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SrimatE Raamaanujaaya Namaha //
SrimatE Nigamaanta Mahaa Desikaaya Namaha //
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 Sri cha VardhathAm//
SRI RANGA SRI VOL.03 / ISSUE # 36 dated 15th August 2002
Dear Bhagavatas:
By the grace of Divya Dampathis and Asmad Acharyan, the Upanayanam of my grandson, Chi. Pradhyumnan went off very well. We had the baaghyam of having darsanam at close quarters at almost all the Divyadesams visited and had been blessed with audience of almost all Yathivaras,Acharyas and Scholars.

Some interesting details will be posted later on.

An important highlight of this visit was that H.H. Srimad Andavan of Poundarikapuram Swami Ashramam, Srirangam initiated the undersigned into ?Sri Lakshmi Hayagriva Mahaa Mantram? as he did into ?Sudarsana Mahaa Mantram? on an earlier occasion.

On 9th August 2002, we returned safe to Cleveland, where I will be staying for sometime for giving instructions on Sandhyavandanam to a group of kids in this place who had Upanayanam recently and classes on Tiruvaaraadana kramam and Swami Desika StOtrams and Prabandams to those interested to learn.
So far, 27 Issues of Vol.1, 15 Issues of Vol. 2 and 35 Issues of Vol. 3 of ?Sri Ranga Sri? have been released. These issues have been archived for public view at-
We strongly urge you to kindly peruse the "Regular Issues" archived in the ?Files? Section and view the Contents at for Volume 1 (Issues 1 to 27) for Volume 2 (Issues 1 to 15): for Volume 3 (Issues 1 to 35)
Anbil Ramaswamy
Editor & Publisher
?Sri Ranga Sri?
Part 12: Prakrutam Achaarya (Verses 10 and 11)
By Sri C. G. Balaji {Sri Balaji is the grandson of Sri N.S. Anantha Rangachar Swami of Bangalore and a Sishya of Parakala Matam}
(Translation by Anbil Ramaswamy)
We have so far presented in the form of catechism, 57 questions raised and answered by H.H. In this Issue, we present Question 58 on Dasaratha?s going back on his promise to accompany Sage Viswamitra.
Question 58: Do you know why Dasaratha reneged on his promise to himself accompanying Sage Viswamitra instead of sending Sri Rama and Lakshmana with him?
Copies of the book can be had from anyone of the following:
1. Sri Nrisimhapriya office, Mylapore, Chennai 600 004 (Phone:4611540)
2. Dr. S. Parthasarathy Desika sadanam, 24, 28th Cross,
Besantnagar, Chennai 600 090 (Phone: 490 0327)
3. Sri N.K.Ramaswamy 213 East Uttara Street,
Srirangam 620 006 (Phone: 434 438)
4. Sri D. Rajagopalan, D-B/109A, DDA Flats, Harinagar,
New Delhi 110 064 (Phone:5492877)
5. Dr. N. Anantha Narasimhachariar, 33 Sameerapuram 2ndcross, Chamarajpet, Bangalore 560 018 (Phone: 6511056)
6. Dr. N. Gopalachari, Sri Krishna Sabha Plot 264, J.S.Yagnik Marg, Sion East,Mumbai 400 002 (Phone: 4094 495 / 4095 582)
7. Sri N.S. Parthasarathy, 1 Raghavaiah Road, T.Nagar,
Chennai 600 017 (Phone: 8280949).
Part 15 (84 to 86)
(Anbil Ramaswamy)
(Prasnam 34 & 35)
(By Sri M.K. Ramaswamy Iyengar Swami - Retired Senior Officer of Govt. of India)
EDITOR?S NOTE: The ?Yaksha Prasnam? is an important topic in which very many esoteric truths are discussed in a conversation between Dharma in the form of a Yaksha and Dharma ? putra -Yudishtira. Though Yaksha?s questions and Yudishtira?s replies may appear, on the face of it, simple and commonplace, there is deeper philosophical significance beneath them. There are about 125 Questions and Answers that reveal these in a subtle manner but with deep undercurrent of practical wisdom. The author who has done intense research on the subject brings to light these aspects in simple, clear and understandable English, for our benefit)
By Sri Sadagopan Iyengar, from Coimbatore
(PRAKRITAM PONTIFF OF THE ASHRAMAM) Part 121: Prakrutam Achaarya (Verses 10 and 11)
By Sri C. G. Balaji
{Sri Balaji is the grandson of Sri N.S. Anantha Rangachar Swami of Bangalore and a Sishya of Parakala Matam

The glorious path of his preceptors he chose to trace
On the banks of the river that flowed with grace
The holy order of ascetism he did embrace
Beseech we the holy feet of Gopala Deshika, the infallible ? 10

Many eminent persons such as the late 44th Jeeyar of Ahobila Mutt, Ubhaya Vedaanta NAVANEETHAM RAMADESHIKACHARIAR SWAMI, MADURANTAKAM SRI VEERARAGHAVACHARIAR SWAMI, Mannargudi M.S. Rangacharya Swami, Vennatrankarai Velaamur Sowriraja Iyengar and a host of others seconded Srimath Vennatrankarai Andavan?s decision and Srikaaryam Sriman Rajagopalacharya decided to follow the glorious path of his preceptors.

On the banks of the river Vennar in Tanjavur that flows with such grace, Srikaaryam Sri Rajagopala Swami embraced sanyaasam and ascended to the Achaarya Peetam in a picturesque ceremony in the divine presence of Thanjai Neelamegha Koil Perumal.

The place appropriately chosen for this solemn purpose is twice blessed. Three of the 108 Divya Deshas lie here close to each other. It is the native place of Vennatrankarai Srimath Andavan and the resting place of Veliyanallur Srimath Andavan. Its association with three of our Poorvaachaaryas- Sri Nainaraacharya, Sri Brahma Tantra Swatantra Parakaala Maha Deshikan and Saakshaat Swami further sanctifies it.

The Ashrama Sweekaaram took place on 20th February 1982, shukla Dwadasi day of (kumbhamasa) Maasi month in the cyclic year Durmathi, constellation of poorvaashada when he assumed the new name - ?Srimath Gopala Deshika Maha Deshikan?.

On the previous day, on Ekaadasi day, he performed Jeeva shraaddha as Anna shraaddha. As many as 16 scholars participated in the Nimantranam like U.V. Madurantakam Vidwan Veeraraghavachaya Swami, Vidwan Villupuram Madhavacharya Swami, AHOBILA MATAM SRIKARYAM SWAMI, PERIYAASRAMAM U.V PADUKAA SWAMI, Vaduvoor Salakshana Ganapaatigal who acted as Brihaspathi, Bangalore Veda Vidwan Swachchandam Anantachariar Swami who acted as Brahma.

Throughout the night, he kept awake along with others when Madurantakam Swami delivered discourses on Satkatha and Vedaanta. Over 500 shishyas, abhimanis and scholars witnessed the occasion. Never before in the annals of any Matham or Ashramam had such a ceremony been performed.

Swamy took to the fourth order in the constellation of Poorvaashada, which happens to be Thirukkudanthai Deshikan?s avatara nakshatram.

The then Parakaala Matham Swami, Srimath Abhinava Ramanuja Brahmatantra-Swatantra Parakaala Yatindra Maha Deshikan presented as Hayagriva Prasadam a Kamandalu and Kaashaayam (ochre robe).

Madhurantakam Swamy who also composed Swamy?s ?taniyan? or laudatory verse suggested the name Gopala Deshika Maha Deshikan. He explained the meanings of the verse he had composed and immediately it was voted unanimously, to be recited by all his shishyas as his taniyan.

Soon after ashrama sweekaaram, Swamy remembered his Achaarya, Srimath Abhinava Ranganatha Brahmatantra-Swatantra Parakaala Maha Deshikan. It seems that Srimath Abhinava Ranganatha Parakaala Swamy had made a prophecy that Sriman Gopalaacharya, (our Swamy in poorvashramam) shall take to the fourth order and adore the Achaarya Peetam of Poundarikapuram Ashramam.

After his Ashrama sweekaaram our Swamy said "My Swamy, Srimath Abhinava Ranganatha Parakaala Maha Deshikan, who was like a rishi, made a prophecy that I shall take to Sanyasam and that has come true today?. A great Tadheeya Aaraadhanam was performed after this. Swamy stayed at Vennatrankarai kshetram for a while and later arrived at Srirangam on foot.

Swamy?s quality of being totally blemishless and infallible - that is one who is incapable of a sin is extolled in this verse.


Of his masters is he the divine confluence
Blessed is he with all their spiritual affluence
His words so powerful has a lasting influence
Beseech we the holy feet of Gopala Deshika, the unassailable ? 11

From the very first day, Swamy adhered to stern discipline and pursued the
highest grade of Sannyasa achara. He partakes food only from a Vaishvadeva observer. His prowess in Vedanta is so profound that one wonders ?Oh! Is he the confluence of all masters of yore?? He has been blessed with all the spiritual affluence or the wealth of knowledge from all his Achaaryas. His words of wisdom have a lasting effect indeed. He advises everyone to perform ordained anushtaanams without fail and greatly encourages Veda Adhyayanam. Pupils, who have been recipients of these words of his, have been found to have had a divine transformation and have ordered their lives to a reasonably orthodox fashion.

He who remains steady like the deep waters of Ganga at all times. This quality of Swamy being unassailed is glorified in this verse.
(To Continue)
(Translation by Anbil Ramaswamy)
We have so far presented in the form of catechism, 57 questions raised and answered by H.H. In this Issue, we present Question 58 on Dasaratha?s going back on his promise to accompany Sage Viswamitra.
Question 58: Do you know why Dasaratha reneged on his promise to accompany Sage Viswamitra instead of sending Sri Rama and Lakshmana with him?
When Sage Viswamitra wanted Sri Rama to go with him to the forest to fight the Rakshasas, Dasaratha first offered to accompany the sage himself instead of sending Sri Rama. Later on when the Sage mentioned the name of Ravana as the one who had sent his emissaries to spoil the Yagas performed by the Sages, Dasaratha promptly went back on his promise because he was scared of Ravana.

Why was he so scared?

Answer: Vide Pages 329-331 of the book

?Ananda Ramayana? presents a picturesque, blow by blow account of what happened earlier in a kind of flashback with consummate dramatic effect like in a modern crime thriller movie.

Scene 1: Venue: Sarayu river:
Dasaratha and his advisor Sumantra are having fun in a water sport in the river Sarayu.
Enter: The messengers from the King of KOsala with the good tidings of the proposed wedding of Dasaratha with Kousalya and invite him to proceed to KOsala for the function.

Scene 2: Venue: Ravana?s Court in Lanka:

Enters: Brahmaa into the court of Ravana at the same time. In the course of a conversation, Brahma informs Ravana of the forthcoming wedding of Dasaratha with Kousalya, with a rider that Lord Sriman Narayana would be born out of this wedlock to kill Ravana in due course and then leaves the court.

Scene 3: Venue: Sarayu river:

Incensed with rage at the prospect of his own death at the hands of the progeny of Dasaratha, Ravana rushes to Ayodhya and reaches Sarayu River, where Dasaratha is still boating. Ravana kicks the boat so violently that it breaks into pieces pushing down Dasaratha and Sumantra in the gushing waters of Sarayu. Thinking that both would have drowned and met with a watery grave, Ravana in post haste makes it to KOsala country. But, fortunately, the two catch hold of some pieces of the boat and swim to safety and reach an unknown destination - an island.

Scene 4: Venue: KOsala Country:

Ravana offers stiff fight to the King of KOsala, kills him and abducts Kousalya. Thinking that someone might rescue her, if she were kept in Lanka, Ravana locks her up in a casket and entrusts it to a friendly whale for safe custody. The whale, however, places the casket on an island and goes on to fight with its own enemies.

Scene 5: Venue: The Island:

It is the same island in which Dasaratha and Sumantra are taking refuge! They open the casket. Lo and behold! They are agreeably astonished to see Kousalya inside the casket. The wedding of Dasaratha and Kousalya takes place at the appointed auspicious muhoortham as per the ?Gaandharva? type of marriage permitted for the princely class.

Scene 6: Venue: Brahma LOkam:

Ravana rushes to Brahma?s place and reports all that he did and boasts how he has thwarted the impending wedding and averted the consequent danger to himself. Brahma comments - ?None can change destiny?.

Scene 7: Venue: The Island:

Ravana rushes with Brahma to the island to prove what he has done. He orders the whale to bring the casket and open it. In the place of one person, Kousalya (who Ravana imagined would have died of choking), he finds Kousalya alive and kicking. Much to his chagrin, he finds not only Kousalya but also Dasaratha, hale and healthy, with all the tell-tale evidence of their wedding and duly accompanied by Sumantra, the witness!

With confusion worse confounded and nonplussed, Ravana draws his sword to kill all the three but then Brahma intervenes advising him to desist from being so rash but to think patiently, lest he should invite his own instant and inevitabledeath. Ravana calms down, sheaths his sword back and orders his guards to arrange for the safe passage of the threesome to Ayodhya, having become reconciled to the ?fait accompli? of Dasaratha?s marriage.

?Ananda Ramayana? avers that it is this episode that struck terror in the heart of Dasaratha and prompted him to avoid facing the wrath of Ravana again. It is because of this that he reneged on his offer to accompany the Sage to fight against Ravana and his cohorts.
(To Continue)
Part 15 (84 to 86)
(Anbil Ramaswamy)
(S) Sanskrit(T)Tamil (M)MaNipravaaLam (a mixture of Sanskrit and Tamil)
84. ? apahaarangaLil yEdEnum onru svaroopathil mridu prgjnanaai aatma samarpaNam paNNinavanukku vipareeta samsargathaalE varum aagil ?dattasya haraNE cha? engira apahaarathilum koDiyadaai, ?kaLavu koNDu koDutha dravyathai meelak KaLavu koNDaar pOlEyaam? (M)
?Like the sins that attach to breaking a promise to give, like the sins attaching to taking back what had been given away in charity, and like the sins attaching to stealing the same property that had earlier been stolen and restored to the owner, a Prapanna will incur sins should he/she due to weak mindedness or bad company err against the Lord to whom he/she had surrendered his/her soul?

85. ?Koonar kuraLaraik koNDaaDi rakshikkai nirapEksharaana raajaakkaLukku nilaiyumaai krupaa kaaryamumaaik kaaNaa ninrOmirE? (M)
?Like Kings who out of compassion afford protection to hunchbacks and dwarfs who are in their custody sometimes amuse themselves viewing their antics, though the Lord acts various roles in His Avataras by way of sport (Leela), the bottom-line is that even this sport is an expression of His compassion to the Jivas?

86. ?Rathnathukku azhukku atraal varum Svaabhaavikamaana prabhaa vikaasamum athukku anuroopamaana Bhagavat Sankalpa maatrathaalE aanaarp pOlE, mukthanukku varum Jnaana-vikaasaadigaLum athukku anuroopamaaik koNDu vyavasthithamaana Bhagavat Sankalpam aDiyaagavaai irukkum?
?Like a gem cleansed of the dust enveloping it shines with its natural splendor, so also, the muktha acquires expansion of knowledge and other attributes due to the will of the Lord who ordains them?
(To Continue)
(Prasnam 34 & 35)
(By Sri M.K. Ramaswamy Iyengar Swami - Retired Senior Officer of Govt. of India)

Learning is a never ending continuous process. Learning makes a person to reflect and acquire wisdom thereby. Learning is indeed the primary identity to anyone, the most cherished possession and the best companion at all times.

Vidhyayaa vapushaa vaachaa vastrENa vinayEna cha /
Vakaarah panchabir lOkE manushyO yaathi maanyathaam//

A person becomes worthy provided he has five things. Strangely, all these five things have one thing in common; each of them begins with the Sanskrit letter ?va?.
These five things are-
Vidhyaa: Learning
Vapuh: A good physique
Vaachaa: Sweet speech
Vastra: Proper clothing (unsoiled, free from stains and well washed and dried) and
Vinaya: Behavior laden with humility.
Significantly, Vidhyaa is the first and foremost of these five things.

The following verse explains how Vidhya is valuable in diverse ways:

Vidhyaa naama narasya roopam adhikam prachchanna guptam dhanam
Vidhyaa bhOga karee yasah sukha karee Vidhyaa gurooNaam guru: /
Vidhyaa bandhujanO videsa gamanE Vidhyaa para dEvataa
Vidhyaa Raajasu poojitaa na thu dhanam Vidhyaa viheena: pasu: //
?Vidhyaa, that is learning confers added personal and physical charm. It is indeed a treasure trove; a secret treasure trove, remaining undiscovered and safe (for you). Vidhyaa helps you to enjoy and savor the very best; it confers a pleasing popularity and fame. Vidhyaa is the close kinsman who remains attached to your side when you undertake a travel. There is no higher divinity than Vidhyaa. In an assembly consisting of the noble and the majestic, it is not wealth that is most revered and honored; it is Vidhyaa that is honored. One without Vidhyaa is no better than a beast?


Sakuntala was born of Sage Viswamitra and the Apsaras Menaka. After the child was born, the parents went about their ways. The abandoned child was being safeguarded in the forest by ?Sakunta? birds (Blue jays). Sage KaNva, who was passing by, heard the cries of the infant. With great compassion and affection, he picked up the infant, promptly named her ?Sakuntala?; meaning ?the one cared for by the birds? and brought her to his hermitage.

There in the hermitage, Sakuntala grew up as a maiden of considerable beauty. King Dushyanta entered the forest to hunt. The day wore on and Dushyanta entered the abode of KaNva and other sages. He met Sakuntala before he encountered anyone else, promptly fell in love with her and sought her hand in marriage.

Sakuntala was not only very pretty but also very wise and practical, sized up Dushyanta and identified him as a monarch though he had not then mentioned his name. She extracted a promise that the son who may be born to her should succeed him as king. ?So be it? said Dushyanta and took her and they enjoyed themselves.

Dushyanta returned to his kingdom without meeting her foster father, Sage KaNva, but not without promising to send his retinue to call Sakuntala to his palace.

Years passed by. Sakuntala remained waiting for the call that never came. Meanwhile, a son was born to her. The sages who brought up the mother brought up the son too. Another six years rolled by.

In the kingdom, Dushyanta felt that his subjects and others would not approve of what had happened in the forest. He did not take any steps to recall Sakuntala. But, he often thought about her.

Though KaaLidaasa chose to come to the rescue of Dushyanta by weaving a tale about Sage Durvasa cursing Sakuntala that Dushyanta would not remember her, the truth as Veda Vyasa has depicted it in the Mahabharata is that Dushyanta remembered his promise but did not implement it.

Sage KaNva who knew through his vision that it was to Dushyanta that Sakuntala had given herself up, sent her and her son to the Royal court. Initially, Dushyanta feigned ignorance. Sakuntala admonished him openly in the court and taught him who in reality was a wife:

Ardham Bhaaryaa manushyasya Bhaaryaa srEshTa tama: sakhaa/
Bhaaryaa moolam trivargasya Bhaaryaa mitram marishyata: //
Bhaaryaa vanta: kriyaavanta: sa Bhaaryaa gruha mEdhina:/
Bhaaryaa vanta: pramOdantE Bhaaryaa vanta: Sriyaanvita://
(MB Adi Parva Ch. 68.40.4)
?The wife, who is virtually half of the husband and indeed ?the better half?, is also the best of friends. It is she who is solidly behind the husband in all his three fold objectives of Dharma (Righteousness), Artha (Earning wealth to carry on a comfortable self-dependent life and do charity), Kaama (Fulfillment of desires including the continuation of the lineage). She is steadfast by the side of the husband even at the time of his death.?

Only he who has a wife can undertake rites and holy ablutions. None can set up a house and be called a householder without a wife. All happiness and joy are only for those who have a wife. Only when a person is endowed with a wife does he become endowed with ?Sri, which is wealth of every kind.
(To Continue)
By Sri Sadagopan Iyengar, from Coimbatore
The Peerless Preceptor-14
Homage to the Guruparampara is made easy by Swami Desikan?s pasuram, ?ennuyir tandu aLitthavarai sharanam pukki?. We can observe in this pasuram, that the choicest adjectives are reserved for Sri Ramanuja (?Pin aruLAl PerumbUdUr vanda vaLLal?).

This indicates Swami Desikan?s boundless bhakti for the BhashyakAra.
And, what might be the prime reason for such lavish praise?

Apart from any other reasons, Swami Desikan is a parama vaidika, whose every word and action is based on the Vedas. His admiration for Emperumanar is easily understood, when we realize that it was Sri Ramanuja who rescued the Vedas from the morass of advaitic misinterpretation they had fallen into.

By adorning the VedamAtA with garlands of correct and consistent interpretation, Sri Ramanuja did Her yeomen service. So much so, the Vedas became impregnable to further assaults by the ill informed. This generated much relief and delight to the Vedas, and as Sri Tiruvarangattu Amudanar says, ?NaraNanai kAttiya Vedam kaLipputtradu?. Swami Desikan confirms this in his Etiraja Saptati, by likening Emperumanar to a physician who cured the Vedas of chronic fever caused by mistreatment by quacks-
? ShruteenAm?..antarjvaram aseesamat?.

Swami Desikan is unreserved in his praise for the Bhashyakara for his protection of the Vedas, and this theme occurs repeatedly in his Etiraja Saptati. Just as the Empress?s private attendants minister to her various needs, Sri Ramanuja?s sree sooktis render multifarious services to the Vedamata, and make her glow with beauty.
?prasAdhayati yat sookti: svAdheena patikAm shrutim?.

Sri KoorattAzhwan too says that Sri Ramanuja?s yagyOpaveetam acts as the mangala sootra for the Vedas
?trayya mAngalya sootram? (Sri DhAtee Panchakam).

The Voice of Ramanuja is filled with the heady perfume of the Shrutis, says Swami Desikan - ?Shruti surabhaya:?.

That the Bhashyakara?s works are but paraphrases of the Vedas and enhance their enchantment, is brought out by the Etiraja Saptati sloka
?PratishttA TarkANAm pratipadam RichAm dhAma
YajushAm parishkAra: SAmnAm paripaNam atharva AngirasAm?

The divine outpourings of Sri Ramanuja add beauty to the SamaVeda vakyas; form a supporting base for the YAjusha mantras, and a legacy for the Atharva Veda.

The purport here is that Sri Bhashya, Sri Vedarttha Sangraha, Sri Vedanta Deepa, Sri Vedanta Sara, and other works of Sri Ramanuja decisively clarify the unfathomable depths of Veda Vedanta vakyas, and resolve the apparent contradictions between some of them, demonstrating conclusively that all the mantras in all the Vedas declare in unison that Sriman Narayana is the Parabrahmam, Prapatti is the upAya to reach Him and eternal service to the Lord is the ultimate goal.

Vedas are akin to a high-powered focus lamp illuminating the divya mangala vigraha and the boundless auspicious qualities of the Parama purusha. It is this lamp, which enables us to have a clear view of the Ultimate. However, at one time, due to poor upkeep by electricians (who learned their trade through ?Do It Yourself? books), the lamp started to flicker, conjuring up illusory images of the Lord, burned low and ultimately burnt itself out, totally blacking out the common man?s view of the Lord.

Then came Sri Ramanuja, the master electrician, a perfect practitioner of the craft learned at the traditional school. Through expert attention, he restored the lamp to its pristine glory and fine-tuned its focus to show up the Lord in all His splendor.

Swami Desikan lavishly lauds the Bhashyakara?s contribution for its unmatched originality though rooted deeply in tradition, its successful rejuvenation of the Vaidika sampradaya and its unfailing adherence to tenets of the Shruti.

Just as the Mudal Azhwars lit a lamp each on a stormy night to have a glimpse of the Lord, Sri Ramanuja too, through his Sri Bhashya and other works, lit up an eternal flame, by the light of which the Lord shines out magnificently, even to our rheumy eyes clouded with ahankara and mamakara.

Sri Koorattazhwan , renowned for his unparalleled Acharya bhakti, describes Sri Ramanuja as the exalted gem adorning the forehead of the Vedamata, illuminating her boundless beauty for all to see-?trai vidya choodAmaNi:?. He goes on to say that the mighty Vedas lean on the Bhashyakara?s sacred Tridandam for support
(?Traiyyanta Alamba dandam?).

If the PerumboodUr VaLlal could captivate and mesmerize even hard nuts like adiyen and make adiyen unable to proceed with the other Preceptors, it indeed speaks volumes of the Acharya?s glory, which grows with each recounting.
(To Continue)

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