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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 # 23 dated 7th July 2004
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IN THIS ISSUE
1. SWAMI NAMMAZHWAR ?Snippets -Part 4(Anbil Ramaswamy)
2. IMPORTANT DAYS IN ADI MONTH
3.GOTRAS AND PRAVARAS ? AN OVERVIEW ? PART 26
THE GLORY OF AANGIRASA GOTRAM ? PART 10 (Anbil Ramaswamy)
4. DESIKAMRUTAM ?SRIMAD RAHASYA TRAYA SARAM?
?THE THREE TENETS?-5
By Sri Sadagopan Iyengar Swamin (of Coimbatore) ?Srikaaryam? Swami of the 
Board of Advisors of ?Sri Ranga Sri?
5. FROM MAHABHARATA: ?YAKSHA PRASNAM?
PART 44: PRASNAM 109 and 110
By Sri M.K. Ramaswamy Iyengar Swami,
Senior Officer of Government of India.
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1.      SWAMI NAMMAZHWAR ?Snippets -Part 4
        Tiruvoimozhi-1
        (Anbil Ramaswamy)
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IMPORTANCE OF TIRUVOIMOZHI
Of all the Divya Prabhandams, Tiruvoimozhi occupies a special pre-eminent 
position. It is said that one should sit quietly in front of the Lord while 
Tiruvoimozhi is recited because the Lord would not like any disturbance 
while chanting of Tiruvoimozhi goes on.

Nammazhwar who is the foremost among Azhwars and foremost among the Acharyas 
is known as ?Satakopa? or ?saTaari?. The Sataari that we respectfully 
receive in the temples is considered the placing of Lord?s feet on our 
heads. The belief is that this very symbolic contact itself would redeem us. 
Swami Desika says in Paduka Sahasram Slokam 22 that it is not correct to say 
that only those who have studied the Divya Prabhandams of Azhwars will be 
welcome to the Lord and others would not be fit receive His grace. It is for 
saving even those who could not or did not study the AruLicheyals that the 
?miracle contact? of SaTaari had been instituted. And, through this, 
Nammazhwar introduces and recommends the laity to the Lord for redemption. 
Hence, the importance of Tiruvoimozhi.

Verse 1.1.1
Uyarvara uyar nalam uDaiyavan evan? ? avan
Mayarvara mathinalam aruLinan evan?- avan
Ayarvarum amarargaL adhipathi evan?- avan
Thuyar aru SuDar aDi tozhudu ezhu mnanE!

MananE!: Oh! My Mind!
Tozhudu Ezhu: Rise (Redeem) yourself by worshipping
SuDar aDI: at the resplendent feet of the Lord
Tuyar aru: This alone can obliterate grief.
Whose grief?
Poorvacharyas prior to Ramanuja used to refer it to the grief of devotees. 
Emperumaanaar explained that it was the grief of the Lord Himself which got 
obliterated when the grief of the devotees was removed ? ?aDiyaargaL tuyaram 
teera thun tuyar teerndaan aanaan?

Uyarvara Uyar nalam uDaiyavan: The lord whose innumerable qualities are 
natural, auspicious and unexcelled. It is not because of the paucity of His 
qualities but our own limitations to comprehend.
Cf ?yatO vaachaa nivartantE apraapya manasaa saha?
Mayarvara mathinalam aruLinan: One who granted Jnaana, and Bhakti which 
alone can dispel the foibles of sheer intellect. BHATTAR calls this 
?Bhaktirooppanna Jnaanam?
Ayarvarum amarargaL adhipathi: One who is the lord of even the tireless 
Nityasooris.
The substance of the verse is
?Sri Narayana is THE Paramaatma and worshipping at His feet alone can confer 
true bliss?

The first line describes His qualities, the 2nd, His grace; the 3rd His 
Omnipotence. Thus, the 3 lines establish His Paratvam. The 4th line depicts 
both Parama Hitam (Tozhudu) and Parama Purushaartam (Ezhu). Also, it 
establishes that the Lord has a ?Subhaasrya Sareera?- an auspicious form 
(NOT the Nirguna, Niraakaara, NirvisEsha Brahmam) by a reference to His 
glorious feet (SuDar aDi)
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2. IMPORTANT DAYS IN ADI MONTH
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Almanac/English Dates//Day//Star//Events//Remarks
============================================================
01/07.16//Friday//Tiruvadirai// Dakshinayana Punya Kaalam
02/07.17//Saturday//Punarvasu//ADI AMAVASYA 1
03/07.18//Sunday//Poosam//Prativadi Bhayankaram Annan(V&DS)
04/07.19//Monday//Ayilyam//Krishnayarya TTMD (KP 3/2)
06/07.21//Wednesday//POORAM// TIRU ADIP POORAM-ANDAAL, AM26                     
              and 
Kandadai Thozhappar
07/07.22//Thursday//Uttram//Mysore Andavan (PA 38)
08/07.23//Friday//Hastam//Badrinarayanan
09/07.24//Saturday// Chitrai// Bharadwaja Srinivasa Jiyar
                                        and Pakshirajar (V)
10/07.25//Sunday//Swati// AM 25, Bharadwaja Srinivasa Jiyar
                                        and Pakshirajar
13/07.28//Wednesday//Kettai//SUKLA PAKSHA EKADASI
15/07.30//Friday// Pooradam//POundarikapurtam Andavan(PPA)
16/07.31//Saturday//utradam//ALAVANDAR, Pundareekakshar,
                                        and AM14 + POURNAMI
17/08/01//Sunday// SSRAVANAM//Therkkaazhwar
18/08.02//Monday//Avittam//PATHINETTAAM PERUKKU
25/08.09//Monday//Krittigai// ADI KRITTIGAI
26/08.10//Tuesday// Rohini//AM 22
27/08.11//Wednesday//Mrigasirsham//NP32 Annayarya MD
                                KRISHNA PAKSHA EKADASI
28/08.12//Thursday//Tiruvadirai//NP35: Ayya Devanatha MD
29/08.13//Punarvasu//KP3/1RDMD,Munivahana Swami (P.344)
30/08.14//Saturday//Pushyam//AM36, Prativadi Bhayankaram
                                Annan
31/08.15// Sunday//Ayilyam// KP 3/2 Krishnayarya MD,
                Indian Independence Day, ADI AMAVASYA (2)
Abbreviations:
AM: Ahobila Matam, DS: Desika Seva Diary,
KP: Kethandipatti, NP: Navalpakkam, P: Pambu Panchangam,
PPA: Poundarikapuram Asramam, S: Srirangam Koil Panchangam,
TTMD: Tatayarya Maha Desikan, V; Vasan Panchangam,
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3. GOTRAS AND PRAVARAS ? AN OVERVIEW ? PART 26
THE GLORY OF AANGIRASA GOTRAM ? PART 10
(Anbil Ramaswamy)
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PRACHITRAM
The remnant of the Havis in Yaaga that is offered to Brihaspati is called 
?Praachitram? There are several references to this ?Praachitram? in the 
Vedas. It is a potent potion that can play havoc on the person receiving/ 
consuming it. Taittriya Samhita narrates a story that brings out how 
Brihaspati came to neutralize its potency by invoking appropriate deities.
That pooshNE paryaharan that Pooshaa praasyatOruNat
tasmaat Pooshaa prapishTabhaagOdantakO hi/
(Taittriya Samhita 2.6.8)

They gave it to the deity named Pooshaa. He was not aware of the potential 
harm inherent in the ?Praachitram?. He hurriedly put it in his mouth and 
started biting it. It was so hard that all his teeth hot pulverized. What 
happened to ?Praachitram?/ Nothing. It stood like a rock. From then on 
Poosha could not eat anything solid. He had to be offered only soft edibles 
made out of flour.

Tad BrihaspatayE paryaharan sObibhEt/
Brihaspati: iththam vaa vasya aartimaarishyati iti
They gave it to Brihaspati. The very sight of it instilled fear in the heart 
of Brihaspati. He was scared that the fate of Pooshaa will befall on 
himself. So, he was in no hurry to put it in his mouth. Instead, he thought 
deeply. Is it not true that when a person who leads trips and falls, those 
who follow him would have to be doubly careful?
The process involved four events in sequence viz., Seeing, Receiving in 
one?s hand, putting into the mouth and chewing before swallowing it. 
Brihaspati recited four mantras invoking four deities who could neutralize 
the toxic effects of the potion. Here are the four mantras:
1.      Suryasya tvaa chakshusaa pratipasyaami iti abhraveet
        na hi suryasya chakshu: kinchana hinasti?
?Oh! Praachitram! I am viewing through the eyes of Sungod?. Praachitram did 
no harm. Can anyone harm the eyes of Surya?
2.      dEvasya tvaa savitu: prasavEsvinOR baahubhyaam pooshNO hastaabhyaam 
pratigruhNaami iti abhraveet /
?Oh! Praachitram! Impelled by the deity called ?Savita?, I am receiving you 
through the hands of Asvini devas and Pooshaa? Praachitram did not harm 
Brihaspati in the act of receiving it. Savitaa, Pooshaa and Asvini devas had 
used their power of mantra and saved him from the evil effects of receiving 
?Praachitram?
3.      agnEstvaasyEna paasnaami iti abhraveet nahi agnEraasaya kinchana 
hinasti/
?Oh! Praachitram! I am eating you through the mouth of Agni? So saying, he 
put it in his mouth. He experienced no difficulty now in biting it. Can 
anyone harm the face of fire?
4.      BraahmaNasya udarENE iti abhraveet, na hi braahmanasyO daram kinchana 
hinasti/
?Oh! Praachitram! Remember that you are going into the tummy of a BraahmaNa? 
Praachitram went down into his stomach without any difficulty.

The events narrated in the story may appear routine with nothing exciting or 
exceptional about it.  

Then, what is the big deal about it, is a reasonable question.

The answer is that they are not without significance,

It would appear that Brahmins of those days were so disciplined and rigorous 
in their habits that whatever entered their tummy got easily digested.
No need for heartburn medication!

Brihaspati was aware of the fact that the eyes, the hands, the mouth and the 
stomach are governed by the power of various deities act jointly in a sort 
of Consumer council and protect the consumer from the ill effects of what is 
ingested.

What has this story to do with Aangeerasas?
This is a valid question. Those who receive DakshiNai in yaagas, if they 
mediate and chant the name of Rishi Aangeerasas, he would through his powers 
ward off the ill effects attaching to the act of receiving DakshiNai.

It is with this in mind that Rig Veda mantram proclaims:
yE yagjnEna dakshiNayaa samaktaa:? Angeerasa:  which means that Rishi 
Angeeras is there always to protect the person receiving DakshiNai?

We have heard how the messengers of Death, will mercilessly take away the 
soul of a dying person to take it to the hells. But, if he were to utter the 
name of ?Narayana?, they will let him go and ascend up to the Kingdom of 
God. Srimad Bhaagavatam and Naanmugan Tiruvantaadi of Tirumazhiasai Azhwar 
confirm this. Similarly, when a person receives DakshiNai uttering the name 
of Angeeras the Paapam attaching to the act will not attach to the 
recipient.

Is there any other antidote to this Paapam?
Vedas declare the a person who officiates in the performance of a yaaga and 
receives DakshiNai for the performance will have to fast for 3 days together 
and recite the entire Vedas ? while the former may be possible, the latter 
condition is insuperable. May be, it can also be interpreted as saying that 
this ?Praayschittam? can become effective only if and when the DakshiNai 
were received invoking Angeeras!
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4. DESIKAMRUTAM ?SRIMAD RAHASYA TRAYA SARAM?
?THE THREE TENETS?-5
By Sri Sadagopa Iyengar Swamin (of Coimbatore) ?Srikaaryam? Swami of the 
Board of Advisors of ?Sri Ranga Sri?
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The Three Tenets-5


Swami Desikan introduces us to a slightly tricky concept at this stage, 
viz.,Dharma bhoota gnAnam, or Attributive knowledge.

We have seen already that the Individual Soul or Jeevatma is the embodiment 
of Knowledge, which forms its essential nature or SvarUpam. Thus the AtmA's 
essential nature is GnAnam.

The soul also has Knowledge as one of its attributes, similar to others like 
Blissfulness (Anandatvam), Purity (amalatvam) etc. This Knowledge, as 
distinct from that forming the basic characteristic of the Atma, is known as 
"Dharma Bhoota GnAnam".

What is the source of support for this mundane body? Composed as it is of 
inert and non-sentient matter, how does it stay upright and perform various 
functions expected of it? We have only seen matter staying put in one place, 
without the capability of moving or functioning independently. If the human 
body defies the normal rule, what is behind it?

We are told that it is the essential nature or SvarUpam of the Jeevatma that 
provides the requisite support to the material body, ensuring its existence. 
When we sleep, it is this GnAna svarUpam of the Jeevatma that ensures 
continued life during sleep. But for this crucial support, the body wouldn't 
survive for long, as we find in the case of dead people, from whose mortal 
coils the Atma has left. In such cases, we find that the body gradually 
decomposes and putrefies, attesting to the fact that it is the in-dwelling 
Atma that is responsible for the Stthiti or continued existence of the body.

When we come to "Pravritti" or activity engaged in by the human body, we are 
told that the same is due to the support provided by the Attributive 
Knowledge or Dharma Bhoota GnAnam, which is one of the principal 
characteristics of the Atma (as distinct from its essential nature or 
Svarupam). Thus when we walk, when we talk, when we engage in innumerable 
endeavors to achieve various goals in life, when we adopt appropriate 
strategies to ensure such achievement, etc., it is Dharma Bhoota GnAnam or 
Attributive Knowledge, which supports us in all these. When we perform 
Bhakti or Prapatti for reaching the Lord, it is this Attributive Knowledge 
that makes this possible.

We thus see that while the essential nature of the Atma supports the body 
during sleep and similar states, in the waking state, it is the Dharma 
Bhoota GnAnam, which extends such support to the body.

Does the role of this Dharma Bhoota GnAnam cease, once we perform the 
requisite endeavors for attainment of our goals? For instance, does a 
Prapanna, having performed Sharanagati with the aid of this Attributive 
Knowledge, still need it? Yes, says Swami Desikan, clarifying that such 
Knowledge enables the individual to continue to perform service to the Lord 
and to enjoy Him in all His magnificence.

If this Attributive Knowledge is the support for all our lawful endeavors, 
what about those indulging in sinful activities - Does the same knowledge 
form the basis for these nefarious actions too? Yes, it does, and is 
responsible for all the sinful deeds and their outcome, says Swami Desikan.

What happens when the Jeevatma leaves a particular body? Obviously, the Atma 
SvarUpam, which was hitherto supporting the body, has flown. Therefore, the 
body decomposes into the basic elements, of which it was originally made. 
One important point to note here is that there is no absolute destruction of 
the body, but only disintegration into its component elements. And when such 
decomposition happens, what is the support for the component elements? For 
instance, upon death, all that remains of a body are water, rotted flesh, 
bones, etc. Since these continue to exist in some form or the other, what is 
the source of support for these, now that the Jeeva has exited?  As in the 
case of all non-sentient matter, these too are supported by the Lord, as 
part of His divine shareeram.
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5. FROM MAHABHARATA: ?YAKSHA PRASNAM?
PART 44: PRASNAM 109 and 110
By Sri M.K. Ramaswamy Iyengar Swami,
Senior Officer of Government of India.
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PRASNAM 109
YAKSHA:
?KAS CHA DAMBHAH PRAKEERTITAH??
?WHAT IS THE WORST FORM OF ARROGANCE??
YUDISHTIRA:
?DAMBO DHARMAMDHVAJOCHRAYAH?
?THE WORST FORM OF ARROGANCE IS WHEN A PERSON BOASTS THAT HE IS THE MOST 
RIGHTEOUS PERSON?

NOTES:

If the previous question dealt with egoism, it may be said that this 
question deals with egotism.

If it is egoism when a person thinks that there is no need for him to know 
about anything, egotism it is when a person thinks, at the height of conceit 
that he has come to know everything.

According to YudishTira, it may be pardonable if a warrior thinks he is the 
best, AS kaRNA always boasted that he can single handedly take on all the 
PaaNDava, though in a pitched battle, whenever it took place, he was bested 
by Arjuna.

Likewise, it may be pardonable, for a learned man like Vandi who belonged to 
the court of King Janaka and who had the extraordinary ability to get the 
better of other scholars in a debate, to boast he was the wisest until he 
was shown his place by the deformed ten year old and the extremely wise 
AshTavakra.

When such persons like a warrior or a learned person boasts about their 
valor or eminence, the worst that can befall is their own downward plunge 
into oblivion. They would be left to rue it all by themselves.

But, when a person claiming to be righteous, none is equal to him in 
righteousness, he too will sink into oblivion but in that process he would 
cause a little death to the concept of Dharma. Righteousness thrives best 
when it is devotedly and silently followed.

Arrogance either in learning or in valor is a blemish doubtless, but it does 
not blacken them. On the other hand, conceit and egotism about Dharma would 
seem to tarnish Dharma itself and is, therefore, pronouncedly vicious. 
Righteousness is a flower with such tender petals that it will start wilting 
at the slightest whiff from the fumes of conceit.

YudishTira talks about ?DhvajOchrayah? What he apparently means is that when 
a person claiming to be righteous boasts about his righteousness, then 
Dharama is robbed of its vitality. It becomes sterile and empty. Such an 
action is as ridiculous and contemptible as a commoner carrying a flag mast 
and flag wherever he goes holding it aloft to call attention to himself and 
to his self proclaimed supremacy as if he is royalty. In the hands of the 
king, the flag will signify his royal presence whereas in the hands of a 
commoner, the flag is reduced to a piece of cloth.
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PRASNAM 110
YAKSHA:
?KIM TADDAIVAM PARAM PROKTAM??
?WHICH IS THE BEST EXAMPLE OF GOOD FORTUNE??
YUDISHTIRA:
?DEIVAM DAANA PHALAM PROKTAM?
?GOOD FORTUNE IS NOTHING BUT THE FRUITS OF CHARITY OR GIFTS?

NOTES
As is commonly understood, good fortune it is to acquire a
vast wealth unexpectedly. Or, it may be the attainment of glory hitherto 
never attained or rarely attained. Or, it may even be the winning of 
affections of a peerless damsel like OOrvasi or TilOttamaa.

But, YudishTira turns his face from such commonplace explanations and, as 
usual, goes deeper. In order to understand and appreciate what YudishTira 
has said, it would be necessary to look for an inner and subtler meaning of 
?good fortune?. Good fortune is that sense of well being and a lasting 
mental peace; these occur when an act of charity is performed, when 
something is gifted away.

There is dictum about gifting.
What is the appropriate moment?
The appropriate moment is when it is not sought or expected. It is best when 
it is ?anakaanksham?
How should it be given?
It should be given without pride, with humility, with an overflowing 
goodwill or in one word ?priyavaak sahitam? in a tone and with the words 
dripping with honey.
(PrasnOttara Ratna Maalika verses 22 and 24)

According to another dictum, it is not essential that the item gifted should 
be self acquired or self earned. Excellent virtue accrues when a gift 
accepted is later bestowed as gift upon another.

Dattasya cha punar danE sunmahat phakllam uchyatE
(V.R. vii:76:31)

YudishTira will leave occasions to learn in greater detail about the objects 
that are suitable for being gifted away and the benefits that different 
gifts bestow upon the giver. Details regarding the gifting away of a piece 
of land, gold silver, food, water, cow, pair of sandals, an umbrella and so 
on can be read in Chapters 58-73 of the
Anusaasana Parva of Mahaabhaarata.

An act of charity or gift bestowed with sweetness and humility yields 
lasting fame. Keerti bhavati daanEna (Anusaasana Parva CH.57:19)

It is also undisputed that it washes away completely the effects of any sin.
Daanaani hi naram paapaan mOKshayati na samsayah
(ibid Ch. 58:6)
What greater good fortune can there be for the simple and matter of fact 
person or the noble royalty or a pious soul than to be free from their sins, 
For, in the process of living, sinful errors are committed with or without 
justification by practically everyone. There is no exception, truly 
speaking. ?Na kaschit na aparaadyati?
There is hardly anyone who can be categorized as a Non-offender 
(V.R.111:#6:11 and 113: 45)

Gift that has the power of cleansing a sinner of all his sins and frees him 
from the cycle of births and death and also assures him a place in the 
celestial world is indeed the greatest good fortune.
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