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SrIman! SrI Ranga Sriyam anubadravam anudhinamsamvardhaya/
SrIman! SrI Ranga Sriyam anubadravam anudhinamsamvardhaya//
KAvEri VardhathAm kAlE, kAlE varshathu vAsava:/
SrI RanganAthO jayathu SrI Ranga SrIs cha VardhathAm// ====================================================================== SRI RANGA SRI VOL 03 / ISSUE 02 DATED 23rd NOVEMBER 2001 ======================================================================
Dear Bhagavatas:
1. ?Sri Sannidhi and Sri Vaishnavam? - Excerpts from the talk delivered at the ?Ahobila Matam Acharya Vaibhavam Conference? held at ?Rajadhani Mandir?, Chantilly, Virginia 20151 on 1st and 2nd September 2001.
2. Sri Ranga Vijayam ? Part 19 ? The 7th Enclosure.
From ?Sri Ranga Vijayam? by Purisai Sri Krishnamachariar Swami , Editor,
?Nrisimhapriya? (Translation: Anbil Ramaswamy)
Part 18 on ?Raaya Gopuram? was featured in Vol. 1 / Issue 20 dated
8th February 2001. From the ?Raaya Gopuram? we enter the 7th Enclosure of the temple town of Sri Ranga Kshetram. 3. Reviews on the following received for the purpose are presented:
(i) CD ROM ?Sri Mukkur Nruhari Hrudayam? ? A compilation of Paramapadavasi Sri Mukkur Laksmi Narasimhachar Swami?s renderings
(ii) ?Sri Vishnu Sahasranama Stotram? by Sri Manavasi Parthasarathi Iyengar Swami.

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"Sri Ranga Sri"
1. ?Sri Sannidhi and Sri Vaishnavam? ? Anbil Ramaswamy
Excerpts from the talk delivered at the ?Ahobila Matam Acharya Vaibhavam Conference? held at ?Rajadhani Mandir?, Chantilly, Virginia
on 1st and 2nd September 2001.
Dear Bhagavatas:
The topic allotted to me is ?Sri Sannidhi and Sri Vaishnavam?
The word ?Sri?, as you all know, refers to Thayar, who is known to be inseparable from Perumal and this is the fulcrum of our Siddhantam common not only to all Matams and Ashramamas but also to individual Yathis, Scholars and lay folk alike. But, how come ?Ahobila Matam? alone claims to be ?Sri Sannidhi? as if ?Sri? is its monopoly, an apparent attempt at over- reaching! Please think it over. I will revert to this issue at the end of this talk. I would prefer to reverse the title as ?Srivaishnavam and Sri Sannidhi? and discuss ?Sri Vaishnavam? first.

Simply stated, a ?Vaishnava? is one who has ?Sambandam? with Vishnu. ?VishnOrayam Vaishnava:?
Is there anyone who does not have this Sambandam?
The word ?Vishnu? is derived from the root ?Vis?, which means ?to enter, to envelop, to support from within and without?. There are 70 million mantras. Most of these relate to Bhagavan Vishnu. 3 of these are known as ?Vyaapka Mantras? viz. NaaraayaNa, VaasudEva and VishNu. The Vishnu Gayatri brings out the all pervasiveness of Bhagavan, especially the last one that does so most directly and explicitly.
Sruti avers-
Yasya kinchit Jagat yasmin Drisyate Srooyate pi vaa/
Anthat bahis cha ath sarvam vyaapya Naaraayana Sthitha:: //
Meaning ? Whatever there is in this universe that is seen or heard is occupied both within and without by Sriman Narayana?
Swami Desika in his ?Saarasaaram? reiterates the same adding ?there is no place where He is NOT??? nirathisaya sookshmthaiyaale sarvathilum ullum puramum ozhivara niraindhu nirkinra nilai thOtrum. Ivvidathil avan illaatha pradesam illai?
Brahmabindu Upanishad 20 also describes how He resides in all Jivas like ?ghee in milk?. Like butter is taken out by churning with churndashery, by constantly meditating only, we can see Him?
?Grithamiva payasi nigoodam bhoote bhoote cha vasathi vigjnaanam /
sathatham manthayithavyam manasaa manthaana bhoothena?
Nammazhwar in Tiruvoimozhi 8.5.10 also refers to Him as ?karandha Paalull neyye pole?. As such, there is nothing without His ?Sambandam?

It is further clarified that one who has the ?Sambanda Jnaana? can be called a Vaishnava. We take a dip in Ganga, may be once a while and believe that its waters cleanse our sins. The fish that swim in the same waters all the time do not seem to have such awareness. Similarly, the awareness of one?s relationship with Vishnu becomes the sin-qua-non for one to be recognized as a ?Vaishnava?.
But, even an atheist ?Naastika? may have this Jnaana, if not the faith!
The answer to this is that the kind of ?Jnaana? here is not ?mere awareness? but the knowledge of the ?nature? of this ?Sambandam?

The nature of this knowledge is contained in ?Pranavam?.
Kata Sruti explains this ?Pranava Lakshanam?
Akaarena uchyate Vishnu: Sarva bhootho Hari:/
Udhrutya Vishnunaa lakshmee kaarena Uchyate tathaa/
Makaaras thu thayor daasa ithi Pranavalakshanam//
Pranavam is composed of three syllables, A, U and Ma.. ?A? represents the Supreme Lord Vishnu called ?Hari?. The syllable ?U? represents ?only?. It also represents Thayar who is inseparable from Vishnu. ?Ma? represents that the Jiva is their eternal servant (Daasa:). One who realizes the relationship in this manner alone can be called a ?Vaishnava?.
Swami Desika defines a Vaishnava? as ?Vishnu Seshatva Daasatva Jnaanam ullavan? i.e. ? One who understands oneself as a dependent and a servitor of Vishnu. Elsewhere, he defines a Bhaagavata as ?Bhagavad Seshatva Jnaana Rasikarai? i.e. ? One who enjoys being dependent on and ?Servitor? to Bhagavaan?

As the saying goes: ?Sarvam Paravasam Duhkam?.
Serving someone is indeed sorrowful. That is why everyone wants to be a ?Swa tantra Rasika? and not ?Para tantara Rasika?.
Being subservient to those with karma vaasanas is indeed regrettable. As everyone in this world is subject to Karma and Trigunas and consequently
of evil tendencies, service to them is unpleasant. The Saastras declare that Bhagavaan?s Divyamangala Vigraham (the form of the Lord) is ?Apraakritam? and ?Suddha Sattvam?; that He is possessed of bunches of innumerable auspicious qualities (asankhyeya Kalyana guna gana) and that He is totally bereft of all evil tendencies (Akhila Heya Pratyneeka). So, being a Daasa to such a benevolent and beneficent master can only result in supreme bliss without any tinge of unpleasantness.
In Srimad Ramayana, Ilayaperumal says ?Gunair Daasyam upaagatha:? ?I have become a slave to your auspicious qualities?.
Prahlada declares this when he says-
?Yatra kutra kulE vaaso Yashu Keshu cha bhavosthu mE/
Thava Daasyaika BhogE syaath sadhaa sarvatra mE mathi:?
?In whatever Kula I may be born, in whatever place I may reside, in whichever Janmam I may take = please grant me the wisdom to remember forever that service to you is the highest bliss?

Another dimension that defines a ?Vaishnava? is the Jnaanam that we are all ?Vishnu-putras? i.e. ?Children of Vishnu?. More than His Jnaana (Knowledge) which helps in exposing our faults and Sakti (Capacity) that seeks to enforce justice through punishment, His ?Daya? (Mercy) which condones our sins is powerful. As His ?Putras?, we imbibe the quality of mercy. Hence, a ?Vaishnava? is one who not only sympathizes but also actually empathizes with others? miseries. If one gloats over another?s misfortune, one cannot be called a ?Vaishnava? says Nanjeeyar.
?Oruvanukku Vaishnavatvam undu, illai yennumidam theriyum kaaNN. Pirar anartham kandaal ?AiyO? yenru iranguvaanaagil avan namakku Vaishnavatvam undu yenru irukka adukkum; ?Ithanaiyum Vendum paTTiduvaanukku? yenru Irundaanaagil avan namakku Vaishnavatvam illai yenru irukka adukkum?

By being merciful. Only if we show mercy, we can deserve mercy.
?naa datham upathishtatE?

He does all that is pleasurable to the Lord (Aanukoolya Sankalpam).
He avoids all that is against the wishes of the Lord (Praatikoolya Varjanam) These two form the important parts (angas) of SaraNaagathi, along with Mahaaviswaasam, Kaarpanyam and Goptrutva varanam, which will be explained in greater detail while discussing the Cardinal principle of Vaishnavam viz., ?SaraNaagathi?. But, before that, the question arises:

Lord Krishna answers this in Bhagavad Gita 16/24
Thasmaath Saastram Pramaanam thE kaarya akaarya vyavasthithou/
Jnaatvaa Saastra Vidhaanoktham karma karthum arhasi?//
?Therefore, in determining what is to be done and what should be avoided, it is only Saastras that provide the authority. Following these guidelines, you regulate your activities?
In Vishnu Dharmam 6.31, the Lord very emphatically declares ( as given in Saastreeya Niyamana Adhikara of Srimad Rahasya Traya Saaram ?
?Sruthi Smruthi Mamaiva Agjnaa ya: tham ullanghya varthathE /
Aagjnaa chEdhi mama drohi mad bhaktopi na vaishnava:?
?Sruti (Vedas and Vedantas) and Smruthi (Itihaasa, Puranas etc) are verily my commandments. Those who transgress them are traitors (Drohi) to me. Even if they claim to be my Bhaktas, they cannot be Vaishnavas?
It follows that ?Vishnu Bhakta? is different from ?Vaishnava? and that only he /she who follows scrupulously the dictates of Saastras (which are nothing but the commandments of the Lord) is really a ?Vaishnava?.

A Vaishnava of Srirangam once asked Paraasara Bhattar about the characteristics of a true Vaishnava. Bhattar asked him to go to Tirumalai Anantaazhwaan to seek an answer. He did not get a direct answer to his query, but got a novel experience!. On the first day, during Tadheeya Araadhanai, he was asked to occupy the innermost of the 7 rows reserved for the chosen few known for their Anushtaanam. On subsequent days, he was relegated successively to the outer rows. On the day he was occupying the outermost row, Anantazhwaan beckoned him and told that a true Vaishnava would be ?like a crane, a crow, a pinch of salt and finally like the Vaishnava himself?.
?Kokkaippol iruppaan, Kozhiyaippol iruppan,
Uppaippol iruppaan, Ummaippol iruppaan?.
 ?Kokkaippol iruppaan : Like the crane which patiently waits till it gets the kind of fish it needs to feed on, a true Vaishnava will patiently search for a proper Acharya and stay tuned to him.
 Kozhiyaippol iruppaan : Like the hen which concentrates on securing the grain it needs to feed and discards all else as trash, a true Viashnava would turn a blind eye to others? faults but would seek to imbibe the essence of Saastras.
 Uppaippol iruppaan : Like salt that imparts taste to the food while dissolving itself, a true Vaishnava would be self effacing while imparting flavor to the lives of others.
 Ummaippol iruppaan : Like the Srirangam Vaishnava in question, he would not feel elated on being honored and would not feel depressed or offended even when disregarded.
Finally, the Vaishnava got his answer. And, we also get educated on this.

?Vaishnavam? also means ?Vaishamya Jnaanam?- understanding the differences between-
i. The impermanent Body and the Interminable Soul
ii. Unevolved Samsaris and Evolved souls having Vaishnavalakshanam
iii. Paradevata (Lord Mahaavishnu) and Devatantaras (other deities)
iv. Satguru (Acharya who instructs on the way to reach Godhead)and other Preceptors who merely teach mundane subjects.
v. Mantra Raja (Ashtaksharam) and other Mantras
vi. Siddhopaaya (The Lord who is already there to protect the souls) and Saadhyopaaya, The means adopted to seek His protection)
vii. Paratvam ( The transcendental State of the Lord in His Nitya Vibhoothi of Parama padam) and Archaa His appearance in our temples, hearths and homes out of utmost compassion towards us)
viii. Parama Purushaartham (Moksham) and other Purushaarthas. (Dharma, Aartha and Kaama)

(i) Abhyaantaram ? Those who have Jnaana (deep Knowledge of the Saastras), Bhakti (intense devotion to the Lord), Vairaaghyam
(a total sense of detachment to worldly and material interests)etc.
(ii) Baahyam ? Those who appear with external insignia of Names (Naama), forms (Roopa) and conversing with technical parlance (Pari Baasha) with or without the qualities mentioned above.

(i) Satkaara Yoghyar ? Fit to be respected only on account of Naama, Roopa, Baasha etc mentioned above
(ii) Sahavaasa Yoghyar ? Those who, in addition to those at (i) above, are known for their impeccable ?anushTAnam? (Practices as laid down in the Saastras) . It is desirable to seek to be in their company, for securing one?s own spiritual elevation.
(iii) Sadhaanubhava Yoghyar - Those who are endowed with (i) and (ii) above, in such an abundant measure that their Jnaana, Bhakti, Viraaghya and AnushTAna etc. which can be discerned even at first sight. Anyone coming into contact with them, will yearn for their company ?SamslEsham? and will feel depressed when being away from them. (VislEsham)

(i) AdvEshi: Those who do not entertain any hatred.
(ii) Anukoola: Those who are proactively helpful
(iii) Naamadhaari: Those who can be distinguished by their names
(iv) Chakraankhi: Those who have had their ?Pancha Samskaram? or ?SamaasrayaNam? with cauterization of the sign of Lord?s disc.
(v) Mantrapathi: Those who have been duly initiated in the Ashtaakshara Mantra by their Acharyas.
(vi) Vaishnava: Those who practice Bhakti and give up worship of Devataantaras for Moksha
(vii) SriVaishnava: Those who meditate upon Sriya:Pathi incessantly.
(viii) Prapanna: Those who have done ?Prapatti? i.e. ?SaraNAgathi?
(ix) Ekaanthi: Those who believe that Lord Vishnu ALONE is the means (Upaaya) and the end (UpEya) and NOT EVEN Prapatti.
(x) Paramaikaanthi: Those who do not ask for EVEN MOKSHA.
PART 2: WHO IS A ?SRI- VAISHNAVA?? will follow in the next Issue.
From ?Sri Ranga Vijayam? by Purisai Sri Krishnamachariar Swami,
Editor, ?Nrisimhapriya? (Translation: Anbil Ramaswamy)
Part 18 on ?Raaya Gopuram? was featured in Vol. 1 / Issue 20 dated
8th February 2001. From the ?Raaya Gopuram? we enter the 7th Enclosure of the temple town of Sri Ranga Kshetram. -------------------------------------
When we cross the Adaiyavalanjaan, we reach ?Kattai Gopuram? WE are now at the 7th Enclosure. Which is also known as ?Chittirai Veedhi?. This is the Royal way, what with mansions and houses on both sides. This is the road through which the Lord travels on the temple car (ThEr). At the middle of West Chitra Street, on the right side there is a tower that leads to the 6th Enclosure. On the left is the ?Mela Gopura vaasal? leading to the Tank used for the float festival.

As we enter from the West to the North Chitra Street, we can see Swami Desikar Sannidhi. At the middle of this street also there is a Gopuravaasal on the left side, which leads to the 8th enclosure, VadaTirukkaveri, Sri Ahobila Matam, Dasavtara Sannidhi, the Ashramams of Srimad Andavan of Poundareekapuram Swami and that of Periyasramam as also what is known as ?Tirumangai mannan Padithurai?.

At the junction of North and East Chitra Streets, there is a tall temple car known as ?Goratham? which is like the legendary ?Pushpaka Vimaanam?. It is on this car that the Lord goes round the Chitra Streets on the day following the day on which the Lord and Thayar give darsan together (Serthi). Since this Utsavam is said to have been initiated by Aadhipiraan, this festival is known as ?Aadhi Brahmotsavam?.

Like in the other streets, at the middle of East Chitra Street, there is a Gopuram on the right leading to the 6th enclosure and through the ?Vellai Gopuram?, we can reach the 1000 pillared mantapam. The Gopuram on the left is called ?Damodaran Kottai Vassal?. There is a Sannidhi here for Kannan. People offer a lot of butter to this Kannan. It is believed that this offering wards of poisonous creatures. Students appearing for their examinations can be seen emptying ink from their inkpots (now fountain pens) in front of this Kannan. It is believed that this offering ensures them success in their examinations. This entrance also leads to the 8th enclosure and the Srirangam Railway station.

On this street there is another temple car known as ?Chittirai ThEr? Next to this car lies the mansion of Nampillai and on the opposite side, is the mansion of Koorathaazhwaan. A few blocks away are the mansions of Mudaliyaandaan and Vanamaamalai mutt. As we turn to the South Chitra Street, we come across ?Madva mutt?.

In the 16th century AD, the Vijayanagara Emperor, Achyutharaayan was living in a mansion in this street. As one of the Vijayanagara emperors, Viruppannan by name established the car festival in the month of Chitrai, the festival came to be known as ?Viruppannan ThirunaaL?. Thousands of people from all places around Srirangam used to participate in this festival with great devotion.

We will now go to the 6th Enclosure in the next issue
3. (i) Review of CD ROM ?Sri Mukkur Nruhari Hrudayam? ? A compilation of Paramapadavasi Sri Mukkur Laksmi Narasimhachar Swami?s renderings.
This is a marvelous piece of renderings of Salakshana Ganapadi Mukkur Sri Lakshmi Nrisimhachar Swami put together with great devotion by his ardent disciples and admirers. While the renditions are so profound and soul stirring, the effort of his Bhaktas in capturing the spirit and substance of the renderings is incredibly faithful.

The audio part of the CD containing 600+ minutes of mellifluous voice of the Swami is a feast to the ears; The pictures part containing500+ annotated photographs about the Swami?s life and works is a feast to the eyes. Even those who had no exposure to Vedams will feel fascinated by the sonorous and majestic voice of the Swami and will be inspired to rush to Vedic scholars to learn the Vedas especially the Ghana Padam. No amount of tributes can do justice to the glory of the Mahan who strode our earth like a colossus. Special mention should be made about the clarity of his recitals of Athibala, Srimad Bhaagavatam, Bhishma Sthuthi, and Mantra Raja Pada Stotram which almost mesmerize the listener.

Given below is our write up on the Swami, when we heard of his ascent to Paramapadam along with Sri Srinidhi Swami and Sri Seva Swami in quick succession in May 2001.

His depth of knowledge, courage of conviction and his powerful manner of
delivery, which could transform esoteric concepts as to be easily understood
by even lay folk like me - were the hall marks of this stalwart.

Of all the Upaasanas, the one relating to Lord Nrisimha is said to be the
most rigorous, demanding as it does strictest adherence to Aachaara and
Anushtaana. His incomparable Aachaara and Anushtaana made him eminently
qualified to do this in an exemplary manner. I wonder whether there can be a
better Nrisimha Upasakar than this Swami. The innumerable Yagams, Yagnams and Homams he has been performing for our benefit and the benefit of mankind mark him out as a compassionate Srivaishnava ? true to the essential traits of a Srivaishnava.

I was an eyewitness to the occasion when H.H.Azhagiyasinghar "knighted" him as the ?AasthAna Vidwan? of Ahobila Matam. On his return to Madras from a countrywide Sancharam, H.H. came to what he called a ?homecoming? (Naan pirantha agathukku vandirukkiren). He was about to commence his Anugraha bhAshanam at the front yard of the Ahobila Matam at Triplicane, Madras.
Referring to the qualities of head and heart of Mukkur Swami, H.H. announced the appointment and asked ?Do you know the duties of an AasthAna Vidwan?? He himself proceeded to reply that ?inter-alia, he should keep himself ?eveready? (pun intended) to report to Acharya with utmost celerity, wherever he happened to be at the moment and assist him on any subject on which he may require consultation and produce suitable Pramanams in support?. I believe that Mukkur Swami had never once failed in this.

He was not only majestic in appearance: There was also a peculiar majesty in
his voice. Once, I attended his series of discourses on Sri Vishnu
Sahasranamam at Venus Colony, Mylapore. He was expounding on just 2 words ?Viswam Vishnu? for over 2 hours daily for about a whole week. The
staggering volume of information and the sheer force of delivery held the
huge audience captive as if in a trance - much in the manner of how the
Gopis and cows were captivated by the sonorous and mellifluous music flowing out of the flute of Lord Krishna. His books of 4 Volumes entitled "Kurai Onrum Illai" will serve as immortal guides to any reader.

He was the youngest of the 3 Mahans who left us in bereavement. But, their
successive ascent to Paramapadam is an SOS call to all of us not to be
complacent but to flock to the feet of Acharyas who are fortunately alive
and available with us today and hasten to learn our ?swarupam?, resort to
?Prapatti? and ?Save our Souls? right here and now. I believe, only this
will be a fitting tribute to the great Mahans?.
3 (ii) Review of ?Sri Vishnu Sahasranama Stotram? by Sri Manavasi Parthasarathi Iyengar Swami,6450 Old Chesterbrook Road, Mclean,
VA 22101-4701, USA and published by Sri Nrisimhapriya Trust,
27 Venkatesa Agraharam, Mylapore, Chennai 600 004, INDIA (1999)
Sri Vishnu Sahasranama Stotram is perhaps the most popular Stotram and is recited by all Hindus without any distinction of sect or subsect, age, sex, level of education etc. It is said to confer on those who recite (Vaktaas) as well as the listeners (SrOthas) immense benefits - both spiritual and material - as revealed in the Phalasruthis.

It is held that ladies should not recite this Stotram. This is partly due to the fact that in this Phalasruthi part itself, Sri Paarvati is said to have inquired Sri Paramasiva:
?Kena Upaayena laghunaa VishNOr naama sahasrakam
*patyatE pandithair* nityam *SrOthum* Ihchaami aham prabO?.
Her Lord replied the famous slokam:
?Sri Raama Raama RaamEthi rame RaamE manOramE
Sahasranaama Tas thulyam Raama naama VaraananE?
Sri Paarvati Devi desired to ONLY HEAR what the PANDITS RECITED and she did not seek to recite it herself.

There is an alternate view that ladies are precluded from reciting only the Vedas especially the PraNavam and all (irrespective of caste, sex, age and other distinctions) are encouraged to read the Itihasas and Puranas. As this Stotram is part of Sri Mahaa Bhaaratam, an Itihaasa, ladies can recite it. Be that as it may, the fact remains that ladies seem to continue reciting the Stotra. It is an undeniable fact that none could be deemed to have popularized the Stotram more effectively among the masses than Smt. M.S. Subbulakshmi.

Whether ?recited? or ?listened to? the Phala is the same and whether recited in the capsule form as advised by Lord Paramasiva or in its entirety, the Phala is the same (Sahasranaama thas thulyam). All that is required is absolute and unalloyed devotion and unconditional dedication.

Any Stotram can be better enjoyed if one knows the meanings of the words used. This is specially applicable to this Stotram because it brings out the innumerable auspicious qualities of the Lord. (Gaunaani Naamaani).

There are several translations of this work. Anyone with a smattering of knowledge in Sanskrit is tempted to try his / her hand on translation which, more often than not, does little justice to the spirit of the original expressions in the divine language. There are also volumes and volumes of translations and modern commentaries galore written not so much to educate the uninitiated as to show off the translator?s professed erudition and pedantic skills which, in the ultimate analysis, fail to deliver the goods.

But, this work by Sri Manavasi Parthasarathi Iyengar Swami is at once concise yet comprehensive enough for beginners and useful for ?generations of pious youths growing up in ignorance of Sanskrit and even other Indian languages? as observed in his foreword by Sri S.V.S. Raghavan, President, Sri Visishtadvaita Research Center.

Sri Parthasarathi Iyengar Swami has given the Slokams in English transliteration in simple style without resorting to recently contrived belabored notations which confuse rather than clarify the pronunciations for the novices. Simple and precise meanings of the 1000 names in the Stotram given in the Annexe are an added bonus to the neophyte.

We strongly recommend that everyone should acquire a copy of the book and be benefited. Copies can be had from the author or the Publishers.

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