SRI RANGA SRI Vol.3.38 d/ 08/30/02:SPECIAL SRIJAYANTHI ISSUE # 1

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SrimatE Raamaanujaaya Namaha //

SrimatE Nigamaanta Mahaa Desikaaya Namaha //

SrIman! SrI Ranga Sriyam anubadravam anudhinam Samvardhaya/

SrIman! SrI Ranga Sriyam anubadravam anudhinam Samvardhaya//

KAvEri VardhathAm kAlE, kAlE varshathu vAsava: /

SrI RanganAthO jayathu Sri Ranga Sri cha VardhathAm//

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SRI RANGA SRI VOL.03 / ISSUE # 38 dated 30th August 2002

SPECIAL SRIJAYANTHI ISSUE # 1

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EDITORIAL:

Dear Bhagavatas:

HAPPY SRI JAYANTI

We place in your hands the 38th issue of Volume 3 of “Sri Ranga Sri”.

We wish you all a happy “Sri Jayanti”.

May Lord Krishna whose Avataaram, we are celebrating, shower His choicest

blessings on all of us.

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IN THIS ISSUE:

1.RAMAMRUTHAM AND KRISHNAMRUTHAM – PART 1

(Extracted from my speech delivered on the occasion of “Dolai” to

“Navaneetha Krishnan” held at the home of Sri Deepak Raghavan on 7th October

2001)

 

The Regular features could not be accommodated in this Issue.

 

Dasoham

Anbil Ramaswamy

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FIRST, A DISCLAIMER!

Sometime ago, several Bhagavatas advanced arguments in support of one or the

other of the Divya Desams. This did not mean that the other Divya Desams

were of no importance at all. In fact, all are equally important but some

would seem to be “more equal than the rest”; some considered “primus inter

pares”.

 

It is in this spirit that the present write up is presented. It is meant to

highlight the specialties of Lord KrishNa and it should not be construed as

belittling the importance of other Avataras.

 

In fact, as you are aware, we have been serializing excerpts from “Sri Rama

Piraanai KarpOm”- the book by Srimad Andavan of Poundarikapuram Swami

Ashramam, Srirangam highlighting the glory of Lord Rama and the greatness of

Srimad Ramayana.

 

When the foreign rulers were wonderstruck at the unity displayed by the

citizens of India despite sharp differences in their customs, habits,

language, philosophy and what not, they wanted to know the basis for this

unity. They found that the one unifying force throughout the length and

breadth of the country was Religion what with the stories of Sri Rama and

Sri KrishNa holding up their imagination and that religion in India spoke

through one language viz Sanskrit that held them together in a firm grip.

They sent Max Muiller to demolish the base by debunking these great works of

literature. So, he first started learning Sanskrit and followed it up with

the study of Ramayana, Mahaabhaarata and Srimad Bhaagavatam. At the end of

it, he became so impressed with the wisdom of these literary treasures that

he converted himself into an ardent admirer – like “those who came to scoff

remained to pray”- as Oliver Goldsmith put it in his poem “ The Deserted

Village”. This underlines the importance of the epics that extol the

characters of Sri Rama and Sri KrishNa.

 

Today, we dedicate this write up to explore how Sri KrishNa Avatara seems to

score over the other Avataras. Come! Let us sing the glory of our Savior,

Sri KrishNa.

“Govindan guNam paaDuvOm, Vaareer!”

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Of all the Avataras of the Lord, those of Sri Rama and Sri KrishNa are

considered to be “PoorNa Avataras”. Both lived for considerably long periods

of time in Treta yuga and Dvapara yuga respectively. The other Avataras like

Matsya, Koorma, Varaaha, Nrisimha and Vaamana were taken for limited

purposes and therefore were for a shorter duration.

- Matsya: for destroying Madhu and KaiTaba who stole the Vedas and for

retrieving and restoring them to Brahma

- Koorma: for helping the Devas in winning Amrutham by churning the milky

ocean

- Varaaha: for killing HiraNYaaksha who abducted mother earth.

- Nrisimha: for killing HiraNyakasipu to prove the words of his devotee,

Prahlada

- Vaamana: for demolishing the ego of Mahaabali

As we know, Parasurama and Balarama were in the nature of “AvEsa Avatara”

and “AnupravEsa Avatara”, the former challenging Sri Rama and losing all his

powers to Sri Rama and the latter serving as the “alter ego” of Lord

KrishNa, “like sugar dissolved in milk” in the words of Swami Desika .

“Ksheeram Sarkara iva apritak bhoota”. And, the apocalyptic Kalki Avatara is

yet to happen. So, we leave these out and limit ourselves to explore a

comparative study of the lives of Sri Rama and Sri KrishNa.

 

Let us first take up “Sri Rama Avatara”. The word “Rama” is derived from

“ramayathi iti Raama:” which means ‘One who pleases the mind” Andal. In her

Tiruppavai (wholly dedicated to KrishNa) makes a detour to praise Rama in

these words;

“Sinathinaal thennilangaik kOmaanai chetra ‘manathukku iniyaanai”

 

Why this reference to Rama in this context? She seems to have a dig at

KrishNa indirectly saying that Rama underwent all the toil and trouble in

building a bridge, crossing over to Lanka fighting and annihilating Ravana

and other Rakshasas – all, for the sake of a single woman, Sri Sita. She

seems to ask KrishNa whether he cannot follow this example and bless the

innumerable (shOdasa stree sahasra), innocent, ignorant (arivonrum illatha)

Gopis pining for his grace!

 

When Paarvati asks Lord Siva as to the easiest substitute adopted by

“PanDithas” in the place of reciting “Sri VishNu Sahasranaama”,

he declares:

Sri Raama Raama RaamEthi, RamE RaamE manOramE/

Sahasra naama tath thulyam, Sri Raama naama varaananE //

Meaning: “The name that pleases the mind is the name of “Rama”.

They recite the name thrice. This is equal to 1000 names contained in

“Sahasranaamam”

 

Now, What does the name “KrishNa” denotes?

 

1. The word “KrishNa” is derived from “aakarshayathi iti KrishNa:’ This

means that Sri KrishNa has an irresistible charm that draws all souls to him

like a magnet that draws iron filings to itself.

 

Scholars used to say that the word encompasses in itself the following:

”ik” - He is Lakshmipathi

“Ru” - He has all the charm of Sri Rama

“Sh” – He has all the 6 major GuNas of Bhagavaan (ShaaD guNa paripoorNa)

“N” – He is the same as “Nara-hari” (i.e.) Narasimha

 

2. “AakarshaNa” means endearing oneself to the hearts of jivas. While one

can feel happy at the thought of Rama (manathukku iniyaan), one does not

have to even think of KrishNa. He enters our minds on his own volition and

fills our hearts completely

“AaayarpaaDi thannil aaniraigaL meippaan,

Neyamaaga pEsi nenjam puguvaan

KaNdadunDO KaNNan pole”

 

3. Why this is so?

 

(1) Because, Rama came “down to earth” to prove himself to be an ideal,

sober, serene, serious person in various roles as son, husband, brother,

father, disciple etc. His Avatara was to show how humans WOULD behave when

confronted with problems and more importantly how they SHOULD behave. In

setting an example, he seems to have raised the bar of rectitude too high to

common folk and he alone could rise to meet the dizzy levels he had set for

himself.

 

But, KrishNa conjures up the picture of a merry, mirthful lad full of

pranks, well meant jokes but with better end-products. Naturally, his appeal

is irresistible for us ordinary folks much like the innocent Gopis of

AayarpaaDi (Idakkai valakkai ariyaadha iDaip peNgal)

 

(2). Rama was a Prince, son of a great Emperor, Dasaratha. He was eventually

destined to become a powerful monarch himself ruling over realms and

regions. His very royalty and regal demeanor forbid our getting too close to

him. At best, they would allow us to ogle “His Majesty” only from a

respectable distance, with awe and wonder.

 

But, KrishNa, the mischievous lad as “KuTTi kaNNan” is as endearing as “our

own boy” (namma veeTTup Pillai) and at that an eternal playboy (Theeraatha

viLayaaTTup pillai). He seems to be more intimate and egalitarian and

enchants us with his gregarious propensities from the way he rubbed

shoulders with the simple, bucolic folk of Vrindavan. Did not Andal say

“KooDi irundu kuLirndu”?

Can we imagine such closeness with Rama?

 

(3).Like a snake charmer, KrishNa enchants us with the melody of sweet tunes

through his flute, what with a variety of music and various dances like

“KaaLinga Narthanam”, “Navaneetha NaaTyam”, “Raasa Leela” and what not –

- things that cannot be associated with the serene personality of Rama.

 

(4). In fact, even to this day, we are mesmerized by the dances like

“KrishNaaTam”(especially in Kerala), and the ubiquitous “UriyaDi”, a sport

involving climbing on a slippery pole for snatching the “prize pot” hung on

the top of the pole, while viewers throw water to thwart the attempt of the

competitors in the game. KrishNa is a great connoisseur of art (Rasika) then

as he is to this day. “RasO vai Rasika:” fits him to a “T”. He enchants us

with his company as he seems to be enamored of ours.

It is for scholars to explore whether any such “Raasikhyam” could be spoken

of in the case of Rama.

 

(5). We can say with confidence that it is Lord KrishNa who rendered “Leela

Vibhuthi” truly so. He played the game truly and well in tune with Kamba

NaaTTu Azhwar’s description:

”ulagam yaavaiyum thaamuLa aakkalum,

nilai peruthalum neekkalum neengalaa

Alagillaa viLaiyaaTTu Udaiyaar –

avar Thalaivar annavarkkE saran naangaLE”

Meaning:

“The one who plays the game of creation, sustenance and destruction of all

the worlds as a sport is the Supreme Lord. He is our master and we surrender

only to Him (and none else)”

 

Did not KrishNa show all the worlds when he opened his mouth to YasOda?

Did he not show his Viswaroopam to Arjuna at the battlefield to prove this?

It is for scholars to explore whether Rama demonstrated any such proof.

 

(6). Let us take the “HarE KrishNa” movement taking deep roots all over the

world, making KrishNa one notch above Sriman Narayana Himself, as if the

latter is an Avataram of KrishNa and not the reverse. If this is not

KrishNa’s leela, what else is?

Any comparable development in the case of Rama?

 

(7). Because the story of Rama rouses in our minds an expectation of exalted

rectitude befitting the serene demeanor of Rama, even a seemingly

insignificant fax paus (real or imaginary) triggers a specter of

blame-worthiness in the minds of critics who gleefully make a “mountain of a

molehill”. This is like a speck of dark spot on a pure white cloth, showing

it prominently.

 

In the case of KrishNa, we expect him at every turn to indulge in boyhood

pranks so much that we may even be disappointed if we miss being treated to

a fun fare. This is like a dark spot on a black cloth -which puts on a “No

show”!

 

(8) While Ramayana is like a long novel unfolding a series of connected

events in a kind of continuum, Bhaagavatam that depicts the exploits of

KrishNa seems like a collection of short stories each complete in itself

with juicy incidents. As readers, we know that we tend to read wistfully the

short, sweet stories that arrest our attention more than a long winding

novel!

 

(9) Srimad Ramayana is otherwise known as “Seethaayaa: Charitham Mahath”

i.e. “the mighty story of Sri Sita”. In Tamil, it is known as “Sirai

irundavaL yEtram”-“the glory of the one who was incarcerated”. The

activities of Rama are centered round the trials and tribulations of Sri

Sita so much that it can be said that Rama shines as a hero because of Sri

Sita.

 

On the other hand, the glory of Sri KrishNa seems to be a “stand alone”

variety. If anything, all characters from Devaki - Vasudeava, Yasoda -

Nandagopa, Balarama, Satyaki, Pradhyumna, Aniruddha, Kunti and last but not

least the PanDavas – in short, the destiny of everyone hinges on the role of

and virtual dependence on Sri KrishNa.

 

(10) Swami Desika in his Dasavatara Stotram says “Dhanvee Sa tanveetha nah”

meaning “Let the wielder of the bow protect us” as if Rama’s valor depends

on his “kOdanDam”.

 

Sri KrishNa’s arsenal, however, appears to be his flute, the melodious music

flowing out therefrom bewitching both the sentient beings and the insentient

things.

 

(11). Sri KrishNa is hailed as “kurai onrum illadha Govindan”- the one

without any deficiency and this, despite all his pranks and tricks both as a

kid and when grown up!

 

But, Rama’s plight is that he is constantly subject to suspicion even at the

hands of those whose association he values:

- He had to lift the heavy Siva dhanus to marry Sri Sita and the assembly of

Kings was skeptical if he could acquit himself creditably!

- He had to prove his might to the suspecting Sugriva by sending an arrow

through the seven giant Saala trees!

- He fasted and surrendered to the Ocean King with a prayer to help him in

building a bridge to Lanka, as if he was helpless!

- He had to take the advice of everyone in his retinue whether to accept

VibheeshaNa or not, as if he was incapable of decision-making!

- His killing Vaali while hiding behind a tree is a hot topic with critics

who question the propriety of his action even to this day, even though Vaali

himself had exonerated him!

- His banishing the pregnant Sri Sita as a kind of second punishment for the

same crime alleged against her - an allegation disproved by fire ordeal, is

again another charge gleefully raised by critics against his sense of

propriety!

 

(12). Sri Rama is described in superlative terms as the very quintessence of

beauty. He was so handsome that the Sages in the DanDakaaraNya longed to

enjoy him as their lover.

Says Kambar: ‘aaDavar peNmaiyai avaavum thOlinan”

and those who saw one part of his limbs could not take their eye off from

there.

Again Kambar: “ThOL kaNDaar ThOLE KaNDaar”

 

Brinadavana Kannan was manifold times more handsome than Rama. He was indeed

“Saakshaath manmatha manmathah” (cupid of cupids).

 

Did not RukmiNI start her billet doux with the opening words “Bhuvana

Sundara”? Yaadhavaabhyudayam and GOpaala Vimsati attest to this aspect in

unambiguous terms.

 

(13) Swami Desika categorically declares in his Dasavatara Stotram.

“Naathayaiva namah Padam bhavatu na: chitrai: charitra kramai” meaning

“ The word ‘ My Lord” is reserved solely for Lord KrishNa” and this he says

even as he was describing all the ten Avataras Only a couple of Slokas

earlier he was referring to Rama’s valor.

Can we take it that this shows Swami Desika’s partiality to KrishNa over

Rama and indeed all other Avataras?

 

(14) Rama, the monarch dispatched AnjanEya to be his emissary (Thooda) to

the Court of Ravana. But, KrishNa, the bosom friend, himself went as an

emissary of the Pandavas to the Court of DuryOdana. The King cannot stoop to

be an emissary whereas with all his Soulabhyam, the friend could.

And, this makes a world of difference.

 

(15). It was Sunantara who acted as a chauffer for Rama, the King, whenever

he needed a ride. The friend, philosopher and guide that KrishNa was,

himself acted as chauffer for Arjuna amidst the din and turmoil of the

battlefield. How could a King act as a charioteer? Only a friend, in his

incomparable Soulabhyam, could do it.

Does this not make a difference?

 

(16). KrishNa gave us, (making Arjuna a pretext), the most renowned manual

on Dharma in his “Song Celestial” – Bhagavad Gita. (naam paDippadarkku

Geethai ennum paaDam paDithaan).

Except for Rajaneethi, indirectly gleaned from the dialogue with Bharata

(also known as Rama Gita) -

Is there any comparable practical guide provided by Rama?

 

(17). Rama is hailed for obeying his father’s command. When did he obey? He

obeyed only when he had grown up into “Prince charming” with a beautiful

wife in his Grihasta aasrama, by proceeding to the forest in exile.

 

But, KrishNa obeyed his parents instantly at the moment of his birth. He was

born in the prison cell with Sanku (Conch), Chakram (Disc) and all other

insignia of Lord MahaavishNu. When his parents asked him to hide them, he

immediately obeyed their command and did their bidding.

Does this not make a difference?

 

(18). Let us compare the Charama Slokams of both. Rama offers “freedom from

fear of all beings to anyone who surrenders to him begging that one belongs

to him”

“SakrudEva prapannaaya tahava asmi iti YAACHATE

ABHAYAM SARVA BHOOTEBHYO: Dadaami yetad vratam mama”

The words “yaachatE” is significant, which means literally “begging” and

what does Rama guarantee? “Freedom from fear of all living beings” (abhayam

Sarva bhootEbhyO)

And, nothing more. He did NOT promise “Moksham”!

 

But, what did KrishNa promise? In his Charama slokam:

“Sarva Dharmaan parityajya maam ekam SaraNam vraja

aham tvaa Sarva paapEbhyO MOKSHAYISHYAAMI

MAA SUCHA”

meaning

“Having given up all Dharmas (which you find incapable of doing), just

surrender to me. I will relieve you from all karmas ( that bind you to

Samsara).The key word “Mokshayishyaami” is a solemn promise of granting

Moksham- which is possible only when one is Karma-free. This is guaranteed

by KrishNa who offers to stand in the place of the Dharmas abandoned by the

Jiva. Here, “Sarva PaapEbhyO:” includes both PuNya (likened to golden

fetters) and Paapa (likened to iron fetters). When one is relieved of both,

which in other words, means one becomes “karma-free”, one attains Moksham.

KrishNa further reassures us through Arjuna by saying “Don’t grieve”- “Maa

Sucha”

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(To Continue)

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