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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 # 21 dated 13th April 2007
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Dear Bhaagavatas:

On behalf of the members of the "Board of Advisory Consultants" 
(BAC) and the "Internal Resource Panel" (IRP) of "Swami Desika 
Darsana Satsangam" (SDDS) and its Electronic Journal "Sri Ranga Sri" 
(SRS) and on our own behalf, we the Moderators of the group wish all 
Bhagavatas a very Happy and Prosperous  "Sarvajit" "PuthaaNDu 
VaazhthugaL".
 
May the Divya Dhampatis shower their blessings of peace, prosperity 
and mutual amity upon all humanity.  Let us all be happy, healthy 
and prosperous and engage in greater kainkaryams to Bhagavaan and 
Bhaagavatas in the year ahead. 
 
The traditional Panchangams, of course, give their "veNbas" that do 
not instill much of sanguine prognosis of the year ahead. 
 
More often than not, the frightening prospects or the more welcome 
scenario predicted therein normally do not come true. 
 
Sri Seva Swamigal has composed a StOtra, "Akshaya Aaraadhanam" in 
which he has used the names of all the 60 years of our almanac to 
pay tributes to Swami Desika. 
Here is the one dedicated to "SARVAJIT SAMVATSARAM" 
Sarvajit jagati kO'pi na drishTa:
vEda mouLi gurumantaraa prabhum/
Sarvajit bhavati kO'pi manushya:
Tasya paada yuga sEvanOTsuka://
 Meaning:
"Sarvajit" means "One who has conquered all" There is none other 
than Swami Vedanta Desika who deserves to be called "Sarvajit". But, 
hark! Anyone who takes refuge at his holy feet and be blessed by his 
grace can also become "Sarvajit"
 
Let us all rededicate ourselves at the lotus feet of Swami Desika 
and become "Sarvajits" as stated by Sri Seva Swami.

Regards
Namo narayana
Dasoham

Anbil Ramaswamy 
Madhavakkannan
******************************

IN THIS ISSUE:
1. PANCHAANGAM DETAILS FOR CHITTHIRAI? (SRI MADHAVAKKANNAN)
2. "BALA KHAANDAM" PART -5 OF SRIMAD RAMAYANAM DISCOURSES IN THE
HINDU TEMPLE OF ATLANTA.
(SRI ANBIL RAMASWAMY SWAMI)
3.TAATPARYA RATNAVALI - SUBMISSION 16 - SLOKAM 12 -PART 2. 
(SRI N. KRISHNAMACHARAIAR SWAMI OF CHICAGO)

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ISSUES RELEASED
With this issue, about 246 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
21 Issues of Vol. 8 (including this)
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1. Sarvajit varsha Chithirai Maasa Panchangam:

April 14 2007- Saturday ? Sarvajit year begins 
April 15, 2007- Sunday ? Mathsya Jayanthi
April 16, 2007- Monday ? Bodhayana Amavasya
April 17, 2007- Tuesday ? Vaduga Nambhi Thirunakshathram
April 19, 2007- Thursday ? UyykoNdaar Thirunakshathram
April 20, 2007- Friday- engaL AazhwAn Thirunakshathram 
April 22, 2007 ? Sunday- Emperumanar Sri Ramanujacharya 
Thirunakshathram (990th) 
April 28, 2007- Saturday ? Sarva Ekadasi
May 1, 2007- -Tuesday- Sri Narasimha Jayanthi, Madhurakavi AzhwAr 
Thirunakshathram
May 9, 2007- Wednesday ? SravaNa vratham
May 12, 2007- Saturday ? Dattatreya Jayanthi
May 13, 2007- Sunday- Sarva Ekadasi
May 14, 2007- Monday- Srirangam NamperumAL Ther (Chariot)

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2. "BALA KHAANDAM" PART -3 OF SRIMAD RAMAYANAM DISCOURSES IN THE
HINDU TEMPLE OF ATLANTA.
(ANBIL RAMASWAMY)
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18. HARISCHANDRA TELLS A LIE!
Asmad Achaaryan cites a funny twist in the Harischandra story to 
bring out the traits of Viswaamitra. The Sage had asked his Sishya 
to carefully watch Harischandra to find out if the king uttered a 
lie at anytime and only after that he could go for rest. One day, 
the Sishya was fast asleep. Viswaamitra demanded an explanation. He 
replied "Yes! My Sire! The king did tell a lie and that too in your 
very presence" The Sage became curious. The Sishya replied:' Did he 
not address you as karuNaa-murthi, a Sishya-vatsalar, mahaatma etc.?"

The Sage continued: "VasishTa, Your "Kula guru" and other Sages who 
know all these would definitely recommend this. You better consult 
them"

Dasaratha had earlier offered to accompany Viswaamitra in lieu of 
Rama. Once he heard that Ravana had sent Subahu and Maareecha, he 
promptly backed out because of the boons Ravana had obtained making 
him invincible even for the DEvas.  Also, he had a flashback of an 
incident long ago when Ravana abducted Kousalya with a view to 
prevent Dasaratha marrying her. 

19. A GAANDHARVA VIVAAHAM
As per ANANDA RAMAYANAM, the story goes that on the day of betrothal 
of Kousalya with Dasaratha was in progress, Dasaratha and Sumantra 
were cruising in a boat in River Sarayu. At the same time, Raavana 
was having a conversation with Brahma, who told him that the son 
born out of this wedlock would be his killer. Straight, he rushed to 
Sarayu and with one fell kick broke the boat into smithereens. 
Dasaratha and Sumantra caught hold of a log of wood and reached the 
shores of a deserted island. Raavana proceeded from there to Kosala, 
abducted Kousalya, put her in a casket and threw it in the swirling 
waters of the river. Providentially, the casket also reached the 
island where Dasaratha and Sumantra were. When the duo opened the 
casket, they were pleasantly surprised to see Kousalya in it. 
Dasaratha and Kousalya got married in the island through "Gaandarva 
Vivaaham" at the appointed "Muhurtham'. From that time onwards, 
whenever the name of Ravana came up, Dasaratha was reminded of this 
dreadful incident!

When VasishTa advised that Rama may be sent with Viswaamitra who 
would take good care of him, the King relented and agreed to send 
not only Rama but also his alter ego, LakshmaNa.

20. KOUSALYAA SUPRAJAA RAMA!
It was a good 1 ½ yOjanas from the AyOdhya City to the banks of 
Sarayu that Sage Viswaamitra and the princes reached in one go .The 
term "yOjana" is mentioned frequently in our scriptures while 
measuring distances. It is approximately 9 miles (14.5 Kms). And, 
for the entire distance of about 13 miles, they moved like 
pantomime, not a spoken word, nor even a whisper!  Why? All the 
while, Viswaamitra was trying to figure out how to address Rama. He 
did not like to call him by the "given name" - a name given by his 
arch rival, VasishTa. Even after much deliberation, he could not 
zero in on a better name. The three were so tired that they 
literally fell asleep on reaching that point on the banks of the 
River. The next morning, Viswaamitra awoke Rama calling him by the 
sweet name "Rama"

"RaamEti madhuraam vaaNeem ViswaamitrO abhyabhaashata" (VR- Bal-22)
"Oh! Rama! Son of Kousalya! Dawn has arrived. Wake up! 
Oh! Lion among men! You have to carry out your morning duties"
 "Kousalyaa Suprajaa Rama! Poorva sandhyaa pravartatE/
UthishTa nara-saardoola, kartavyam deivam aahnnikam// (VR-Bala-23)

21. WHY MENTION KOUSALYA? 
He must have thought that Rama was so handsome that he could not 
take away his eyes from the sleeping beauty even for one moment. 
Immediately, the thought must have crossed his mind as to how 
Kousalya was blessed to witness this charm daily and incessantly. A 
tinge of envy must have overpowered him. What a blessed lady 
Kousalya should be to have this wonderful Bhaghyam!

The Sage wanted to open his eyes first to ogle the beautiful face of 
Rama as kind of good omen. Why did he wake him up also so early in 
the morning? May be he wanted to enjoy the scene of Rama's waking up 
from sleep. 

22. THINGS TO BE SEEN AND NOT TO BE SEEN ON WAKING UP: 
Lamp, Gopuram, a picture of PerumaaL, Cow with its calf, Mirror, 
Ring, Golden bangle, Flower, Musical instrument, One's right palm, 
and One's spouse etc. are considered to be auspicious to look at 
while opening one's eyes on waking from sleep. PouraNikars used to 
narrate a humorous story in this connection. 

A man and his wife lived in a suburb of a town. The husband had to 
leave home for work early in the morning. His wife, however, was a 
late riser. He would get up, take bath, make coffee and wake her up. 
He was tired of doing this routine. One day, he chanced to hear a 
Harikatha in which the speaker catalogued the above items. One thing 
that he appreciated most was looking at one's spouse. He told his 
wife that when she was around, why would he look at inanimate 
objects and suggested her getting up before him. The next morning 
when the dutiful wife got up as planned, she heard the voice of her 
servant maid saying that she had to go out of town and would not 
attend duty. The lady with great reluctance started sweeping the 
floor, sprinkling cow dunk water and drawing "kOlam" at the 
frontage. As she finished the job and returned with disheveled 
hairs, a cup containing cow dung in one hand and a broom on the 
other. The husband just then woke up and the first thing he saw was 
this scene!

23. NITYAKARMA ANUSHTAANAM
There was another reason for the sage waking the princes early. 
Having finished his own "nityakarma", he woke them up for their 
carrying out the morning duties like "Sandhyaa Vandanam". What the 
elders do, others would follow says KrishNa in Bhagavad Gita. 
"yadyad aacharati srEshaTaa; TathtEva itarE janaa:" (BG 3.21)

24. MANN MADAKKU STORY:
There was in a village an old widower who came to live with his only 
son. The daughter-in-law did not like this. In the beginning, he was 
fed on a plantain leaf in the dining room. As days passed, he was 
shifted to the pial outside the house. She got a mud bowl in which 
to put some stale food for him. The old man never demurred and bore 
the insults patiently. One day, she hid even this mud bowl and told 
him that he can have no food if he could not find the bowl. When the 
son asked where such worthless thing as a mud bowl could go, the 
grandson came running and told that he had kept it in his safe 
custody so that when the time came and his own parents became old 
like the old grandfather, he could use it to feed them on the same 
pial. So, whatever the elders do, children would follow.

25. CONFLUENCE OF GANGA AND SARAYU RIVERS
The trio continued their journey and came upon a place where there 
was a roaring sound. The Sage explained that the sound was that of 
confluence of the waters of Ganges and Sarayu and that the place was 
known as "AngadEsa" where Lord Siva burnt down Manmatha and that as 
River Sarayu originated from "Maana-sarOvar" it got its name.

26. THAATAKA VADAM
As they walked further, they reached a deserted tract that was 
unbearably hot.

Kamban describes the place graphically:
paDiyin mEl vemmaiyaip pagarinum pagarum naa
muDiya vEm muDiya mooDu iruLum vaan mugaDum vEm
viDiyumEl veyyilum vEma mazhaiyum vEm minninODu
iDiyum vEm ennil vEru evai vEvaadavE (KR- Bala- 345)
"If one mentions the desert, the tongue will get scorched; the 
darkness enveloping the world right up to the skies will get burnt; 
Even the Sun on rising will be reduced to ashes; if even lightning 
and thunders get scorched, what else will be left in tact?"

puzhungu vem pasiyoDu puraLum pEr araa
vizhunga vandu ezhundu edir viritha vaayin vaaim
muzhangu thiNNkari pugum muDugi meemisai
vazhangu ven kadir kaDa maraivu tEDiyE (KR- Bala-350)
"Hungry pythons unable to bear the sweltering heat and unable to 
move about come out of their holes, with mouths wide open for 
swallowing whatever came their way. Huge elephants shrieking in 
their frantic search for some shade quickly enter their mouths!"

The princes heard strange sounds of animals and birds. When 
enquired, the Sage narrated that it was "ThaaTakavanam" where a gory 
Raakshasi by name ThaaTaka who lived with her husband Sunda and sons 
Subahu and Maareecha and terrorized people. The Sage advised that 
they were obstructing his Yagjna and for vanquishing whom he had 
brought the princes there. He cautioned Rama that he should not 
hesitate to kill her on the grounds that she was after all a female 
and it was beneath his calling as a Kshatriya because she was as 
powerful as she was merciless. When confronted with a mighty force, 
Rama cut off her hands and LakshmaNa her ears and nose. The Sage 
advised that such demons would become invincible after dusk and 
asked them to finish her off. The single arrow aimed at her by Rama 
was enough. She fell dead.

Regards
Anbil Ramaswamy

(To Continue)
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3. TATPARYA RATNAVALI - SUBMISSION 17 - SLOKAM 12 -PART 2.
(Sri N. Krishnamacharaiar Swami of Chicago)
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SrI:
SrImate SrI ra'nga rAmAnuja mahA deASikAya namaH. 

pASuram 1.2.4, starting with `illadum uLLadum': 
illadum uLLadum alladu avan uru 
ellai il annalam pulgu paRRaRRE (1.2.4) 

"illadum uLLadum alladu avan uru, ellai il an-nalam pulgu paRRaRRE". 
"He is very different from the acetana-s and cetana-s (the 
insentients and sentients); His nature is one of being endowed with 
infinite auspicious qualities. Remove yourself from all other 
attachments, and embrace Him tightly". 

svAmi deSikan has described the guNam sung in this pASuram as "tAdRk 
sarvAnukUlyAt". For such people (namely, those who have overcome the 
sense of `I' and `mine'), bhagavAn is favorable to them, kind to 
them. In other words, He makes Himself easily accessible to them. 
The key word in the pASuram that relates to this guNa chosen by 
svAmi deSikan for this pASuram is `pulgu' ? embrace Him tightly. 
SrImad tirukkuDanthai ANDAvan places special emphasis on this word 
in the pASuram. There is nothing more enjoyable for our soul than to 
tightly embrace Him. He is more enjoyable than all things known, in 
all ways - sarva prakArattAlum sarvattinum anukUlan AgaiyAl. Not 
only that, He is anukUlan in this manner to everyone who has given 
up attachment to everything else and has surrendered to Him, without 
distinction. Note that the guNa at the daSakam level is sarva-
yogyan, sarva-saman, sarva-ArAdhyan; the guNa chosen by svAmi 
deSikan for the current pASuram nicely supports the guNa at the 
daSakam level. 

? pASuram 1.2.5 starting with "aRRadu paRRenil". 
aRRadu paRRu enil uRRadu vIDu uyir 
SeRRu adu man uRil aRRu iRai paRRE . (1.2.5) 
paRRu aRRadu enil, uyir vIDu uRRadu; adu SRRu man uRil, aRRu iRai 
paRRu". 

"When the attachment to materialistic and sensual matters is 
overcome, the soul will see the true nature of itself, and may begin 
to enjoy this Atma anubhavam. This may distract the soul from 
seeking the Ultimate goal of eternal kai'nkaryam to the Lord. One 
should overcome this distraction, and with firm resolve, should seek 
Him alone". 

svAmi deSikan chooses the principal guNa sung in this pASuram 
as "cyavanavat itara prApya vaishmyavatvAt" - Because bhagavAn is 
different from many other forms of liberation such as kaivalyam, 
which are impermanent. cyavana means slippery, impermanent - not the 
final goal to be attained. BhagavAn is different from these other 
impermanent forms of moksha such as kaivalyam. He is the Eternal Joy 
to be attained, unlike the impermanent forms of liberation such as 
enjoyment of the self, or Atma svarUpa anubhavam. The point made by 
AzhvAr in this pASuram is that when the soul leaves attachment in 
vishaya sukha-s or the attachment to sense-objects, then it becomes 
illumined with unbounded knowledge, and sees the true nature of the 
soul as nitya (eternal), unlimited in knowledge, etc., and may 
become content with just the enjoyment of this Atma svarUpam. This 
is called kaivalya moksham. AzhvAr says that true liberation is to 
go beyond this stage, not be content with just AtmAnubhavam, but 
seek the permanent and eternal kai'nkaryam to Him, which is the 
highest goal and the ultimate end to be achieved. 
? pASuram 1.2.6 starting with "paRRilan ISanum". 

paRRu il-an ISanum muRRavum ninRanan 
paRRilaiyAi avan muRRil aDa'ngE. (1.2.6) 
"ISanum muRRavum paRRu il-an ninRanan; paRRilaiyAi avan muRRil 
aDa'ngu". 

bhagavAn is equally well-disposed towards everyone without any 
differentiation or distinction. You also display a feeling of deep 
attachment to Him, and indulge yourself in total dedicated 
kai'nkaryam to Him through all means". 
svAmi deSikan describes the guNa from this pASuram as "sarvatra 
apakshapAtAt". Multiple interpretations are given by our AcArya-s. 
(1) paRRu ? affection, love. il ? House, Source. Thus `paRRu ilan' 
means He who is the Source of love and affection to one and all 
without distinction. (2) paRRu ? bias, pakshapAtam; ilan ? 
illAdavan; One who does not have. In other words, bhagavAn is One 
who does not have any bias towards one vs. another, and He is 
equally favorable to all. 

svAmi deSikan description of bhagavAn's guNam in this pASuram 
corresponds to the words `paRRu ilan' in the pASuram. sarvatra ? 
everywhere' apakshapAtAt ? because He has no bias. Here, SrI UV 
interprets the term `sarvatra' in svAmi deSikan's Slokam as `inside 
every cetana'. Thus, bhagavan resides inside everyone without 
pakshapAtam, and guides and supports all, without any distinction. 
BhagavAn has declared: samah aham sarva bhUteshu (gItA 9.29) ? I am 
equal to everyone ? apakshapAtI. Once again, keep in mind the guNa 
at the daSakam level ? sarva yogyan, sarva saman, sarva ArAdhyan. 
AzhvAr's advice to us is: "Just as He is friendly and loving towards 
everyone, you also develop the attachment to Him, totally surrender 
to Him, and perform kai'nkaryam to Him". This corresponds to the 
second interpretation given in the previous para. 
SrI UV refers us to another version of svAmi deSikan's Slokam, where 
the guNa is given a "sarvatrApyakshipAtAt ? sarvatra api 
akshipAtAt". Literally, this translates to "One whose sight falls on 
everyone". SrI UV has given the meaning as "sneha kAryam AgaiyAl" ? 
because He displays friendship and affection to everyone. This 
interpretation corresponds to the 1st interpretation given in the 
previous paragraph. 
SrI P. B. aNNa'ngarAcArya svAmi comments that `sarvatra 
apakshapAtAt' 
corresoponds to the words `muRRavum ninRanan' in the pASuram ?
ellAraiyum 
oru nigarAga abhimAnippavan - One who is equally well disposed to 
everyone. 
-dAsan kRshNamAcAryan 
(To be continued)
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