Guest guest Posted November 11, 1996 Report Share Posted November 11, 1996 DhyAnam : RAMAM PURAANA PURUSHAM RAMANEEYA VESHAM RAJAATHIRAAJA MAKUTAARCHITA PAADHA PEETAM I SITAAPATHIM SUNAYANAM JAGADEKA VEERAM SRI RAMACHANDRAM ANISAM KALAYAAMI CHITTEH II -----SRI RAMA KARNAAMRUTHA SLOKAM GS : 26 --Pisitha ruchi vihita dhuritha valamathana tanaya balibhuganugathi sarabhasa sayana truNa sakala paripathana bhaya chakitha Sakala Sura munivara bahumatha mahaastra Saamarthya ! Jaya ! Jaya ! ( Meaning ) : O Lord of incomparable valor whose skills in endowing a mere blade of grass with the power of Brahmaasthram ! You sent that blade of grass from your darbha mattress , when You were horrified to see the apachaaram done by KAkAsura to your Devi out of his desire for eating flesh . All the Devas and sages were afraid that the Darbham consecrated by you to have the power of the mighty BrahmAsthram would land on them , when KaaakAsuran sought them as refuge . O Lord of such valor ! Hail to Thee ! Hail to Thee ! (Musings ) : KaakAsuran( Crow) was the son of Indran, the king of Devaas. Kaakasuran saw Sita Devi in Chitrakutam . She was holding the head of Sri Rama on her thigh as he was taking rest. The crow slowly approached the Jaganmaathaa and took a second peck at her breast because of his desire for eating flesh . Blood poured out and fell on the sleeping Rama's head. Sita Devi would not move since she did not want to wake up Rama by her movement. The contact of the warm blood however woke up Rama and he sized up the situation immediately . Rama was outraged by the aparaadham of the crow and he consecrated a blade of Dharbhaa graas from his bed and directed it at the Crow , which was rushing away out of fear of Sri Rama. That blade of grass possessing the power of the mighty Brahmaastram chased the Crow in all the three worlds . The crow sought refuge at his father's feet . Indra was afraid to give protection to his own son for fear of the damage that will come to him from Rama's arrow ( empowered Blade of grass ). The Crow flew off to the abodes of Brahma , Rudraa and sages. None of them wanted to get in the way of the Brahmaasthram for fear of their own lives. They saluted the power of the Lord's blade of grass and were awe struck at the event of that blade of grass chasing the guilty crow acros the entire span of the Universes . The arrow chased the Crow with vigor, when it flew in a direction away from Rama and slowed down , when the Crow flew in the direction of Rama. GS 27: DRUHINA HARA VALATHANA DHURAARAKSHA SARALAKSHA ! JAYA ! JAYA ! (Meaning ) : O Lord whose arrow's aim can not be interfered with even by Brahmaa , Rudraa and Indraa . They could not protect the object of your arrow's target with their power. Hail to Thee! Hail To Thee! (Musings ) : The incident of the Apacharam of KaakAsuran took place in Chitrakutam . There is however no mention of this incident by Sage Valmiki in the Ayodhyaa Khaandam verses dealing with the life of the divine couple at Chitrakootam. This incident s mentioned by Sita Devi in Ashoka Vanam in Sundara Khaandam in her conversations with Hanuman in the 38 th sargam. She was recalling the anger of Rama at the ApachAram of the Crow towards her and was telling Hanuman that she could not understand how Rama is now indifferent to the heinous act of RavaNaa , who kidnapped her and held her as a prisoner away from Rama . She recites at length the incident of the Crow hurting her and Rama's rage at the crow. Swami Desikan in his Chillarai Rahasyam known as " Abhaya Pradhaana Saaram " dwells at length on Kakasuran's Aparaadham and Rama's Kaarunyam as SaranAgatha Rakshakan even in the case of the most undeserving KaakAsuran. Swami Desikan cites this incident as one of the many ( VibhishaNa SaraNaagathi , Samudra Raja saraNaagathi et al ) to justify his insightful description of Srimad RaamaaYaNam as the SaraNaagathi Saastram . Kaakasuran ran everywhere in the three worlds and could not escape from the Brahmaastram of Rama and could not gain the protection of any one to save him from the wrath of the blade of grass . He fell at the feet of Rama finally and sought his pardon . Sage Valmiki describes the plight of KaakAsuran and his SaraNaagathi in Sundara Khandam through Sita's words : THREEN LOKAAN SAMPARIKRAMYA TAMEVA SARANAM GATHA : The SaranAgatha RakshaNam of the Lord is beautifully described by the Adi Kavi this way : SA THAM NIPATHITHAM BHUMOU SARANYA: SARANAAGATHAM I VADHAARHAMAPI KAAKUTSTHA : KRUPAYAA PARYAPAALAYATH II Sundara Khaandam Sargam 38 verse 34. The crow had fallen at the feet of the Lord . That crow was fit to be killed (Vadaarhan ) . He was begging for his life( PraaNarthi ). The Lord gave him the boon of life ( PraaNa Dhaanam ) . One of the reason for Rama's saving Kakasuran's life was due to the presence of the Parama KaaruNikatvaam of the Piraatti , who was standing next to Rama. This is the Rahasyam behind the fulfilment of the SaraNaagathi of Kakaasura by Rama according to Swami Desikan . VARAM NA YAACHEH RAGHUNAATHA YUSHMATH PAADAABHJA BHAKTHI: SATATHAM MAMAASTHU I IDHAM PRIYAM NAATHA ! VARAM PRAYACCHA PUNA: PUNA : TVAAM IDHAMEVA YAACHEH II (MEANING) : O Saranagatha Vatsala Rama! O Bhaktha Vatsala Raghu Naathaa! I am not asking You for any boon except one . May I be blessed with devotion for your lotus feet always ! This is dear to me my Lord . please giveme this boon. I will be asking you for this boon again and again. Sri Jaanaki RamaNa Parabrahmaneh Nama: Oppiliappan Koil Varadachari Sadagopan Quote Link to comment Share on other sites More sharing options...
Guest guest Posted November 14, 1996 Report Share Posted November 14, 1996 I really liked this portion of Raghuvira Gadhyam by Sadagopan. The Kakasuran vrittantam is very well summarized here, which shows that even sinners (like me) have a chance that such " prapatti " is really a way out. Here the concept of "why "Sri-Tatvam"? is very well hinted. Further, for me this is also attractive portion of Ramayana. It is very easy to appreciate Srimadbhagawatam or Mahabharatha - because, Krishna is always a hero. He never let anyone bother him or mess him up!(ie. the expression of guna of "Paratva" - transcendence), even acting apparently against Dharma!! (I'm sure Dharma is one of those non-mathematical or not so easy issues and as Lord Krishna, he is dharma - krishnam dharmam sanathanam. He is dharmic and obviously in the right path, though some of us may not understand). Rama on the otherhand, in the guise of a human being, balances dharma so carefully, and in many circumstances is a victim of destiny (the kidnapping of Sita or Losing Kingdom due to his father's promises to Kaikeyi). Rarely does one realize the paratva of Rama in Ramayana. For once this vrittanta, shows his power that he could convert a blade of grass into a deadly weapon which could not be stopped by anyone else in the whole universe. One may ask why is "Paratva" important. For a person who wants to surrender and give up all responsibility, this virtue is most necessary in the "one" to whom he/she surrenders to . For example, if the person to whom one surrenders to, does not have "ultimate transcendence" or paratva, one might ask - "Well, if he can't protect himself, how can I trust that he will protect me!!.". Rama concealed his paratva to just abide by "should act as a human being"- clause! but had Paratva all along with him. So he is verily the one to whom one should surrender . His Holiness Srimushnam Andavan and even H.H. 44th Jeer of Ahobila mutt, once commented to the effect that - the charama shloka - 18th chapter 66 verse is sort of not so direct, since it applies to Bhakti Yogis in context and to all by derivation. Then both of them Joked that " Avan Moshakaaran Da" - (He is sort of a cheat!) - referring to Lord Sri Krishna!. Obviously, they did not really mean it, but just wanted to praise the straight-forwardness of Lord Rama, whom they commented - "Who will not surrender to Sri Rama, since he blessed vaikunta to all the living beings of Ayodhya, when he just asked all of them to get on the pushpaka vimana and reach his eternal abode (vaikunta) - I think this is explained in the verse : Saketha Janipada jagama taditara Jantu Jata divya gati dana darshita divya leela - Raghuvira Gadyam (ending) ". It is said "Ramo dvir naabhibhashate" - Rama does not lie. ( Obviously, it does not mean that charama shloka is a lie!!) Krishna also should be understood to be truthful. Both are avataras of the same SrimanNarayana. Only that, in each avatara, they highlighted some gunas. It cannot be concluded that "Narasimha did not have pitr-bhakti or respect to father, but Rama had pitrbhakti!!". It is obvious that since it was a pillar from which Narasimha came did not give Narasimha much of a chance to show the pitrbhakti guna!. Similarly, one should understand that all the infinite gunas of Lord is present in all avataras. Just a thought, Krishna At 08:59 PM 11/11/96 EST, you wrote: >DhyAnam : > >RAMAM PURAANA PURUSHAM RAMANEEYA VESHAM >RAJAATHIRAAJA MAKUTAARCHITA PAADHA PEETAM I >SITAAPATHIM SUNAYANAM JAGADEKA VEERAM >SRI RAMACHANDRAM ANISAM KALAYAAMI CHITTEH II > >-----SRI RAMA KARNAAMRUTHA SLOKAM > >GS : 26 --Pisitha ruchi vihita dhuritha valamathana >tanaya balibhuganugathi sarabhasa sayana truNa >sakala paripathana bhaya chakitha Sakala Sura >munivara bahumatha mahaastra Saamarthya ! >Jaya ! Jaya ! > >( Meaning ) : O Lord of incomparable valor whose skills >in endowing a mere blade of grass with the power of >Brahmaasthram ! You sent that blade of grass from >your darbha mattress , when You were horrified to see the >apachaaram done by KAkAsura to your Devi out of his >desire for eating flesh . All the Devas and sages were afraid >that the Darbham consecrated by you to have the power of >the mighty BrahmAsthram would land on them , when KaaakAsuran >sought them as refuge . O Lord of such valor ! Hail to Thee ! >Hail to Thee ! > >(Musings ) : KaakAsuran( Crow) was the son of Indran, the king >of Devaas. Kaakasuran saw Sita Devi in Chitrakutam . She >was holding the head of Sri Rama on her thigh as he was taking >rest. The crow slowly approached the Jaganmaathaa and took a >second peck at her breast because of his desire for eating flesh . Blood >poured out and fell on the sleeping Rama's head. Sita Devi >would not move since she did not want to wake up Rama by >her movement. The contact of the warm blood however >woke up Rama and he sized up the situation immediately . > >Rama was outraged by the aparaadham of the crow >and he consecrated a blade of Dharbhaa graas >from his bed and directed it at the Crow , which was rushing away >out of fear of Sri Rama. That blade of grass possessing the power >of the mighty Brahmaastram chased the Crow in all the three worlds . The >crow sought refuge at his father's feet . Indra was afraid to give protection >to his own son for fear of the damage that will come to him from Rama's >arrow ( empowered Blade of grass ). The Crow flew off to the abodes >of Brahma , Rudraa and sages. None of them wanted to get in the way >of the Brahmaasthram for fear of their own lives. They saluted the power of >the Lord's blade of grass and were awe struck at the event of >that blade of grass chasing the guilty crow acros the entire >span of the Universes . The arrow chased the Crow with vigor, >when it flew in a direction away from Rama and slowed down , when >the Crow flew in the direction of Rama. > >GS 27: DRUHINA HARA VALATHANA DHURAARAKSHA SARALAKSHA ! >JAYA ! JAYA ! > >(Meaning ) : O Lord whose arrow's aim can not be interfered with >even by Brahmaa , Rudraa and Indraa . They could not protect >the object of your arrow's target with their power. Hail to Thee! >Hail To Thee! > >(Musings ) : The incident of the Apacharam of KaakAsuran >took place in Chitrakutam . There is however no mention >of this incident by Sage Valmiki in the Ayodhyaa Khaandam >verses dealing with the life of the divine couple at Chitrakootam. >This incident s mentioned by Sita Devi in Ashoka Vanam >in Sundara Khaandam in her conversations with Hanuman >in the 38 th sargam. She was recalling the anger of Rama >at the ApachAram of the Crow towards her and was telling >Hanuman that she could not understand how Rama is now >indifferent to the heinous act of RavaNaa , who kidnapped her >and held her as a prisoner away from Rama . > >She recites at length the incident of the Crow hurting her >and Rama's rage at the crow. Swami Desikan in his >Chillarai Rahasyam known as " Abhaya Pradhaana Saaram " >dwells at length on Kakasuran's Aparaadham and Rama's >Kaarunyam as SaranAgatha Rakshakan even in the case of >the most undeserving KaakAsuran. Swami Desikan cites >this incident as one of the many ( VibhishaNa SaraNaagathi , >Samudra Raja saraNaagathi et al ) to justify his insightful >description of Srimad RaamaaYaNam as the SaraNaagathi >Saastram . > >Kaakasuran ran everywhere in the three worlds >and could not escape from the Brahmaastram of >Rama and could not gain the protection of any one >to save him from the wrath of the blade of grass . >He fell at the feet of Rama finally and sought his >pardon . Sage Valmiki describes the plight of >KaakAsuran and his SaraNaagathi in Sundara Khandam >through Sita's words : > >THREEN LOKAAN SAMPARIKRAMYA TAMEVA SARANAM GATHA : > >The SaranAgatha RakshaNam of the Lord is beautifully >described by the Adi Kavi this way : > >SA THAM NIPATHITHAM BHUMOU SARANYA: SARANAAGATHAM I >VADHAARHAMAPI KAAKUTSTHA : KRUPAYAA PARYAPAALAYATH II >Sundara Khaandam Sargam 38 verse 34. > >The crow had fallen at the feet of the Lord . That crow was fit >to be killed (Vadaarhan ) . He was begging for his life( PraaNarthi ). >The Lord gave him the boon of life ( PraaNa Dhaanam ) . One of >the reason for Rama's saving Kakasuran's life was due to the >presence of the Parama KaaruNikatvaam of the Piraatti , >who was standing next to Rama. This is the Rahasyam behind >the fulfilment of the SaraNaagathi of Kakaasura by Rama >according to Swami Desikan . > >VARAM NA YAACHEH RAGHUNAATHA YUSHMATH >PAADAABHJA BHAKTHI: SATATHAM MAMAASTHU I >IDHAM PRIYAM NAATHA ! VARAM PRAYACCHA >PUNA: PUNA : TVAAM IDHAMEVA YAACHEH II > >(MEANING) : O Saranagatha Vatsala Rama! >O Bhaktha Vatsala Raghu Naathaa! > I am not asking You for any boon except one . May I be >blessed with devotion for your lotus feet always ! >This is dear to me my Lord . please giveme this boon. >I will be asking you for this boon again and again. > >Sri Jaanaki RamaNa Parabrahmaneh Nama: > >Oppiliappan Koil Varadachari Sadagopan > > > > > Krishna Kalale 619-658-5612 (phone) 619-658-2115 (fax) Quote Link to comment Share on other sites More sharing options...
Guest guest Posted November 14, 1996 Report Share Posted November 14, 1996 I really liked this portion of Raghuvira Gadhyam by Sadagopan. The Kakasuran vrittantam is very well summarized here, which shows that even sinners (like me) have a chance that such " prapatti " is really a way out. Here the concept of "why "Sri-Tatvam"? is very well hinted. Further, for me this is also attractive portion of Ramayana. It is very easy to appreciate Srimadbhagawatam or Mahabharatha - because, Krishna is always a hero. He never let anyone bother him or mess him up!(ie. the expression of guna of "Paratva" - transcendence), even acting apparently against Dharma!! (I'm sure Dharma is one of those non-mathematical or not so easy issues and as Lord Krishna, he is dharma - krishnam dharmam sanathanam. He is dharmic and obviously in the right path, though some of us may not understand). Rama on the otherhand, in the guise of a human being, balances dharma so carefully, and in many circumstances is a victim of destiny (the kidnapping of Sita or Losing Kingdom due to his father's promises to Kaikeyi). Rarely does one realize the paratva of Rama in Ramayana. For once this vrittanta, shows his power that he could convert a blade of grass into a deadly weapon which could not be stopped by anyone else in the whole universe. One may ask why is "Paratva" important. For a person who wants to surrender and give up all responsibility, this virtue is most necessary in the "one" to whom he/she surrenders to . For example, if the person to whom one surrenders to, does not have "ultimate transcendence" or paratva, one might ask - "Well, if he can't protect himself, how can I trust that he will protect me!!.". Rama concealed his paratva to just abide by "should act as a human being"- clause! but had Paratva all along with him. So he is verily the one to whom one should surrender . His Holiness Srimushnam Andavan and even H.H. 44th Jeer of Ahobila mutt, once commented to the effect that - the charama shloka - 18th chapter 66 verse is sort of not so direct, since it applies to Bhakti Yogis in context and to all by derivation. Then both of them Joked that " Avan Moshakaaran Da" - (He is sort of a cheat!) - referring to Lord Sri Krishna!. Obviously, they did not really mean it, but just wanted to praise the straight-forwardness of Lord Rama, whom they commented - "Who will not surrender to Sri Rama, since he blessed vaikunta to all the living beings of Ayodhya, when he just asked all of them to get on the pushpaka vimana and reach his eternal abode (vaikunta) - I think this is explained in the verse : Saketha Janipada jagama taditara Jantu Jata divya gati dana darshita divya leela - Raghuvira Gadyam (ending) ". It is said "Ramo dvir naabhibhashate" - Rama does not lie. ( Obviously, it does not mean that charama shloka is a lie!!) Krishna also should be understood to be truthful. Both are avataras of the same SrimanNarayana. Only that, in each avatara, they highlighted some gunas. It cannot be concluded that "Narasimha did not have pitr-bhakti or respect to father, but Rama had pitrbhakti!!". It is obvious that since it was a pillar from which Narasimha came did not give Narasimha much of a chance to show the pitrbhakti guna!. Similarly, one should understand that all the infinite gunas of Lord is present in all avataras. Just a thought, Krishna At 08:59 PM 11/11/96 EST, you wrote: >DhyAnam : > >RAMAM PURAANA PURUSHAM RAMANEEYA VESHAM >RAJAATHIRAAJA MAKUTAARCHITA PAADHA PEETAM I >SITAAPATHIM SUNAYANAM JAGADEKA VEERAM >SRI RAMACHANDRAM ANISAM KALAYAAMI CHITTEH II > >-----SRI RAMA KARNAAMRUTHA SLOKAM > >GS : 26 --Pisitha ruchi vihita dhuritha valamathana >tanaya balibhuganugathi sarabhasa sayana truNa >sakala paripathana bhaya chakitha Sakala Sura >munivara bahumatha mahaastra Saamarthya ! >Jaya ! Jaya ! > >( Meaning ) : O Lord of incomparable valor whose skills >in endowing a mere blade of grass with the power of >Brahmaasthram ! You sent that blade of grass from >your darbha mattress , when You were horrified to see the >apachaaram done by KAkAsura to your Devi out of his >desire for eating flesh . All the Devas and sages were afraid >that the Darbham consecrated by you to have the power of >the mighty BrahmAsthram would land on them , when KaaakAsuran >sought them as refuge . O Lord of such valor ! Hail to Thee ! >Hail to Thee ! > >(Musings ) : KaakAsuran( Crow) was the son of Indran, the king >of Devaas. Kaakasuran saw Sita Devi in Chitrakutam . She >was holding the head of Sri Rama on her thigh as he was taking >rest. The crow slowly approached the Jaganmaathaa and took a >second peck at her breast because of his desire for eating flesh . Blood >poured out and fell on the sleeping Rama's head. Sita Devi >would not move since she did not want to wake up Rama by >her movement. The contact of the warm blood however >woke up Rama and he sized up the situation immediately . > >Rama was outraged by the aparaadham of the crow >and he consecrated a blade of Dharbhaa graas >from his bed and directed it at the Crow , which was rushing away >out of fear of Sri Rama. That blade of grass possessing the power >of the mighty Brahmaastram chased the Crow in all the three worlds . The >crow sought refuge at his father's feet . Indra was afraid to give protection >to his own son for fear of the damage that will come to him from Rama's >arrow ( empowered Blade of grass ). The Crow flew off to the abodes >of Brahma , Rudraa and sages. None of them wanted to get in the way >of the Brahmaasthram for fear of their own lives. They saluted the power of >the Lord's blade of grass and were awe struck at the event of >that blade of grass chasing the guilty crow acros the entire >span of the Universes . The arrow chased the Crow with vigor, >when it flew in a direction away from Rama and slowed down , when >the Crow flew in the direction of Rama. > >GS 27: DRUHINA HARA VALATHANA DHURAARAKSHA SARALAKSHA ! >JAYA ! JAYA ! > >(Meaning ) : O Lord whose arrow's aim can not be interfered with >even by Brahmaa , Rudraa and Indraa . They could not protect >the object of your arrow's target with their power. Hail to Thee! >Hail To Thee! > >(Musings ) : The incident of the Apacharam of KaakAsuran >took place in Chitrakutam . There is however no mention >of this incident by Sage Valmiki in the Ayodhyaa Khaandam >verses dealing with the life of the divine couple at Chitrakootam. >This incident s mentioned by Sita Devi in Ashoka Vanam >in Sundara Khaandam in her conversations with Hanuman >in the 38 th sargam. She was recalling the anger of Rama >at the ApachAram of the Crow towards her and was telling >Hanuman that she could not understand how Rama is now >indifferent to the heinous act of RavaNaa , who kidnapped her >and held her as a prisoner away from Rama . > >She recites at length the incident of the Crow hurting her >and Rama's rage at the crow. Swami Desikan in his >Chillarai Rahasyam known as " Abhaya Pradhaana Saaram " >dwells at length on Kakasuran's Aparaadham and Rama's >Kaarunyam as SaranAgatha Rakshakan even in the case of >the most undeserving KaakAsuran. Swami Desikan cites >this incident as one of the many ( VibhishaNa SaraNaagathi , >Samudra Raja saraNaagathi et al ) to justify his insightful >description of Srimad RaamaaYaNam as the SaraNaagathi >Saastram . > >Kaakasuran ran everywhere in the three worlds >and could not escape from the Brahmaastram of >Rama and could not gain the protection of any one >to save him from the wrath of the blade of grass . >He fell at the feet of Rama finally and sought his >pardon . Sage Valmiki describes the plight of >KaakAsuran and his SaraNaagathi in Sundara Khandam >through Sita's words : > >THREEN LOKAAN SAMPARIKRAMYA TAMEVA SARANAM GATHA : > >The SaranAgatha RakshaNam of the Lord is beautifully >described by the Adi Kavi this way : > >SA THAM NIPATHITHAM BHUMOU SARANYA: SARANAAGATHAM I >VADHAARHAMAPI KAAKUTSTHA : KRUPAYAA PARYAPAALAYATH II >Sundara Khaandam Sargam 38 verse 34. > >The crow had fallen at the feet of the Lord . That crow was fit >to be killed (Vadaarhan ) . He was begging for his life( PraaNarthi ). >The Lord gave him the boon of life ( PraaNa Dhaanam ) . One of >the reason for Rama's saving Kakasuran's life was due to the >presence of the Parama KaaruNikatvaam of the Piraatti , >who was standing next to Rama. This is the Rahasyam behind >the fulfilment of the SaraNaagathi of Kakaasura by Rama >according to Swami Desikan . > >VARAM NA YAACHEH RAGHUNAATHA YUSHMATH >PAADAABHJA BHAKTHI: SATATHAM MAMAASTHU I >IDHAM PRIYAM NAATHA ! VARAM PRAYACCHA >PUNA: PUNA : TVAAM IDHAMEVA YAACHEH II > >(MEANING) : O Saranagatha Vatsala Rama! >O Bhaktha Vatsala Raghu Naathaa! > I am not asking You for any boon except one . May I be >blessed with devotion for your lotus feet always ! >This is dear to me my Lord . please giveme this boon. >I will be asking you for this boon again and again. > >Sri Jaanaki RamaNa Parabrahmaneh Nama: > >Oppiliappan Koil Varadachari Sadagopan > > > > > Krishna Kalale 619-658-5612 (phone) 619-658-2115 (fax) Quote Link to comment Share on other sites More sharing options...
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