AcArya rAmAmRtam - (from SrI ra’nganAtha pAdukA dt. October 06. Part 1)

[Guest guest]

SrI:

SrImate ra’ngarAmAnuja mahAdeSikAya nama:

SrImate SrInivAsa rAmAnuja mahAdeSikAya nama:

SrImate vedAnta rAmAnuja mahAdeSikAya nama:

SrI ra’nganAtha divya maNi pAdukAbhyAm nama:

SrI ra’ngarAmAnuja mahAdeSika divya pAdukAbhyAm nama:

 

AcArya rAmAmRtam - (from SrI ra’nganAtha pAdukA dt. October 06. Part 1)

 

Translation of

SrImad rAmAyaNa upanyAsam in tamizh by SrImad tirukkuDandai ANDavan

 

As published in SrI ra’nganAtha pAdukA by

SrI u.vE. nATTEri kiDAmbi rAjagopAlAcAriyAr (Editor of SrI ra’nganAtha

pAdukA)

 

SrImad ANDavan tiruvaDi,

kalyANi kRshNamAcAri

=====================================

It is not an ordinary child; it is “migu j~nAna ciRu kuzhavi”; whatever dhArmic

means are available for moksham, they are all referred to in gItai. There is

nothing that is not said in gItai. PerumAL said (to arjunan): “How sad it is

that you forgot gItai that is so great”! “What if I forgot? You are here!

Tell me now. If I forgot what You taught me, You are here anyway”! gItai’s

first chapter is arjuna vishAda yogam. PerumAL said, “Cry now like you did at

that time! I will tell you now”. “I cannot cry now like that. I can cry a

little”. PerumAL said, “If you cry a little, I will say a little also”.

Finally, He taught him 100 Slokams that are called anugItai. Like that,

 

Bhagavan! tvat prasAdena rAvaNo nAma rAkshasa: |

sarvAn no bAdhate vIryAt SAsitum tam na Saknuma: || (bAla. 15.6)

 

“SvAmi, with your blessing, rAvaNan is killing a lot of people. You should get

rid of him”. BrahmA said - “He asked for a boon that he should not be killed

by many [namely, by gods, animals, etc.], but because of his indifference for

the humans, he did not ask for a boon that he should not be killed by human

beings.”

 

tasmAt sa mAnushAt vadhya: mRtyu: nAnyo`sya vidyate | ( bAla. 15.14)

 

“Only a man can vanquish him. He has no other means of death”. They were

asking what could be done. If you look at how the rAmAyaNam story is

proceeding at this juncture, you will notice how nicely [vAlmIki] is bringing

out bhagavAn’s guNam [of audAryam].

 

[This write-up starts the description of bhagavAn’s guNam of audAryam by SrImad

ANDavan beautifully. Enjoy!].

 

etasmin antare vishNu: upayAto mahAdyuti: |

Sa’nkha cakra gadApANi: pItavAsA jagatpati: || (bAla.15.16)

vainateyam samAruhya….. (bAla. 15.17)

 

When the deva-s were talking to brahmA thus - etasmin antare vishNu: upayAta:

- vishNu instantly appeared there. vainateyam sAmAruhya (bAla.15.17) – on His

garuDa vAhanam - says vAlmIki beautifully. PerumAL came. mahAdyuti: - with

His extraordinary brilliance. He came with a smiling countenance. He came with

so much happiness. They were all overwhelmed. What brilliance! What happiness!

He is happy because He feels that if He comes to this group, they will ask for

something and He can give. mahAdyuti: - with exceptional radiance - says

vAlmIki.

 

nammAzhvAr talks about perumAL’s beauty

 

allatOr araNum avanil vERillai adu poruLAgilum, avanai

alladu ennAvi amarndu aNaikillAdu AdalAl avan uRaiginRa

nalla nAnmaRaiyOr vELviyuL maDutta naRumpugai viSumpoLi maRaikkum

nalla nIL mADat tirucce’nkunRUril tirucciRRARu enakku nallaraNE

(tirvAimozhi 8.4.5)

 

perumAL in tirucce’nganUr, a malaiyALat tirupati, is very beautiful.

tirucceyya kamalak kaNNum SevvAyum SevvaDiyum Seyya kaiyum

tirucceyya kamala undiyum Seyya kamala mArbum Seyya uDaiyum

tirucceyya muDiyum Aramum paDaiyum tigazha en SindaiyuL irundAne (8.4.7)

 

nammAzhvAr’s pASuram-s are just superb. There is a river by name tirucciRRARu;

the divya dESam is close by.

 

nammAzhvAr says – “(My) mind will not meditate on anyone but this

tirucce’nkunRUr perumAL. It is true that there is no difference between Him

and perumAL in other places - allatOr araNum avanil vERillai”. SrIra’ngam

perumAL and kATTuppAkkam perumAL are the same, right? KA’ncIpuram perumAL and

SIvarattup perumAL are the same. In SIvaram pAri vETTai, both perumALs will be

together; still people look at only kA’nci varadan; they do not look at SIvaram

perumAL; poor perumAL; He just stays put in the mountain. Both the perumALs

are the same, right? alladOr araNum avanil vERillai. adu poruLAgilum avanai

alladu ennAvi amarndu aNaigillAdu – nammAzhvAr declares that even though

perumAL in all divya deSam-s is the same [vishNu], AzhvAr’s mind will not go

anywhere but to tirucce’nkunRUr perumAL. He is shining in SrIra`ngam; He is

shining in tirukkuDanthai; He is shining in some villages also – isn’t He? But

PerumAL is happy only when He blesses His cetana-s [in large numbers]. When He

does that, then His brilliance shines even more. tiruvE’nkaTham uDaiyAn is

referred to as “tejasAm rASim Urjitam”- He blesses so many people. Because He

does this anugraham to so many, His tejas increases even more. How many does

He bless in koTTaiyUr? Or, how many does He bless in SIvaram? Even the

village folks do not go to see Him. So, perumAL does not have tejas.

 

Look at this! ParamAtmA had a lot of brilliance after He lifted the

govardhanam mountain. He was asked, “You lifted that for seven days. Are Your

hands and feet okay, or did they shrink?” PerumAL said, “Only now, I feel

alright”.

 

koDiyERu SentAmaRai kai viralgaL

kOlamum azhindila vADiRRila

vaDivERu tiruvugir nondumila

maNivaNNan malaiyum Or Sampiradam

muDiyERiya mAmugil pal kaNa’ngaL

mun neRRi naraittana pOla, e’ngum

kuDiyERi irundu mazhai pozhiyum

gOvardhanam ennum koRRak kuDaiyE ! (periyAzhvAr tirumozhi 3.5.10)

 

periyAzhvAr sings: Look at Me! I am not a ghost or a spirit. aham vo

bhandhavo jAta:. “You lifted a big mountain for 7 days! Are You a spirit,

or ghost or rAkshasan?” aham vo bhandhavo jAta: (vishNupurANam 5-13-12) - I

am Your relative. Nothing else. “But You lifted it for 7 days”.

 

koDiyERu SentAmaRai kai viralgaL kOlamum azhindila – He showed His hand. See!

The marudANi (hennA) that yaSodai applied is still here. It did not disappear.

vADiRRila - My hand did not weaken. vaDivERu tiruvugir nondumila – Look! Even

My fingernails did not get distorted. Some svAmi-s will have their

fingernails all bent up and looking funny. May be it is because of their

cleaning the dishes at home (laughter in the audience). If one does the dishes

for 2 days, the nails will become different. Are you asking me how I know?

(The whole audience is laughing).

 

vaDivERu tiruvugir nondumila maNivaNNan malaiyum Or sampiradam – Look!

Everything remains as it was before. Why is His body fine? All these seven

days, He protected the cetana-s – go gopIjana sa’nkulam – herdsmen, herdswomen,

cows, calves, elderly people, children etc from even a drop of rain falling on

them. His tejas is the result of having accomplished this great act of

protection. Now He feels bad thinking – no one is asking Me for help; nobody

is requesting Me. At least, let Me go to the place where something is being

asked. [so He went to the place where the deva-s asking brahmA for help in

getting rid of rAvaNa].

 

etasmin antare vishNu: upayAto mahAdyuti: (bAla. 15.10)

 

There was a respectful man. He had a friend who was a vaidikar. The vaidikar

had developed his friendship with this man by helping him with horoscope

reading etc. The marriage of that man’s daughter was fixed. He made a list of

all the things that would be needed. He said he would give dhotis to vaidika-s

for nAndi (a function before the marriage ceremony) and give 50 rupees each.

He decided on sambhavanai (fee), AcAryha sambhAvanai etc – he had them all in

his list. The marriage was in the next 2 days; he did not send marriage

invitation to his vaidika friend. What could the vaidikar do if he did not get

the invitation? The girl’s father was so friendly, but did not send him an

invitation. Should he go or not? Did the other person forget to send the

invitation? He did not know what to do. It would not be look nice if he went

without being invited. He was not called even at the time of jAnavAsam on the

day previous to wedding day. Okay, he is not going to call anymore. When the

jAnavAsam was approaching, the vaidika went and stood around in that area

thinking that if he stands there, may be, he will get invited. He went hither

and thither during jAnavAsam. People around just said , “ELLA”, “ELLA”,

(please come, please come). Like that, even if one does not get invited, if he

is in the crowd and is seen by someone, he may be invited, right! This [vishNu

appearing in the scene when deva-s were asking for help from brahmA] is like

that!

 

etasmin antare vishNu: upayAto mahAdyuti:

 

He came fondly hoping that if He comes into this gathering (of devas and

brahmA), somebody will spot Him and ask for something. Since perumAL has the

guNa of audAryam (generosity), if He does not give, His body will not feel

comfortable. For us, if we do not receive anything from somebody, our body will

not feel comfortable staying at home! Like that, if He does not give, He will

feel uncomfortable.

 

==================

To be continued …..

 

 

 

 

 

 

[Guest guest]

Dear Mrs Kalyani,

 

Can you compile the postings made by you till date and send one comprehensive CD or whatever - i want to see whether i can print this as a book and distribute on 27-03-2007 at Srirangam. Any idea of visiting Srirangam?

 

 

Regards.

 

RR.

________________

On 1/8/07, Kalyani Krishnamachari <kkrishnamachari wrote:

 

 

 

 

 

SrI:SrImate ra'ngarAmAnuja mahAdeSikAya nama:SrImate SrInivAsa rAmAnuja mahAdeSikAya nama:SrImate vedAnta rAmAnuja mahAdeSikAya nama:SrI ra'nganAtha divya maNi pAdukAbhyAm nama:SrI ra'ngarAmAnuja mahAdeSika divya pAdukAbhyAm nama:

AcArya rAmAmRtam - (from SrI ra'nganAtha pAdukA dt. October 06. Part 1)Translation of SrImad rAmAyaNa upanyAsam in tamizh by SrImad tirukkuDandai ANDavanAs published in SrI ra'nganAtha pAdukA by

SrI u.vE. nATTEri kiDAmbi rAjagopAlAcAriyAr (Editor of SrI ra'nganAthapAdukA)SrImad ANDavan tiruvaDi,kalyANi kRshNamAcAri=====================================It is not an ordinary child; it is "migu j~nAna ciRu kuzhavi"; whatever dhArmic

means are available for moksham, they are all referred to in gItai. There isnothing that is not said in gItai. PerumAL said (to arjunan): "How sad it isthat you forgot gItai that is so great"! "What if I forgot? You are here! Tell me now. If I forgot what You taught me, You are here anyway"! gItai'sfirst chapter is arjuna vishAda yogam. PerumAL said, "Cry now like you did atthat time! I will tell you now". "I cannot cry now like that. I can cry a

little". PerumAL said, "If you cry a little, I will say a little also". Finally, He taught him 100 Slokams that are called anugItai. Like that, Bhagavan! tvat prasAdena rAvaNo nAma rAkshasa: |sarvAn no bAdhate vIryAt SAsitum tam na Saknuma: || (bAla. 15.6)"SvAmi, with your blessing, rAvaNan is killing a lot of people. You should getrid of him". BrahmA said - "He asked for a boon that he should not be killedby many [namely, by gods, animals, etc.], but because of his indifference for

the humans, he did not ask for a boon that he should not be killed by humanbeings." tasmAt sa mAnushAt vadhya: mRtyu: nAnyo`sya vidyate | ( bAla. 15.14)"Only a man can vanquish him. He has no other means of death". They were

asking what could be done. If you look at how the rAmAyaNam story isproceeding at this juncture, you will notice how nicely [vAlmIki] is bringingout bhagavAn's guNam [of audAryam].[This write-up starts the description of bhagavAn's guNam of audAryam by SrImad

ANDavan beautifully. Enjoy!].etasmin antare vishNu: upayAto mahAdyuti: |Sa'nkha cakra gadApANi: pItavAsA jagatpati: || (bAla.15.16)vainateyam samAruhya….. (bAla. 15.17)When the deva-s were talking to brahmA thus - etasmin antare vishNu: upayAta: - vishNu instantly appeared there. vainateyam sAmAruhya (bAla.15.17) – on HisgaruDa vAhanam - says vAlmIki beautifully. PerumAL came. mahAdyuti: - withHis extraordinary brilliance. He came with a smiling countenance. He came with

so much happiness. They were all overwhelmed. What brilliance! What happiness!He is happy because He feels that if He comes to this group, they will ask forsomething and He can give. mahAdyuti: - with exceptional radiance - says

vAlmIki. nammAzhvAr talks about perumAL's beauty allatOr araNum avanil vERillai adu poruLAgilum, avanaialladu ennAvi amarndu aNaikillAdu AdalAl avan uRaiginRanalla nAnmaRaiyOr vELviyuL maDutta naRumpugai viSumpoLi maRaikkum

nalla nIL mADat tirucce'nkunRUril tirucciRRARu enakku nallaraNE(tirvAimozhi 8.4.5)perumAL in tirucce'nganUr, a malaiyALat tirupati, is very beautiful.tirucceyya kamalak kaNNum SevvAyum SevvaDiyum Seyya kaiyum

tirucceyya kamala undiyum Seyya kamala mArbum Seyya uDaiyumtirucceyya muDiyum Aramum paDaiyum tigazha en SindaiyuL irundAne (8.4.7)nammAzhvAr's pASuram-s are just superb. There is a river by name tirucciRRARu;

the divya dESam is close by. nammAzhvAr says – "(My) mind will not meditate on anyone but thistirucce'nkunRUr perumAL. It is true that there is no difference between Himand perumAL in other places - allatOr araNum avanil vERillai". SrIra'ngam

perumAL and kATTuppAkkam perumAL are the same, right? KA'ncIpuram perumAL andSIvarattup perumAL are the same. In SIvaram pAri vETTai, both perumALs will betogether; still people look at only kA'nci varadan; they do not look at SIvaram

perumAL; poor perumAL; He just stays put in the mountain. Both the perumALsare the same, right? alladOr araNum avanil vERillai. adu poruLAgilum avanaialladu ennAvi amarndu aNaigillAdu – nammAzhvAr declares that even though perumAL in all divya deSam-s is the same [vishNu], AzhvAr's mind will not goanywhere but to tirucce'nkunRUr perumAL. He is shining in SrIra`ngam; He isshining in tirukkuDanthai; He is shining in some villages also – isn't He? But

PerumAL is happy only when He blesses His cetana-s [in large numbers]. When Hedoes that, then His brilliance shines even more. tiruvE'nkaTham uDaiyAn isreferred to as "tejasAm rASim Urjitam"- He blesses so many people. Because He

does this anugraham to so many, His tejas increases even more. How many doesHe bless in koTTaiyUr? Or, how many does He bless in SIvaram? Even thevillage folks do not go to see Him. So, perumAL does not have tejas.

Look at this! ParamAtmA had a lot of brilliance after He lifted thegovardhanam mountain. He was asked, "You lifted that for seven days. Are Yourhands and feet okay, or did they shrink?" PerumAL said, "Only now, I feel

alright".koDiyERu SentAmaRai kai viralgaL kOlamum azhindila vADiRRilavaDivERu tiruvugir nondumilamaNivaNNan malaiyum Or SampiradammuDiyERiya mAmugil pal kaNa'ngaLmun neRRi naraittana pOla, e'ngum kuDiyERi irundu mazhai pozhiyumgOvardhanam ennum koRRak kuDaiyE ! (periyAzhvAr tirumozhi 3.5.10)periyAzhvAr sings: Look at Me! I am not a ghost or a spirit. aham vobhandhavo jAta:. "You lifted a big mountain for 7 days! Are You a spirit,

or ghost or rAkshasan?" aham vo bhandhavo jAta: (vishNupurANam 5-13-12) - Iam Your relative. Nothing else. "But You lifted it for 7 days".koDiyERu SentAmaRai kai viralgaL kOlamum azhindila – He showed His hand. See! The marudANi (hennA) that yaSodai applied is still here. It did not disappear.vADiRRila - My hand did not weaken. vaDivERu tiruvugir nondumila – Look! EvenMy fingernails did not get distorted. Some svAmi-s will have their

fingernails all bent up and looking funny. May be it is because of theircleaning the dishes at home (laughter in the audience). If one does the dishesfor 2 days, the nails will become different. Are you asking me how I know? (The whole audience is laughing).vaDivERu tiruvugir nondumila maNivaNNan malaiyum Or sampiradam – Look!Everything remains as it was before. Why is His body fine? All these sevendays, He protected the cetana-s – go gopIjana sa'nkulam – herdsmen, herdswomen,

cows, calves, elderly people, children etc from even a drop of rain falling onthem. His tejas is the result of having accomplished this great act ofprotection. Now He feels bad thinking – no one is asking Me for help; nobody

is requesting Me. At least, let Me go to the place where something is beingasked. [so He went to the place where the deva-s asking brahmA for help ingetting rid of rAvaNa].etasmin antare vishNu: upayAto mahAdyuti: (bAla. 15.10)There was a respectful man. He had a friend who was a vaidikar. The vaidikarhad developed his friendship with this man by helping him with horoscopereading etc. The marriage of that man's daughter was fixed. He made a list of

all the things that would be needed. He said he would give dhotis to vaidika-sfor nAndi (a function before the marriage ceremony) and give 50 rupees each. He decided on sambhavanai (fee), AcAryha sambhAvanai etc – he had them all in

his list. The marriage was in the next 2 days; he did not send marriageinvitation to his vaidika friend. What could the vaidikar do if he did not getthe invitation? The girl's father was so friendly, but did not send him an

invitation. Should he go or not? Did the other person forget to send theinvitation? He did not know what to do. It would not be look nice if he wentwithout being invited. He was not called even at the time of jAnavAsam on the

day previous to wedding day. Okay, he is not going to call anymore. When thejAnavAsam was approaching, the vaidika went and stood around in that areathinking that if he stands there, may be, he will get invited. He went hither

and thither during jAnavAsam. People around just said , "ELLA", "ELLA",(please come, please come). Like that, even if one does not get invited, if heis in the crowd and is seen by someone, he may be invited, right! This [vishNu

appearing in the scene when deva-s were asking for help from brahmA] is likethat!etasmin antare vishNu: upayAto mahAdyuti:He came fondly hoping that if He comes into this gathering (of devas and

brahmA), somebody will spot Him and ask for something. Since perumAL has theguNa of audAryam (generosity), if He does not give, His body will not feelcomfortable. For us, if we do not receive anything from somebody, our body will

not feel comfortable staying at home! Like that, if He does not give, He willfeel uncomfortable.==================To be continued …..

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