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SrI:
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.08 / ISSUE # 16 dated 20th February 2007
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Dear Bhaagavatas:
IN THIS ISSUE:
1. IMPORTANT DAYS IN MAASI (MAAGHA) MONTH 
2. "BALA KHAANDAM" PART -1 OF SRIMAD RAMAYANAM DISCOURSES IN THE 
HINDU TEMPLE OF ATLANTA.
(ANBIL RAMASWAMY)
3. TATPARYA RATNAVALI - SUBMISSION 13 - SLOKAM 11 -PART 1.
(SRI N. KRISHNAMACHARAIAR SWAMI OF CHICAGO)
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ISSUES RELEASED
With this issue, about 243 Regular issues of SRS have been released 
so far, apart from numerous "Special Issues" as indicated below:
27 Issues of Vol. 1
15 Issues of Vol. 2
42 Issues of Vol. 3
35 Issues of Vol. 4
28 Issues of Vol. 5
30 Issues of Vol. 6
50 Issues of Vol. 7 and
16 Issues of Vol. 8 (including this)
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1. IMPORTANT DAYS IN MAASI (MAAGHA) MONTH
FEBRUARY 2007   MAASI   DAY             EVENT
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13              01      Tuesday         Sarva Krishna Paksha Ekadasi
14              02      Wednesday       SILVER JUBILEE OF 
SANNYAASA SWEKARANAM OF ASMAD ACHARYAN, HIS HOLINESS SRIMAD ANDAVAN, 
POUNDARIKAPURAM SWAMI ASRAMAM, SRIRANGAM
16              04      Friday          SravaNa Vratam
17              05      Saturday        Siriya TiruvaDi, Amaavaasya
26              14      Monday          Tirukkachchi NambigaL
27              15      Tuesday         Sarva Sukla Paksha Ekadasi
28              16      Wednesday       KULASEKARA AZHWAR
MARCH 2007
03              19      Saturday        Tirumalai Andan, 
                                        Manakkaal NambigaL
14              30      Wednesday       KaaraDaiyar Nonbu Meena Ravi
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2. "BALA KHAANDAM" PART -1 OF SRIMAD RAMAYANAM DISCOURSES IN THE 
HINDU TEMPLE OF ATLANTA.
(ANBIL RAMASWAMY)
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1. THE HOLY KINGDOM
River Sarayu runs through the Kosala Kingdom.  All the poets vie with 
each other in describing the prosperity of the Kosala Kingdom. Manu 
who founded the city of AyOdhya as the Capital of the kingdom, made 
it rich in wealth, flocks, fields and pastures what with well planned 
royal roads running in geometrical shapes. The city was surrounded by 
tall ramparts with deep moats that no enemy could cross without being 
decimated justifying its name "AyOdhya"- that which cannot be won in 
a war! The palatial mansions that stood high like skyscrapers were 
sights for Gods to see. The city contained numerous well furnished 
halls, pleasure grounds and natatoriums of breath taking dimensions. 
The trees lining the landscape were in full bloom scattering flowers 
spread like soft floor-mats all over the ground. The stables had 
innumerable Equestrian high breeds, while the sheds for Elephants had 
tall and majestic caparisoned pachyderms. The tall and healthy Cows, 
Sheep and Oxen were aplenty vouching for the extraordinary 
agricultural prosperity. There were artists and artisans of every hue 
who excelled in their talents, be it in music, dance or other fine 
arts.  

2. THE CITIZENS
Valmiki describes the citizens in glowing terms.
tasmin puravarE hrishTaa: dharma aatmanO bahu srutaa: /
naraas tushTaa: tatai: svai: svai: alubdhaa: sathya vaadina: //
sarvE naraas cha naaryaas cha dharma seelaa: su-samyataa: /
uditaa seela vrittaabhyaam maha rishaya iva amalaa; //

In that kingdom, all citizens were happy and contented because 
whatever it takes to make life enjoyable on Dharmic lines were 
available aplenty in wealth, health or possessions like cows, horses, 
grains, family and friends. They followed strict codes of conduct, 
without avarice and jealousy, always truthful and considerate to all 
those who came into contact with them. People belonging to all the 
four castes lived in complete amity, each group following their Varna-
Aasrama Dharmas with zeal and honesty. Householders led blemish-less 
lives as if they were ascetics, having given up all unethical 
pleasures and practices.

While Valmiki devotes just one Sargam for describing the city and the 
citizens, Kamban devotes 3 PaTalams, namely Aatrup PaDalam (Sarayu 
River), NaaTTUp PaDalam (KOsala kingdom) and Nagarap PaDalam. (City 
of AyOdhya)

Let us enjoy a few snippets from Kamban.
1. Aatrup PaDalam (Sarayu River)
mullaiyai kurinji aakki marudattai mullai aakki,
pulliya neithal tannaip poru aru marudam aakki, 
ellai il porulgaL ellaam idai taDumaarum neeraal 
selluru gatiyil sellum vinai ena senradu anrE (29) 

"The floods of River Sarayu made the land fertile so as to convert 
one kind of land into another kind. This looked like the result of 
Spiritual merit (PuNyam) and Sins (Paapam) that made individual souls 
to take different births like the celestials, human, flora and fauna"

2. NaaTTUp PaDalam (KOsala kingdom)
While Valmiki spoke high of the qualities of the citizens of kOsala. 
Kamban reverses the picture negating all these qualities in a clever 
and inimitable way, a way that only reiterates and reinforces what 
Valmiki has mentioned.

vaNmai illai Ore varumai inmaiyaal, thiNmai illai nEr serunar 
inmaiyaal
uNmai illai poyyurai ilaamaiyaal, veNmai illai pala kELvi mEvalaal 
(85) 
-       In kOsala kingdom, there were no "givers" because everyone 
was so rich and self-sufficient that there were no "takers". So, 
there was no question of "daanam".
-        There were none itching for fight and therefore, there was 
no occasion for exhibiting one's valor;  
-       Jealousy, anger and enmity the root causes of conflicts were 
absent, So, there were no quarrels, no disputes, no winners and no 
losers. 
-       When everyone without exception was equally educated one 
cannot discern anyone being uneducated. So, Kambar says, there was no 
education at all!
-       When everyone was truthful, how could one differentiate 
anyone as a liar? Therefore, says Kamban, that there was no 
discernible truthfulness!"

3. Nagarap PaDalam. (City of AyOdhya)
kaLvaar ilaamaip poruL kaavalum illai yaadum,
koLvaar ilaamaik koDuppaargaLum illai maadO (106)
kalladu nirpaar pirar inmaiyin kalvi mutra vallarum illai avai 
vallaar allaarum illai
ellaarum ellaa perum selvamum eidalaalE illarum illai uDaiyaargaLum 
illai maadO (107) 

In AyOdhya, people never locked their doors because there were no 
thieves; there was no need for Police or prison houses because there 
was no crime; there were none unemployed and therefore no loafers. 
Everyone had everything they needed. So, there was no distinction 
between the "haves" and "have-nots".

3. WHY VEDA VIDS ARE ALWAYS POOR?
"PRASANGA RATNAAVALI" gives an interesting imaginary conversation 
between the Poet and Mahaalakshmi. about the "have-nots" 

The poet asks Mahaalakshmi: Why are you favoring fools with fortune 
and why do you keep the learned languishing in penury?
Mahaalakshmi: It is not so. The wise can go anywhere and earn their 
livelihood but the unlettered cannot do so. I am only helping the 
helpless.
Poet: But, I find that those who are well versed in Vedas and 
Saastras are struggling.
Mahaalakshmi: True. Have you heard of Sage Agastya? He drank the 
entire ocean. Thus, he hurt my father, Samudra Raja. Again, Sage 
Brigu hurt my husband on his chest where I reside. I was looking out 
for a place to rest and found the lotus tank. The Bhaktas would not 
leave me in peace even there. They came to pluck Lotus flowers saying 
that it was best for their pooja to the Lord. Thus, wherever I went, 
they are after me. Naturally, I ignore them when distributing wealth.
Poet: How else could they secure your grace?
Mahaalakshmi: When guests arrive at one's home, he is verily 
MahaavishNu himself. 
(Is it not said: "athithi dEvO bhava"? I bless those who welcome and 
treat guests properly and stay at their homes.

4. THE EMPEROR
This ideal Kingdom was ruled by an ideal King, in fact, a "King of 
Kings", a "Chakravarti" (Emperor) whose writ ran through all the 
seven worlds. He was verily a "nall ara moorthi" as Kamban describes 
and   "Dharmaraaja" as Valmiki calls him. That was his original name. 
Because, he could ride his chariots in all the ten directions, he 
subsequently acquired the sobriquet of "Dasa-ratha". He is the one 
who gave birth to the hero of this great epic, Sri Rama.

ammaaN nagarukku arasan arasarkku arasan, 
semmaaN tanikkOl ulagu yEzhinum sella ninraan
im maaN kataikku Ore Irai aaya iraaman ennum
moymmaaN kazhalOn taru "nall Ara moorthi" annaan (Kambar- Bala-169)

Sri Rama advises his mother against her wish to accompany him to the 
forest that when the Emperor whom he refers as "Dharmaraaja" was 
alive, she as a dutiful wife should not leave him alone and come with 
him (vide- AyOdhya 21)

tasmin punar jeevati "dharmaraajE svE pathi vartamaanE/
dEvee mayaa saardham itO apagchchEt kathmsvid anyaa vidavE naree//

Dasaratha was renowned throughout the world. He was a terror to foes 
and joy to friends and subjects. He was conversant with all arts and 
sciences. He was known for his great munificence. And, more than 
anything else, he was famous for the numerous Yagjnas and Yaagas 
(Sacrifices) that he performed almost non-stop.

4A. LIKE DUSHYANTA:
KaaLidaasa in his Saakuntalam says that Dushyanta offered to serve as 
the relative whom anyone had lost and thus dispel their sorrow. But, 
he made one exception. 

You know what? He would not act as husband to a widow which would be 
sinful! 

Dasaratha was like Dushyanta in this respect.
yEna yEna viyujyantE prajaa: snigdEna bandhunaa/
sa sa paapaadrutE taasaam dushyanta iti gushyataam //

5. THE MINISTERS: 
He had eight Ministers and two Chief priests besides a host of 
advisors. The very names of the ministers are indicative of what they 
excel in. They were:
1.      DrishTi:  Far sighted
2.      Jayanta: Winner
3.      Vijayan: Victorious
4.      Siddhaarthah: Accomplisher
5.      Artha Saadakah: One who has all his desires fulfilled
6.      AsOkah: One bereft of any sorrows
7.      Mantrapaalah: Protector of secrets of the State
8.      Sumantra: One who could advise correctly and on time
Each one was qualified also in the other aspects than what is 
suggested by their names.

The Chief "PurOhitas" (Priests) were VasishTa and VaamadEva while 
there were other Achaaryas like Jaabaali and Kaasyapa who were well 
versed in statecraft as much in the Sruti, Smriti and the various 
Saastras and with impeccable character. All of them had one thing in 
common. All of them were intensely devoted to the welfare of the King 
and the subjects, were uncompromising guardians of righteousness and 
faithful companions of the King guiding him in good governance and in 
carrying out the Sacrifices strictly as per the scriptures. They were 
truly tactful, intelligent, efficient and admirable in fortitude.

6. DASARATHA'S GRIEF
Though the King had all these in ample measure, had ruled for over 
the kingdom for over 10,000 years and had innumerable wives besides 
the three queens in Kousalya, Sumitra and KaikEyi - he had one, just 
one deficiency - He was not blessed with a son to succeed him in 
ruling the country. This was weighing heavily on his mind for quite 
so long that he reached a stage when he had lost almost all hopes of 
begetting a son. He invited his advisers to deliberate on the means 
to solve this problem. They advised him to perform "AswamEda Yaagam" 
(Horse Sacrifice) that was considered to be a panacea for removing 
all sins and in securing all desires. Immediately, the King ordered 
for the preparation for performing the Sacrifice. 

6A. ROMAPADA'S STRATEGY
The question arose as to who should be the officiating priest to 
perform the sacrifice. No doubt, VasishTa, the family priest was very 
much available. But, when Sumantra, who was a constant companion of 
the King both as a Minister and as his Charioteer and had, therefore, 
very many occasions to move confidentially with the King narrated the 
event that he had heard earlier from Sage Sanatkumara,  how King 
ROmapaada of AngadEsa brought Sage Rishyasringa (Son of VibaanDaka), 
to his Kingdom and consequently copious rains lashed AngadEsa that 
was writhing in drought for long and that he may be the best 
qualified for officiating as priest for this great Sacrifice. All 
including VasishTa agreed unanimously.
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To Continue
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3. TATPARYA RATNAVALI - SUBMISSION 13 - SLOKAM 11 -PART 1.
(Sri N. Krishnamacharaiar Swami of Chicago)
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SrImate SrI ra'nga rAmAnuja mahA deSikAya namaH.
Slokam 11:
 
nis-sIma-udyad-guNatvAt amita-rasatayA ananta-leelAspadatvAt
svAyattAsesha-sattA-sthiti-yatatabhitAvaibhavAt vaiSva-rUpyAt  |
tRyaksha-brahmAtva-bhAvAt sad-asad-avagateh sarva-tatveshu-pUrteh
paSyan-yogI-param tat-pada-kamala-natAvat-vaSAt-Atma-cittam  ||
 
 
paratvam is the guNa chosen at the daSakam level for tiruvAimozhi 1.1 
by svAmi deSikan.  This is found in the 4th pAda (last line) of 
Slokam 11 (paSyan yogi param tat?.).    The ten guNa-s identified by 
svAmi deSikan for pASuram-s 1.1.1 to 1.1.10 through this Slokam, are 
guNa-s that support the guNa of paratvam at the daSakam level.  
 
.     pASuram 1.1.1 (`uyarvaRa uyar nalam' pASuram):  nis-sIma udyat 
guNatvAt -   nis-sIma = unlimited, udyad-guNatvAt = having superior 
guNa-s;  One Who has unlimited kalyANa guNa-s (uyarvaRa uyar nalam 
uDaimai). `mayarvaRa madi nalam aruLudal' and `amarargaL adhipatiyAi 
iruttal' are additional guNa-s sung in this pASuram, but the guNa 
that svAmi deSikan has chosen as the principal guNa that goes to 
support the guNa of paratvam at the higher level is `uyarvaRa uyar 
nalam uDaiyavan', or nis-sIma udyat guNavAn.  
 
?        pASuram 1.1.2 (`mananaga malamaRa' pASuram):  amita 
rasatayA ? In this pASuram, AzhvAr refers to three of bhagavAn's 
principal guNa-s:   "muzhu uNar" ? fully j~nAna svarUpan ? 
personification of absolute flawless knowledge, "muzhu nalam" ? 
totally Ananda svarUpan ? total Bliss, and "edir nigazh" ? He has 
none that can equal Him or surpass Him in any aspect in the past, 
present and future.  Of these, the j~nAna and Ananda svarUpatvam are 
of a different category than the last one.  Given His j~nAna and 
Ananda svarUpatvam, the third guNa - that He has none that is equal 
to Him, easily follows.  Between the j~nAna and Ananda svarUpatvam, 
Ananda svarUpam already implies j~nAna sva rUpam (note the taittirIya 
Upanishad ? the sequence of anna maya, prANa maya, manomaya, vij~nAna 
maya, and the final stage of Ananda maya, in increasing order of 
subtlety).  svAmi deSikan selects the Ananda svarUpatvam as the guNa 
of import for this pASuram ? "muzhu nalam" ? amita rasatayA.  One 
could argue that the jIva also in its nature is of Ananda svarUpam.  
To distinguish bhagavAn's Ananda svarUpam from that of the Ananda 
svarUpam of the jIva-s (which is not fully manifested because of the 
effects of karma-s), svAmi deSikan adds the word amita ? unlimited, 
flawless -  niravadhika Ananda svarUpan.   
 
Remember that that these guNa-s chosen at the pASuram level are all 
guNa-s that support the guNa at the daSakam level ? paratvam, and the 
guNa at the Satakam level ?sevyatvam.  This concept that is 
fundamental to tAtparya ratnAvaLi, should be kept in mind when 
meditating on the guNa for each pASuram as we go along.  Also note 
the extent of thought and analysis that have gone into the choice of 
the principal guNa for this pASuram.  This is an example of the 
rigorous analytical thought process that has gone into the selection 
of one principal guNa for each pASuram by svAmi deSikan, which is the 
unique contribution of tAtparya ratnAvaLi.
 
Also recall that this is a ratnAvaLi ? a garland that has a thread of 
sequence embedded in it.  There is a connection between the guNa in 
the previous pAsuram with that in the current pASuram and so on.  The 
first pASuram talked of His infinite kalyANa guNa-s; the current 
pASuram gives the basis for that ? namely, that His divya Atma 
svarUpam is flawless, and of the nature of Infinite Bliss ? there is 
no room for any negatives.
 
?        pASuram 1.1.3 (`ilan adu uDaiyan idu ena ninaivu ariyavan' 
pASuram):  ananta leelAspadatvAt ? "nilaniDai viSumbiDai uruvinan 
aruvinan" ? He Who has as His possession everything both sentient and 
non-sentient, in all the worlds above and below ? This refers to His 
leelA vibhUti.  SrI ve'nkaTeSAcArya describes this as "pAtAlam 
Arabhya parama pada paryantamAga uNDa cetanAcetana vibhUtikan".  
 
BhagavAn' possessions are being sung here, as one more aspect of His 
paratvam (guNa at the daSakam level).  He owns everything in His 
nitya vibhUti (in SrI vaikunTham), as well as in His leelA vibhUti.  
The current pASuram specifically praises His Lordship of all things 
in His leelA vibhUti.  
 
When we say that He owns all the things ?cetana-s and acetana-s that 
are imperfect and full of deficiencies, one could argue that this 
conflicts with His being `uyar nalam uDaiyavan' ? (pASuram 1.1.1).  
This is not so.  He is not in the least affected by our deficiencies, 
and on the contrary, He removes all our sins.  
  
Note the other guNa-s in the pASuram ? ilan adu uDaiyan idu ena 
ninaivu ariyavan, pulanoDu pulan alan, and an-nalanuDai oruvan.  The 
first two are further elaborations of `nilaniDai viSumbiDai uruvinan 
aruvinan' (2nd pAda) ? the guNa chosen by svAmi deSikan.   The third 
one is a reference to His kalyANa guNa-s that we saw in pASuram 
1.1.2 ? muzhu nalam. 
 
We will continue with pASuram 1.1.4 in the next posting.
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To Continue
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