AcArya rAmAmRtam - (from SrI ra’nganAtha pAdukA dt. October 06. Part 2)

[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 2)

 

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

 

 

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

etasmin antare vishNu: upayAto mahAdyuti: |

Sa’nkha cakra gadA pANi: pItavAsA: jagatpati: ||

 

paramAtmA came with His Ayudhams (weapons); they are the ones with protection

power.

 

ra`nganAthar is in SrIra’ngam. Somebody asked if He will keep the Sa’nkham and

cakram even in the night time. Does He have five weapons? Our ArAvamudhan has

five Ayudhams. ra`nganAthan does not have five weapons. Only four.

 

sadA pa`ncAyudhIm bibhrat sa na: SrIra`nganAyaka:

 

He will always keep them. Because, if someone asks for His protection in the

night time, He should not delay saying He will go and get the weapons. He has

to protect then and there. So, it is said, sadA pa`ncAyudhIm.

 

Someone got very sick. Patient called for the doctor. He was an experienced

doctor. When he was called on the phone, he said the charge for paying a

personal visit is 500 rupees. He was requested to come. He took his car and

came fast. As soon as he came near the patient, he looked here and there; why?

In his haste, he forgot to bring the instrument that the doctors wear on the

ear [the stethoscope].

 

When one goes to do vaidIkam (religious activities), what if the darbha grass

is forgotten? Sa’nkha cakra gadA pANi: pItavAsA jagatpati: (bAla. 15.10) -

perumAL shows Himself with His protecting, divine weapons who are the same as

AzhvArs.

 

iru paridi iSainda makuDamum ezhil madi tigazhnda vadanamum

iru vagai ila’ngu kuzhaigaLil edir pora uganda makaramum

oru tagavu uyarnda tirumagaL oLi maruvin mannum agalamum

uru aru umizhnda udaramum ulagu aDaiya niNra kazhalgaLum

maruvin iDai po’ngu punal ena malai kuniya niNra malai ena

maruL aRa viLa’ngum oLi ena malar ayan uganda payan ena

aruvil uRaiginRa uyir ena aDiyavar uganda amudu ena

arumaRaigaL onRi aDi tozha aruL varadar ninRa perumaiyE (mei virata mAnmiyam

18)

 

In an exquisite way, vAlmIkI writes – ‘vainateyam samAruhya’. nammAzhvAr says,

“pon malayin mImiSaik kAr mugil pOl” - Just like a dark cloud that has set on a

golden mountain, the Divine brilliance [in the form of the dark-complexioned

emperumAn] appeared over garuDAzhvAn.

 

nammAzhvAr describes bhagavAn’s tirumEni:

 

tiruvuDambu vAn SuDar cen-tAmaraik kaN kai kamalam

tiruviDamE mArvam ayaniDamE koppUzh

oruviDamum endai perumARku aranEyO !

oruviDam onRinRi ennuL kalandAnukkE ! (tiruvAimozhi 2.5.2)

 

perumAL comes and shows Himself to nammAzhvAr. He enjoyed. AzhvAr’s girl

friend [in nAyikAbhAvam] is asking how perumAL looked. How was perumAL –

 

tiruvuDambu vAn SuDar – His tirumEni (body) is of blue color or color of the

sky. centAmaraik kaN kai kamalam – His eyes resemble the lotus flower; His

hands are like lotus flowers.

tiruviDamE mArvam – lakshmI is in His chest.

ayaniDamE koppUzh – brahmA is in His navel

uruviDamum endai perumARku aranEyO ! – lakshmI has His chest; brahmA has the

navel; AzhvAr says Sivan also has some place in His tirumEni. What is Sivan’s

place? Shouldn’t he say that?

“paratvAbhimAnam paNNugirRavanaic collAdu OriDam enRAr” – Sivan is doing

paratvAbhimAnam - [he who thinks sometimes that he is himself the Supreme

deity]

oruviDam onRinRi ennuL kalandAnukkE – perumAL showed Himself thus to AzhvAr.

His tirumEni is so beautiful.

 

tiru uDambu vAn SuDar: vyAkyAnam says the following - AzhvAr, who is a very

dear lover of perumAL, enjoyed His tirumEni by touching Him repeatedly with

deep affection, and declares ‘tiru uDambu vAn SuDar’, and then there are

people who say this body does not exist! Is there anyone more credible than

AzhvAr? He enjoyed perumAL by touching Him with love so much. When He says

‘perumAL has a body’, how sad it is that there are those who keep saying that

He does not have a body!’. nammAzhvAr says bhagavAn has a body, and people of

some faith keep insisting that He does not have a body – that is the question.

– “nammAzhvAr toTTut toTTu anubhavikka, ivvuDambai illai enbAr uNDiRE Silar.”

 

perumAL came in such a superb manner and revealed Himself to AzhvAr. Can you

imagine how His brilliance was?

 

an-dAmattu anbu Seidu en Avi SEr ammAnukku

an-dAma vAzh muDi Sa’ngu Ara nUl AramuLa

Sen-tAmarait taDam kaN Se’nkani vAi Se’nkamalam

Sen-tAmAraiyaDikkaL Sem-pon tiru uDambE ! (tiruvAimozhi 2.5.1)

 

pala palavE AbharaNam pErum pala palavE

pala palavE SOdi vaDivu pANbu eNNil

pala pala kaNDU uNDu kETTu uRRu mOndu inbam

pala palavE j~nAnamum pAmbaNai mElArkkEyO ! (tiruvAimozhi 2.5.6)

 

He has several divine jewelries. pala palavE AbharaNam pErum pala palavE -

izhinda iDamellAm tuRai ennalAmpaDi pErum pala palavE. A svAmi went to kASi.

Wherever he went to take a bath, there were steps to go down. izhinda

iDamellAm tuRaiyAi – this pAlARu has neither any water nor any tuRai (steps).

nammAzhvAr enjoys perumAL in a very amazing way.

 

mahAdyuti: - etasmin antare vishNu: upayAto mahadyuti: - with great

brilliance, He came and joined in that crowd of devas. Imagine how great that

scene would have been!

 

devatas come eagerly to the yAgam to get their nourishment (get the offering)

and get the havir bhAgam. Sa’nkha cakra gadA pANi: pItavAsA: jagatpati: - He

had pItAmbaram (gold embroidered silk cloth). bAla Atapa ruci prakhya

pItAmbara viSobhita: says our ArAvamuda AzhvAn’s dhyAna Slokam – His

pItAmbaram shines like the sun’s rays at 7 in the morning of mArgazhi month.

perumAL made His appearance with His divine conch, cakra, mace etc. All the

devata-s prostrated before Him on the ground and did SaraNAgati –

 

tad abruvan surA: sarve samabhishTUya sannatA: | (bAla. 15.18)

 

rAj~no daSarathasya tvam ayodhyAdhipate: prabho | (bAla. 15.20)

 

vishNo putratvam Agaccha kRTvA’tmAnam caturvidham || (bAla. 15.21)

 

siddha gandharva yakshA: ca tata: tvAm SaraNam gatA: | (bAla. 15.25)

 

tvam gati: paramA deva sarveshAm na: parantapa || (bAla. 15.26 )

 

 

deva-s asked – “svAmi! We seek only Your protection. We are not able to bear

rAvaNan’s atrocities. This is what You have to do. You should be born as

daSarathar’s son. He (rAvaNan) cannot be killed by anyone except a human

being. So, divide your AtmA into four and be born as four sons to daSarathar.

We all do SaraNAgati to You. You are the only recourse for everyone. You are

the only recourse for all of us too.” They surrendered to Him thus. There is

a SAstric meaning embedded here. What is it? The SAstric message is –

‘Whatever we may decide, if bhagavad sa’nkalpam is not there (if He does not

think that way), nothing will happen’. That is the gist of all SAstrams.

Whatever we do will not yield the desired result. We need bhagavAn’s blessing.

One desires a son. He prays to ra`nga vimAnam; he then prays to something

else. Why does he not have a son? bhagavad sa’nkalpam (bhagavAn’s blessing) is

not there. There should be two factors – it is not enough if we try; ISvaran’s

blessings should be there too.

 

bhUtattAzhvAr says –

 

tanakkaDimai paTTadu tAn aRiyAnElum

manattaDaiya vaippadAm mAlai – vanattiDarai

EriyAm vaNNam iyaRRum idu allAl

mAri yAr peygiRpAr maRRu. (iraNDAm tiruvantAdi 16)

 

Beautiful pASuram. bhUtattAzhvAr gives this pASuram. What does it say? We

need bhagavad sa’nkalpam for everything. It is not enough if we have the

desire for something. Only when His blessings are there along the lines of our

desire, it will materialize. Otherwise, it will not happen. There was a big

city. There was no water in that city. People were suffering very much. They

had to walk one or two miles to bring one vessel of water. Washing the hands,

feet, face etc., were all done symbolically only. Even normally, these things

are done for name’s sake. When there is no water …. it is by necessity

symbolic. No use. No water. If they found a well with some water, 500 people

were standing in line. There was a kind-hearted man. He came there in a car.

He asked what the queue was for. They said that there was no water in the land

and they were all suffering. He said, “You don’t have to suffer any more. I

will have a lake dug out. I will have a pond constructed. With that pond, you

can all be happy”. He spent crores of rupees. He built a beautiful pond that

was half a mile long. He created a separate entrance point for animals; a

separate, wide one for elephants so that they could get in and take bath. He

also built an entrance for people to take bath. He built a separate entrance

for getting pure water in vessels. He surrounded the four sides with silver

fence so that irresponsible people would not dirty the pond. He appointed two

guards so that the pond would not be polluted. He told the people to be happy

from then on. He had spent a lot of money; then he left. He had some other

work to do. He came back after 2 years. He thought – let me see how this city

is - I built a pond. Let us see how it is. He saw the same queue with people

having vessels in the same place (he saw earlier). He asked, “What is this? I

created a lake for you”. They responded: “Yes, you dug out a lake. It was a

forest area. You made that area into a lake form.” vanat-tiDarai EriyAm vaNNam

iyaRRum iduvallAl mAri yAr peygiRpAr maRRu - Who is going to give rain? Does

the ceTTiyAr – nAttukkOTTai ceTTiyAr have rain? Do the deva-s have the rain?

sarvEsvaran (perumAL) has to give the rain.

 

tapAmyaham aham varsham nigRhNAm-yutsRjAmi ca | (gItai 9-19)

 

“I am the sunshine. I absorb the water. I give back as the rain” – says He in

gItai.

EriyAm vaNNam iyaRRum iduvallAl mAri yAr peygiRpAr maRRu.

 

There is puzhalEri. It is very broad. They used to say Madras does not have

to worry about water. Now, everyone is hankering for water. perumAL thought –

‘let them eat’ and gave rain. If He doesn’t give rain, where can we go for

water? We can build reservoirs. Madras has a lot of reservoirs. They all have

sand. When you travel to tirupati, you can see a reservoir; it would be

written in the pillar ‘reservoir’. You have built it! Who will give water?

We can think that we need this and we need that. ISvara sa’nkalpam is

required. That is what is shown here. devas prayed to Him.

 

------------

To be continued …..

 

 

 

 

______________________________\

____

No need to miss a message. Get email on-the-go

with Mail for Mobile. Get started.

http://mobile./mail