SRI RANGA SRI VOL.08 / ISSUE # 12 dated 30th January 2007

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SrI:

SrimatE Raamaanujaaya Namaha //

SrimatE Nigamaanta Mahaa Desikaaya Namaha //

SrIman! SrI Ranga Sriyam anupadravam anudhinam Samvardhaya/

SrIman! SrI Ranga Sriyam anupadravam anudhinam Samvardhaya//

KAvEri VardhathAm kAlE, kAlE varshathu vAsava: /

SrI RanganAthO jayathu Sri Ranga Sri cha VardhathAm//

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SRI RANGA SRI VOL.08 / ISSUE # 12 dated 30th January 2007

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EDITORIAL

Dear Bhaagavatas:

We started with the "Avataarikai" – "Part 1 of Introduction" to

Srimad Ramayanam in

SRS Vol.8.11 dated 23rd January 2007. Hope you enjoyed the same.

 

Almost everyone knows the story of the epic though in broad outline,

if not in every detail. Though it makes a good story as well, the

importance of a study of Ramayanam lies in drawing the lessons it

conveys to us through the different characters and different

situations and how far they are relevant to the modern times.

Therefore, our focus will be on the morals conveyed in the various

episodes This would necessitate retelling the story in brief before

proceeding to comment. Hope you will appreciate this approach. In

this Issue, we continue, we continue with Part 2 of the

Introduction.

 

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ISSUES RELEASED

With this issue, about 239 Regular issues of SRS have been released

so far, apart from numerous "Special Issues" as indicated below:

27 Issues of Vol. 1

15 Issues of Vol. 2

42 Issues of Vol. 3

35 Issues of Vol. 4

28 Issues of Vol. 5

30 Issues of Vol. 6

50 Issues of Vol. 7 and

12 Issues of Vol. 8 (including this)

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1. SRIMAD RAMAYANAM- INTRODUCTION (CONTINUED) - PART 2

BY SRI ANBIL RAMASWAMY, USA

2. DRAMIDOPANISHAD TATPARYA RATNAVALI" – PART- 11- Sloka 9:

BY SRI N. KRISHNAMACHARIAR SWAMI OF CHICAGO.

3. MAAL UGANDHA AASIRIYAR- Sri Kulasekara PerumAn-life and

works

BY Sri V. Madhavakkannan – Singapore

 

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1. SRIMAD RAMAYANAM- INTRODUCTION (CONTINUED) - PART 2

BY SRI ANBIL RAMASWAMY

 

 

6. VALMIKI AND NAMMAZHWAR

Nammazhwar in his Tiruvoimozhi 7.5.1 puts a rhetorical

question: "Karpaar Ramanai allaal matrum karparO?" meaning "Will

anyone read anything other than Sri Ramapiraan?"

What is so great about Srimad Ramayanam that we are asked to read

it?

And, what is so great about Valmiki Ramayanam over the others?

ANSWER

Srimad Ramayana is the practical guide for proper conduct as

exemplified by the Lord Himself in his Avataara as Sri Rama. If we

desire to regulate our lives on the right lines, it is to Ramayana

that we should turn to.

 

It shows not only how one WOULD react to situations but more

importantly also how one SHOULD react. This is very important for us

to regulate our lives by adopting the "SHOULD" part of it and

avoiding the "WOULD" part.

 

But, why are we addicted to the "would" part of it and seem to shun

the "Should" part?

 

The reason is not far to seek. Our Scriptures say that all living

beings from the four faced Brahma down to the lowly worm are

governed by a mixture of what is known as TriguNa, the trio of

Sattva (virtue), Rajas (emotion laden action) and Tamas

(sullenness). Just as in democracy, the party that gets a majority

rules the nation (at least for the time being), the preponderance of

any particular guNa at any given point of time, governs one's

thoughts and behavior. And, most of the time, we are slaves to the

Rajas and Tamas and we are emotion driven. This leads us to the way

we react to situations. The Rajas while being the motive force for

all our actions provides a breeding ground for the 6 evils that

plague us namely, kaama, krOda, mOha, lObha, mada, maatsarya which w

have to be vigilant to constantly keep under check

 

In Ramayana, we find three brothers acting differently.

Vibheeshana with Sattva, Ravana with Rajas and Kumbakarna with

Tamas as the predominant traits. We learn from these characters that

we should strive to augment Sattvaguna, regulate Rajas (because we

cannot totally eliminate it) and avoid Tamas altogether.

 

7. "RaamaayaNam ethanai RaamaayaNam aDi"

The quality and content of the Aadhikavi, has ignited the

imagination of a galaxy of innumerable poets and writers, throughout

the world and over the ages and in a variety of languages. We are

told that there are at least 50 versions of Ramayana. (For example)

 

- Aananda Ramayana by Pasaurama

- Adbutha Ramayana, by Valmiki himself

- Adhyaatma Ramayana by Sage Viswamitra

- AgnivEshaya Ramayanam by AgnivESya

- Anargha Raghava of Muraari,

- BhaTTi Kaavya by BhaTTi Kavi

- Champu Ramayana by BhOja

- Hanuman- NaaTaka by Hanuman

- Jaina Ramayanam by Hemachandra

- Kamba RamayaNam in Tamil by Poet Kambar

- Mantra Ramayanam by LakshmaNa Arya

- Prasanna Raghava by JayadEva

- Raghava Nishadeeya by Haradatta Suri

- Raghu Vamsam of KaaLidaasa,

- Ramacharita Maanas in Hindi by TuLasidas

- Ramayana Manjari by KshemEndra

- Sangraha Ramayanam by Narayana PaNDita

- Uttara Rama Charita by Bhavabhooti

- Yoga VaasishTam by Valmiki himself and many others.

It is doubtful if any other work of religious literature enjoyed

such a fascination. (Of course, Bhagavad Gita has been translated in

several languages but perhaps, not so prolific like Ramayana).

 

There is a song in Tamil detailing the various names of Rama that

asks "Raaman ethanai RaamanaDi" We may perhaps ask

similarly "RaamaayaNam ethanai RaamaayaNam aDi"

 

8. AADI KAAVYAM

But, what makes Srimad Valmiki Ramayana as special and outstanding

is the fact that it is the first ever epic in Literary world.

 

It is, therefore, known as "Aadikaavya" and its author Valmiki,

the "Aadikavi". It is the most authentic and authoritative account

of the life story of Sri Rama – the only true account of every

detail as it happened. In fact, it is the first "Ithi-aasa" Meaning:

(Thus it happened)

 

9. PURUSHARTAS

SaptastOma stipulates that to qualify as an "Itihaasa" the work

should bring out all the 4 Purushartas (Objectives) of Dharma

(Righteousness), Artha (Wealth), Kaama (Desire) and MOksha

(Liberation). Srimad Ramayanam does this in an exemplary manner.

The secondary objectives of Artha and Kaama have been adroitly

sandwiched between Dharma and MOksha to emphasize that they should

be regulated on Dharmic principles if one wants to attain MOksha

(Salvation).

 

10. WHAT HAPPENS WHEN WE DO NOT REGULATE SO?

- That Artha is secondary to Dharma is brought out by Sri

Rama's abdication of the throne which was his birthright of

primogeniture.

- That a-dharmic Kaama leads to fall is portrayed in the

events in the lives of Dasaratha, Ravana and Soorpanaka.

- That the one who acquires and expends wealth and enjoys

permitted pleasures of life on Dharmic lines ultimately gains mOKsha

are very vividly illustrated in the various episodes in Srimad

Ramayana.

- The delineation of mOKsha is explained in Uttara KhaaNDam.

 

What is Dharma? It is defined as "That which sustains". What does it

sustain?

It is the inculcation in our lives such noble traits as obedience to

parents, brotherly love between the siblings, chastity which is

common to both man and woman, reverence to elders and holy men,

compassion that forgives the repentant (vide Kaakaasura incident),

commingling of the mighty Emperor Sri Ram with the lowliest of lowly

(Vide Guha the boatman, Sabari the huntress and VibheeshaNa the

Rakshasa) etc.

 

11. VEDAS AND ITIHASAS

While Vedas command with "Dos and Don'ts" Itihasas like Ramayana act

as good friends and illustrate by examples, interesting stories and

anecdotes how virtuous people prospered and how the evil ones came

to grief ultimately, so that we can learn how we should emulate

characters like Rama and avoid behaving like Ravana and similar

characters.

 

Rama's obedience to parents (pitru vaakhya paripaalanam),

Lakshmana's Bhagavad Kainkaryam, Bharata's conviction that there was

no refuge other than Rama and Satrughna's Bhaagavata Kainkaryam are

object lessons for humanity for all time to come.

 

12. DIFFERENT ROLES

The Lord needed different complementary roles for different purposes

and so he cast himself in different characters:

Rama - Bhagavaan

LakshmaNa -Bhagavad Seshatvam

Bharata - Bhaagavata and

Satrugna - Bhaagavata Seshatvam

Taken together, Rama Avatara was as much a PoorNa Avatara as

Krishnaavataara.

 

13. RAMAYANAM IS THE EXPOSITION OF THE VEDAS

The Upakrama SlOka says that when the Lord decided on his descent as

Rama, the son of Dasaratha, the Vedas also took descent in the form

of Ramayana.

vEda vdDhyE parE pumsi jaatE dasaraatmajE/

vEda: praachatasaad aseeth saakshaat RaamaayaNaatmanaa//

 

14. OTHER NAMES OF RAMAYANA:

Besides the name "Ramayana" meaning the story of the exploits of Sri

Rama, it is also called "Sitaayaa: Charitam mahath" (the great story

of Sri Sita). In Tamil, it is described as the "Greatness of the

woman who went to jail" (Sirai irundavaL yEtram).

(cf: Mahabharata is known as "thoodu senravan yETram). It is also

called "Poulastya Vadam' meaning the "Killing of the descendent of

Pulastya". Ravana was that descendent.

 

15. SITAYANAM

Srimad Andavan, Poundarikapuram Swami Asramam, Srirangam explains

how the middle name relating to Sri Sita is more appropriate than

the other two.

The purpose of Avataras is to protect the virtuous (paritraaNaaya

saadoonaam), destroying the vicious (vinaasaaya cha dushkritaam) and

establishment of Dharma (Dharma samsthaapanaarthaaya).

- Sri Rama protected only those who surrendered to him; Sri

Sita protected even those who tortured her.

- Sri Rama gladdened the hearts of people; Sri Sita gladdened

his heart also.

- But for her acting as the mediatrix in all situations, none

of the souls could have secured any protection from Sri Rama.

- Lava and Kusa sang her praise because it was because of

their father's cruelty to their mother in banishing her that they

lived in her company and were more attached to her than to Sri Rama.

- Sri Sita underwent incarceration in order to procure the

release of celestial nymphs whom Ravana had imprisoned. And, it was

the crux of the whole epic.

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2. DRAMIDOPANISHAD TATPARYA RATNAVALI" – PART- 11- Sloka 9:

BY SRI N. KRISHNAMACHARIAR SWAMI OF CHICAGO

 

SrImate SrI ra'nga rAmAnuja mahA deSikAya nama:

tAtparya ratnAvali - Submission 11 - Slokam 9.

 

Slokam 9:

 

brute gAthA sahasram mura mathana guNa sthoma garbham munIndrah

pratyekam cAtra gAthAh prathita vibhu guNAh spashTam adhyakshayAmah

|

tatrAsa'nkIrNa tad-daSaka guNa Sata sthApanaucitya yuktAn

aidamparyAvaruddhAn agaNita guNitAn tad-guNAn udgRNImah ||

 

In the previous Slokam, svAmi deSikan gave us the ten guNa-s that he

has identified as the subject of the ten Sataka-s (groups of 100

pASuram-s). He declares in the current Slokam that in the rest of

his work, tAtparya ratnAvaLi, he will proceed to desribe the 100

guNa-s such as paratvam, that are established in the 100 daSaka-s

(groups of 10 pASuram-s), and the thousand guNa-s thar are described

in the 1000 pASuram-s of tiruvAimozhi (note that the thousand

pASuram-s referred to here are those excluding the 100 phala Sruti

pASuram-s). He also notes that the 100 guNa-s are distinct and non-

repetitive. However, when it comes to the thousand guNa-s at the

pASram level, he points out that he chooses the guNa that is most

relevant in the guNa at the daSakam (ten) level taking the context

into consideration; while this may lead to repetition of some guNa-s

at the pASuram level, he points out that the context is what is

significant in choosing the guNam that is significant for the

pASuram.

 

- munIndrah – AzhvAr who is the leader among all the sages

- brute – has sung

- gAthA sahasram – the thousand pASuram-s

- mura mathana guNa sthoma garbham – such that they have buried in

them the kalyANa guNa-s of emperumAn.

- pratyekam ca atra gathAh prathita vibhu guNAh spashTam

adhyakshayAmah – We also clearly see these pASuram-s explicitly

singing the praise of bhagavad guNa-s.

 

- agaNita guNitAn – These guNa-s are countless

- asa'nkIrNa tat-tad daSaka guNa sthApaucitya yuktAn – These guNa-s

(will be selected such that they) will be non-repetitive, and will

be chosen such that they explain the guNa-s such as parattvam that

are selected at the daSakam (10) level or the tiruvAimozhi level

- aidamparyAvaruddhAn – They also will be chosen such that they

stand out naturally for any given pASuram

- tad-guNAn udgRNImah – We will present these kalyANa guNa-s in the

succeeding Sloka-s.

 

(The meaning given above for the phrase `agaNita guNitAn' -

countless, represents the interpretation of SrI PBA. SrI UV

interprets the phrase as "guNitAn – repeated, agaNitam – should not

be considered relevant"; in other words, even though the same guNa

may repeat iself in more than one pASuram, attention should be paid

to the context in which a guNa is selected for a given pASuram, and

not to the mere fact that the guNa is repeated. In other words, if

the same guna establishes or supports the guNa of paratvam in one

tiruvAimozhi and saulabhyam or sauSIlyam in another, then it should

not be considered as redundancy. Thus, some guNa-s may be repeated

since they establish or support a different guNa at the higher

level. So also, if there are many guNa-s in one pASuram, the

principal guNa that stands out in the context should be the one

chosen, and the others should be understood as supporting this guNa

that is relevant to the context). SrI UV's interpretation conforms

to the interpretation given by SrI ve'nkaTeSAcArya.

 

With this interpretation, note that there is a subtle point made in

the Slokam – that at the daSakam (group of 10 pASuram-s) level, the

100 guNa-s are a-sa'nkIrNa or `not mixed up', in other words there

is no punarukti at this level. It is only when it comes to the

pASuram level that there is likely to be repetition, and svAmi

deSikan points out that this is not an issue, for the reasons

explained above.

 

aidamparyam – refers to the process of selecting the one particular

guNam that a given pASuram stresses, taken in context for the given

daSakam (grouping of ten pASuram-s).

Thus, svAmi deSikan elaborates further on the approach that he is

taking to identify the guNa-s for each daSakam (group of 10 pASuram-

s) and each pASuram, using the great ocean of knowledge that he has

gained from his AcArya-s, and using the analytical skills that he

has been gifted with by His AcAryas' blessings, etc., as he has

described earlier in Slokam 2.

-dAsan kRshNamAcAryan

to continue

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3. MAAL UGANDHA AASIRIYAR – LIFE OF KULASEKARA PERUMAN

BY SRI V. Madhavakkannan, Singapore

 

SrI:

SrImathE Gopaladesika mahadesikaya nama:

Dearest all,

Kushyate Yasya NagarE Ranga YAtra Dine Dine

TAmaham ShirasAm VandE RajanAm Kulashekaram.

 

KumbhE PunarvasuBhavam KeraLE ChoLa PattaNE

Kaustubhamsham DharAdeesham KulashekaramAshrayE

 

Continuing on AzhwAr life and works series under "MAAL UGANDHA

AASIRIYAR", let us enjoy Sri Kulasekara PerumAn in this journal.

 

KulasEkarAzhwar was born as a prince to ChEra king Dhidavradhan and

nAdhanAyagi during 8 th century(?) in the month of mAsi and the

nakshatram of punarpoosam(same as that of Lord Rama). The child

looked divine and made everyone who saw it happier and cheerful. The

entire kingdom was in a jubilant mood. The kid was named kulasEkaran

and when he grew he was taught all sAstrAs, epics, arts, Tamil and

Sanskrit and was also given training on fighting, Horse riding,

Elephant riding, etc. In each endeavour, he excelled and came out in

flying colours. When Dhidavradhan became old, kulasEkaram ascended

the throne and since then he was ruling like Lord Sri Rama and

brought in RamaRajyam to his kingdom. People were very happy and

there was rich harvest throughout the year; there were regular rains

and there was only subheeksham. Hence the citizens had great amount

of love and respect for their king kulasEkarA.

 

Once without knowing kulasEkarA's strengths, the neighbouring kings

(Chola and pAndyA) came to fight and during the battle kulasEkaran

won with no difficulty. Impressed PandyA king gave his daughter to

kulasEkarA for marrying her. kulasEkarA was blessed with a son (whom

he named dhidavradhan) and a daughter ILai.

 

One night, The Lord wished to divert kulasEkarA's attention to Him

and he appeared as Lord Tirupati Venkatachalapathi in the king's

dream and blessed him. The king was overwhelmed with the Lord's love

and became silent and was only thinking of the Lord at all times. He

became totally like water in Lotus leaf (Water never wets the Lotus

leaf) and was ruling the kingdom without any attachment; He was

spending his time more and more on Thiru vArAdhnam and Bhajans and

listening to stories of Rama and KrishNa. He even started disliking

the battles since he did not like to see more loss of lives in the

battle. He started singing in Tamil and sanskrit with full of love

and Bhakti in praise of the Lord. He spent his most of the time only

on religious activities and attending discourses. Once when the

UpanyAsakar was narrating Rama RavaNa yuddham where the battle was

going on for a long time and RavaNa was giving a tough fight,

kulasEkara was so much attached to the story and it the discourse he

ordered his Army General to immediately organize to send the

soldiers, elephants and horses and the king was also making himself

ready for the battle to give a helping hand to Sri Rama.

 

The upanyAsakar and all others were totally perplexed and could not

say anything. The upanyAsaker at last came to the king and said" O,

mighty king, We need not go. The Lord Rama has already killed ravaNa

and is on his way back to AyOdhyA for his pattAbhishEkam". That made

the king silent and he came to normal; Such was kulasEkarA's bhakti

for Rama. It is told Lord Rama appeared in his dream that night and

said" kulasEkarA, I am deeply moved by your readiness to offer me

help in the battle. I Since you are having blind affection and live

for me , you did not realize my Strength and parAkramam. We can win

asurAs with no effort; You are acting just like LakshmaNA, who is

also attached to me deeply. From today you will be called kulasEkara

perumAL like ILayaperumAL LakshmaNA. Even today he is reverred as

kulasEkara perumAL. The pAsurams he sang were compiled

under "perumAL thirumozhi". One can see his feeling of deep regret

for not being born during RamA's time in his pAsurams.

 

As he was getting more and more involved in Bhagavadh Bhakti and

Bhagavadha Bhakti and was spending all his time in such activities,

the ministers were not clear as to how to bring the king back to his

administration. The king had even consecrated a Golden statute of

Sri Rama in the palace where he was spending most of the time with

other pundits and upanyAsakALs. Once during a Ramanavami day (the

birthday of Sri Rama), the king was astonished to see a big nice

Navaratna mAlai which had adorned Sri Rama missing. He was confused

as to how somoen can come inside the palace with so much security

and so many people around. The ministers were asked; One of them

(may be the chief minister) hesitantly stammered to say" May

be ..O .king........one of upanyAsakALs, or

pundits...could..........have.....take...."

 

He did not even finish his statment. The king was shivering and was

literally shocked to hear that statement as if he has stepped on a

Red hot burnt iron; He could not believe his ears as to how these

minister can even think of these GREAT BHAKTAAS as ones who could

have flicked; "What are you saying? Are you talking about these

adiyArs of Sriman NARAYANA. Are you not ashamed to say that? Is your

tougue still alive? How dare you think them as thieves when their

love is only for th Lord and they consider the Gold and dust the

same; Those UTTHAMARGAL - Do you think they have stolen the

MAALAI? . He did not stop with that. He called somone to bring a pot

wherein he had arranged to place a poisonous snake; Bewildered

ministers obeyed. He showed them the pot with the snake inside. He

said and prayed to the Lord" If the mAlai has been taken by one of

the BhaktALs, let the snake bite me; If not, I will come out

unscathed.". He put his hand inside the pot. The snake NEVER TOUCHED

his hand. The minister came out openly saying "we are very sorry and

we beg your pardon. We are the ones who removed the MALAI and put

the blame on BhaktA so that you will start disliking them and will

concentrate on administrative matters. Please forgive us for this

irresponsible act." KulasEkarA thought silently after listening to

all this and understood the underlining concern of his ministers for

the kingdom and the rule. He immediately decided to bring his son

into the pictute and trained him for some time before he started off

his kshEtrAdanam throughout India singing Lord's Glories and GuNAs.

 

He visited almost all the temples and he lost his heart for Sri

Rama. He has sung lullabies for Sri Rama as "RaghavanE ThAlElO!". He

has even sung pAsurams on Devaki's misfortune of not able to enjoy

kaNNan's leelA's and " thollai inbam" which yasOdhA was blessed

with. One can greatly be moved by his pAsurams where in he longs for

being born as a step in Tirupathi Lord's temple or a fish in the

Holy pushkaraNi or a seNbhaga tree in Tirupathi(standing in front of

the temple) or a Big stone which can not be removed so easily; He

even wished to be born as a servant holding the Golden Bowl in front

of Sriman nArAyaNan to spit the water after washing, girgling and

cleaning His mouth in the morning. Such was his desire to serve the

Lord ceaslessly and that too from a king!.( One can imagine our

plight with so little(or no) material possessions and for that we

walk with so much pride with even a very little achievement(which

too is possible only with His grace)).

 

He lived till 67 years and then reached His abode and it is also

told that his daughter ILai followed her father kulasEkara perumAn

and was also blessed with the Lord's ThiruvaruL.

 

A sample pAsuram to taste the sweetness and longing deaire of AzhwAr

before we conclude this post.

AnAtha selvatthu arambaiyargaL thaRsoozha

vAnALum selvamum; maNNarasum yAn vENdEn |

thEnAr poonchOlai thiruvEngadatthu chunaiyil

meenAi piRakkum vidhiyudaiyOnAvEnE ||

 

Such a wonderful pAsuram. He says" I do not want to be a king even

if it is to rule this earth and the "vAn lOkam" [Devendra loka]

where there is great wealth, and where there are beautiful damsels

dancing around; I do not wish that; All that I want is to be born as

a mere fish in the pond (PushkaraNi) in Thirupathi (as mentioned

earlier, or a tree standing in front of Thirupathi or a big rock [or

at least as a tall building.. to be in the vicinity of

ThiruvEnkatamudaiyaan.

 

AzhwAr ThiruvaDigaLE SaraNam

Regards

Namo narayanan

dAsan

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=To Continue

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