mine did not 
exist nor will they ever cease to exist in future. So also, those of 
Bheeshma, Drona et al. Why should you grieve about the indestructible 
Atma?
ARJUNA; If this were so, how do people talk about birth and death?
KRISHNA: When the Atma gets into the body it is called birth. When 
the Atma leaves the body it is death. It is that simple.
ARJUNA: OK. But then, how about the body? Is not destroying the body 
of my Acharya a matter for grief?
KRISHNA: In any event, the body is going to fall at some stage. Why 
should one grieve over what is inevitable to the body?
ARJUNA: How do you say Atma cannot destroyed while the body can be?
KRISHNA: Atma cannot be put an end to by fire, weapons etc whereas 
the body is subject to deterioration and decay.
ARJUNA: If this were so, what is the meaning in people saying "He 
killed a man", "He killed a goat", "He killed a cow" etc?
KRISHNA: This only means the act of releasing Atma from the body. All 
that is said to be born at the beginning relate to the Atma 
acquiring a body. And, death at deluge relates to the separation of 
the two. Atma assumes a new body and this is called "rebirth"
ARJUNA: Just because a new body is acquired, there is no guarantee 
that the new body would be a better one.
KRISHNA: Just like a person discards his old and worn out clothes 
Atma sheds its old body and assumes a fresh and better one.
ARJUNA; Just like the body experiencing pleasure and pain, will not 
the Atma also be subject to such experiences?
KRISHNA: The pleasure and pain are experienced by Atma because of its 
association with the body. Let me remind you again. There is no 
greater duty for a Kshatriya than to fight his enemies. You did not 
seek war. Luckily, it has been thrust on you. Such an opportunity can 
come by to a Kshatriya only because of meritorious deeds done earlier 
(Poorva krita Punyam).
ARJUNA: What will happen if a Kshatriya abandons fighting?
KRISHNA: If you do not do your duty of fighting, you will incur the 
ignominy of defeat and the sin attaching to your deserting your 
prescribed duty.
ARJUNA: I am against fighting not out of fear but out of love. How 
can that be a sin?
KRISHNA: That is where you make a grave mistake. Love at the wrong 
place, at the wrong time towards wrong persons is bad in itself; 
Further, everyone will say that you ran away from the battlefield for 
fear of defeat. Is there an ignominy worse than this for a Kshatriya? 
If you get killed, you will reach "Veeraswargam"; if you win, you 
will secure a kingdom you are lawfully entitled to.
ARJUNA: Even if I were to gain all the three worlds, I would not 
plump in for that for the enjoyment of dubious and evanescent 
pleasures they can give.
KRISHNA: You don't desire the fruits of war. So long as a Kshatriya 
fights without desire for fruits,, whether he wins or loses, is bound 
to be relieved of the pangs of "Samsara" So, this is the only "do-
able" thing for you. This is known as "Karmayoga".
ARJUNA: If Karmayoga is a means to Moksha, I would like to know more 
about it.
KRISHNA: Any action without an eye on the fruits thereof 
(Nishkaamyakarma) saves one from "samsara". Even if it could not be 
observed to perfection due to constraints of time, place etc., it 
will not go waste but would propel the doer towards liberation.
ARJUNA: You talk about action without desire for fruit. What about 
action with desire for fruit (Kaamyakarma)?
KRISHNA: Only those who have mundane desires are tied down to objects 
of worldly enjoyments. Those who seek "Moksham" should avoid such 
actions.
ARJUNA: If you say that we should not desire for fruits, why would 
the Vedas prescribe performance of numerous "Kaamyakarmas"?
KRISHNA: Vedas are common to all. They prescribe modes for achieving 
various desires such as wealth, health etc. To that extent, such 
parts of Vedas are useful to seekers thereof. Vedas also provide for 
means to "Moksham". Those who seek liberation, should adopt such 
means and give up all else.
ARJUNA: If we have to give up "all else", does it mean that we should 
give up also various obligatory karmas like Nitya and Naimittika 
Karmas?
KRISHNA: The Vedas aver that such Karmas also yield fruits with the 
difference that those who abandon Nitya and Naimittika Karmas are 
ineligible for any other Vaidika Karmas. The non observance itself 
constitutes an unforgivable sin. The observance of Nitya and 
Naimittika Karmas obliterate sins committed on day-to-day basis. 
Whatever has been prescribed as such need to be observed but without 
attachment to fruits.
ARJUNA: "Kaamya Karma" itself means "action with desires for fruits". 
How can the same Karma be both "Kaamya" and "Nishkaamya" all at once?
KRISHNA: There is no difference in the Karma itself. The difference 
lies in the intention and attitude of the kartha. For 
example, "Agnishtomam" if done towards some end in view, the doer 
will derive the desired end; If it is done purely as a dedication to 
the Lord, it will make for liberation.
ARJUNA: If the intent is right, can it lead to "Moksham"?
KRISHNA: When one does action with the right intent, it will lead to 
what is known as "Stihaprgjnatvam" (steadfastness in cognition)and 
control of mind.
ARJUNA: What does a "Stithapragjna" do?
KRISHNA: There are 4 stages in this: viz.
(i) Yathamaana Samgjnaa: Avoiding sense involvement in mundane 
matters and directing the mind towards soul-realization.
(ii) Vyathireka Samgjnaa: If due to Lord's grace, one gets something 
pleasurable, on will not be unduly elated; Similarly, if something 
undesirable befalls one's lot, one will not bemoan it, taking it as 
Bhagavad Sankalpam.
(iii) Ekendriya Samgjnaa: Whether a happy circumstance slips out of 
one's way or an undesirable circumstance confronts, one will remain 
calm unaffected by attachment, fear, envy etc but would be 
concentrating on Atma.
(iv) Vaseekarana Samgjnaa: A stage where one is satisfied only with 
the constant Atmaanubhavam without any tinge of other considerations.
ARJUNA: This is highly confusing. Only when one gets rid of desires, 
one could concentrate on Atma; Only when one realizes Atma one could 
get rid of desires. Is this not self-contradictory? (anyonya aashraya 
dosham)
KRISHNA: Let me tell you how desire can be removed even before 
realizing Atma. Even if you are not able to succeed in the first 
place, try as hard as you can depending entirely on my form 
(Divyamangala Vigraham) and my nature (Subhaasraya Swaroopam).This 
will remove sins, control desires ensure self-realization.
============================================================
3. "LEARN OUR TRADITION THE EASY WAY"- Sampradaya lessons for kids 
for GRADE 2 LESSON 6: MANTRAS" (Incantations) written in Tamil by 
Desika Bhakta Ratnam, U. Ve. Seva Srinivasa Raghavachariar Swami 
under his "Jayamangala Paada Thittam" (Translated in English by Sri 
M.K.Srinivasan Swami of Vedanta Desika Research Center)
==============================================================
LESSON 6: MANTRAS
That which protects the thinker or chanter is called Mantra. 
(mamanaath thraayate iti mantrah) Whoever meditates upon a Mantra 
(Incantation or chant) will be elevated depending upon the nature of 
the Mantra. They instill a sense of confidence that an unseen force 
will help us in our efforts. They give rise to soul-force, spiritual 
strength which will help us achieve what we cannot achieve through 
ordinary worldly means.

Mantras are of different kinds. Some are peaceful (Shanta), other are 
fierce (ugra). Some are directed against others, inflicting pain, 
creating confusion in other's minds, making them dumb, causing 
accidents to happen to them, contriving them to be bedridden with 
chronic ill health etc are some. Such incantations are called "base" 
vile, low, mean also called "Tamasa mantras".

Mantras chanted for fulfillment of desires such as begetting 
children, acquiring wealth, appeasing planets etc are 
called "Passionate" or "Rajasa Mantras". Mostly, we indulge in these 
activities in our daily lives.

The best mantras, which suit our nature, our tradition as 
Srivaishnavas, which do not harm others, which do not yield to 
temptations, which bring immense benefits to ourselves as well as 
others are called "peaceful" or "sattvic mantras". They include 
Ashtaakshara, Dvayam, Charamasloka, Shadaakshara, Dvaadasaakshara 
etc. They are best learned through Acharyas and should be chanted 
daily. Usually, they are imparted during the time of Samsrauyana, 
endowing us with insignia of a Vaishnava.

It should also be known that fierce, low and passionate mantras 
require great careful preparation and observance of vows; any lapse 
therefrom will badly affect the persons who chants or initiates them.

"Gaayatri Mantra" in honor of the Savitru Devata is a very important 
mantra which is taught at the time of thread ceremony of an 
individual and is the bedrock of all other mantras. Without a 
knowledge of this mantra, no one can do religious rites, just like 
without surface say, a wall, we cannot paint pictures. This mantra, 
therefore, forms part of Sandhyavandana which is to be performed 
thrice a day at any cost.

There are people who are initiated in several mantras by their 
preceptors or family priests or scholars at various times of their 
lives, all with good intentions. But, they fail to protect them by 
irregularly daily chanting them. By doing so, they lose whatever 
power they wished to attain and also bring discredit to their 
preceptors. It is like obtaining good seeds for cultivation and 
spraying them on barren lands.

For religious rites, several mantras are to be chanted but all of 
them are not needed all the time. We must, therefore, concentrate on 
certain essential positive mantras and stick to them.

The Alwars have all described the Supreme Lord as "embodiment of 
Mantra". Reference may be made to Tirunedumthaandakam of Thirumangai 
Alwar, Sri Poigai Alwar, to quote only a few. They uniformly aver 
that the Lord can be pleased by chanting mantras correctly and 
regularly.

Manu declares that chanting mantras is necessary for menfolk. But, 
our preceptors have clarified that Vaishnava mantras (peaceful 
variety) can be chanted with slight change in pronunciation of 
the "Pranava". This can be learned through one's preceptors.

In fine, let us chant Mantras as part of our efforts to elevate 
ourselves and reach Godhead rather than acquiring power and pelf 
through them.

QUESTIONS
1. What does the word "Mantra" mean?
2. Describe what is meant by Sattvic, Rajasic and Tamasic Mantras?
3. What is the importance of Gayatri Mantra?
4. Give examples of what one can achieve by chanting Mantras?
5. What are the Mantras specially suited for Vaishnavas?
6. Can one learn many Mantras?
7. Write your experiences in chanting any particular mantra of your 
choice and how it has benefited you?
=============================================================






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