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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 # 16 dated 14th January 2008
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IN THIS PONGAL ISSUE:

1. SARVAJIT ? THAI MAASA PANCHAANGAM DETAILS
2. YUDDHA KHAANDAM PART - 6 (SRIMAD RAMAYANAM DISCOURSES IN THE
HINDU TEMPLE OF ATLANTA by SRI ANBIL RAMASWAMY SWAMI)
3. TAATPARYA RATNAVALI - SUBMISSION 46- SLOKAM 18 -PART 3
(SRI N. KRISHNAMACHARAIAR SWAMI OF CHICAGO)

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ISSUES RELEASED
With this issue, about 279 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
16 Issues of Vol. 9(including this)
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1. Sarvajit varsha thai maasa Panchangam:

January 15, 2008 ? Tuesday ?thai month begins- Sankaraanthi 
uttharaayaNa puNya kaala
January 16, 2008 ? Wednesday ? kanu pongal 
January 19, 2008 -  Friday ? Ekadasi 
January 22, 2008- Tuesday- Embaar Thirunakshthram
January 25, 2008- Friday ? Thirumazhisai AzhwAr Thirunakshthram 
January 28, 2008 ? Monday ? Kuresar Thirunakshathram
February 3, 2008 ? Sunday ? Ekadasi 
February 6, 2008 ? Wednesday ? amavasyai

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2. "YUDDHA KHAANDAM" PART - 6 OF SRIMAD RAMAYANAM
(ANBIL RAMASWAMY)
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29. WRESTLING BETWEEN SUGREEVA AND RAVANA
The moment he saw LankEswaran looking at them, Sugreeva pounced on 
him and pelted his shining crown made of rubies and other precious 
gems. A fearful and unprecedented wrestling duel erupted in which 
both sides played out strategies like forward, backward and side 
thrusts, cross cuts, circles, catches, hugs and holds, besides 
devices such as Pari-moksha, Vajra, Pari-dhaavana, Athi-dravaNa etc. 
Unable to defeat Sugreeva in a fair war, Ravana resorted to magic 
and created an illusion as if he was on every side. Sugreeva thought 
that it was not worthwhile to continue the fight and promptly 
returned to Rama. He spared Ravana's life as he wanted to make 
Rama's vow true that he would himself finish off Ravana. (40) 

30. THE SIEGE OF LANKA - ANGADA, THE 
EMISSARY                           
Though he was happy at the successful encounter with Ravana, Rama 
advised Sugreeva that he should not have been so rash and cautioned 
him against such adventures. The siege of Lanka began. The monkey 
army covered the whole space like the flight of locusts. As 
per "Yuddha Dharma" at the time of besieging a city, the enemy 
should be informed, Rama sent Angada as an emissary to convey the 
message to Ravana that he would have to surrender and return Sita to 
Rama or face Rama's sharp arrows. Should Ravana surrender, it was 
Rama's intention to offer him Kosala kingdom because he had already 
promised Lanka to VibheeshaNa. Ravana was defiant and his stooges 
caught hold of Angada. Angada lifted them up, threw them down as if 
they were just dust and reached Rama (41).

31. THE WAR DECLARED
The sounds of war cries raised by both sides reverberated the whole 
atmosphere. The grim prospect of deadly clashes was looming large. 
Raakshasas and Vaanaras individually and collectively pounced on and 
tore each other to pieces whatever they could get hold of  - weapons 
on the Raakshasas' side and trees, rocks and even mountains on the 
monkeys' side. The heads and other parts of the bodies on either 
side strewn all over were practically floating in the rivers of 
blood (42).
There were fierce wrestling slings as follows: Angada with Indra-
jit; Prajanga, the Raakshasa with Sampaati, Jambumaali with 
Hanumaan; VibheeshaNa with Mitra-gna; Gaja with Tapana; Neela with 
Ni-kumbha; Sugreeva with Prakasa; LakshmaNa with Virupa-aksha; Rama 
with Agni-kEtu, Rasmi-kEtu, Supta-gna and Yagjna-kOpa; Maindan with 
Vajra-mushTi; Dvi-vida with Asani-prabha; NaLa with Prataa-pana; 
SushENa with Vidyun-maali and many others with many others. (43). In 
the melee, the Vaanaras and Raakshasas could not tell friend from 
foe and on occasions, indulged in throwing "same side goals"!

32. NAAGA PAASAM
The Raakshasas gain strength after dusk. Also, they could use their 
weapon of illusion more effectively in the dark. So, they were 
waiting for Sunset. There were innumerable casualties on both sides. 
At one stage, unable to continue the war on Dhaarmic lines, Indra-
jit hid himself from sight by his magical powers and used the famous 
serpent Astra (Naaga-paasam) that bound Rama and LakshmaNa (44).

Rama sent SushENa's two sons with Neela, Angada, Vinata, 
Jaambhavaan, Saanu-prasta, Sarabha, Rishaba and Rishabha-skanda to 
trace the whereabouts of Indra-jit. But, they could not locate him. 
Indra-jit roared from his hiding place at the group and threatened 
to finish them off. Rama-daasas desisted from using the "SabdavEdi" 
(spotting a target by its sound) because it was against the rules of 
Dhaarmic warfare. With a shower of poisonous arrows like Naaraacha 
(arrows with round heads), Artdha-Naaraacha (same with a cleft in 
the middle), Bhalla (an arrow with the head of a hatchet), Anjalika 
(a shaft with the head fashioned like clasped hand in appeal), Vatsa-
danta (resembling the teeth of a horse), Simha-damshTra (resembling 
the tusks of the lion) and Kshura (sharp razors), Indra-jit pierced 
Rama and LakshmaNa. With blood oozing from their bodies, both 
swooned and fell to the ground. Hanumaan and others surrounded them 
with a heavy heart not knowing what to do.
dasoham
Anbil Ramaswamy
(To be continued)
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3.TAATPARYA RATNAVALI - SUBMISSION 46 - SLOKAM 18 -PART 3
(SRI N. KRISHNAMACHARAIAR SWAMI OF CHICAGO)
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SrImate ra'nga rAmAnuja mahA deSikAya namaH.
tAtparya ratnAvaLi - Submission 46, Slokam 18 -Part 3,
tiruvAimozhi 1.7, pASurams 1.7.5 - 1.7.7.
 
 
pASuram 1.7.5:
 
viDuvEnO en viLakkai en Aviyai
naDuvE vandu uyyak koLginRa nAdanai
toDuvE Seidu iLa Aycciyar kaNNiNuL
viDavE Seidu vizhikkum pirAnaiyE.
 
en viLakkai, en Aviyai, naDuvE vandu uyyak koLginRa nAdanai, toDuvE 
Seidu iLa Aycciyar kaNNiNuL viDavE Seidu vizhikkum pirAnai, 
viDuvEnO? ? I will never leave my Lord who is my guiding light, my 
soul's Soul, One who voluntarily comes and retrieves me from my 
indulgence in materialistic pleasures, and One who indulges in acts 
like stealing butter and then attacts the gopi-s by the very beauty 
of His very looks.
 
svAmi deSikan conveys the message of this pASuram through the 
words `pravahad upakRteh' ?  `pirAn' - He whose help to His devotees 
is an unending and unstoppable stream.  SrI PBA explains this as:  
pravAha rUpeNa SenRu koNDirukkiRa upakAra paramparaikaLaic ceidu 
koNDiruppavan.  The word `pirAn', which is the key word that svAmi 
deSikan seems to have captured as the main thought from this 
pASuram - `pravad upakRteh', is explained in irupattu nAlAyirappaDi 
vyAkhyAnam as "upakAraka Sabda paryAyam" ? means the same as "One 
who helps".  The meaning `piRarukkAgavE iruppavan pirAn' ? He who 
devotes His existence purely for the sake of others, explains the 
word very well.  SrI UV also gives the meaning "paramopakAra' to the 
word `pirAn' ? `One who renders immense and supreme help'.  Examples 
given by AzhvAr in this pASuram for this are:  He removes our 
ignorance ? our aj~nAnam (en viLakkai); He is the sole Support for 
our existence (en Aviyai); He is our Lord and we are His possessions 
and His eternal servants and He considers it His duty to protect us -
 kAkkum iyalbinan kaNNa perumAn (en nAthanai); He creates every 
opportunity for Him to interact with us and to be easily accessible 
to us (toDuvE Seidu iLa Aycciyar kaNNiNuLviDavE Seidu vizhikkum 
pirAnai).  Thus the help He gives us is like a stream flowing with 
an unstoppable great force ? pravAha upakRteh.
 
pASuram 1.7.6:
 
pirAn peru nilam kINDavan pinnum 
virAi malart tuzhAi vEinda muDiyan
marAmaram eida mAyavan ennuL
irAn enil pinnai yAn oTTuvEnO.
 
pinnum virAi(virai) malar tuzhAi vEinda muDiyan, peru nilam 
kINDavan, marAmaram eida mAyavan, pirAn, ennuL irAn enil pinnai yAn 
oTTuvEno? ? If my emperumAn - who wears the flower garland made of 
the fragrant tulasi leaves on His crown, retrieved the Earth from 
the depth of the ocean in His varAha incarnation, has to His credit 
amazing acts such as piercing the seven dense and strong trees with 
just one arrow, and One who is ever helpful to His devotees (pirAn) ?
 if He does not stay in my mind always, then will I continue to live 
this life?  There is no way that I will agree to His leaving me. 
 
svAmi deSikan captures the gist of this pASuram through the 
words `dus-tyaja sva anubhUteh'  - One who gives us the experience 
of Himself such that it is impossible to give Him up after having 
experienced Him (anubhUti means anubhavam ? experience; tyaj ? to 
give up; dus-tyaja  ? impossible to give up); - ennuL irAn enil 
pinnai yAn oTTuvEno?  "I will not let Him go, and He cannot go 
without my consent since He is `pirAn' ? One who is dedicated only 
for others".  
 
The examples that AzhvAr gives in this pASuram that support His acts 
that endear Him as `pirAn' to the devotees are His retrieving the 
Earth that had been taken into the depth of the ocean by a demon, 
and the act of His `proving' to sugrIvan that He can help sugrIvan 
against vAli, by piercing the seven sAla trees with one arrow.  
PurvAcArya-s point out that He, with His beautifully decorated 
tirumEni with the fragrant tulasi garlands etc., did not mind tht He 
would be covered with the moss etc., and went into the depths of the 
ocean to retrieve Earth from the ocean just because of His nature of 
providing help.  He did not have to `prove' anything to sugrIvan, 
but still proved His strength to sugrIvan to make him feel that He 
is `worthy' of sugrIvan's friendship.   Just as he dug out bhUmi 
from the deep oceanm He digs out His devotee from the ocean of 
samsAra.  Such are His acts by which He gives the experience of 
Himself to His devotees and makes it impossible for them to part 
with Him even if they want to ? dus-tayja sva anubhUteh.
 
pASuram 1.7.7:
 
yAn oTTi ennuL iruttuvam enRilan
tAn oTTi vandu en tani ne'njai va'njittu
UnoTTi ninREn uyiril kalandiyal ?
vAnoTTumO ini ennai negizhkkavE.
 
I did not make any effort to retain Him in my mind; He Himself has 
undertaken the effort to endear Himself to my `independent' mind 
(unwilling to entertain Him) through His kalyANa guNa-s and His 
leelA-s; He Himself took the initiative to mingle with me and became 
part of my AtmA associated with my impure body;  after doing all 
this, ther is no way that He will let me get away from Him.  
 
svAmi deSikan describes the thought from this pASuram through the 
words "tyAga AkA'ngkshA niroddhuh" ? He who prevents any desire to 
leave Him    (nirodhah, nirodhanam ? confinnment; restraint, check; 
obstruction) -  yAn negizhkka avan ennai oTTmO?     

AzhvAr says:  "BhagavAn fully knew that neither I nor my mind had 
any interest in getting Him and keeping Hin in my mind.  Yet He 
cheated me (va'njittu), and through His leelA-s and His kalyANa guNa-
s, He succeeded in getting into my mind even though I am associated 
with an impure body etc.  I am deeply attached to this body of mine, 
and so He is attached, too, to my body.  He has taken a vow to enter 
into me and mingle with me.   Having done all this, He has made sure 
that He will not let me have the slightest desire to wish to let Him 
get away now" ? tyAga AkA'ngkshA niroddhuh

Regards
dAsan kRshNamAcAryan
(To be continued)
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