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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.05 / ISSUE # 10 dated 4th January 2004
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IN THIS ISSUE:
1. GOTRAS AND PRAVARAS ? AN OVERVIEW ? PART 18
THE GLORY OF AANGIRASA GOTRAM ? Part 2
(Anbil Ramaswamy)
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(Based on Monograph of MahaamahOpaadhyaaya Sri Srivatsankachariar Swami, now 
Head of Dept. French Indolgical Research Institute, Pondicherry and 
?MaharishigaL Charitram? by Mimamsa SirOmaNi Mimamsa Vidvan Mimamsa Kovida, 
Ubhaya Mimamsa Saaragjna, Veda Vedanta ChooDaamaNi Sri N.S. Devanathachariar 
referred by Sri Srivatsankachariar Swami)
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2. DESIKAMRUTHAM
SRIMAD RAHASYA TRAYA SARAM
The Five Fundamentals-8
By Sri Sadagopa Iyengar Swamin (of Coimbatore)
?Srikaaryam? of the Board of Advisors of ?Sri Ranga Sri?
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3. FROM MAHABHARATA: ?YAKSHA PRASNAM?
Part 35: Prasnams 92 and 93
by Sri M.K. Ramaswamy Iyengar Swami,
Senior Officer of Govt. of India.
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1. GOTRAS AND PRAVARAS ? AN OVERVIEW ? PART 18
THE GLORY OF AANGIRASA GOTRAM ? Part 2
(Anbil Ramaswamy)
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(Based on Monograph of MahaamahOpaadhyaaya Sri Srivatsankachariar Swami, now 
Head of Dept. French Indolgical Research Institute, Pondicherry and 
?MaharishigaL Charitram? by Mimamsa SirOmaNi Mimamsa Vidvan Mimamsa Kovida, 
Ubhaya Mimamsa Saaragjna, Veda Vedanta ChooDaamaNi Sri N.S. Devanathachariar 
referred by Sri Srivatsankachariar Swami)
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UPANAYANA MANTRA
There is great Mantram that a Brahmachari is required to utter at the time 
of receiving the investiture of the sacred thread (Upanayanam). It goes like 
this:
mEdhaam mahyam angeerasah mEDhaam saptarshayO daduh /
mEdhaam mahyam prajaapatih mEdhaam agnir dadaatu mE //
(Mantra Prasnam 2.4.6)
Meaning;
?Oh! Aangeeras! Grant me wisdom; Oh! Saptarishis! Grant me wisdom;
Oh! Prajaapati! Grant me wisdom; Oh! Agni (Firegod)! Grant me wisdom?
It is only by uttering this Mantram that the boy should offer Homam in the 
sacrificial fire.

Study of the Vedas that the boy is about to embark upon is no small affair. 
It requires a steady mind to assimilate the wisdom contained therein. Only 
if the boy is endowed with this wisdom can his efforts bear fruit. That is 
why he is made to pray to these entities renowned for such wisdom. It may be 
noticed that of all of them, it is Sage Aangeerasa who leads them all. It 
appears that Sage Aangeerasa is the one whose blessings are of prime 
importance for all those who wish to learn the Vedas.

THE CHILD PRODIGY
The Sage was born out of the four faces of Brahma who constantly recited the 
Vedas. No wonder, this child so born, was born as a child prodigy even at 
birth. He is said to have mastered all the Vedas even as a child, all by 
himself without any guidance from any preceptors. Even elderly scholars who 
witnessed his precociousness rushed to him to receive instructions on the 
Vedas. It is said that this child used to call the elders? Oh! Children! 
Come for doing Adhyayanam?!
The one who grants wisdom is regarded as the father figure irrespective of 
age.
This is attested by Manu in his Dharma Saastra thus:
?adhyaapayaamaasa pitroon sisur aangeerah kavi /
putrakaa iti hOvaacha jnaanEna parigrihya taan //
(Manu Smriti 2/151)

RAGHU VAMSAM
Mahaakavi KaaLidaasa describes the lineage of Sage Aangeerasa in his famous 
?Raghu Vamsam?. Do you know who the progenitor of this Vamsam is? It is none 
other than Sage Aangeerasa. Sri Rama?s GOtra- Pravara recital makes this 
clear. It says ?Aangeerasa- Ambareesha- Youvanasva?. It is Aangeerasa in 
whose glorious lineage that we find Sri Rama. This lineage accounts for 
great heroes like Dasaratha and his forefathers who were so renowned that 
the Lord decided to take birth in that lineage. All this is mentioned by 
Sage VasishTa while narrating the lineage on the occasion of Sri Rama?s 
wedding with Sri Sita. He recounts ?Yuvanaasva?s son was Maandaata; 
Maandaata?s son was Ambareesha ? all of them were descendents of Sage 
Aangeerasa.

A MALE PREGNANCY!
Yuvanaasva?s life is very interesting. He had no issues for long. So, he 
performed a Yagjna with the help of great Sages. But, because, there was a 
faux pas committed by him, the whole dynasty was about to be decimated. 
Luckily, thanks to the intervention of Aswini dEvas, the impending tragedy 
was averted. Yuvanaasva became pregnant! May be, this was the first instance 
of a male pregnancy. Let us see how this happened in the next posting.

To Continue ?
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2. DESIKAMRUTHAM
SRIMAD RAHASYA TRAYA SARAM
By Sri Sadagopa Iyengar Swamin (of Coimbatore)
?Srikaaryam? of the Board of Advisors of ?Sri Ranga Sri?
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The Five Fundamentals-8

We saw that the main factor preventing our liberation from the mundane 
morass is the Lord's displeasure and consequent chastisement, occasioned by 
our continual transgression of His dicta, expressed in the form the Shruti 
and the Smrtis. Swami Desikan lists no less than 12 ways in which the 
aforesaid factor contributes to our remaining strangers to Paramapadam and 
Bhagavat PrApti. Depending upon our stage and status in the life cycle, 
Bhagavan nigraham affects each of us in a different way, as detailed below.

Swami Desikan lists the ways in which we are affected by this and the 
consequences flowing out of such influence.

1. This divine displeasure results in our association with perishable 
matter, which is characterized by three attributes-Sattva, Rajas and Thamas.

While the first-mentioned guNa, in its purest form, is the fountainhead of 
all good things, when mixed with the other two characteristics of Rajas and 
Thamas, loses much of its potency. The latter two contribute to almost all 
of our misdeeds. It is association with such matter or Prakriti that causes 
contraction in the JeevatmA's natural wisdom and makes it unmindful of its 
true nature and attributes.

2. From this association with Prakriti comes about the connection between 
the soul and the physical body and sense organs, which are but modifications 
of mundane matter. Thus results the eternal prison sentence passed on the 
erring AtmA, ensuring its confinement within a renewable material goal, 
bound inextricably by the unbreakable bonds of Karma-
"thiNNam azhunda katti pala seivinai van kayittrAl
puNNai maraya varindu ennai pOra vaitthAi puramE"
says Sri Nammazhwar, describing the travails of the incarcerated
Individual soul. This material body not only imprisons us but also
completely subjugates us, making us abject slaves of our senses, helplessly 
toeing the line our body wants us to - "nee tanda Akkaiyin vazhi uzhalvEn"
Sri Satakopa tells the Lord, describing the pitiful state of the Atma 
comprehensively conquered by the unbridled senses running riot.

3. In many cases, even if the senses do dominate, an exposure to the 
innumerable Scriptural texts telling us of our original glory and the way to 
regain the same, would provide relief from our misery. However, what if one 
is born as an animal, a bird, a worm or as a non-sentient object, which have 
absolutely no opportunity for scriptural enlightenment? Such births, in 
which one can do nothing to redeem oneself, are another effect of the 
Bhagavan nigraham.

4. Even if one is fortunate to attain a human janma, the aforesaid factor 
causes confusion in the mind, due to the influence of atheists, agnostics, 
heretics and those with a skewed perception of matters. Once a man comes 
under the sway of such people, he can very well be given up for lost, for 
such is the misleading but persuasive pressures they can exert. It is very 
few who can boast of coming back to the right path, after meandering in the 
maze set up by the aforesaid "BAhya" and "Kudrishti" influences. There is 
but one Ramanuja who could shake off the teachings of YAdavaprakAsa, only 
one VEdAnti (Nanjeeyar) who could give up a lifetime of allegiance to 
Advaita. And it is only mahAns of the caliber of Sri Tirumazhisai Piran, who 
can boast of having mastered Buddhist, Jain, Shaivite and other systems of 
philosophy and been convinced that VisishtAdvaita and Sriman Narayana 
Paratvam were the only tenets worth adherence to -Says he,
"SAkkiam kattrOm, SamaNam kattrOm, SankaranAr
Akkiya Agama nool ArindOm-bhagyattAl
SenkaN kariyAnai sErndOm yAm teedilamE
Engatku ariyadu ondru il"

For ordinary mortals like us, these persuasive systems of so-called 
philosophy is extremely overwhelming. That we fall prey to them is again an 
inexorable effect of the Lord's displeasure.

5. Even those who manage not to fall in the pervasive net of the aforesaid 
faulty schools of thought, find themselves unable to resist the puerile but 
plentiful pleasures that this world has to offer- "iympulan karudum 
karutthuLE tirutthinEn manattai" says Sri Parakala.

And once they become slaves to such addictive and ephemeral delights, their 
perceptions become perverted ("viparIta gnAnam"), which in turn prevents 
them from appreciating the true nature of the Lord and His attributes 
("Bhagavat svarUpa tirOdhAnakarIM") Delighting in these juvenile joys, 
people think less and less of the endless bliss the Lord has to offer, since 
the former act as an extremely effective smoke screen, hiding the truth 
about the Paramatma and His glories and in fact creating totally false 
impressions about the things that matter. It is this that Sri Nammazhwar 
terms as "poy nindra gnAnamum pollA ozhukum"

6. And where does the addiction to these mundane delights lead us? To 
continued violation of the Code of Conduct prescribed by the Lord, pushing 
us deeper into trouble. Intent on wallowing in the mundane  mire, much like 
a buffalo delighting in its habitat of mud, slime and dirt, we too omit 
deeds we ought to do and indulge in acts we ought not to ?
"akritya karaNam and kritya akaraNam".
"SemamE vENdi teevinai perukki, terivaimAr uruvamE maruvi"
is how Sri Parakala puts this state of affairs.

6. The first sin is always difficult to commit: one sin leads to another and 
thereafter, we adapt to sinning as a way of life. The conscience within, 
which is initially very vociferous in chiding us when we go wrong, becomes 
more and more muted in its protest, with every successive transgression.

The Mahabharata says that misdeeds destroy one's reasoning intellect, and 
bereft of the faculty of distinguishing right from wrong, one hops  with 
expertise and ease from one offence to another, till sinning  appears to be 
a natural thing, shorn of its original stigma-

"PApam pragyAm nAsayati kriyamANam puna: puna:
nasthta pragya: pApamEva puna: ArabhatE nara:"

This chain of sin naturally generates greater displeasure in the Lord's 
heart, resulting in our being inextricably and interminably caught in the 
vicious cycle of birth, old age, death and purgatorial residence, ad 
nauseam.

7. In their anxiety to ensure an endless enjoyment of puerile pleasures and 
attainment of petty baubles, people propitiate petty deities who are 
themselves prisoners of Karma and incapable of bestowing any but the most 
insignificant of boons ("PENilum varam tara midukkilAda dEvar").  This is 
how the worship of demigods, bhootAs, pisAchAs etc. gains currency, though 
they are little better than their votaries, as far as KArmic fetters are 
concerned.

8. Inebriated with the trivial bounties obtained from such petty deities, 
people consider themselves to have attained bliss, just as worms find 
pleasure in dirt and filth.

9. There are some who miraculously escape the aforesaid path of 
self-destruction and tread the exalted route of YOga. Even such people are 
not proof from Bhagavan nigraham, which makes them employ the sophisticated 
spiritual tool of Yoga in the worship of demigods like Indra, which can at 
best bestow limited fruits.

Worse than this class of people are those who direct their Yoga towards 
contemplation of non-sentient things (like the glorious words of the Shruti, 
the faculties of speech and thought, Water or Atmosphere) as the Ultimate. 
Practitioners of this type of Yoga do derive minor benefits like the ability 
of unfettered movement anywhere. Satisfied with such things, they abandon 
the actual goal of all Yoga, viz., relief from all suffering and attainment 
of endless bliss. The types of UpAsanam mentioned here are to be found in 
the context of Bhooma VidyA, described in the ChAndOgya Upanishad.

10. Considering the contemplation of one's own soul to be by far superior to 
the aforesaid types of upAsanam, others engage in four types of upAsanam of 
the JeevAtmA-

a) Meditation on the JeevAtmA, as accompanied by its shell of perishable 
matter (Prakriti), considering the former as verily the Ultimate:

b) Meditation on the individual soul, along with its material attachments, 
as an entity distinct and different from the Brahmam:

c) Contemplation of the pure soul, uncontaminated by matter, as the
Parabrahmam itself, and

d) Contemplation of the individual soul, in all its glory and shorn of its 
mundane associations, as oneself (aham).

All these four types of meditation (known as "Prateeka upAsanAs) do yield 
fruits (known as "Kaivalyam") vastly superior to those resulting from those 
mentioned previously, but which are still nowhere near the indescribable 
bliss that BrahmAnubhavam affords. Further, inferior as they are, these 
upAsanAs, when their effect is exhausted, push the upAsaka down again to the 
earth, to get entangled once more in the cruel web of SamsAra, destined to 
be born and die endlessly.

11. Even if one rises well above the puerile pleasures afforded by the 
aforesaid strategies and remains steadfast in one's quest for Liberation, 
Bhagavan nigraham is inescapable. Realizing the lowliness of AtmAnubhavam as 
detailed above, the wise man opts for the infinitely superior BrahmAnubhavam 
or the blissful contemplation of the Paramapurusha.

This Bhagavat upAsanam is again of two types-
a) The PanchAgni VidyA, in which the emphasis of contemplation is again on 
the JeevAtmA. However, the Jeeva is contemplated as one with the ParamAtmA 
as the inner dweller.

b) The other type of BrahmOpAsanam is that in which the ParamAtmA is given 
pride of place and is meditated upon as one who has this JeevA as His 
sharIram.

Here, a few words about the PanchAgni VidyA, which is one of the MOksha 
mArgAs finding place in the ChAndOgyOpanishad. This strategy for liberation, 
which was originally the exclusive preserve of Kings, was later imparted to 
a Brahmin named Goutama uddhalaka.

In this VidyA, five entities--Swarga, the Cloud, Earth, Man and Woman?have 
been rerpresented as five fires. When a person of righteous conduct dies, 
the subtle forms of his faculties are first sacrificed in the fire called 
Swarga. After experiencing pleasures there with an appropriate physical 
form, the subtle form reaches the fire represented by the Cloud. Through the 
rain precipitated by the Cloud, this subtle form reaches the Earth and 
enters grains like paddy and wheat. Eaten by Man, this subtle form is then 
sacrificed in the fire represented by Woman. Acquiring a normal physical 
form again due to the coming together of Man and Woman, it stays in the 
woman's womb for 10 months, is born into this world and undergoes the 
aforesaid process again. One who understands this and worships the 
Paramapurusha with devotion, reaches Paramapadam through the arcchirAdi 
mArgam.

Those who practice munificence and philosophy with an eye on the merits that 
would accrue reach the Svarga lOka through the PitruyANa or the path of the 
forefathers and attain delectable sharIrAs like that of the Moon. After 
exhausting the merits acquired earlier, they return to the earth through the 
Atmosphere, Smoke, Cloud, Rain and Crops. These crops are then consumed by 
Man and result in progeny when they reach the Woman. Thereafter, depending 
upon the accumulated Karma, good, bad or ugly and high/low births result.

There are however some accursed souls who, due to their repertoire of 
unalloyed misdeeds, traverse neither of the paths (arcchirAdi mArga or the 
Dhooma mArga) and remain in this world, being born time and again as lowly 
worms, mosquitoes etc.  This, then, is the PanchAgni VidyA.

Coming back to the upAsaka, one would think that having come this far on the 
uphill path and almost reached the crest of BrahmOpAsanam (contemplation of 
the Ultimate); with the unfailing strategy of Bhakti YOga, the upAsaka would 
be proof to any further pitfalls. Alas, no, says Swami Desikan.

Since the PanchAgni vidyA leads first to the lesser but infinitely 
captivating pleasure of AtmAnubhavam, many get satisfied and prefer to 
remain at the lower level of bliss itself, forsaking the highest of 
pleasures resulting from attaining the Lord. And by the time they realize 
their folly, eons would have passed, resulting in that much delay in 
attaining he Ultimate.

Similar ephemeral delights in the form of attainment of ashta siddhIs 
(aNimA, maNimA, gharimA, laghimA,vasitvam, aishvaryam, PrApti etc.) ensnare 
the upAsaka. Other upAsakAs, especially those who take recourse to the 
"Madhu VidyA", get diverted with the attainment of exalted posts like those 
of the eight Vasus, which again delays the journey to the gates of Paradise. 
Yet others get ensnared by the attainment of distinguished posts in the 
pantheon of demigods like BrahmA, enjoying bliss which the Upanishad 
describes as "sa Eka: PrajApatE: Ananda:? The trappings of the delegated 
power of Creation and the attendant importance are so inebriating that those 
caught in this mode wake up only late to the reality of their having stopped 
far short of the desired goal of Paramapadam and thereafter rue the loss of 
precious millions of years.

To those who wonder about the "Madhu VidyA" mentioned above, here is a brief 
explanation from the ChAndOyOpanishad, which depicts the Sun as a beehive, 
secreting nectar (representing the fruits of sacrifices prescribed in the 
VEdAs, itihAsAs and PurANAs) from all the four sides and the top. Five types 
of deities-- the Vasus, RudrAs, AdityAs, Maruths and the SadhyAs?imbibe this 
nectar from each of the five directions. One who contemplates the ParamAtmA 
as the Inner Dweller or antaryAmi of the entire contingent (consisting of 
the Sun and the other dEvatAs), experiences bliss equal to theirs and 
ultimately reaches Paramapadam in due course. This is the Madhu VidyA.

There are thus umpteen ways in which the Lord's displeasure makes us get 
diverted from the principal goal of attaining Him, distracting us with 
pleasures, which, in themselves, are delectable but are petty and puerile, 
when compared to the Eternal Bliss that Bhagavat anubhavam can afford us.

How ironical would it be, if, when the date for his coronation is at hand, 
bringing with it the exalted pleasures of royalty, the Prince develops an 
infatuation for the chamber maid! Whither the lofty delights of royalty and 
whither those afforded by the lowly servant! It is thus that we get 
distracted from the pursuit of the Ultimate in all pleasures.
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To Continue ?
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3. FROM MAHABHARATA: ?YAKSHA PRASNAM?
Part 35: Prasnams 92 and 93
by Sri M.K. Ramaswamy Iyengar Swami,
Senior Officer of Govt. of India.
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PRASNAM 92
YAKSHA:
? KAS CHA VYAADHIRANANTAKAH??
?WHICH IS THE INCURABLE DISEASE??
YUDISHTIRA:
? LOBHO VYAADHIRANTAKAH?
? IT IS GREED OR AVARICE THAT IS THE MOST INCURABLE AILMENT?

NOTES:
Contentment does not come by itself. Nor is it acquired easily. Man is 
restless by nature and tends to assess his achievements and importance 
through fresh conquests or acquisitions. Mind grappled by the senses does 
not satiate easily. Man, therefore, keeps goading himself on and on. Thus, 
greed operates as a pernicious illness.

PRASNAM 93
YAKSHA:
?KEEDRUSAS CHA SMRUTAH SAADHUH??
?WHO IS CONSIDERED TO BE BENEVOLENT AND GOOD NATURED?
YUDISHTIRA:
?SARVA BHOOTA HITAH SAADHUH?
?A BENEVOLENT PERSON IS ONE WHO HAS COMPASSION TO EVERY LIVING BEING?

NOTES:
A benevolent person has many qualities and virtues. The Vana Parva of 
Mahaabhaarata, the third book has a long section where a butcher who is 
spiritually advanced imparts knowledge to a Brahmin, who though born high, 
lacked the essential virue of humility and had at best, an imperfect 
knowledge of all that is fit to be known. Referring to benevolent and benign 
persons known as Sadhus, Dharmavyaadha (that was the name of the spiritually 
advanced person) who by profession was a butcher said-
?Sarva bhoota dayaavantO ahimsaanirataah sadaa, parusham na prabhaashantE?
(Vana Parva Ch.198.80)
He will be full of compassion towards every living being, totally dedicated 
to non-violence and will never utter a harsh word.

A Saadhu is a person who is adorned by many qualities like truthfulness, 
control over his senses, control over his mind, deep wisdom, charitable 
disposition and a sense of justice and fair play etc. However, YudhisTira 
chose to lay emphasis on compassion. This is because, it is only compassion 
that prompts a person to perceive his self in others and others too in his 
self and makes him deeply committed to the noble attribute of ?samatva?, 
considering everyone and everything alike without differentiation.
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- To Continue ?
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