sri ranganatha temple, pomona

www.ranganatha.org Sri Ranganatha Temple 2009 Brahmothsavam Souvenir 1

Sri Ranganatha Temple

No. 8 Ladentown Road, Pomona, NY 10970 Phone: 845-364-9790 www.ranganatha.org

zQkaepmuoE> ïIv[! zQkaepE> suseivtaE, ïIr¼nawcr[aE àp*e zr[< sda.

Let me always seek refuge at the lotus-feet of Sri Ranganatha, whom all the Sri Vansatakopas, namely our Acharyas of Sri Ahobila Mutt have worshipped well, following the path of Sri Satakopa,

Sri Swami Nammazhvar.

2 0 0 9 B r a h m o t h s a v a m S o u v e n i r

2 www.ranganatha.org Sri Ranganatha Temple 2009 Brahmothsavam Souvenir


Sri Ranganayaki Sametha Sri Ranganatha Parabrahmane Nama: Sri Bhu Nila Samaetha Sri Lakshmi Nrisimha Parabrahmane Nama:

Srimate Ramanujaya Nama: Srimate Nigamantha Mahadesikaya Nama: Srimate Srimad Athivan Satakopa Yateendra Mahadesikaya Nama:

Srimate Srivan Satakopa Sri Vedantadesika Yateendhra Mahadesikaya Nama: Srimate Sri Lakshminrisimha Divyapadukasevaka Srivan Satakopa Sri Narayana Yateendhra Mahadesikaya Nama:

Srimate Srivan Satakopa Sri Ranganatha Yateendhra Mahadesikaya Nama:

Contents Srimukham from Sri Ahobila Mutt ................................................................................. 4

Srimukham from Sri Parakala Mutt ............................................................................... 6

Srimukham from Sri Periyashramam ............................................................................. 7

Srimukham from Sri Rangapriya Swami ....................................................................... 8

Srimukham from Sri Ranga Ramanuja Jeeyar Swami ................................................. 9

SaraNAgathi as explained by Lord Sri KrishNa By Sri Venkat Kanumalla .................................................................................................. 10

SaraNAgati in NyAsa vimsati By Srivaikunthavasi Narasimhan Krshnamacari .............................................................. 12

Is it a “raama sthothram” By Sri M. G. Vasudevan .................................................................................................... 14

What is the need for doing Saranagati ? By Sri Anbil Ramaswamy .................................................................................................. 16

Handsomeness in Repose By Sri Dr.S.Sundar Rajan MS-Ortho, Trichy .................................................................... 17

Sri Garuda Dhvajaarohanam By Sri Dr. Parthasarathy Desikan, Bangalore.................................................................. 19

Prapatti By Sri M.G. Prasad, New Jersey ....................................................................................... 21

Pictures from important events ...................................................................................... 22

Swami Desikan’s Nyasa Dasakam By Oppiliappan Koil SrI Varadachari Sathakopan .......................................................... 27

Sri Ranganatha Temple S o u v e n i r 2 0 0 9


Srimate Sri Lakshminrisimha Parabrahmane nama: Srimate Vakulabhooshana Mahagurave nama: Srimate Ramanujaya nama:

Srimate Nigamanta Mahadesikaya nama: Srimad Athivan Satakopa Yatheendra Mahadesikaya Nama:

Srimate Srivan Satakopa Sri Vedanthadesika Yatheendhra Mahadesikaya Nama: Srimate Sri Lakshminrisimha Divyapadhukasevaka Srivan Satakopa Sri Narayana Yatheendhra Mahadesikaya nama:

Srimate Srivan Satakopa Sri Ranganatha Yatheendhra Mahadesikaya Nama:

Vijnapanam, UbhayakuSalam. Happy to inform that both the Srimadh Azhagiyasingars are keeping good health.

Our Sri Ahobila Mutt’s greatness is unparalleled. Lord Sri Lakshmi Nrusimha Himself started this Sri Matam through Srimadh Athivan Satagopa Yatheendra Mahadesikan. It is impossible for anyone to describe the greatness and the enormous service rendered by Srimadh Athivan Satagopa Yatheendra Mahadesikan. Following the footsteps of Jagad-hacharya Sri Ramanuja and procedures laid by Sri Desika Sampradhaya, Srimadh Athivan Satagopa Yatheendra Mahadesikan conducted activities of our SriMatam. All the Srimadh Azhagiyasingars till today are following the traditions established by Srimadh Athivan Sa-tagopa Yatheendra Mahadesikan.

Dr. Venkat Kanumalla and the Board of Trustees have installed Srimatam Acharyas at Sri Pomona Sri Ranganatha Temple and The Temple is exclusively following the tradition of Sri Ahobila Mutt without any Anya Devata pooja. This particularly gladdens hearts of both the prakrutham Azhagiyasingars. This Temple is a best example for several other Temples in America, and Their Holinesses both Srimadh Azhagiyasingars convey Their happiness and Their benign blessings by the Divine grace of Varaprasadhi Sri Malola. The third Brahmoth-savam shall be conducted successfully in a grand manner and that prosperity, health, wealth and long life shall be bestowed on every devotee who participates in it in whichever manner.


Our Humble Pranamams to

Srimate Sri Lakshminrisimha Divyapadukasevaka Srivan Satakopa Sri Narayana Yatheendra Mahadesikan (Periya Srimadh Azhagiyasingar) &

Srimate Srivan Satakopa Sri Ranganatha Yateendhra Mahadesikan (Chinna Srimadh Azhagiyasingar)

The Devotees of Sri Ranganatha Temple, Pomona, NY


Srimathe Sri Rangaramanuja Mahadesikaya Namaha Srimathe Srinivasa Ramanuja Mahadesikaya Namaha Srimathe Vedantha Ramanuja Mahadesikaya Namaha

Srimathe Srinivasa Mahadesikaya Namaha Srimathe Nigamantha Mahadesikaya Namaha

Srimathe Bhagavathe Bhashyakaraaya Mahadesikaya Namaha Sri Ranganatha Parabrahmane Namaha

Sri Ranganatha Divyamani Padhukabhyam Namaha

We are in receipt of your mail dated 17-07-2009 for the Brahmotsavam being conducted at Sri Ranganatha Temple at Pomona, New York State, USA by Sri Ranganatha Seva Samithi.

HH Srimad Andavan Sri Ranga Ramanuja Maha Desikan Swami is pleased to Bless the efforts of the Samithi. HH Prays to the Divya Dhampathi & the Poorvacharyas' Padukas that the Brahmotsavam be conducted in a fitting manner with full religious fervor and with a good measure of Sathvika Tyagam that makes us remember that it is The Will of Sriman Narayana that enables us to conduct such Utsavams.

HH Srimad Andavan Blesses all Sevarthis with Good health, Peace of Mind & Prosperity.

By Order of HH Srimad Andavan

Daasan RR


H.H. Srimadh Poundarikapuram Paravakkottai Srimadh Aandavan Swami Blessed all the devotees for a successful

completion of the grand annual Brahmothsavam (over the phone)


Srimathe Ramanujaya Namaha Srimathe Nigamantha Mahadesikaya Namaha Srimathe Srinivasaranga Mahayogine Namaha

SRI RANGAPRIYASWAMY ASHRAMAM

Astanga Yoga Vijnana Mandiram, 625, 4th Cross

Hanumantha Nagar, Bangalore 560019 Karnataka State

Respected Sir,

With the sacred remembrance of the holy feet of the Acharyas and the holiest of the holy, the Divya Manipadukas of Lord Sri Ranganatha, Adiyen Anantharangadasan, am offering re-spects to you.

The invitation of the Brahmotsava of Periya Perumal sent by you has been submitted to the revered Acharya here. His holiness was highly pleased to accept it. With Narayana Smarana he sends his benediction to you with the remembrance of the holy texts “Srimatte Ramanu-jaya Namah” “Ramanujaya Divyajna Vardhatam Abhivardhatam” “Sri Ranganatho Jayatu Sri Ranga Srischa Vardhatam” “Rathastham Kesavam Drishtva Punarjanma na Vidyate.”

Namo Namah,

Dasan Anantharangan


MANGALASASANAMS

It is a great pleasure to know that the Brahmotsavams of Sree Sree Sree Ranganadhaswamy are going to be celebrated from 17th of this month. With the new Magnificent Chariot at the service of the divine feet of Lord Ranganadha, this year’s Brahmotsavams are sure to be a real feast to the eyes of all the devotees. The efforts and dedication of Sreeman Kanumalla Venkat in offering different Kaimkaryams is quite laudable and the Trust Board is to be con-gratulated for their unique ways.

I wish and offer my mangalasasanams to one and all who participate in this great annual function, Brahmotsavam.

Jeeyar, Kakinada (Sreeranga Ramanuja Jeeyar)


SaraNAgathi as explained by Lord Sri KrishNa by Sri Venkat Kanumalla

On behalf of all the Devotees, Volunteers, Board of Trustees, and Executive Committee members of Sri Ran-ganAtha Temple, may I request that we all rededicate ourselves to propagating the concept of Absolute Sur-render (Saranagati) to Lord Sriman Narayana, as mentioned in Bhagavad Gita: Sarva DharmAn parithyajya mAmekam SaraNam vraja | aham thvA sarva pApEbhyO mOksha yishyAmi mA Sucha: || 18-66

Completely relinquishing all Dharmas, seek Lord Sri Hari alone for refuge. Lord Sri Hari will release you from all sins. Grieve not.

AnanyAschinthayanthO mAm ye janA: paryupAsathe | theshAm nithyAbhiyukthAnAm yOgakshemam vahAmyaham || 9-22

All devotees, who, excluding all else, think of Lord Sri Hari and worship Him, aspiring union with Him, have their prosperity and welfare looked after by Him.

RAgadhvesha viyukthaisthu vishayAn indhriyaischaran Athmavasyayair viDheyAthmA prasAdhamaDhigaCchathi 10-23 Any devotee who goes through the sense-objects with the senses free from love and hate, disciplined and con-trolled, attains serenity.

AbrahmabhuvanAllokA: punarAvRtthinOrjuna | MAmupethya thu kauntheya punarjanma na vidhyathe || 8-16

All the worlds, down from the Brahma-lOka, are subject to return (rebirth), but, on reaching Lord Sri Hari, there is NO rebirth.

Nathath bhAsayathe sUryO na SaSAnkO na pAvaka: | yadhgathvA na nivarthanthe thaDdhAma paramam mama || 15-6 That supreme abode reaching where anybody will never return, is Lord Sri Hari’s and the sun does not illu-mine It, nor moon nor the fire.

Lord Sri Ranganatha With His Divine Consorts as Sri Krishna in Kalpa Vriksha Vahana


Anthavaththu phalam theshAm thadhbhavathyalpa meDhasAm | dhevAn dhevayajO yAnthi madhbhakthA yAnthi mAmapi || 7-23

Limited are the fruits gained by devotees of small intelligence, and the worshippers of other gods will go to the gods and devotees of Lord Sri Hari will reach Him.

Gathirbhartha prabhu: sAkshi nivAsam saraNam suhrut | Prabhava: pralaya: sThAnam niDhAnam bIjamavyayam || 9-18

Lord Sri Hari is the goal, the supporter, the Lord, the witness, the abode, the refuge and the friend. He is the seat of origin, dissolution and preservation and the imperishable seed.

ApichetsudhurAchAro bhajathe mAm ananyabhAk | SAdhureva samnthavya: samyakvyavasitohi sa: || 9-30

Even if the most sinful person worships Lord Sri Hari with undivided devotion, that person must be regarded as holy, for that person has rightly resolved.

Thadh viDdhi praNipAthena paripraSnena sevaya | upadhekshyanthi the jnAnam jnAninasthathvadharsina: || 4-34

Obtain the spiritual knowledge by prostration, questioning and by service. The wise, who realized the truth, will instruct you in that knowledge.

Hanthathe kaThayishyAmi dhivyAhyAthma vibhuthaya:| prADhAnyatha: kuru SreshTa nAsthyantho vistharasya me || 10-19

Only the prominent and auspicious manifestations of Lord Sri Hari are mentioned in Bhagavad-Gita, for there is no end to the extent of these manifestations.

Isvara: sarva bhUthAnAm hRddheserjuna thishTathi | bhrAmyan sarva bhUthAni yanthrArUDAni mAyayA || 18-61

The supreme Lord Sri Hari abides in the heart of every being, spinning them round and round, as it were mounted on a wheel, by His power.

In this context, Sri RanganAtha Temple is a REAL not-for-Profit Temple:

No-Ticket system for any number of Archanas, any number of times

No-Ticket for Abhishekam on all Scheduled Abhishekam days

No-Ticket for Sri Srinivasa kalyanam on all Saturdays and Sundays

No-Ticket for Sri Satya-Narayana Pooja on all Full-Moon days at 6 PM

and No-Ticket for any amount of Prasadam to all devotees, at all times.

We just follow a policy of “ YATHA-SAKTI “ - devotees may donate anything they like, be it 1 cent, 10 cents, 1 dollar, 10 dollars, or anything they can and they wish to donate according to their capacity, whole-heartedly.


SrImate rangarAmAnuja mahAdeSikAya nama:

O f SvAmi deSikan’s 28 s t o t r a m - s i n saMskRtam, nyAsa

vimSatiH is the only one for which he himself has written a vyAkhyAna in prose as well. This shows the importance he attached to the content of this stotram. It is aDiyEn’s humble opinion that it would have been more appropriate to call it pra-patti-rakshA, similar to the pAncarAtra-rakshA of svAmi deSikan. In this storam, svAmi deSikan gives the qualities of an AcArya, the attributes of a Sishya, the help rendered by an AcArya, the observances that should be followed by a Sishya on a daily basis, the qualifica-tions for bhakti and prapatti, the greatness of prapatti, the prAyaScittas for transgressing the requirements of the angas of prapatti, etc.

Bhakti and prapatti are two distinct methods for attaining moksham, each with its own qualifica-tions, requirements, effort, etc. Those that hold that they are identical may be misled by thinking that because the final outcome of both is the same viz. mokhsa, the means are also equal in all re-spects (Slokam 5). In fact, prapatti happens to be both an anga of bhakti yoga as well an independ-ent means for attaining mokhsa. The pre-requisites (angas) for bhakti yoga include strict observance of varNASrama dharmas, whereas for prapatti (as summarized in Slokam 18), the angas are: 1. prAtikUlya varjanam - I will not indulge in any act that is counter to Your tiru-uLLam, 2. AnukUlya sankalpa - I will devote my life only in kaiMkaryam that will be pleasing to You, 3. kAr-paNya- The realization and thought that I am in-capable of following any upAya other than SaraNAgati, 4. mahA viSvAsam - I have full and absolute confidence that You will definitely pro-tect me and no one else can protect me, utmost

confidence, unshakable, beyond an iota of doubt, that He and He alone will pro-tect us. This the most important of the angas of prapatti, but mahA-viSvAsam will come only as a result of the upadeSa of an AcArya at the appropriate time and circumstance), 5) goptRtva varaNam - I pray to You to be the upAya or means to protect me. Prapatti/SaraNAgati is the angi (the principal part that consists of the above mentioned five angas) - I surrender myself, and the responsibility to protect me, to You. This surrender, directed to attain mokhsam, should be done only once for this purpose, and (by the very nature of mahA viSvAsa) should not be repeated ever again for this same pur-pose. Unlike bhakti yoga,

which needs to be observed over a period of time for it to bear fruit, prapatti for mokhsam should be done only once. Prapatti is supported by Srutis as the greatest tapas, and is within everyone’s reach.

Conclusion: svAmi deSikan concludes the sto-tram with a gist of how he was led to prapatti, and how he lives his life as a prapanna after perform-ing prapatti. This concluding Slokam (“samsArAvarta vega prasamana …. nir-bharo nirbhayosmi”) is included as part of the nitya-anusandhAnam at the end of the nyAsa daSakam which is recited during the nitya bhagavad-ArAdhanam. "I chose a good AcArya who could instruct me on how to get out of the whirl of sam-sAra, and had his divya kaTAksha. Because of the AcArya’s teachings, I obtained the knowledge that could help me analyze and understand the difficulty of bhakti yoga and the realization that prapatti is the only recourse open to me, which I could perform easily, and attain the desired mok-sham by performing it once and only once. I learned the facts about prapatti and so had no doubt whatsoever about its efficacy. I sought ref-

SaraNAgati in nyAsa vimSatiH by SrIvaikuNThavAsi narasimhan krShNamAcAri

Swami Desikan in Anjali Hastham, Pomona


uge of PEraruLALan with PirATTi as the sole refuge who could protect me. I surrendered all responsibility for my protection at the feet of PEraruLALan and performed prapatti at His feet. Since I am now living the life of a prapanna, I feel completely relieved of all responsibility for my self from that point. Since all my acts from that point on have been directed to only kaiMkaryam for BhagavAn, there is nothing more to fear about any accumulation of karma. So I continue to lead a life of nishkAMya kaiMkaryam to BhagavAn while spending the rest of my life in this world, and deriving infinite happiness from it".

Oh VaradharAja! adiyEn has been the beneficiary of the auspicious AcArya KaTaaksham that controls the speed of the whirlpool of SamsAram. adiyEn has been well abandoned by all upAyams other than Prapatthi. adiyEn has abandoned thoughts about the acts prohibited by Your SaasthrAs. At this stage, adiyEn’s doubts have been chased away by tatthva Jn~Anam. adiyEn has sought You, the One with limitless dayaa, as adi-yEn’s upAyam and placed at Your lotus feet the burden of adiyEn’s protection and stay in a state of free-dom from fear and worries about rakshaNam.

Swami Desikan’s Nyasa Vimsathi, Sloka 22

Swami Desikan in Anjali Hastham, Thoopul Sri Devathirajan, Kanchipuram


P raising the lord on r e c e i v i n g a 'benefit' or on get-

ting an 'expectation' ful-filled is common. But praising the lord in an adversity - that too not a small one but in a colos-sal disaster, is uncom-mon. The disaster is los-ing one's beloved hus-band – the person is not an ordinary or mean per-son but a great king and valiant one. Then also if the praising is done to whom, real-izing he was the 'so called' killer or offender him-self – the main reason for losing that great husband – that “praising” becomes something extraordinary. Two such instances are there in sreemadh raamaayaNam - one by thaaraa the intelligent wife of vaali, another by mandodhari -the wife of raavaNa. In this part we will see “Thaaraa” prais-ing “Raama” – which sounds like a mini 'raama sthothram'. When vali starts for war against Sugre-eva his brother at that time thaaraa advises vaali saying – [which is a hearsay from her son angadha] – summary meaning of slokams: kishkindha kaan-dam, 15th sargam, Slokams 17 to 22: Thaaraa to Vaali - "Those two, Raama and Lakshmana, born in Ikshvaku dynasty, sons of king of Ayodhya, val-iant and unconquerable in war, are here in this country. These two unassailable ones have chanced at Sugreeva’s place to fulfil the longing desire of him. Raama, is an acclaimed one for his warfare, and like the fire flaring up at the end of era, shatters the strength of enemies, and he is your brother's helpmate, they say so. Raama, is said to the habit-able tree for the polite, the ultimate course for the woebegone, a hospice for the agonised, and for grace is the only abode. Raama is endowed with knowledge of mundane and ultra-mundane things, always abides in the directives of his father, and as with Mt. Himalayas for all natural elements, he is the greatest mine of merits. By that reason, with that unconquerable one in conflict, an imponder-able one and a great-soul Raama, your enmity is

inapposite.”

This perhaps is part of her “praise” before losing her husband. But once she lost vaali and got upset that portion of praise is more emphatic, more a staring straight praise of a realized soul than a praise on hearsay as above. Even to introduce that praise of thaaraa, vaal-meeki puts a elongated praise of raama, on his own in 4-24-27 to 30;

Thaaraa, who is hugging her husband wriggled highly, and when she is disengaged from him, at a particular stage saw Raama with his bow and arrow in his hands; who is resplendent like sun, by his own resplendence; whose eyes are graceful; who is endowed with all kingly attributes; who looked best among men; who is unseen so far; who matches Indhra in his valour; an unreachable one for his enemies, realized him alone as that Raama. The body language of Thaaraa, as she is a self-respectful lady, which is so far disconcerted by the grief, felt for Rama's perfect hitting, felling and achieving his object in war, viz.Vaali, is now dis-oriented to anger on seeing the very same Raama. On reaching near that very pure being Raama, that ireful body language of hers again reoriented itself to a sort of serenity, and then she spoke this to raama. On seeing that raama who is the very cause of her agony – she attained serenity and then speaks:

thvam aprameyah cha dhuraasadhah cha jithEndhriyah cha uththama dharmakah cha | aksheeNa keerthih cha vichakshaNah cha kshithi kshamavaan kshathajOpamaa akshah || 4-24-31

thvam aaththa baaNaasana baaNa paaNih mahaa b a l a h s a m h a n a n a u p a p a n n a h | manushya dhEha abhyudhayam vihaaya dhivyEna dhEha abhyudhayEna yukthah || 4-24-32

meaning: oh raama you are -- "apramEyah - an in-determinable one; dhuraasadha - an inaccessible

Is it a “raama sthothram” By Sri M. G. Vasudevan

Sri Rama Parivar, Pomona


one; jithEndhriyah - one with his self conquered; uththama dhaarmikah - the supreme among righteous souls; aksheeNa keerthih - your glory is unmitigated; vichakshaNa - you are the one with clear discrimination; kshithi kshamaavaan - in endurance earth-like; kshathaja upama akshah - your eyes are blood streaked like those of an emperor; Samhanana upapannah - You with your proportionate physic; Aaththaa baaNaasana baana paaNih - a mighty one handling bows and arrows,

dhivyEna dhEha abhyudhayEna vihaaya manushya dhEha abhyudhayam - your bodily magnificence is more than that of magnificent humanly body. It is sounding like 'sree vishnu sahsra naamam' of bheeshma, just in same serene condition, having discharged all his discourses to yudhishtira, that too in front of that very same lord 'raama' or 'krishNa' – what if it is raama or krishNa - just before leaving his body. Enjoy those two slo-kams by reading again and again.

Sri Seetha Lakshmana Hanumadh Sametha Sri Ramachandra, Vaduvoor

Sakrdheva prapannaayah thavaasmeethi cha yaachathe| Abhayam sarvadhaa thasmai dhdhaami ithi ethath vratham mama || (Sri Ramayanam, Yudhdha Kandam.18-33)

It is my vow to give protection to all beings whoever surrenders to me saying, “I am yours”.


S wami Desika clears certain doubts relating to “SaraNAgati” in “SiddhOpAya Sodhana adhi-kAra” of his

“Srimad Rahasya Traya Sara”. We present her just a few of these clarifi-cations for the infor-mation of our read-ers.

Question : What is the need for doing SaraNagati?

A n s w e r s : A: Lord Krishna in Bhagavad Gita 18 / 66 (Charama sloka) has categorically c o m m a n d e d - M a a m E k a m SaraNam vraja” “Surrender only unto me” – If this is not SaraNagati, what else is it? No more PramaaNam is needed. SaraNagati means Abandon or Absolute unconditional surrender with the attitude of personal helplessness at the feet of the Lord.

B: The Lord has clearly indicated this: Bhaktyaa Pa-ramayaa vaapi Prapathyaa vaa mahaamathE| praapyO-ham na anyathaa praapya: ||

“I am attainable only by either Bhakti or Prapatti and by no other means”.

C: Further, it is said that the Lord does not grant Pa-ramapadam except for those who have done SaraNagati o r P r a p a t t i ( i . e . ) B h a r a N y a a s a m “Prapannaath anyEshaam na disati mukundO nija-padam”

The question arises, “Why?” Is it not partiality?

D: The answer is that this is because Bhakti yoga is difficult for us to practice what with one or the other of the strenuous 32 Vidyas incessantly like the flow of oil (Thailadhara) - with an intensity upgraded from Para Bhakti to Para Jnana to Parama Bhakti. Even so, it can secure Moksha only to those qualified to practice it and only when all karma is obliterated by attrition - a proc-ess that can take even an interminably long time- may be over several births.

E: Thus, for the “mumukshu” (one desirous of Mok-

sha) assuredly and without delay, the only easy and effective way is that propounded by Lord Krishna as

stated above. (Also, please see Answer to Qn.2 below)

F: Swami Desika o f f e r s a n o t h e r choice.

If it is true that by do ing BharaN-yaasam, you are granted Moksha, you stand to gain - If you fail to do Bha-raNyaasam, you are the loser because you will not get M o k s h a . - If supposing that you do not gain

Moksha even after doing BharaNyaasam, you lose nothing except perhaps the effort involved in the process of adopting BharaNyaasam.

- In any case, doing BharaNyaasam is only a win - win situation! Why miss it?

G: When someone goes to meet a King for example, one would not go empty handed but would take say a fruit to offer: The reward that the King may bestow on that person will be far superior to the lowly fruit. Simi-larly, the “Vyaajam” of BharaNyaasam may be nothing in value when compared to the value of “Moksha Saamraajyam” the Lord grants. BharaNyaasam is only a small token of our love to the Lord and our surrender to Him.

H: Sri KarappankaDu Venkatachar Swami, in his ”VaishNava Vinaa ViDai’ published by Tamizh NaDu Deiveeka Peravai” says (p 44 - 45):

“When we dig a lake, it is not the reason for the rains. If this were so, why at all should we make a lake? If the mound is made even and a lake is constructed, it will receive and hold the rain waters - if and when it rains. The lake digging is for the purpose of preventing wast-age of the rainwater. “Similarly”, says Sri Karap-pankaDu Swami “It is NECESSARY to do BharaN-yaasam to become eligible to receive the grace of Emperumaan, if and when He decides to shower it on the Prapanna”.

What is the need for doing Saranagati ? By Sri Anbil Ramaswamy

Sri Ranganatha, Pomona


T he peerless Sri Parasara Bhatta, “Sri

Rangesa Purohi-tah...” has drawn a word picture of the handsome Sri Ran-ganatha reclining on the serpent bed. None can better his description. Of all the postures of our Lord, the reclining one is irresistible. On the banks of the Kaveri our Lord usually adopts this position. The great sage Vishwamitra was so mesmerized by the handsomeness of Sri Rama in repose that he kept repeating “Kousalya Supraja Rama...” without completing the verse, for hours. Seetha Devi tells Hanuman “Samaya Boditha Sri-man Sukasuptha Parantapah..” She couldn't tear Her eyes away from the sleeping Rama. She was loath to wake Him even though Kaakaasura drew blood by pecking at Her bosom. “Udal ennukku urugu-maalo en seiven ulagathire...” cries out Tondaradi-podi Azhwar after feasting his eyes on the recum-bent Sri Ranganatha: “Oh worldly ones! What can I d o ? m y b o d y i s m e l t i n g . . . ” . Sapthaparakara Madhye:

At the centre of the seven enclosures. The sanctum sanctorum is at the focal point of the temple and is surrounded by seven compound walls, ramparts ac-tually. each circumambulatory corridor is called a “Thiruchuttru”. The seven are 1. Dharmavarma, 2. Rajamahendran, 3. Kulasekara, 4. Aalinadar, 5.Akalankan, 6. Uttara and 7. Chittirai. Nowadays the sixth and seventh enclosures are residential

streets. Esoterically these seven encamp-ments are considered as Bhu, Bhuva, Suva, Maha, Jana, Tapa and Satyam, with the “garba griha, the pranavaaakara vimana” as the Abode of the Supreme. The inner-most prakara: Pra-patti; the next: Acharya’s grace; and so on viz. Bhaaga-vatha’s grace; Com-pany of Bhaagavathas-Satsangha; Inclina-tion towards libera-

tion; Renunciation; the outermost prakara: Disgust with samasara- worldly affairs. These seven steps from outside in, lead us to the Supreme and eternal bliss. Sarasija Mukulodbhasmane Vimane:

The effulgent lotus bud like superstructure of the sanctum sanctorum, “vimana”, the famed “pranavaaakara vimana”. It is gold plated and has numerous petals. It originated aeons ago in the Ocean of milk and was carried to Satya Loka and Ayodhya by Garuda. It was brought to Srirangam by Vibhishana to whom it was gifted by Sri Rama Himself. On the southern face it has the awe inspir-i n g i m a g e o f P a r a V a s u d e v a . Vimanam Pranavaakaram Veda Sringam Mahaadbhutam SriRanga Sayee Bhagavan Pranathaartha Prakashakah

The Vimana in the shape of Pranava,Om, is the acme of the Vedas and is astounding to behold. Be-neath it lies a reclining SriRanganatha, the Su-preme, illustrating the import of Pranava.

Handsomeness in Repose By Sri Dr.S.Sundar Rajan MS-Ortho, Trichy

Sapthaparakara Madhye Sarasija Mukulodbhasmane Vimane Kaveri Madhyadese Mruduthara Phaniraanbhoga Paryanka Bhage |

Nidramudrabi Raamam Kati Nikata Shira Parshva Binyastha Hastham Padmadhatri Karabhyam Parichita Charanam Rangarajam Bhajamyaham ||

Sri Pranavakara Vimanam, Srirangam


Kaveri Madhyadese:

In the central region of the river Kaveri. Srirangam is an island and the Kaveri splits into two proxi-mally to encircle it. The northern division is called the “vada tiru Kaveri” or Kollidam and the southern the Kaveri proper. She is considered to be the mother in law of SriRanganatha as Sri Ranganayaki is her daughter. Sri Ranganayaki or “Periya Piratti” is Maha Lakshmi and is the daughter of the Ocean. All rivers are considered to be his wives hence Kaveri is Sri Ranganayaki's mother. Kaveri is con-sidered to be more hallowed than Ganga as her wa-ters are used daily for SriRanganatha's “thirumanjana” ceremonial baths. The elevated sand bank,”pulina” in the middle of the Kaveri is the pedestal on which SriRanganatha is reclining, so that He can be easily seen by all. Hence like the scriptures, Vedas, Kaveri reveals SriRanganatha the Supreme.

Mruduthara Phaniraanbhoga Paryanka Bhage:

On the soft enjoyable bed like coils of Adisesha the serpent. SriRanganatha is recumbent on the soft ut-terly comfortable coils of the huge Adisesha the thousand hooded naga, serpent. In the sanctum at Srirangam Adisesha has five hoods only. These fan out as a canopy over our reclining Lord. The coils support our Lord, perfectly congruent to the shape of His “divya mangala vigraha” unique auspicious form. It is said that the respiratory movements of Adisesha are like the gentle rocking of the cradle and lulls our Lord into sleep. Adisesha like his in-carnation during Sri Ramaavatara as Lakshmana, never sleeps and is ever alert.

Nidramudrabi Raamam:

Rama - He who enthralls the world, in the posture of sleep, is supposed to be in “yoga nidra”. He is apparently asleep. As aforementioned, this posture of our Lord is mesmerizing. Among the recumbent “divya mangala vigrahas”, arguably, SriRanganatha is the most handsome. He is “nithya yuva” eternal youth. His physique is flawless and perfectly pro-portioned. Over frequent visits He grows on one and later, one cant tear oneself away from Him. Each and every part of His frame is lovely and as a whole He is “handsomeness in repose”.Thus He has

both “soundarya” and “lavanya”. All the azhwars and acharyas were brought to their knees by the be-dazzling good looks of our Lord.

Kati Nikata Shira Parshva vinyastha Hastham:

The left hand is besides the thigh and the right hand behind the head. It is as if He is gesticulating with His hands. With His left Hand he points to His feet “mamekam sharanam vraja...” seek refuge at these feet. With His right, pointing to His crown, He ap-pears to say “...mokshisyami ma suchah” I'll liber-ate you (and give an equal status) do not fear. This is what he said as Geethacharya on the battlefield. Tirupaanazhwar has sung categorically that “Periya Perumal” SriRanganatha, is “... kovalanay vennai unda vayan..” the cowherd who gulped down but-ter, Sri Krishna.

Padmadhatri Karabhyam Parichita Charanam:

The lotus feet which are very familiar to the lotus like hands of Sri MahaLakshmi and Sri Bhoomidevi. It is said that Sri MahaLakshmi and Sri Bhoomidevi massage our Lord's feet when He is recumbent. The unanswered question is which are softer, His feet or Their hands. In Srirangam our Lord's feet are there for all to see as His Spouses are absent. The left is pointing straight up and the right is turned about 30° to the right. In fact His whole torso is turned slightly to the right, with the left shoulder at a higher level. This natural position of recumbency adds to the beauty of the whole.

Rangarajam Bhajamyaham:

Sri Parasara Bhatta concludes I worship this King of Arangam,Srirangam, Rangaraja. Srirangam is the capital of all divya desas. It is called the “bhoga mandapa” the locus of enjoyment. SriRanganatha is the unquestioned monarch. The daily activities of all households in Srirangam revolve around His di-urnal actvities. As the processional deity Azaghiy-manavalan, fondly called as Nam Perumal, He is the focus of almost daily festivities. Hence he is hailed as “nithyotsavar”.

All bar none must visit Srirangam and experience the cool grace of the lovely vision of our Lord SriRanganatha, the most handsome of all recumbent deities.

|| Sri Ranganatho Jayathu SriRanga Srischa Vardhatham ||


I n any Temple, on the very first day of the Brahmothsava, Flag drawn with Sri Garuda will be hoisted on the dhvajastambha. When

we think of a temple flag featuring Sri Garuda, it is natural for us to think of famous shrines such as Sri Venkateswara’s at Tirumala Hills or Sri Ranganaatha’’ at Sriran-gam.

During the Brahmotsavam, while the rites known as Aacharya va-ranam, Mrt sangrahanam and Ankura arpanam are gone through before the actual day of commencement of the Brahmot-savam festival, both Vaikhaanasa and Paancharaatra aagamas re-quire the hoisting of the Garuda flag or Dhvajaarohanam to be carried out on the first day of the festival itself.

Dhvajapata:

The dhvajapata, or picture of Ga-ruda is the flag meant to be hoisted. Aagamas prescribe the characteristics of this flag. It should be:

1. A preferably single, long, white piece of cloth woven f r o m c o t t o n t h r e a d s (kaarpasatantu). It should have a width of (in inches) 6, 7, 8, 9, 11, 12, 13, or 14.

2. Alternately two similar sized but shorter-width pieces of the same material, which are stitched together to give a width of 6, 8, 10, 12 or 14.

3. No foreign fiber impurities inclusive of human or animal hair are allowed.

4. Apart from being a large, (mahat) and white (sukla) flag, the piece should also be clean (suddha) as also strong and stable (dhruva).

Sri Prasna Samhita also talks of the lakshanas of Garuda in the dhvajapata thus:

1. Garuda, golden-hued, clad in white, with wings spread outward in flight.

2. Garuda wearing bells, bracelets, crown and the serpents, sphatika-colored Ananta on the left

hand, red colored Vaasuki as the sacred thread, yellow Kaarkotaka on his chest, cream-colored Takshaka as the waist-band, Sumukha on the right shoulder, lotus-hued Padma on the right ear, Sankha on the head and Gulika as arm-band.

3. Garuda in anjali-pose. Garuda attended to with chhattra (umbrella) above, chowries on both sides and lotus as seat.

4. Garuda accompanied by sankha conch to the left and charka discus to the right.

There is also the practice of depicting other images on the flag besides Garuda. As indicated already, you can have the sankha and chakra on either side of Garuda. Then in descending order, pictures of lamps followed by each one of the following

pictures in the sequence indi-cated have to be drawn, namely: Chowrie and chhattra, Panchapaatram, Ghantaa, Chandra and Soorya, Ashta mangala depiction consisting of 1. Pair of fish, 2. Drum, 3. Water-filled pitcher, 4. Sri-vatsa, 5. Aavrttam, a circle, 6. Aadarsa, a mirror, 7. Once again sankha, 8. Once again chakra, 9. Panchaayudhas and 10. Sanakaadi sages

Nothing further, not even any writing in addition to the above is permitted on the flag.

The dhvajaarohanam

When the deities are taken back into the temple, the Garuda flag alone is brought near the stambha, and

Sri Garuda Dhvajaarohanam By Sri Dr. Parthasarathy Desikan, Bangalore

Sri Garuda Dhvajaam, Pomona


tirumanjanam carried out for Garuda at the base of the stambha. He is then decorated during chanting of mantras. The flag is tied to a rope hanging from the yashti, The Aachaarya recites Vaikhaanasa Choornika or Paancharaatra Choornika as the case may be, and then Garudaashtakam and Dhvaja Choornika. Then to the chanting of the mantra, ‘Suparnosi Garutmaan’, the flag is hoisted. Felicitations are offered to the presiding deity of the temple and the Ananta Garuda Vishvaksena trio and mudganna is offered once again to Garuda. Devotees receive prasaada and blessings. The occasion is considered very auspicious and is be-lieved to confer great benefits including satsantaana praapti on devotees present.

Symbolism and Kriyaaphalam

Agni Puraana considers the dhvajastambha to symbolize Purusha and the flag to represent Prakrti. To-gether therefore the pillar and the flag signify Creation including all animate and inanimate beings and things. Agni Samhita avers that the hoisting of Garudadhvaja dispels all troubles, diseases and stresses of the people, who attend it. There is a convention by which residents of the temple-town/village are required to stay on in the area throughout the duration of the festival, if they were within the region at the beginning of the dhvajaarohanam.

After 10 days of Grand Brahmothsavam, Sri Garuda Dhvajaam is brought down by the Priests.

Sri Rangesa Maam Paahi Sri Rangesa Maam Paahi

Sri Rangesa Maam Paahi Sri Ranga Prabho!


I t is our common experience that our universe and cosmos is full of infinite wonders, no mat-ter where and when we look. It is the purpose

of our precious human life to seek and realize the Supreme Being, Who creates, sustains and dis-solves these wonders all the time. The scriptures refer to Him as Lord Sriman Naarayana. The uni-verse with all sentient and non-sentient things forms His body. An effective process to achieve the realization of Lord Naarayana as the Su-preme Being and ex-perience of eternal Bliss is referred as Prapatti or Sharanaa-gati. This process is non-discriminatory and open to all. How-ever this process has six requirements and they are given in a verse below.

|| Aanukoolasya Samkalpaha Praatikoolasya varjanam Rakshishyateeti Vishvaasaha Goptritvaranam tathaa Aatmanikshepa Kaarpanye Shadvidhaa Sharanaaga-tihi ||

The Aanukoolasya samkalphaha referes to doing whatever is agreeable and conforms to the will of the Lord Sriman Naarayana. Then Praatikoolasya varjanam refers to not doing anything that is dis-agreeable and which displeases the Lord Sriman Naarayana. Then Kaarpanya refers to helplessness that results from one’s own realization that one is utterly incapable to protect oneself. Then Rakshishyateeti Vishvaasaha refers to the uncom-promising faith at all times and all situations in the saving Grace of the Lord Sriman Naarayana. Then Goptritvaranam refers to the knowledge and action of sincere seeking of the protection of the Lord Sri-man Naarayana. Then the Aatmanikshepa refers to the total surrender of the self at the holy feet of

Lord Sriman Naarayana. Although six components are described here, it is seen that the Aatmanik-shepa is the main purpose for which the other five components referred above integrally support the main purpose of the surrender of the self. The five

components are the natural conditions that have to manifest in the individual for the sur-render of the self at the holy feet of the Lord Sriman Naarayana, which is referred as Pra-patti or Sharanaagati.

There are infinitely large number of literary works on this subject matter. As an example there is the stotra com-position namely Sri Venkatesha Prapatti re-cited as part of Venkate-s h a S u p r a b h a t a m (morning prayers) at Tirupati Temple in In-dia and at innumerable

number of other temples and homes. This suprabhaatam

is composed by Sri Hastyadrinatha (Prativadi Bha-yamkara) or Annan during 1361 AD -1454 AD. In this composition Venkatesha Prapatti , the poet beautifully describes the Lord as Omniscient, an Ocean of compassion, Protector of the universe and all things, Ocean of virtuous qualities etc. The poet declares that surrender to His holy feet is a sure means of saving oneself. Sharanagati Gadya, a beautiful prose of Sri Ramanuja Aacharya is an-other example. There has been innumerable num-ber of devotees who have achieved this goal of Su-preme Bliss through Prapatti. May we all pray for the Grace of Lord Sriman Narayana. (Reference: The Philosophy of Sadhana in Visistadviata by Dr. N.S. Anantha Rangacharya, Bangalore, 2006)

Prapatti By Sri M.G. Prasad, New Jersey

On the Panguni Uthiram Day, Sri Ramanuja performed Saranagathi at the Lotus feet of SriRangam Divine Couple


Pictures from important events at Sri Ranganatha Temple, Pomona, NY

Annual Grand Brahmothsava 2008


SriKrishna Jayanthi 2008


Annakoota Uthsavam 2008

Sri Ahobila Mutt’s 44th and 45th Jeeyar Swamis Thirunakshatram Celebrations 2008


Sri Adhyayana Uthsava 2008

Sri Ranga! Sri Ranga! Sri Ranga!


Panguni Uthiram Sri Mahalakshmi’s Birthday 2009


Introduction

SrimAn VenkatanAthArya: kavithArkika kesarI | VedAnthAchAryavaryO mE samnidhaattAm sadhA hrudhi ||

Swami Sri Desikan has blessed us with many granthams on the doctrines of NyAsam or Prapatthi. One of the most substantive and short sthuthi on the subject of NyAsam consists of ten verses and is known as NyAsa Dasakam. Because of the importance of this work as the distilled essence of the principles of NyAsam and the method of performance of NyAsam, Sri VaishNavAs recite NyAsa Dasakam at their homes during their daily aarAdhanam for Sriman NaarAyaNa.

Sri NyAsa Dasakam is associated with the Prapatthi that Swami Sri Desikan performed at the sacred feet of Kanchi VaradarAja. The topics covered are:1) The method of performing nyAsam or Bhara SamarpaNam, 2) the five limbs of nyAsam, 3) the method of enacting sAthvika thyAgam, 4) his prayer to the Lord for moksham at the end of his life on His earth 5) his prayer for the blessings of service to the Lord during his life on His earth, 6) his appeal for the Lord's grace for tolerating any sins committed during his days as a prapannA.

Swami Sri Desikan elaborated further the glories of the doctrines of nyAsam in his other granthams such as Sri nyAsa vimsathi, Sri nyAsa tilakam, SaraNAgathi deepikai, Adaikkala patthu, mummaNik kovai, Anjali vaibhavam, Abhaya pradhana sAram, Rahasya sikhAmaNi and in his magnum opus, Srimadh Rahasya Traya Saaram. The significance of nyAsa dasakam however is due to the clarity and brevity with which our AchAryan summarized in just ten slokAs, the essence of nyAsam or bhara samarpaNam.

aham madhrakshaNabharO madhrakshaNa palam tathA | na mama SripathErevEthyAthmAnam nikshipEth bhudha: ||

A viveki (one with disriminating intellect) should surrender at the Lord's feet his AthmA (svarUpa samar-paNam), the responsibilities for his protection (Bhara samarpaNam) and the fruits of that protection (phala samarpaNam). He should perform bhara nyAsam in this manner and understand that his AthmA, protection and the fruits of such protection does not belong to him, but only to Sriman NaarAyaNan.

nyasyAmakinchana: Sriman anukUlOanyavarjitha: | viswasa prArthanApUrvam AthmarakshAbharam thvayi ||

Oh my Master! Sriman-NaarAyanA! I surrender at Your lotus feet the total responsibilities for my protec-tion. I have no other means. I will perform only the duties that please You (AnukUlya sankalpam). I will not transgress the codes of conduct prescribed by You in Your sAstrAs (PrAthikUlya varjanam). I am totally unfit for pursuit of any paths of deliverance; hence I stand before You with utter humility about my helpless-ness (kArpaNyam). I have total and enduring faith in Your coming to my protection (MahA visvAsam) and I entrust my protection entirely to you with this prayerful appeal (Gopthruva VaraNam). Here Swami Sri Desikan performs prapatthi with its five limbs.

SwAmI svasEsham svavasam svabharathvEna nirbharam | svadhattha svadhiyA svArtham svasmin nyasyathi mAm svayam ||

Sriman NaarAyaNa is the supreme Lord of all. As His bonded servant, I am completely under His control. He blessed me with the knowledge about Himself out of His own accord. He has accepted me as His respon-sibility for protection. He has thus removed all my worries about my protection with that gift of knowledge. The fruits of my protection belong entirely to Him. He frees me from any connection to the fruits resulting from His protection out of His own free will and accepts me. In this slOkam, Swami Sri Desikan refers to

Swami Desikan’s Nyasa Dasakam By Oppiliappan Koil SrI VaradAchAri SaThakopan


his performance of Saathvika thyAgam constituted by its three parts:1) Karthruva thyAgam, 2) mamathA thyAgam, 3) pala thyAgam.

Sriman abheeshta Varada tvAmasmi saraNam gatha: | yEdhaddEhAvasAnE mAm tvadh paadham prApaya svayam ||

Oh my Lord who is always with Your consort! Oh Master who is hailed as Varadhan because of Your dispo-sition to grant all the boons that Your devotees ask for! I have now performed bhara nyAsam at Your sacred feet. Please grant me the boon of reaching Sri Vaikuntam at the end of my stay on this earth and perform nithya kaimkaryam there for You.

tvacchsEshathvE sthiradhiyam tvath prApthyEka prayOjanam | nishiddha kAmyarahitham kuru mAm nithya kinkaram ||

Oh VaradarAjA! I am a prapannan at Your holy feet. I am firm of thought about my status as Your servant. That thought will never leave me. My mind is not seeking any fruits other than the enjoyment of Your limit-less auspicious attributes. Please bless me not to engage in any acts forbidden by Your sAsthrAs. Please grant me the boon of uninterrupted service to you, while on Your earth. All of this will not happen without Your dayA. Please bless me!

dEvi bhUshaNa hEthyAdhi jushtasya bhagavamsthava | nithyam niraparAdhEshu kaimkaryEshu niyunkshva mAm ||

Oh my Lord! You are served endearingly by Your beloved consorts. Your AbharaNams and Ayudhams serve You by association with Your auspicious body. I am deeply desirous of performing eternal service to You, who is accompanied by Your dEvis, weapons and AbharaNams. Please therefore bless me with the duties that are dear to Your heart and accept them.

mAm madheeyam cha nikilam chEthanAchEthanAthmakam | svakaimkaryOpakaraNam Varadha sveekuru svayam ||

Oh Lord VaradarAjA! Please accept out of the fullness of Your heart myself, all that is mine and my kaim-karyam. Please make me an instrument of Your kaimkaryam and have the services to You done by Yourself through me. In this effort, please use all that is" mine" (my wife, my children, my house, my garden and all other property). I have nothing left to do, nor even the power to place any thing at Your disposal since they - my Self, my worldly properties-- are already Yours.

tvadEka rakshyasya mama tvamEva KaruNAkara | na pravarthaya pApAni pravrutthAni nivarthaya ||

Oh Lord VaradhA, the ocean of Mercy! There is no one except You to protect me. Please grant me the boon not to commit anymore sins. Please also destroy out of Your limitless compassion all the sins that I have ac-cumulated so far.

akruthyAnAm cha karaNam kruthyAnAm varjanam cha mE | kshamasva nikhilam dEva PraNathArthihara prabhO ||

Oh VaradarAjA known for destroying the samsAric sufferings of Your dear devotees! Your power has no limits. You are capable of executing whatever You desire. I have transgressed the injunctions of Your sAsthrAs; I have abandoned the karmAs prescribed by You in those sAsthrAs. Please forgive all of these trespasses of mine and protect me. The power of Your pardon alone can destroy my sins.

SrimAn niyatha panchAngam madhrakshaNa bharArpaNam | acheekarath svayam svasmin athOhamiha nirbhara: ||


Oh Lord VaradarAjA always in the company of PerundEvi ThAyAr! YOU have YOURSELF executed the bhara nyAsam for me at Your sacred feet. You have completed my prapatthi in its entirety with its five limbs. You have accepted now the responsibilities for my protection. I am therefore freed of any worries about my protection and lead my life as a prapannA with peace and tranquility.

With this slOkam, Swami Sri Desikan brought to a conclusion, the sAthvika thyAgam that he commenced in the third slOkam of nyAsa dasakam. Subhamasthu.

kavithArkika simhAya kalyANa guNasAlinE | SrimathE VenkatEsAya vEdhAntha guravE nama: ||

Our Humble Pranamams at the Lotus Feet of Lord Sri Ranganatha

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Kakinada Sreeranga

Ramanuja

Jeeyar Swami’s

mangalasasanams to

one and all

who participate in this great annual

Sreeranga Ramanuja Jeeyar Swami at Pomona on the day of Vaikunta Ekadesi


Weekly Bhajans at the Temple

Hare Ranga!

Hare Ranga!

Hare Ranga!

Paahii Maam!!

Sri Ranga!

Sri Ranga!

Sri Ranga!

Raksha Maam!!


New Magnificent Chariot Pratishtabana

“Rathastham Kesavam Drishtva Punarjanma na Vidyate”


2009 Grand Brahmothsavam

sri ranganatha temple, pomona

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