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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.09 / ISSUE # 06 dated 4th November 2007
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IN THIS ISSUE:

1. SUNDARA KHAANDAM PART - 4 (SRIMAD RAMAYANAM DISCOURSES IN THE
HINDU TEMPLE OF ATLANTA by SRI ANBIL RAMASWAMY SWAMI)
2. TAATPARYA RATNAVALI - SUBMISSION 36 - SLOKAM 16 -PART 2
(SRI N. KRISHNAMACHARAIAR SWAMI OF CHICAGO)

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ISSUES RELEASED
With this issue, about 269 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
36 Issues of Vol. 8
06 Issues of Vol. 9(including this)
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1. "KISHKINDHAA KHAANDAM" PART - 4 OF SRIMAD RAMAYANAM
(ANBIL RAMASWAMY)
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29. A TETE-A-TETE                                                  
Hanumaan narrated his side of the story. Sita, on her part, narrated 
her harrowing experiences. Sita also regained her composure and gave 
up the thought of suicide saying - that even if it should take a 
hundred years, patience would surely bring ultimate happiness. yEti 
jeevantam aananadO naram Varsha Sataad api (Sargam 34- 20)

30. HANUMAAN DESCRIBES RAMA'S APPEARANCE    
                        To further clarify her mind, Sita asked 
Hanumaan how the friendship between Rama and Sugreeva came about and 
asked him to describe Rama's appearance. Hanumaan started describing 
Rama saying that Rama belonged to Yajur Veda; He was 8 feet tall; He 
had long hands extending up to his knees; He was well versed in 
Raaja Vidya including Aan-veeksh-aki, Trayee, Vaarthaa and DaNDa- 
Neeti; He was respectful to elders especially to Brahmins; His 
physical features made him a cynosure to all who beheld him and 
concluded saying that he was literally burnt by the pangs of 
separation from her. 

31. HOW FRIENDSHIP BLOSSOMED BETWEEN RAMA AND SUGREEVA?             
Sita asked: "How did an alliance get forged between the simian and 
the homo-sapien species?" VaanaraaNaam NaraanNaam cha katham aseeth 
samaagama?
Hanuman after describing the events leading up to this alliance, 
concludes:
This is how the "coming together" between Rama and Sugreeva came 
about Raama SugreevayOr aikhyam Devi yEvam sam ajaayayta

32. PHILOSOPHICAL SIGNIFICANCE: (TATTVAM INVOLVED)
Our Poorvacharyas quote this conversation to demolish on the one 
hand, the Advaitic interpretation of "aikhyam" in the ultimate state 
of liberation (MOksha) as the complete and indistinguishable merging 
of Jivatama with Paramatma and the Dvaita interpretation seeking to 
establish Jivaatama from Paramaatma being totally and eternally 
separate and mutually exclusive entities. 
THE MERGER THEORY projected by Advaitins as Saayujyam is not 
supported by Srutis explicitly. It is repugnant to the much too 
numerous differential statements (BEda Srutis) that abound all over 
the Vedas and therefore is faulty. "Aikhyam" means merely "Coming 
together", an alliance and definitely NOT MERGER.

THE ETERNAL DIFFERENCE THEORY of Dvaitins, at the other extreme, is 
equally faulty. ParipoorNa Brahma anubhavam as explained in 
Adhikaram 22 of Srimad Rahasya Traya Saaram of Swami Desika, 
reconciles these two opposing theories by interpreting the concept 
as Saamyam which means alliance, likeness etc. - which do not lead 
either to a complete merger nor eternal separation. But a "coming 
together" (Sam+ aagama)  and "happening together" (Sam+ajaayataa)

Swami Desika further explains this coming together known as 
Saayujyam as Samaana yOgam + KshEmam i.e. Sharing the enjoyment 
together in all happiness - except those that are the exclusive 
domain of Bhagavaan like -
i. Being the cause of all creations in the world (Jagat kaaraNa-tvam)
ii. Having the Power to grant Moksham (mOksha prada-tvam) 
iii. Being the Support of everything (Sarva aadhaara-tvam) 
iv. Being the Controller of the universe (Sarva niyantu-tvam) 
v. Being the Master of the universe (Sarva Sesh-itvam) 
vi. Being the body of sentient beings and insentient things (Sarva 
Sareera-tvam) 
vii. Being the object of all subjects (Sarva Sabda vaachya-tvam) 
viii. Being glorified in all the Vedas (Sarva Veda vEdhya-tvam) 
ix. Being the ultimate refuge of all (Sarva lOka saraNyatvam) 
x. Being the only means for all who desire liberation (Sarva 
mumukshu upaaya-tvam) 

xi. Having the ability to grant all desires (Sarva phala prada-tvam) 
xii. Being omnipresent, omniscient, omnipotent and the very 
personification of absolute joy (Sarva Vyaapta jnaana aananda 
svaroopa-tvam) 

and                                                                  
xiii. Being the Spouse of Sri Lakshmi (Lakshmee sahaaya-tvam) 
Swami further explains that there is no difference in enjoyment as 
between the different Jeevas while attaining Parama-padam nor any 
gradations as between SaalOkhyam, Saaroopyam, Saameepyam and 
Saayujyam as projected by Dvaitins and says that like "a hundred 
being inherent in a thousand", all other stages mentioned above are 
included in Saayujyam.

33. THE SIGNET RING (ANGULYA PRADAANAM) (VR 
36)                                                 Hanuman gave to 
Sita the signet ring of Rama. Her joy knew no bounds and felt as if 
she was looking at Rama himself. She was reminded of the good old 
days when she was with Rama when once the ring slipped out of his 
finger and she picked it up and handed it over to him. She regretted 
for suspecting Hanumaan in the first place and enquired about the 
emotional status of Rama in her absence.

dasoham
Anbil Ramaswamy

(To be continued)

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2.TAATPARYA RATNAVALI - SUBMISSION 36 - SLOKAM 16 -PART 2
(SRI N. KRISHNAMACHARAIAR SWAMI OF CHICAGO)
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SrImate ra'nga rAmAnuja mahA deSikAya namaH.
tAtparya ratnAvaLi - Submission 36, Slokam 16 Part 2,
tiruvAimozhi 1.5, pASuram-s 1.5.3 to 1.5.5.
 
pASuram 1.5.3:
 
mA-yOnigaLAi naDai kaRRa vAnOr palarum munivarum
nI yOnigaLaip paDai enRu miRai nAn-muganaip paDaittavan
SeyOn ellA aRivukkum tiSaigaL ellAm tiru aDiyAl
tAyOn ellA ev-vuyirkkum tAyOn tAn Or uruvanE.
 
mA-yOnigaLAi naDai kaRRa vAnOr palarum  munivarum yOnigaLai nI paDai 
enRu niRai nAnkuganaip paDaittavan ellA aRivukkum SeyOn tAn 
tiruvaDiyAl tAyOn, ellA ev-vuyirkkum tAyOn Or uruvanE ? emperumAn 
who created the four-faced brahmA, and told him to go ahead and 
create the great deva-s and gods, is beyond anyone's reach through 
sheer knowledge;  He is the same One who is like the Mother to all, 
and who, in His tri-vikrama incarnation, measured everything in all 
directions including the up and down directions (and thus purified 
everything without exception by the touch of His Feet).  This is 
another case of His sauSIlyam.    svAmi deSikan describes this 
aspect of His sauSIlyam sung in this pASuram through the 
words "sarvatra api a'nghridAnAt" ? "tiSaigaL ellAm tiruvaDiyAl 
tAyOn, ellA evvuyirkkum tAyOn" - Because He blessed everything and 
everyone by bestowing the touch of His Divine Feet to all.   
 
SrI UV points out that this is like the mother who may kick the 
child, but whose feet alone the child will go and embrace.   
BhagavAn protects us by the touch of His Feet, just as the fish feed 
their off-spring through their sight, the turtle by their thought, 
and the birds by the touch of their wings.    bhagavAn's vAtsalyam 
towards us all is that of the cow towards its calf.  SrImad 
tirukkuDandai ANDavan points out that His vAtsalyam is such that 
even though His Feet are so delicate that they become reddish even 
by the delicate touch of His pirATTi-s, they pierced through all 
rough objects through the netherwords and the upper worlds to bless 
all without distinction and without exception.  
 
SrI ve'nkaTeSAcArya explains svAmi deSikan's SrI sookti as "guNa 
aguNa nirUpaNam paNNAdE ellAr talaiyilum tiruvaDiyai vaikkaiyAl" ?  
bhagavAn does not distinguish between those with `good' conduct vs. 
those who are not of  good deeds, and bestows the contact of His 
Feet to all.
 
pASuram 1.5.4:
 
tAn Or uruvE tani vittAi tannil mUvar mudalAya
vAnOr palarum munivarum maRRum maRRum muRRumAi
tAn Oe peru nIr tannuLLE tORRi adanuL kaN vaLarum
vAnOr perumAn mA-mAyan vaikundan en perumAnE.
 
emperumAn remains unchanging even though He is the material cause of 
all that exists;  He is the antaryAmi of the tri-mUrti-s, all the 
deva-s, all the sages, all the moving and non-moving things, without 
exception.  He created a great Ocean in Himself and lies down in 
that Ocean in His yoga nidrA.  This Lord of all gods, who is beyond 
all comprehension in His leelA, is my very own Lord. 
 
The thought to be enjoyed here is that bhagavAn, on the one hand, is 
the Supreme Lord who is the material cause, the instrumental cause, 
and supporting cause for everything; He does not undergo even the 
slightest change in spite of that;  and  He is the antaryAmI of 
everything that exists, and is responsible for their functioning.  
This Supreme Being, out of His extreme compassion, lies down in the 
Milk Ocean, only thinking about all the different ways of sustaining 
all His creation.   It is because of His utmost sauSIlyam, that He 
has come down from SrI vaikuNTham, and is within easy access to the 
deva-s whenever they need protection.  He is none other than the 
Lord above all the gods, the Lord of the nitya sUri-s, the Lord of 
SrI vaikunTham, and AzhvAr declares, "He is my own Lord ? en 
perumAnE".  The "en" brings out the saiSIlyam.  svAmi deSikan brings 
out this aspect of His saiSIlyam through the words "savidha 
Sayanatah" ? "tAnOr peru nIr tan uLLE tORRi adanul kaN 
vaLarum".   `savidha' means `proximate, nearby'.   Bhagan, the 
Supreme Lord of all, gives up SrI vaikunTham, and is reclining in 
the Milky Ocean to be within easy reach of the deva-s as and when 
they need His protection.
 
SrI UV comments that the words `peru nIr tan uLLE' can be taken to 
refer to divya kshetra-s such as SrI ra'ngam, where perumAL has 
taken His arcA form and is reclining on a sand hill in the river 
kAvEri, just to be within easy access of all of us.
 
Thus, out of His sauSIlyam, He chose to recline in the Milk Ocean to 
be within easy reach of the deva-s, and in divya kshetram-s such as 
tiru ara'ngam, to be within ease reach of the likes of us. ? savidha 
Sayanatah.
 
pASuram 1.5.5:
 
mAnEi nOkki maDavALai mArbil koNDAi! mAdhavA!
kUnE Sidaiya uNDai vil niRattil teRittAi! gOvindA!
vAnOr SOdi maNi vaNNA! madusUdA! nI aruLAi un
tEnE malarum tirup-pAdam SerumARu vinaiyEnE!
 
mAdhavA!   mAnei nOkki maDavALai mArbil koNDAi! gOvindA!  uNDai vil 
niRattil kUnE Sidaiya neRittAi!  VAnOr Sodi maNi vaNNA!  madusUdA! 
vinayEn tEnE malarum un tirup-pAdam SerumARu nI aruLAi!  -  O 
Consort of mahA lakshmI!  You bear mahAlakshmI, whose beautiful eyes 
resemble that of a deer, in Your vaksha sthalam (Divine chest).  
gOvindA!  You were gracious enough to straighten the hunch back of 
trivakrai and made it straight like Your bow when it releases the 
arrow.  Oh Lord with the beautiful hue of the dark-blue clouds that 
fill the whole firmament! O Destroyer of the demon by name madhu! 
Please bless the great sinner that I am, so that I can attain Your 
Lotus Feet, through Your sauSIlyam.  
 
svAmi deSikan captures the essence of this pASuram through the 
words "svA'nghri sakta aikarasyAt ? He who responds with the same 
intensity of affection and attachment to those who are attached to 
His divine Feet  (sva-a'nghri ? His own Divine Feet; sakta ? 
attached to; aika-rasyAt ? with the same intensity, to the same 
extent ? eka rasam) ? nI aruLAi un tEnE malarum tirup pAdam SERumARu 
vinaiyEnE..  
 
SrI ve'nkaTeSAcArya explains svAmi deSikan's words as 
follows:  "niratiSaya bhogyamAna tan tiruvaDigaLilE 
anuraktarAnavargaLidattil tAnum anuraktan AgaiyAlum" ?  He becomes 
attached to the devotees who are attached to His Divine Feet that 
give eternal bliss to them.
 
SrI PBA gives the explanation for svAmi deSikan's words as " tan 
tiruvaDigaLil paRRuDaiyAr pakkalil tAnum paRRuDaiyAn".
 
AzhvAr has given two examples of this in this pASuram:
 
-         mAnEi nOkki maDavALai mArbil koNDAi ? pirATTI's pleasure 
is to do pAda sevai to perumAL.  perumAL's attachment to Her is such 
that He carries Her inseparably in His vaksha sthalam.  In other 
words, that is how bhagavAn is attached to pirATTi who rejoices in 
doing pAda sevai to Him.
 
-         kUnE Sidaiya uNDau vil niRattil teRittAi! ? A hunch-backed 
woman by name tri-vakrai was so attached to kRshNa that she offered 
sandalwood paste to Him during His kRshNa incarnation; He 
reciprocated that love to her by  gently touching her back, and gone 
was the bend in her back, and she became a very beautiful woman.
 
svAmi deSikan beautifully captures this deep attachment that He has 
to His devotees through the words "svA'nghri sakta aikarasyAt' ? 
another aspect of His sauSIlyam


-dAsan kRshNamAcAryan
(To be continued)
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