Guest guest Posted February 20, 2007 Report Share Posted February 20, 2007 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// ====================================================================== SRI RANGA SRI VOL.08 / ISSUE # 16 dated 20th February 2007 ====================================================================== Dear Bhaagavatas: IN THIS ISSUE: 1. IMPORTANT DAYS IN MAASI (MAAGHA) MONTH 2. "BALA KHAANDAM" PART -1 OF SRIMAD RAMAYANAM DISCOURSES IN THE HINDU TEMPLE OF ATLANTA. (ANBIL RAMASWAMY) 3. TATPARYA RATNAVALI - SUBMISSION 13 - SLOKAM 11 -PART 1. (SRI N. KRISHNAMACHARAIAR SWAMI OF CHICAGO) ====================================================================== ISSUES RELEASED With this issue, about 243 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 16 Issues of Vol. 8 (including this) ---- You may view the archives at http://www.ibiblio.org/sripedia maintained By Sri Srinivasan Sriram We strongly urge you to kindly peruse the "Regular Issues" archived in the Files Section and view the Contents at srsindex.html (Not the individual postings allowed for encouraging "Reader participation"). We are sure that you will be convinced of the quality of the contents. IF you are satisfied with the quality and contents of "Sri Ranga Sri" - Tell your friends to join by sending an email to Srirangasri- IF NOT: Tell us, as to how we may improve. Ever at your service Moderator "Sri Ranga Sri" ====================================================================== Xxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxx ====================================================================== 1. IMPORTANT DAYS IN MAASI (MAAGHA) MONTH FEBRUARY 2007 MAASI DAY EVENT ---- 13 01 Tuesday Sarva Krishna Paksha Ekadasi 14 02 Wednesday SILVER JUBILEE OF SANNYAASA SWEKARANAM OF ASMAD ACHARYAN, HIS HOLINESS SRIMAD ANDAVAN, POUNDARIKAPURAM SWAMI ASRAMAM, SRIRANGAM 16 04 Friday SravaNa Vratam 17 05 Saturday Siriya TiruvaDi, Amaavaasya 26 14 Monday Tirukkachchi NambigaL 27 15 Tuesday Sarva Sukla Paksha Ekadasi 28 16 Wednesday KULASEKARA AZHWAR MARCH 2007 03 19 Saturday Tirumalai Andan, Manakkaal NambigaL 14 30 Wednesday KaaraDaiyar Nonbu Meena Ravi ====================================================================== =xxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxx x===================================================================== 2. "BALA KHAANDAM" PART -1 OF SRIMAD RAMAYANAM DISCOURSES IN THE HINDU TEMPLE OF ATLANTA. (ANBIL RAMASWAMY) ---- 1. THE HOLY KINGDOM River Sarayu runs through the Kosala Kingdom. All the poets vie with each other in describing the prosperity of the Kosala Kingdom. Manu who founded the city of AyOdhya as the Capital of the kingdom, made it rich in wealth, flocks, fields and pastures what with well planned royal roads running in geometrical shapes. The city was surrounded by tall ramparts with deep moats that no enemy could cross without being decimated justifying its name "AyOdhya"- that which cannot be won in a war! The palatial mansions that stood high like skyscrapers were sights for Gods to see. The city contained numerous well furnished halls, pleasure grounds and natatoriums of breath taking dimensions. The trees lining the landscape were in full bloom scattering flowers spread like soft floor-mats all over the ground. The stables had innumerable Equestrian high breeds, while the sheds for Elephants had tall and majestic caparisoned pachyderms. The tall and healthy Cows, Sheep and Oxen were aplenty vouching for the extraordinary agricultural prosperity. There were artists and artisans of every hue who excelled in their talents, be it in music, dance or other fine arts. 2. THE CITIZENS Valmiki describes the citizens in glowing terms. tasmin puravarE hrishTaa: dharma aatmanO bahu srutaa: / naraas tushTaa: tatai: svai: svai: alubdhaa: sathya vaadina: // sarvE naraas cha naaryaas cha dharma seelaa: su-samyataa: / uditaa seela vrittaabhyaam maha rishaya iva amalaa; // In that kingdom, all citizens were happy and contented because whatever it takes to make life enjoyable on Dharmic lines were available aplenty in wealth, health or possessions like cows, horses, grains, family and friends. They followed strict codes of conduct, without avarice and jealousy, always truthful and considerate to all those who came into contact with them. People belonging to all the four castes lived in complete amity, each group following their Varna- Aasrama Dharmas with zeal and honesty. Householders led blemish-less lives as if they were ascetics, having given up all unethical pleasures and practices. While Valmiki devotes just one Sargam for describing the city and the citizens, Kamban devotes 3 PaTalams, namely Aatrup PaDalam (Sarayu River), NaaTTUp PaDalam (KOsala kingdom) and Nagarap PaDalam. (City of AyOdhya) Let us enjoy a few snippets from Kamban. 1. Aatrup PaDalam (Sarayu River) mullaiyai kurinji aakki marudattai mullai aakki, pulliya neithal tannaip poru aru marudam aakki, ellai il porulgaL ellaam idai taDumaarum neeraal selluru gatiyil sellum vinai ena senradu anrE (29) "The floods of River Sarayu made the land fertile so as to convert one kind of land into another kind. This looked like the result of Spiritual merit (PuNyam) and Sins (Paapam) that made individual souls to take different births like the celestials, human, flora and fauna" 2. NaaTTUp PaDalam (KOsala kingdom) While Valmiki spoke high of the qualities of the citizens of kOsala. Kamban reverses the picture negating all these qualities in a clever and inimitable way, a way that only reiterates and reinforces what Valmiki has mentioned. vaNmai illai Ore varumai inmaiyaal, thiNmai illai nEr serunar inmaiyaal uNmai illai poyyurai ilaamaiyaal, veNmai illai pala kELvi mEvalaal (85) - In kOsala kingdom, there were no "givers" because everyone was so rich and self-sufficient that there were no "takers". So, there was no question of "daanam". - There were none itching for fight and therefore, there was no occasion for exhibiting one's valor; - Jealousy, anger and enmity the root causes of conflicts were absent, So, there were no quarrels, no disputes, no winners and no losers. - When everyone without exception was equally educated one cannot discern anyone being uneducated. So, Kambar says, there was no education at all! - When everyone was truthful, how could one differentiate anyone as a liar? Therefore, says Kamban, that there was no discernible truthfulness!" 3. Nagarap PaDalam. (City of AyOdhya) kaLvaar ilaamaip poruL kaavalum illai yaadum, koLvaar ilaamaik koDuppaargaLum illai maadO (106) kalladu nirpaar pirar inmaiyin kalvi mutra vallarum illai avai vallaar allaarum illai ellaarum ellaa perum selvamum eidalaalE illarum illai uDaiyaargaLum illai maadO (107) In AyOdhya, people never locked their doors because there were no thieves; there was no need for Police or prison houses because there was no crime; there were none unemployed and therefore no loafers. Everyone had everything they needed. So, there was no distinction between the "haves" and "have-nots". 3. WHY VEDA VIDS ARE ALWAYS POOR? "PRASANGA RATNAAVALI" gives an interesting imaginary conversation between the Poet and Mahaalakshmi. about the "have-nots" The poet asks Mahaalakshmi: Why are you favoring fools with fortune and why do you keep the learned languishing in penury? Mahaalakshmi: It is not so. The wise can go anywhere and earn their livelihood but the unlettered cannot do so. I am only helping the helpless. Poet: But, I find that those who are well versed in Vedas and Saastras are struggling. Mahaalakshmi: True. Have you heard of Sage Agastya? He drank the entire ocean. Thus, he hurt my father, Samudra Raja. Again, Sage Brigu hurt my husband on his chest where I reside. I was looking out for a place to rest and found the lotus tank. The Bhaktas would not leave me in peace even there. They came to pluck Lotus flowers saying that it was best for their pooja to the Lord. Thus, wherever I went, they are after me. Naturally, I ignore them when distributing wealth. Poet: How else could they secure your grace? Mahaalakshmi: When guests arrive at one's home, he is verily MahaavishNu himself. (Is it not said: "athithi dEvO bhava"? I bless those who welcome and treat guests properly and stay at their homes. 4. THE EMPEROR This ideal Kingdom was ruled by an ideal King, in fact, a "King of Kings", a "Chakravarti" (Emperor) whose writ ran through all the seven worlds. He was verily a "nall ara moorthi" as Kamban describes and "Dharmaraaja" as Valmiki calls him. That was his original name. Because, he could ride his chariots in all the ten directions, he subsequently acquired the sobriquet of "Dasa-ratha". He is the one who gave birth to the hero of this great epic, Sri Rama. ammaaN nagarukku arasan arasarkku arasan, semmaaN tanikkOl ulagu yEzhinum sella ninraan im maaN kataikku Ore Irai aaya iraaman ennum moymmaaN kazhalOn taru "nall Ara moorthi" annaan (Kambar- Bala-169) Sri Rama advises his mother against her wish to accompany him to the forest that when the Emperor whom he refers as "Dharmaraaja" was alive, she as a dutiful wife should not leave him alone and come with him (vide- AyOdhya 21) tasmin punar jeevati "dharmaraajE svE pathi vartamaanE/ dEvee mayaa saardham itO apagchchEt kathmsvid anyaa vidavE naree// Dasaratha was renowned throughout the world. He was a terror to foes and joy to friends and subjects. He was conversant with all arts and sciences. He was known for his great munificence. And, more than anything else, he was famous for the numerous Yagjnas and Yaagas (Sacrifices) that he performed almost non-stop. 4A. LIKE DUSHYANTA: KaaLidaasa in his Saakuntalam says that Dushyanta offered to serve as the relative whom anyone had lost and thus dispel their sorrow. But, he made one exception. You know what? He would not act as husband to a widow which would be sinful! Dasaratha was like Dushyanta in this respect. yEna yEna viyujyantE prajaa: snigdEna bandhunaa/ sa sa paapaadrutE taasaam dushyanta iti gushyataam // 5. THE MINISTERS: He had eight Ministers and two Chief priests besides a host of advisors. The very names of the ministers are indicative of what they excel in. They were: 1. DrishTi: Far sighted 2. Jayanta: Winner 3. Vijayan: Victorious 4. Siddhaarthah: Accomplisher 5. Artha Saadakah: One who has all his desires fulfilled 6. AsOkah: One bereft of any sorrows 7. Mantrapaalah: Protector of secrets of the State 8. Sumantra: One who could advise correctly and on time Each one was qualified also in the other aspects than what is suggested by their names. The Chief "PurOhitas" (Priests) were VasishTa and VaamadEva while there were other Achaaryas like Jaabaali and Kaasyapa who were well versed in statecraft as much in the Sruti, Smriti and the various Saastras and with impeccable character. All of them had one thing in common. All of them were intensely devoted to the welfare of the King and the subjects, were uncompromising guardians of righteousness and faithful companions of the King guiding him in good governance and in carrying out the Sacrifices strictly as per the scriptures. They were truly tactful, intelligent, efficient and admirable in fortitude. 6. DASARATHA'S GRIEF Though the King had all these in ample measure, had ruled for over the kingdom for over 10,000 years and had innumerable wives besides the three queens in Kousalya, Sumitra and KaikEyi - he had one, just one deficiency - He was not blessed with a son to succeed him in ruling the country. This was weighing heavily on his mind for quite so long that he reached a stage when he had lost almost all hopes of begetting a son. He invited his advisers to deliberate on the means to solve this problem. They advised him to perform "AswamEda Yaagam" (Horse Sacrifice) that was considered to be a panacea for removing all sins and in securing all desires. Immediately, the King ordered for the preparation for performing the Sacrifice. 6A. ROMAPADA'S STRATEGY The question arose as to who should be the officiating priest to perform the sacrifice. No doubt, VasishTa, the family priest was very much available. But, when Sumantra, who was a constant companion of the King both as a Minister and as his Charioteer and had, therefore, very many occasions to move confidentially with the King narrated the event that he had heard earlier from Sage Sanatkumara, how King ROmapaada of AngadEsa brought Sage Rishyasringa (Son of VibaanDaka), to his Kingdom and consequently copious rains lashed AngadEsa that was writhing in drought for long and that he may be the best qualified for officiating as priest for this great Sacrifice. All including VasishTa agreed unanimously. ---- To Continue ====================================================================== xxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxx ====================================================================== 3. TATPARYA RATNAVALI - SUBMISSION 13 - SLOKAM 11 -PART 1. (Sri N. Krishnamacharaiar Swami of Chicago) ---- SrImate SrI ra'nga rAmAnuja mahA deSikAya namaH. Slokam 11: nis-sIma-udyad-guNatvAt amita-rasatayA ananta-leelAspadatvAt svAyattAsesha-sattA-sthiti-yatatabhitAvaibhavAt vaiSva-rUpyAt | tRyaksha-brahmAtva-bhAvAt sad-asad-avagateh sarva-tatveshu-pUrteh paSyan-yogI-param tat-pada-kamala-natAvat-vaSAt-Atma-cittam || paratvam is the guNa chosen at the daSakam level for tiruvAimozhi 1.1 by svAmi deSikan. This is found in the 4th pAda (last line) of Slokam 11 (paSyan yogi param tat….). The ten guNa-s identified by svAmi deSikan for pASuram-s 1.1.1 to 1.1.10 through this Slokam, are guNa-s that support the guNa of paratvam at the daSakam level. .. pASuram 1.1.1 (`uyarvaRa uyar nalam' pASuram): nis-sIma udyat guNatvAt - nis-sIma = unlimited, udyad-guNatvAt = having superior guNa-s; One Who has unlimited kalyANa guNa-s (uyarvaRa uyar nalam uDaimai). `mayarvaRa madi nalam aruLudal' and `amarargaL adhipatiyAi iruttal' are additional guNa-s sung in this pASuram, but the guNa that svAmi deSikan has chosen as the principal guNa that goes to support the guNa of paratvam at the higher level is `uyarvaRa uyar nalam uDaiyavan', or nis-sIma udyat guNavAn. • pASuram 1.1.2 (`mananaga malamaRa' pASuram): amita rasatayA – In this pASuram, AzhvAr refers to three of bhagavAn's principal guNa-s: "muzhu uNar" – fully j~nAna svarUpan – personification of absolute flawless knowledge, "muzhu nalam" – totally Ananda svarUpan – total Bliss, and "edir nigazh" – He has none that can equal Him or surpass Him in any aspect in the past, present and future. Of these, the j~nAna and Ananda svarUpatvam are of a different category than the last one. Given His j~nAna and Ananda svarUpatvam, the third guNa - that He has none that is equal to Him, easily follows. Between the j~nAna and Ananda svarUpatvam, Ananda svarUpam already implies j~nAna sva rUpam (note the taittirIya Upanishad – the sequence of anna maya, prANa maya, manomaya, vij~nAna maya, and the final stage of Ananda maya, in increasing order of subtlety). svAmi deSikan selects the Ananda svarUpatvam as the guNa of import for this pASuram – "muzhu nalam" – amita rasatayA. One could argue that the jIva also in its nature is of Ananda svarUpam. To distinguish bhagavAn's Ananda svarUpam from that of the Ananda svarUpam of the jIva-s (which is not fully manifested because of the effects of karma-s), svAmi deSikan adds the word amita – unlimited, flawless - niravadhika Ananda svarUpan. Remember that that these guNa-s chosen at the pASuram level are all guNa-s that support the guNa at the daSakam level – paratvam, and the guNa at the Satakam level –sevyatvam. This concept that is fundamental to tAtparya ratnAvaLi, should be kept in mind when meditating on the guNa for each pASuram as we go along. Also note the extent of thought and analysis that have gone into the choice of the principal guNa for this pASuram. This is an example of the rigorous analytical thought process that has gone into the selection of one principal guNa for each pASuram by svAmi deSikan, which is the unique contribution of tAtparya ratnAvaLi. Also recall that this is a ratnAvaLi – a garland that has a thread of sequence embedded in it. There is a connection between the guNa in the previous pAsuram with that in the current pASuram and so on. The first pASuram talked of His infinite kalyANa guNa-s; the current pASuram gives the basis for that – namely, that His divya Atma svarUpam is flawless, and of the nature of Infinite Bliss – there is no room for any negatives. • pASuram 1.1.3 (`ilan adu uDaiyan idu ena ninaivu ariyavan' pASuram): ananta leelAspadatvAt – "nilaniDai viSumbiDai uruvinan aruvinan" – He Who has as His possession everything both sentient and non-sentient, in all the worlds above and below – This refers to His leelA vibhUti. SrI ve'nkaTeSAcArya describes this as "pAtAlam Arabhya parama pada paryantamAga uNDa cetanAcetana vibhUtikan". BhagavAn' possessions are being sung here, as one more aspect of His paratvam (guNa at the daSakam level). He owns everything in His nitya vibhUti (in SrI vaikunTham), as well as in His leelA vibhUti. The current pASuram specifically praises His Lordship of all things in His leelA vibhUti. When we say that He owns all the things –cetana-s and acetana-s that are imperfect and full of deficiencies, one could argue that this conflicts with His being `uyar nalam uDaiyavan' – (pASuram 1.1.1). This is not so. He is not in the least affected by our deficiencies, and on the contrary, He removes all our sins. Note the other guNa-s in the pASuram – ilan adu uDaiyan idu ena ninaivu ariyavan, pulanoDu pulan alan, and an-nalanuDai oruvan. The first two are further elaborations of `nilaniDai viSumbiDai uruvinan aruvinan' (2nd pAda) – the guNa chosen by svAmi deSikan. The third one is a reference to His kalyANa guNa-s that we saw in pASuram 1.1.2 – muzhu nalam. We will continue with pASuram 1.1.4 in the next posting. ---- To Continue ====================================================================== xxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxx ====================================================================== Quote Link to comment Share on other sites More sharing options...
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