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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 # 15 dated 06th January 2008
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IN THIS ISSUE:

1. YUDDHA KHAANDAM PART - 5 (SRIMAD RAMAYANAM DISCOURSES IN THE
HINDU TEMPLE OF ATLANTA by SRI ANBIL RAMASWAMY SWAMI)
3. TAATPARYA RATNAVALI - SUBMISSION 45- SLOKAM 18 -PART 2
(SRI N. KRISHNAMACHARAIAR SWAMI OF CHICAGO)

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ISSUES RELEASED
With this issue, about 278 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
15 Issues of Vol. 9(including this)
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1. "YUDDHA KHAANDAM" PART - 5 OF SRIMAD RAMAYANAM
(ANBIL RAMASWAMY)
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21. WHAT IS COMMON BETWEEN MAN, MONKEY AND SQUIRREL?

Answer: Their nexus with woods is common to all of them. 
Vide "Parijaata taru moola vasasinam". Squirrel is also 
called: "Vriksha-saayika, Vriksha-marakaTaka, parNa-mriga:" All of 
them eat with their hands.

22. WHY DID RAMA'S SARANAAGATI PROVE INEFFECTIVE?

Rama being omnipotent did not have to surrender to the Ocean king in 
the first place. However, he did this in deference to the wishes of 
his devotee (VibheeshaNa) who suggested this course. Because, 
VibheeshaNa found that his own surrender had yielded positive 
results, he perhaps thought that Rama would secure similar benefits 
by surrendering to the Ocean king!

Rama resorted this to show to the world that (1) he would abide by 
his devotees and also that (2) a surrender to be effective should be 
by a weak person to a willing and capable person. In this case, Rama 
was capable and the Ocean king was not.

23. OMENS
Several omens appeared signaling victory to Rama and defeat to 
Ravana. (23)

24. SUKHA REPORTS TO RAVANA
Sukha was sent by Ravana to spy for him. But, the Vaanaras caught 
hold of him and he literally ran away helter-skelter to barely save 
his life from the Vaanaras. He came, fell at the feet of Ravana and 
told him of the mighty force that stood behind Rama that decimated 
Kara, DhooshaNa Viraada, Kabanda and others in a trice and suggested 
that it would be safer for Ravana to return Sita to Rama. (24)

25. SUKHA AND SAARANA'S RECONNAISANCE 
Ravana sent two of his confidants Sukha (this was a different Sukha) 
and SaaraNa to go masquerading as monkeys to find out the strength 
of Rama's army. But, the moment they entered, VibheeshaNa identified 
them and brought them before Rama. When they admitted about their 
mission, Rama excused them and sent them away. They also reported to 
Ravana that it was prudent for him to make peace with Rama. As 
usual, Ravana turned a deaf ear to their advice. (25)

26. RAVANA GETS A CLOSER LOOK AT RAMA'S ARMY 
Ravana climbed on top of his castle with them to have a closer look 
at Rama's army. As the two had seen with their own eyes the strength 
of the opponents' army, he asked them to identify the leaders in 
that camp. SaaraNan described in glowing terms as he pointed to each 
one of the various warriors on Rama's side -  Neela, Angada, NaLa, 
SvEtana, Kumuda, Rambha, Sarabha, Panasa, Vinata, KrOda, Sugreeva, 
Hara, (the bear king), Dhoonmran, (his brother), Jaambhavaan, 
Dambha, San-naadana, KrOdana, Pramaathi, KEsari, Gava-aksha, 
Sathavali. 
And, Sukha continued pointing to Mainda, Dvivida, Hanumaan and then 
Rama, LakshmaNa, VibheeshaNa and Sugreeva. Ravana was put out when 
they extolled the powers and the strength of the armies each one of 
them headed, chided the two spies and drove them out. They promptly 
left Ravana.  (26 to 30)

27. RAVANA'S DIRTY TRICK

Ravana hit on a plan that if Sita were to be duped that Rama and 
LakshmaNa were no more, she might consent to his advances. He called 
Vidyut-jjihvan, a sorcerer and asked him to create by black magic 
the likeness of Rama's head dripping with blood and his bow, 
kOdaNDam. Taking them with him, he went to Sita saying: "You were 
reluctant to accept me because you hoped that one day Rama would 
come and rescue you. But, alas! You see how I have successfully cut 
off his head and snatched his bow. Now that he is dead and gone, you 
have no alternative to yield to my desire" (31). The illusion was so 
perfectly crafted that Sita was made to believe it to be true. Her 
sorrow knew no bounds. She lamented her fate saying that she had 
become instrumental in Rama's demise. At that time, a guard came on 
the scene and informed Ravana that his commander-in-chief, Prahastan 
was waiting with some urgent matter that needed his immediate 
attention. Ravana left the place in a hurry. The illusory head and 
the bow were made in such a way that they needed Ravana's presence 
and once he turned his back they also vanished (32, 33). Sarama, 
wife of VibheeshaNa consoled Sita calling off the bluff of Ravana. 
She assured Sita that Rama was safe. (34) 

She clandestinely observed how RavaNa was deliberating with 
Prahastan and others on future course of action and reported her 
findings to Sita. She also told her how Maalyavaan, grandfather of 
Ravana also advised him to restore Sita to Rama. Maalyavaan also 
reminded him that in his boon of seeking deathlessness, he had not 
included humans, monkeys, bears and apes, that he noticed several 
bad omens that foreboded misfortune for him. (35). Ravana would have 
none of this advice (36).

28. RAMA ORGANISES THE FORMATION OF HIS ARMY
Ascertaining the arrangements in Ravana's camp through Analan, 
Saraba, Pragasa and Sampaati who reconnoitered enemy camp taking the 
form of birds, Rama ordered formation of his regiments. On the east 
fort entrance, he stationed Neelan to face Prahastan; on the south 
entrance, he put Angada to handle MahOdra and Mahaa-paarsva; on the 
western front, were in readiness Hanumaan to fight Indra-jit; Rama 
and LakshmaNa were to guard at the North gate (37). They rested on 
top of the first peak called "SuvEla" Mountain for the night (38). 
Next morning, they saw the second peak called "TrikooTa" on which 
the city of Lanka was built by Viswakarma. They were amazed to 
witness the beauty of the constructions and the plentitude of the 
region. They were sorry that because of the sinful act of their 
king, the entire place was fated to be devastated (39).


dasoham
Anbil Ramaswamy
(To be continued)
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3.TAATPARYA RATNAVALI - SUBMISSION 45 - SLOKAM 18 -PART 2
(SRI N. KRISHNAMACHARAIAR SWAMI OF CHICAGO)
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SrImate ra'nga rAmAnuja mahA deSikAya namaH.
tAtparya ratnAvaLi - Submission 45, Slokam 18 Part 2,
tiruvAimozhi 1.7, pASuram 1.7.3, 1.7.4.
 
 
pASuram 1.7.3:
 
Ayar kozhundAi avarAl puDai uNNum
mAyap pirAnai en mANikkac cOdiyai
tUya amudaip parugip parugi en
mAyap piRavi mayarvaruttEnE.
 
Being a child of the cowherds clan, He got beaten up by those 
cowherds for stealing butter; He provides wonderful help and support 
to everyone (He is full of wonderful leelA-s); He is my Shining 
Light, and one who has a wonderful brilliant form;  He is the 
unblemished and insatiable Nectar;  By enjoying Him constantly, I 
have got rid of all the ignorance accumulated over all my countless 
births.
 
In this pASuram, AzhvAr declares that the continuous thought of 
emperumAn automatically removes the sorrows resulting from samsAra.  
SrImad tirukkuDanthai ANDavan comments that this Nectar is something 
that can be enjoyed without any niyamam ? there are no constraints 
or requirements of any kind to enjoy Him and think of Him and His 
leelA-s.  There is no kAla niyamam, deSa niyamam or daSA niyamam  
(no constraint of time, place, state, or any other constraint).  The 
sorrow that is removed is the ignorance about the body-soul 
relationship, the desire for materialistic benefits, the ignorance 
of our eternal relationship with Him as that of the Seshan to the 
SeshI or the servant to the Lord, etc.; the benefit is the 
realization of the true nature of our eternal subservience to Him, 
and the realization that He is both the means and the end to be 
attained.
 
svAmi deSikan captures the essence of this pASuram through the 
phrase "nitya bhogya amRtasya" ? Because He is the eternal and 
insatiable Nectar to be enjoyed (recall `sevanam svAdu' at the 
tiruvAimozhi level) ? tUya amudaip parugip parugi en mAyap piRavi 
mayarvu aruttEnE.  He is not just the Nectar that gives long life to 
the deva-s, but also the Nectar that destroys the ignorance of the 
jIva-s and their bondage to samsAra in this world.  
 
SrI UV points out that AzhvAr is singing bhagavAn'ss sarva-rasatvam 
(enjoyable in all aspects) in this pASuram ? kozhundu (saundaryam or 
beauty), puDai uNDu (sauSIlyam or His ability to mix with everyone 
at their level), pirAn (vAtsalyam or His attachment to His children ?
 the jIva-s like that of the mother cow to its calves), en mANikkac 
cOdi (aujvalyam ? His eternal effulgence), etc.  SrI PBA adds 
saulabhyam and ASrita pAratantRyam ? His ease of attainability and 
His becoming subservient to His devotees (avarAl puDai uNNum mAyap 
pirAn).  Every word of every pASuram ? not just this pASuram, is 
full of Nectar. 
 
pASuram 1.7.4:
 
mayarvaRa en manattE manninAn tannai
uyarvinaiyE tarum oN SuDark kaRRaiyai
ayarvil amarargaL Adik kozhundai en
iSaivinai en Solli yAn viDuvEnO.
 
What fault can one find with my sweet Lord who permanently stays in 
my mind and removes all ignorance, who only keeps on elevating me 
higher and higher in my knowledge and devotion with His supreme 
brilliance, and who is the eternal sustenance and the Lord for all 
the deva-s?  (There is no fault of any kind that can be found in Him 
that can justify my leaving Him.)
 
svAmi deSikan captures the gist of this pASuram through the 
words "tyAge hetu ujjhitasya" ? He who is devoid of any reason 
whatsoever that can justify someone leaving Him -  en Solli yAn 
viDuvenO? (tyAga ? to leave, to abandon;  hetu- reason; ujjhita ? to 
abandon, leave, quit; to avoid, escape from).  AzhvAr points out why 
it is impossible to move away from Him, even if he wanted to.  
BhagavAn has entered his mind of His own accord, and has removed his 
ignorance and filled it with true knowledge (mayarvaRa manattE 
manninAn); bhagavAn only keeps elevating the enjoyment of Him by 
AzhvAr (uyarvinaiyE tarum); He keeps illuminating AzhvAr's mind ever 
more by His unexcelled brilliance, and in fact He shines brilliantly 
as if He has derived immense benefit by occupying AzhvAr's mind (oN 
SuDark kaRRai); the joy He gives is equal to the joy that the deva-s 
derive from worshipping Him (ayarvu il amarar Adik kozhundu); and, 
bhagavAn is occupying AzhvAr's heart and mind exactly as AzhvAr 
desires (en iSaivinai).  

Thus, there is no cause or ground on which AzhvAr sees that one can 
even consider not worshiping Him.  AzhvAr can't see a justification 
for anyone leaving Him by saying that their aj~nAnam continues, or 
that He is too far away to attain, or that He is really interested 
in someone else, or that He is not helping us, or that His Supremacy 
is not adequate enough and there is someone else who is truly more 
supreme, or that He is looking for some help in return from us.  
There is absolutely no cause for not worshiping Him - He is a 
delight to worship ? sevanam svAdu

 
dAsan kRshNamAcAryan
(To be continued)
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