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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.06 / ISSUE # 22 dated 05/12/05
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IN THIS ISSUE:
1. ATHI MAANUSHA STAVAM OF KOORATHAAZHWAAN
Part 9:
SLOKAM 28: ?Light and heavy, all at once??
SLOKAM 29: ?A MASS EXODUS!?
SLOKAM 30: ?EMPATHY PAR EXCELLENCE?
(ANBIL RAMASWAMY)
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2. VILAKSHANA MOKSHAADHIKAARI NIRNAYAM OF ERUMBIAPPA ?
Part 13:
?       ?DOTOR! HEAL THYSELF!?
?       ?DO YOU WANT TO BE AN OBJECT OF LEELA OR KRIPA??
?       ?WORDY OR WORTHY?
(ANBIL RAMASWAMY)
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3. ?TRIMURTI? - IN NAMMAZHWAR?S TIRUVOIMOZHI-
PART 16
(SRI N. KRISHNAMACHARIAR SWAMI OF CHICAGO)
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168 Regular issues have been released, so far besides several Special
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1.      ATHIMAANUSHA STHAVAM OF SRI KOORATHAAZHWAN
Part 9:
SLOKAM 28: ?LIGHT AND HEAVY, ALL AT ONCE?"
SLOKAM 29: ?A MASS EXODUS!?
SLOKAM 30: ?EMPATHY PAR EXCELLENCE?
(ANBIL RAMASWAMY)
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SLOKAM 28: ?Light and heavy, all at once??

EtEna vai suviditO abhavat indra satrO:
Maayaastra bandhna nibhandhanajO vimOha: /
Yat lakshmaNa tu tvad anujO ripu sakti mugdha:
satrO: guru: hanumatastu laghutvam aapa //

?Oh! Rama! When your brother LakshmaNa was bound by the weapon called 
?sakti? wielded and directed towards him by RavaNa, he became so heavy that 
the Rakshasas could not even move him while at the same time, he became so 
light for Hanuman, when he took him to the divine physician, SushENa. And, 
you appeared helpless bound by the illusory astra of Indrajit! And, the 
whole world has come to know that this was a mere pretense and not real!?

NOTES:
?       Indrajit fought with Perumaal and ILaya PerumaaL on two occasions. 
During 
the first encounter, he used the serpent power (naaga astra) to bind. When 
Sri Rama came out of the swoon, he lamented on the plight of LakshmaNa who 
had still not come out of his coma. When RavanNa attacked LakshmaNa again 
with the weapon called ?Sakti? and tried to lift him for taking to Lanka, 
LakshmaNa became too heavy for him.
Himavaan mandarO mEru: trailOkhyam vaa sahaamarai:/
Sakhyam bhujaabhyaam udhartum na sakhyE bharataanuja: //
?       At the same time, when AnjanEya lifted LakshmaNa to take him to the 
divine 
physician, SushENa, he became as light as a flower garland.
vaayusoonO: suhrutvEna bhaktyaa paramayaa cha sa:/
satrooNaam aprakampyOpi laghutvam agamat kapE: //
?       In Udaata raaghava drama, the ancient poet, ?Maayoo raajan? portrays 
how 
Sri Rama explained this incident to Bharat, he himself mentioning 
specifically that it was a superhuman feat.
?       Azhwaan wonders how the same object could appear in two opposite ways 
and 
concludes that it must, indeed, be a superhuman effort.
?       Did not the Azhwaar declare:
?Meyyan aagum virumbi thozhuvaarkku ellaam,
poyyan aagum puramE thozhuvaarkkellaam?
The same Lord appears true to a true devotee and false to a false one.
?       ?Yaadrusee bhaavanaa yasya sidhir bhavati taadrusee?
?As is one?s attitude, so is the result? is an old saying.
==========================================================
SLOKAM 29: ?A MASS EXODUS!?
Haa! Hanta! Hanta! Bhavatas charaNaaravainda
Dvandvam kadaa nu vishyee bhavitaa mama akshNO:/
yOyam nirargaLa vinirgaLa dandhakaarai:
vrikshai: truNai: cha sulabham samayam vyateeta: //

?When am I going to see with my two eyes your glorious feet that dispelled 
the ignorance and gave Jnaanam even to plants and shrubs (including the 
lowliest blade of grass) to attain the Kingdom of God ? an opportunity that 
I had missed so miserably, so unfortunately??

NOTES:
?       Uttra RamaayaNa describes how when he went up to his original abode, 
Sri 
Rama took with him all living beings including plants and shrubs to what is 
known as ?Saantaanika lOkam? or ?Kaarya VaikunTam?, reaching which is 
possible only when one had got rid of ignorance.
?       Azhwaar while referring to this says:
?Karpaar iraamapiraanai allaal marrum karparO?
Purpaa mudalaa pull erumbaadi onriu inriyE
narpaal ayOdhiyil vaazhum chara acharam mutravum
narpaalukku uyithanan naanmuganaar perra naaTTuLE?
?       Azhwaan laments that if he had been given birth on that occasion; he 
also 
could have easily attained the feet of the Lord like those insentient things 
and sentient beings and feels sorry for having lost this opportunity.
?       How does one get the life of an immobile plant?
?sareerajai: karma dOshai: yaati sthaavarataam nara:?
Meaning:
?It is because of enormous sins committed by a soul through the physical 
body?
Why does a soul commit such sins?
Manu, the Law giver says:  ?It is because of the darkness of ignorance?
?antah prgjnaa: bhavanti yEtE sukha duhkha samanvitaa:?
?       Even those that possess only one sense (ore arivu) unlike humans having 
six senses (aaru arivu), do experience joy and sorrow.
Only, they cannot express the same the way other beings can.
==========================================================
MY COMMENTS:
Long before J.C. Bose was credited with discovering that plants too have 
life, Hindus knew right from the days of Manu, that even plants have not 
only life but also feelings and that is why specific mantras are required to 
be recited, for example, when plucking the sacred basil (TuLasi) or grass 
(Dharbham). It is needless to mention that slaughtering animals for 
consumption or even causing harm unintentionally to insects were regarded as 
sins. That is why, special rites are required to be performed to expiate one 
from even unintended harm done to them.
==========================================================
?       But, let us see how the plants and rivers expressed their feelings when 
Sri Rama went to the forest on Vanavaasam.
?Plants stood withered, rivers went dry unable to bear the separation from 
Sri Rama?
?       Sumantrar tells Dasaratha:
?vishayE tE mahaaraaja! Raama vyasana karsitaa:/
Api vrikshaa: parimlaanaa: sapushpaankura kOrakaa:
Upa tapta jalaa nadhya: //?
?       In the same manner, when Sri Rama returned to AyOdhya from his exile, 
even 
the plants and bushes revealed their joy blossoming with flowers and fruits.
?sarva tu phala pushpaaNi?
?       Sri Rama took this as sufficient virtue to grant them his world.
?       Sri KulasEkara Azhwaar refers to this saying:
?anru chara acharangaLai vaikuntathu Etri?
meaning all of them reached Sri VaikunTam itself.
?       There seems to be some confusion and contradiction between the two 
statements whether they went to ?Saantaanika lOkam? or ?SrivaikunTam? 
itself.
?       Swami Desika clarifies that there are several lOkas that lie within the 
Prakriti MaNDalam like ?gOlOkam?, ?saantaanika lOkam?, ?kaarya vaikunTam? 
etc and that these are part and parcel of ?VishNu lOkam?. Those that reach 
these lOkams also do not return to earth for another lease of life, unless 
by some curse.
?       It is in one of these lOkas that the Dvaarapaalaks were cursed to be 
born 
again on earth thrice over. ?Sri vishNu lOkaadigaLilE saalOkkhya 
saaroopyaadi maatram petraarkku mukta vyapadEsam adoora 
viprakarshattaalEyaam athanai?.
?       It is clear from this that the world they reached was not ?Paramapadam? 
but only ?Saantaanika lOkam?
?       While enumerating the conditions that entitle a person for securing  a 
Sadaachaarya, one of them is the residence in  a place conducive to the 
same;
?vishNOr kataaksham advESham aabhimukhyam cha saatvikaih/
sambhaashaNam shad Etaani hi Achaarya praapti hEtava: ?
?       The Maharishis of DaNDakaaraNya pleaded with Sri Rama that he had a 
duty 
to protect them from Rakshasas because they were his citizens in the forest 
as much as those who lived in AyOdjya:
?tE vayam bhavataa rakshyaa bhavad vishaya vaasina:/
nagarasthO vanasthO vaa nO raajaa janEswara //?
?       Swami Desika cites this incident to plead with the Lord that just like 
the 
sentient and insentient went to heaven by dint of their being in AyOdhya at 
the time of Sri Rama, he himself should be granted mOksham by virtue of his 
living in the place of  ViLakkoLi PerumaaL
?saakEta sambhava charaachara jantu neetyaa
rakshya: prabhO: Vishaya vaasitayaapi aham tE?
=====================================================
SLOKAM 30: ?EMPATHY PAR EXCELLENCE?
Vamsam raghOr anujikruskshooh avateerNa:
Divyair vavarshitha tathaa atra bhavad guNOugai:/
Tvad sannidhi prabhaava saityajushO yathaa hee
Vrikshaas cha taantam abhajanta bhavad viyOgE //

?Oh! Lord! When you took your birth out of your Sankalpam to be born in the 
family of Raghu Mahaaraaja, you took a body in this abysmally dark world 
like an ordinary human being but retaining all your unique qualities in full 
blossom viewing which, even the trees and other insentient ones revealed 
their happiness in your company and were distressed in your absence. Thus, 
your very qualities have betrayed your Paratvam, even though you claimed 
yourself to be a mere human?

NOTES:

?       The very reaction of trees etc revealed Lord?s Paratvam.
?       Azhwaan seems to imply that out of the three stages of Para-bhakti, 
Para-jNaana and Parama- bhakti, the plants had attained the last stage to 
deserve the very heavens.
?       Did not KulasEkara Azhwaar desire to be born as a tree in Tirumalai?
?ezhil vEnkaTa malaiyil tambakamaai nirkum thavamuDaiyEn aavEnE?
?       For trees to grow, there should be cool waters. Bhagavaan?s cool 
kaTaaksham constituted this flow of cool waters for sustaining their growth.
?       Swami Desika says in Sri Devanaayaka Panchaasat:
?aardhree bhavaabhi amruta varshanibhair apaangai:?
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2. VILAKSHANA MOKSHAADHIKAARI NIRNAYAM OF ERUMBIAPPA ?
Part 13:
?       ?DOCTOR! HEAL THYSELF!?
?        ?LEELA? OR ?KRIPA? ? WHICH DO YOU WANT??
?       ?WORDY OR WORTHY??
(ANBIL RAMASWAMY)
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?DOCTOR! HEAL THYSELF!?
?       That both the Achaarya and the Sishya should be careful to preserve and 
practice an extremely high standard of moral rectitude is a sin-qua-non for 
the spiritualization of both. We saw that the Achaarya is expected to 
correct the errant Sishya (Tirttip paNi koLvaan), if the Sishya goes astray.
?       What if the Achaarya goes astray?
Erumbiappa explains:
?       Normally, this is not supposed to happen.  If it does, the Achaarya 
would 
not only forfeit his ?Achaaryatvam? but would also incur the displeasure of 
the Lord, since an offence in his case will be infinitely more serious and 
would deserve an exemplary punishment.
?       But, if it should happen and the Sishya comes to know of this with 
appropriate evidence, it is incumbent on the Sishya to impress on the 
Achaarya in private, politely and in a suitable manner and occasion, the 
Achaarya?s lapses and foibles taking care not to offend the Achaarya.
?       In addition, the Sishya should pray to the Lord for correcting the 
Achaarya and restore his original ?Achaaryatvam?
?       It is such a ?Sat-sishya? (Dutiful disciple) that Bhagavaan grants 
?mOksham? (ThaanE VaikunTam tarum)
?       Sri Ramanuja himself set a precedent in this regard. When he had to 
interfere to correct the misinterpretations of his Guru, Yaadhavaprakaasa, 
he did not hesitate to correct the Achaarya but he did it in a subtle and 
inoffensive way. That this Achaarya became his Sishya eventually is the rest 
of the story.
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?LEELA? OR ?KRIPA? ? WHICH DO YOU WANT??
?       Those who are immersed in worldly pleasures ignoring the commands of 
the 
Lord as revealed in the Saastras, become enmeshed in the cycle of births and 
deaths becoming pawns in the game of sport of the Lord (leela).
?       ?Ulagam yaavaiyum taamuLa aakalum,
nilai peruthalum neekkalum neeengalaa
alagilaa viLaiyaaTTuDaiyaan?
The creation, preservation and dissolution of all the worlds are the 
unending game of sport for the Lord.
?       Bhagavd Ramanuja also refers to this leela in his invocatory slOkam OF 
?Sri Baashyam?
??akhila bhuvana janma stEma pankhaadi leelE?
?       Contrarily, one who understands the ?Artha Panchakam? and acts in a 
manner 
appropriate to such knowledge becomes the object of Lord?s mercy. The Lord 
will create the occasion to such a soul to first resort to a Sad-achaarya 
and through him the way to salvation.
---------------------------------------------------------------------
?WORDY OR WORTHY??
Erumbiappa answers:
Can you recite/ read the Vedas?
Can you recite/read the Upanishads?
Can you recite/ read the 4000 Divya Prabandams of Azhwars?
Can you recite 3000, 2000, 1000 or at least 100 Paasurams?

?       Well. If you have answered  ?yes? to any of the above questions, you 
deserve to be congratulated. But, remember that you have taken only the 
FIRST step.
?       But, Is this enough?
?       Are you really learned?
?       A introspection will reveal that it can lead to a kind of 
ego-satisfaction 
at your own capacity to read / recite.
?       What kind of ego is this?-The ego that should not come to a mumukshu, a 
vanity, a magniloquence, an arrogation, an overrated feeling of 
self-importance that are capable of negating mOksha (with or without 
Achaarya Sambandam).
?       BRAGGING ABOUT ?ACHAARYA SAMBANDAM? CANNOT COME TO RESCUE.
?       Mere capacity to read / recite can delude one into imagining a 
spiritual 
elevation but in reality, at best, one can end up being a loquacious 
word-spinner.
?       IF you cannot read / recite fully, don?t despair!
?       Even if you can read/ recite a select few slOkas or Paasurams, with an 
understanding of their true import, it is definitely better than the above.
?       How would one know the ?true import??
?       Mere book knowledge is not enough.
?       One has to approach a qualified Achaarya at some stage, listen to 
KaalakshEpams at his feet with utmost earnestness. Then and then only you 
will become really learned. This is still better.
?       But, what is most important?
?       More than competence in being wordy (Sabda anusntaanam), one should 
strive 
to understand the meanings (artha anusantaanam)
?       That is why Bhaashyakaarar in his Gadhyam said:
?Dvayam artha anusantaanEna saha?
In Triuvoimozhi, which is the clarification of Dvaya mantram, Nammaazhwar 
advised ?Those who can recite these ten Paasurams WITH FULL UNDERSTANDING of 
their import will be the darling of the Gods?
?IpathuDan ivaigal paaDa vallaar
vaanOrkku aaraa amudE?
?       The commentator of 12000 PaDi made this clear thus:
?arthathODE UDanpaTTUp paaDa vallaargaL?
?       Vyaakhyaana Chakravarthi, Periyavaachaan PiLLai explains:
?uDan paaDa vallaar? as ?Saabipraayamaaga paaDa vallaar?
?       Those who resort to ?upaasana? might try to emphasize on ?Sabda? (Soll 
aatral); they might even use Tirumantram in ?japa, hOma etc. But, Prapannas 
must concentrate on meanings (poruL aatral) to derive benefit there from.
?       BhaTTar is reported to have observed that memorizing and repeating by 
rote 
parrotlike without understanding the meanings and even after understanding, 
not bringing into practice will NEVER get redemption.
?       After having learned at the feet of a qualified Achaarya, one should 
implement the norms of rectitude and codes of conduct, follow the 
injunctions in day to day life. This is called ?anushTaanam?. One has to do 
some introspection, a self evaluation on a daily basis, whether one has 
abided by what one has learned. If one does this true to oneself, one would 
find how woefully one has been deficient -
(i)     in performing Nitya and Naimittika karmas like Sandhyaavandanam, 
TarpaNam etc
(ii)    in avoiding Bhagavad, Bhaagavata and Achaarya apachaarams
(iii)    This self examination would give us an opportunity to rectify 
ourselves to the extent needed.
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3. ?TRIMURTI? - IN NAMMAZHWAR?S TIRUVOIMOZHI-
PART 16
(SRI N. KRISHNAMACHARIAR SWAMI OF CHICAGO)
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tri-mUrti in tiruvAimozhi ? Part 16.

3.6.4 (25):

vaimmin num manattu enRu yAn uraikkinRa mAyavan SIrmaiyai
emmanOrgaL uraippadu en, adu niRka; nADorum vAnavar
tammai ALum avanum nAn-muganum SaDai muDi aNNalum
SemmaiyAl avan pAda pa?nkayam Sindittu Ettit tirivarE.

AzhvAr tells us that we do not have to just take the words of those like him 
who are solely dedicated to the worship of Lord vishNu without any other 
benefit in mind.  His advice to us that we should always meditate on the 
mAyavan ? kaNNan, who is full of infinite saulabhyam and sauSIlyam, can be 
construed by some of us to be biased advice from a person biased towards Him 
(pakshapAtam).  So AzhvAr asks us to put his words aside, but at least look 
at the example set by the likes of indra, brahmA and rudra.  Since the likes 
of us are interested in various benefits along the lines dharma, artha, and 
kAma, instead of solely moksha, AzhvAr asks us to just follow the lead of of 
indra, rudra and brahmA, who are also interested in other benefits like us, 
and follow their lead at least.  They worship His Lotus Feet day and night 
for getting whatever powers they want, appearing as if they are devoted to 
Him with no other interest in mind.  They worship Him because they want to 
hold on to the powers that they have, and they worship Him for relief from 
any problems they get into.

Sindittu, Etti, tirivarE ? They not only meditate on Him, but they praise 
Him through their words (nAt tazhumba ? till their tongues start getting 
scars); tirivar ? they roam around singing His praise.  This refers to the 
worship of bhagavAn by the three with their thought, word and deed (mano, 
vAk, kAyam), all involved in His worship.  The parattvam, saulabhyam and 
sauSIlyam of emperumAn are such that even the likes of brahmA, rudra and 
indra, who consider themselves supreme deities sometimes, have no hesitation 
worshipping Him with such intense devotion.

The idea here is that bhagavAn?s sauSIlyam is such that He is not just 
accessible to the likes of ananya prayojana-s like AzhvAr who worship Him 
with single-minded devotion which is the end in itself for them, but He is 
also equally accessible to the likes or brahmA, rudra and indra who worship 
Him for the purpose of holding on to their powers, for protection from any 
difficulties that they are unable to handle, etc.  If He is accessible for 
worship to the likes of indra, brahmA and rudra who worship Him for 
benefits, there is no doubt whatsoever about His easy accessibility to those 
who worship Him with single-minded devotion, with no other benefit in mind.

SIrmai ?  greatness, fame.  This fame is two-fold.  He is well-known for His 
infinite kalyANa guna-s, His great acts of kindness to His devotees, the 
protection He gives them at all times, etc.  He is also well-known because 
of His Supremacy or Lordship over every thing ? His parattvam, as evidenced 
by the worship offered by the likes of brahmA, rudra and indra, who consider 
themselves supreme deities at times.  They nonetheless have their powers 
because He has given them those powers, and they worship Him just to retain 
those powers.

-          vaimmin um manattu vaittu enRu ? My advice to you to meditate on 
emperumAn
-          yAn uraikkinRa mAyavan SIrmaiyai ? and my emphasis on the 
saulabhyam and sauSIlyam of this emperumAn
-          emmanOrgaL uraippadu en ? Coming from the likes of me may not be 
good enough for you.
-          adu niRka ? So you don?t have to take my word for it.
-          vAnavar tammai Alum avanum ? indra who rules over all the deva-s
-          nAnmuganum ? the four-faced brahmA
-          SaDai muDi aNNaLum ? and rudra with the knotted hair
-          SemmaiyAl ? with intense devotion
-          avan pAda pa?ngayam nAL torum Sindittu ? They meditate on His 
Lotus Feet intensely without interruption
-          Ettit tirivarE ? They worship Him uninterruptedly in all their 
activities.

(So if you don?t follow my lead, at least follow the lead of the likes of 
brahmA, rudra and indra).

-          Sindittu, Etti, tirivarE ? refers to their worship of the Lord 
with their thought, word and deed.  They meditate on Him (Sindittu), and 
this overflows into words (Etti), and they roam around as if this is their 
only job (tirivarE).

-          SaDai muDi aNNal ? refers to rudra as the great bhAgavatottama 
who worshipped bhagavAn and attained some great powers.  SuDar muDi aNNal 
refers to emperumAn, while SaDai muDi aNNal refers to rudra.

It is not that brahmA, rudra and indra worship Lord vishNu only when they 
are in difficulty and need relief.  For example, indra worships Him even 
when he is ruling over all the deva-s, just to retain his power to rule over 
them in the future.  Thus, emperumAn does not only give benefit to those who 
don?t have any other benefit except His Lotus Feet as their objective, but 
He also gives benefits to those who have other material benefits in mind.

Through his choice of the phrase ?amarAdhISa cintya a?nghri padmAm? in his 
tAtparya ratnAvaLi for emphasizing the spirit of this pASuram, svAmi deSikan 
reminds us that bhagavAn is One with a Divine tiru mEni ? divya ma?ngala 
vigraham, and we should worship His Lotus Feet associated with this 
tirumEni.  We should worship His Lotus Feet single-mindedly, with our 
thought, word and deed dedicated to His worship (semmaiyAl avan pAda 
pa?nkayam Sindittu Etti tiri).  om amarAdhISa cintya a?nghri padma tanave 
namaH.
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