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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//
=============================================================
SRI RANGA SRI VOL.05 / ISSUE # 28 dated 15th September 2004
============================================================
EDITORIAL:
After a hectic 12 day visit to Virginia for the Acharya Vaibhavam 
Conference of AhObila Matam (4th and 5th  September) and NJ for the 
PraaNa pratishTaapana of Sri Venugopla Swami organized by Sri 
Ramanuja Mission (11th September) I returned to Cleveland on 12th 
night. 

It is an unforgettable experience. Bhaagavatas from coast to coast 
had assembled in large numbers to receive the blessings of Dolai 
KrishNan and Acharyas in VA and Sri Venu Gopala PerumaaL and 
achaarya Padukas in NJ. The venues presented an appearance of grand 
wedding in both the places. In fact, we had a real wedding of Lord 
KrishNa with Sri RukmiNi and Sathyabaama in NJ. 

The cultural events in VA included music by Sri D.K .Nagarajan 
(Brother of D.K. Pattammal). I was delighted to meet with Sri 
Nagarajan who was my classmate in school way back in the early 1940s 
in Puraswalkam, Chennai.

There was an interesting debate on "Who is your favorite Azhwar and 
why?" 
The contestants who chose to speak on ToNDar aDippoDi Azhwar, 
Tirumangai Azhwar and Nammaazhwar vied with each other in presenting 
very convincing arguments. I was asked to be the presiding judge and 
hand over the judgment. I was ably assisted by Sri AMR Kannan Swami 
and Sri Uppili Swami. But, delivering judgment was a tricky affair 
that I did not anticipate! From the arguments projected, the 
judgment went in favor of Swami Nammaazhwar, who is considered Chief 
among Azhwars and Chief among Acharyas.

In NJ, the religious rituals commenced on 1st itself and went on 
till 11th instant, what with recitations of Veda goshams, Stotrams, 
Divya Prabhandams, Desika Stotrams and Desika Prabandams etc both in 
the morning and evening. Simultaneously, we had the opportunity to 
witness the Jalaadivasam, Dhaanyadi Vaasam, Netra Unmeelanam etc. 
culminating in the actual PraaNa pratishTaapana as the grand finale. 
The priest, Sri Sampath Iyengar Swami did a wonderful job in 
strictly adhering to the Aagama Sastras in every detail. I am sure 
that if we were back in India for a similar event, we would not have 
been able to witness at such close quarters and in such minute 
detail!

Another important point is that everyone was deeply involved in 
enjoying the GuNaanubhavam of the Lord and Acahryas so much that 
none had time for lowkeeam or socializing that we often see in 
parties and meetings!

I must place on record the meticulous planning and execution by the 
volunteers in both places, whether it be receiving guests or looking 
after their comforts like food, transportation etc. and special 
needs of children and ladies. The functions were so grand and 
breathtaking that everyone felt sorry that they had to come to a 
close and wished if it had continued forever!  The solace is that 
while we have to wait for another year to pass by for Acharya 
Vaibhavam Conference, Dolai KrishNan of AhObila Matam and Sri 
Venugopala KrishNan of Ramanuja Mission are ever ready to visit your 
home, if you wish to invite.

May the blessings of Lord KrishNa and Acharyas be always with us (I 
mean those who attended and those that could not make it for some 
reason or other!)
Dasoham
Anbil Ramaswamy
==========================================================
IN THIS ISSUE:
1. WHO IS THIS AZHWAR?
2. IMPORTANT DAYS IN PURATTASI (KANYA) MONTH
3. DESIKAMRUTAM
SRIMAD RAHASYA TRAYA SARAM
BY SRI SADAGOPAN IYENGAR SWAMIN, SRIKARYAM OF
BOARD OF ADVISORY CONSULTANTS OF SDDS/ SRS
=================================================
146 Regular issues have been released, so far besides several 
Special 
Issues) -
- 27 Issues of Vol. 1
- 15 Issues of Vol. 2
- 42 Issues of Vol. 3
- 35 Issues of Vol. 4 &
- 27 Issues of Vol. 5
These issues have been archived for public view at -
http://groups.yahoo.com/group/srirangasri
by Sri Diwakar Kannan (diwakark@xxxx)
You may also view the archives at http://www.ibiblio.org/sripedia 
maintained 
by Sri Srinivasan Sriram (ajiva_rts@xxxx)

We strongly urge you to kindly peruse the "Regular Issues" archived 
in the "Files" Section and view the Contents at "srsindex.html" (Not 
the individual postings allowed for encouraging "Reader 
participation"). We are sure that you will be convinced of the 
quality of the contents.

IF you are satisfied with the quality and contents of 
"Sri Ranga Sri"-
Tell your friends to join by sending an email to
Srirangasri-subscribe@xxxxxxxxxxxxxxx

IF NOT: Tell us, as to how we may improve.
Ever at your service
Dasoham
Anbil Ramaswamy,
Editor & Publisher,
"Sri Ranga Sri"
======================================
1. WHO IS THIS AZHWAR?
Sometime ago, we posted a query as follows:
"A few days ago, the Tirunakshatram of an important Azhwar went 
unnoticed.
I was expecting someone to post on his greatness on the occasion. 
But, none did.
Can you guess who it is? 
Keep guessing and stay tuned.
To help you guess, I give below two clues:
1. Though we celebrate "Tirunakshatrams" that, strictly speaking, 
are based on the birth stars, the birth of this Azhwar is based on 
Thithi as in the case of Sri Rama Navami, Sri KrishNa AshTami etc.
2. He is NOT one of the 12 Azhwars or Amudanaar who together 
composed the 4000 holy collects.
You may post your guesses to "Sri Ranga Sri", but I can see your 
responses only on my return"
===============================================
Several Bhaagavatas came up with different answers:
Some guesses (incorrect) are given below: 
KambanaaTTaazhwar, ILaiyaazhwar, Bharataazhwar, Satrugnaazhwar, 
Sudarsanaazhwar, and VibheeshaNaazhwar
===============
Sri Garudadwajan <kgdwajan@xxxxxxxx wrote in reply:
Respected anbil swAmin,
My best guess is Lord Vynatheyar.
His birthday is celebrated as Garuda Panchami - along with his 
cousin (step) brothers as nAga Panchami.
Regards
Garudadwajan
A few others, also, could identify the correct Azhwar viz. 
GaruDaazhwar. Congratulations to those who guessed it right. 
===================================================
We commence a series on "THE GLORY OF GARUDAAZHWAAR"

(This write up is based partly on KaalakshEpams attended while in 
India and partly from "Sri GaruDan Perumai"- a booklet by Sri 
S.Sundaram of Vasu Chemical Industries published on 14th May 1995 
for free distribution on the occasion of Kanchipuram GaruDa SEvai")
======================================================
THE EVENT
This TaaraNa year GaruDaazhwar's birthday (Avani Sukla Paksha 
Panchami) fell under the "Swati" Tirunakshatram that is also the 
birth star of Periyaazhwar. It is worth noting that Periyaazhwar is 
considered the amsam of GaruDaazhwar.

This event occurred on Friday the 20th August 2004.
Village damsels used to observe Vratam on this day. SrivaishNava 
temples perform special pujas on this day to propitiate GaruDaazhwar.

THE AZHWAR
Sri GaruDan is the divine falcon, the mount of Lord Srimahaa VishNu. 
He is considered to be the very soul of the Vedas (Vedaatmaa 
VihagEswara :). His glory is beyond description and defies 
description. Like the Lord's disc "Chakrath Azhwaar", Sri GaruDan is 
known as "GaruDa Azhwaar", a rare tribute to them. Some esoteric 
aspects of GaruDa Azhwaar can be learned only from learned 
Achaaryas. We allude to some of these in this write up. Bhagavatas, 
who are knowledgeable, may wish to add their tributes.

HIS OTHER NAMES:
GaruDaazhwar is also known by several other names like VihagEswara, 
Garuthmaan, SuparNan, Pannakaasanan, KhagEndran, Pakshiraajan, 
Daarkshyan, MOdakaamOdar, Pushpapriyar, MangaLaalayar, KshEmakaaree, 
Periya TiruvaDi, KrishNan, JayagaruDan, PuLLarasu, Kaluzhan, 
SuvarNan, Giri etc. (Vide GaruDa PuraaNa)

SIGHT
We come across several omens in our life. Some bring auspiciousness 
when seen; other when heard. For example, it is considered good if 
one sights a fox (nari mugathil vizhippadu). Forget, what is in 
store for one whom the fox sees! 

When GaruDa is seen flying, elders used to recite mentally the 
words "MangaLaani Bhavantu". They would advise not to pat your 
cheeks and not to bring your palms together in Anjali mudra.

SOUND
As for sound, it is considered auspicious if one hears the donkeys 
bray, however, horrible the noise may be! There are certain others 
like the owl that forebode evil whether seen or heard! But, in the 
case of GaruDan, whether one sees or hears or even if one thinks of 
it, one is assured of good fortune. The sound of GaruDa known 
as "GaruDa Dwani" is deemed to be the very sound of "Saama Veda". In 
fact, Lord GaruDa is considered the very personification of the 
Vedas (Vedaatma VihagEswara:)

THE THOUGHT:
The very thought of GaruDa  and mediation and recitation of GaruDa 
mantra are said to confer auspicious benefits especially at the time 
of going to bed, setting out for a long distance journey, 
commencement of activities relating to wedding etc.

THE MANTRA:
There are several mantras dedicated to important deities 
called "Gaayatris". "GaruDa Gaayatri" is enshrined in the 4TH PRASNA 
OF TAITTREEYA UPANISHAD (MAHAA NAARAAYANA UPANISHAD).starting with 
the words "Tat purushaaya VidmahE". This has to be secured only from 
a qualified Acharya, after due process, to be efficacious. Swami 
Desika obtained this mantra from his preceptor and he was blessed by 
Lord GaruDa with "Hayagriva Mantra". We know how prolific and 
effective Swami Desika became as a result of these mantras.

PAANCHARAATRA SAMHITA, however, recommends reciting the following 
Mantra while offering obeisance at the Sannidi of GaruDa. (This is 
NOT the GaruDa Mantra mentioned above)
"GaruDaaya namas tubhyam sarva sarpendra satravE/
Vaahanaaya mahAAvishNO: Daarkshyaaya amita tEjasE//

ISWARA SAMHITA avers that GaruDa mantra can confer strong memory 
power, knowledge of Vedantas, gift of the gab and whatever one 
desires etc"
"Vaag siddhi mahatee BhavEt/ 
Jnaanam cha mahat aapnOti/ 
yat cha anyatadi kaankshitam //

PADMA PURAANAM in 4 slOkas that start with the 
words "Siddhayachayathaa poorvam" catalogues the various super 
powers that GaruDa mantra can confer on the Upasaka:
1)      winning over others
2)      vanquishing enemies
3)      making others forget their evil designs
4)      making others oblivious to their surroundings
5)      floating in air
6)      playing safe and being fearless and unaffected in the midst 
of hurricanes, forest fires, floods etc.
7)      performing magical feats
8)      acquiring concentration in studies and improving retention 
of what is studied
9)      Being victorious in debates, arguments and war.

ATHARVA VEDA:
GaruDA Vidya occupies the pride of place among the 32 Vidyas 
enumerated in the Atharva Veda.

SATHAPATA BRAAHMANA:
In the Vedas, he is known as "Garutmaan" that became "GaruDa" in the 
PuraaNa period.
Sathapata BraahmaNa explains the word "Garutmaan" as "Dheeran" 
(i.e.) Valorous.

MATSYA PURAANA: 
Matsya PuraaNa equates GaruDa with Lord Himself even as we speak of 
Sudarsana Bhagavaan as Bhagavaan Himself.

GARUDA PURANA:
This details a lot of information on Dharma Rahasyas, Laws of 
justice "PrEta kalpam" (disposal of corpses), "VyaakaraNam" 
(grammar), Chandas (metres), JyOtisham (astrology), "Saamudrikaa 
lakshaNam" (defining the characteristics of ideal physical 
shapes), "Ratna pareeksha" (evaluating precious gems) etc.

THE BELL:
You would have noticed the image of GaruDa on the top of the temple 
bell used at the time of Tiruvaaradana. This is one of the four 
images considered auspicious on top of the bell, the other three 
being "AadOthyam", "Sri Sudarsana Jwaala" and "Araadhana MaNI"

THE SHADOW:
Fields where the shadow of GaruDa falls are found to yield profuse 
bumper crops and render the very locations holy.

THE ROOT:
There is a root of a plant known as "GaruDak kizhangu". Elders used 
to hang a bit of the root on the front entrance of the house (Just 
like we hang mango leaves) and this is said to ward off poisonous 
creatures while conferring auspiciousness to the home.
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To Continue
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2. IMPORTANT DAYS IN PURATTASI (KANYA) MONTH
----------------------------------------------------
DATE /ENGLISH)/DAY/NAKSHATRAM/ (THITHI)/ EVENT/ REMARKS
===========================================
01/09.17.04/ Friday/ Chitrai/ Purattasi month begins
05/09.21.04/ Tuesday/ Kettai/AdhivaNN Satakopar (AM1)
08/09.24.04/ Friday/ SravaNam/ (Sukla Paksha Parivartana Ekaadasi) 
TIRUVENKATAMUDAIYAN, SWAMI VEDANTA DESIKAN, BRAHMA TANTRA SWATANTRAR 
(PM), Paduka Sevaka Ramanujar (p.344)
09/09.25.04/ Saturday/ AviTTam/ (Dwadasi)/ VAMANA JAYANTI
11/09.27.04/ Monday/ Poorattadi/ Koil Kandadai Vadoola Annan
12/09.28.04/ Tuesday/ Uttrattaadi/ (PourNami)/
EngaLaaNDavan Srinivasa MD (PA35)
13/09.29.04/ Wednesday/ Revati/ Chandragiri Venkatesan (p.344) 
MAHALAYA PAKSHAM BEGINS
16/10.01.04/Friday/ MAHA BHARANI
20/10.06.04/ Wednesday/ Tiruvadirai/ (Madhya AshTami)/ 
VELIYANALLUR ANDAVAN (PP)
21/10.07/04/ Thursday/ Punarpoosam/
(MAHA NAVAMI)/ 1st Vaanamaamalai Jeeyar (as per pambu) 
23/10.09.04/ Saturday/ Ayilyam/ 1st Vanamamalai Jeeyar (as per Vasan)
24/10.10.04/Sunday/ Magam/ (KrishNa Paksha Ekadasi)/
SANNYASTA MAHALAYAM
25/10.11.04/ Monday/ Pooram/ (Dwadasi) GAJACHAAYAI
26/10.12.04/ Tuesday/ (Trayodasi)/ SASTRA HATA PITRU THITHI
27/10.13.04/ Wednesday/ Koil Kandadai Vadoola Bhavanachar/
MAHALAYA AMAVASYAI
29/10.14.04/ Friday/ Swati/ NAVARATRI BEGINS/ 
Satakopa YMD (AM33)
30/10.16.04/ Saturday/ Visakam/ Tirumalai NambigaL
ABBREVIATIONS:
AM: Ahobila Matam, PA: Periyasramam, PM: Parakala Matam 
PP: Poundarikapuram Asramam, YMD: Yatindra Maha Desikan
p.: denotes page number in Swami Desika's 700th Anniverasry Malar
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3. DESIKAMRUTAM
SRIMAD RAHASYA TRAYA SARAM
BY SRI SADAGOPAN IYENGAR SWAMIN, SRIKARYAM OF
BOARD OF ADVISORY CONSULTANTS OF SDDS/ SRS
THE THREE TENETS-7
-------------------------------------------------
Swami Desikan continues with his exposition of the various 
components of Sri Ramanuja's Gadya phrase, "SvAdhIna trividha 
chEtana achEtana svarUpa sthithi pravritti bhEdam", ascribing to 
Emperuman the overlordship of the three classes of sentient souls 
and non-sentient objects, in all their states of existence and
activity, as also of their essential nature. Thus far, the nature of 
the three types of souls, viz., the BaddhAs, the MuktAs and the 
NityAs, the three types of objects, viz., Prakriti, KAlam and 
Shuddha Sattvam, in their three facets, viz.essential nature, 
existence and activity, have been considered.

Let us recap what Swami Desikan told us about the support for the 
bound soul's body, in the waking state:-

When we come to "Pravritti" or activity engaged in by the human 
body, we are told that the same is due to the support provided by 
the Attributive Knowledge or Dharma Bhoota GnAnam, which is one of 
the principal characteristics of the Atma (as distinct from its 
essential nature or Svarupam). Thus when we walk, when we talk, when 
we engage in innumerable endeavours to achieve various goals
in life, when we adopt appropriate strategies to ensure such 
achievement, etc.,it is Dharma Bhoota GnAnam or Attributive 
Knowledge, which supports us in all this. When we perform Bhakti or 
Prapatti for reaching the Lord, it is this Attributive Knowledge 
that makes this possible.

We thus see that while the essential nature of the Atma ("SvarUpam") 
supports the body during sleep and similar states, in the waking 
state, it is the Dharma Bhoota GnAnam, which extends such support to 
the body.

Thus, similar to "SvarUpam" or essential nature, "Dharma BhUta 
GnAnam" or Attributive Knowledge too is also a substance, as far as 
individual souls are concerned. This being so, why doesn't Sri 
Ramanuja mention this separately in the aforesaid phrase from the 
Gadya? Swami Desikan tells us that since Attributive Knowledge has 
been included as an attribute of the Soul, no separate mention has 
been made of it.

What are the distinguishing traits of this Dharma BhUta GnAnam?

The first and foremost is that it is luminous by itself to the soul, 
which possesses it, while revealing objects. For instance, when the 
soul perceives a pen, it is this GnAnam which reveals the object to 
the soul as a pen. Simultaneously, Dharma BhUta GnAnam reveals 
itself too to the soul.

As far as the Lord and the NityAs are concerned, this Attributive 
Knowledge is all pervasive (nitya vibhu) and eternal.

For the Bound Souls, as long as they are in the grip of SamsAra, 
this Knowledge expands and contracts variously, depending upon their 
Karma. Once they are liberated from their mortal coils, this 
Attributive Knowledge reverts to its original nature of being 
pervasive and serves them thus, thenceforth.

So far we have seen the differences in the nature of Dharma BhUta 
GnAnam, depending on whether it belongs to a Bound Soul, Mukta, 
Nitya or the Isvara.

Dealing next with the Pravritti or activity of this GnAnam, Swami 
Desikan lists its functions thus-

1.      It illuminates objects and makes them amenable to perception 
by individual souls.

2.      When the body makes an effort, Attributive knowledge directs 
the body and the senses therein.

3.      When the soul is in a state of bondage, Attributive 
Knowledge undergoes expansion and contraction, as already pointed 
out, due to Karma.

4.      It undergoes experiences, which reveal objects as favourable 
or unfavourable.

What exactly is the nature of Experience? It is the process of 
feeling a particular object as agreeable or disagreeable, 
pleasurable or otherwise. All objects, which form the bounties of 
the Lord, are totally pleasurable and favourable to Him, to the 
Nityas and the Muktas. However, to the BaddhAs or Bound souls 
suffering in Samsara, objects afford pleasurable, painful or
indifferent experiences. 

The type of experience derived from an object again depends upon the 
person, the time of experience and the place. Thus, the same object 
may afford pleasure to one person, while being extremely 
disagreeable with another. While Sugar is extremely sweet and brings 
a smile to a healthy child's face, to a diabetic, it is nothing less 
than poison. The same object may afford pleasure to one at a
particular time and pain at another. Similarly, depending upon the 
place too, objects may turn out to be agreeable or disagreeable. 

A question arises here-how can the same object offer different 
experiences to different people and to the same person at different 
times and places? After all, the object is the same and does not 
change from person to person or from place to place or from time to 
time!

Swami Desikan clarifies that the essential nature of the object 
doesn't change. All objects are inherently favourable only. It is 
the Karma of the Bound Souls that makes the object agreeable or 
disagreeable to the experiencing soul, as reward or retribution for 
its good or bad deeds, as ordained by the Lord. It is due to the 
Lord's ever-true will, that objects acquire agreeability or
disagreeability, depending upon the soul's baggage of Karma.

What are the qualifications that are present only in Bound Souls, 
that make them eligible for and subject to experiencing the sweet 
and bitter fruits of Karma?
These are two-fold-

1.      The essential nature of the JIvAs, as being subject to the 
will of another, Supreme Person. 

2.      Another and subsidiary reason is their engaging in sinful 
activities, resulting in offences against the Lord.

Though the MuktAs and the NityAs too are subordinate souls, subject 
to IsvarA's will, they do not have the second qualification of 
sinning, making them ineligible for experiencing the fruits of 
Karma. The Lord too, being the Supreme Ruler of all, is neither 
subservient to another person, nor has any reason or occasion to 
transgress the commands of a suprerior, and is totally ineligible to
be tainted by the stigma of Karma.
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To Continue
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