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

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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. November 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

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

kausalyAyai narapati: pAyasArdham dadau tadA |

ardhAt ardham dadau cApi sumitrAyai naradhipa : |

kaikeyyai cAvaSishTArdham dadau putrArtha kAraNAt ||

pradadau cAvaSishTArdham pAyasasya amRtopamam |

anucintya sumitrAyai punareva mahIpati : (bAla. 16.29, 30)

 

Exceptional Slokam. vAlmIki is the composer of the Slokam. He (daSarathar)

gave half of the pAyasam to kausalyai. bhagavAn Himself - bhagavAn who is in

the form of vishNu - has come in the form of pAyasam. That is ISvara tattvam

Itself, as distinct from the cetana (sentient) and the acetana (non-sentient)

tattva-s. That tattvam is the Supreme and distinguished tattvam that is far

above the cetana and the acetana tattva-s. He is above all else. How?

SAsitRtvena, niyantRtvena, Atmatvena ca vilakshaNa: says bhAshyakArar. anta:

pravishTa: SAstA – SAsitA for everything – ordains everything. " The Universal

Soul, entering within, governs all the individual souls; The Lord is within

all, the Ruler of all creatures. "

 

He is the AtmA for everything. He permeates everything and controls

everything, and therefore paramAtmA is superior to all. Where is He?

 

ya Atmani tishThan Atmano antara: yam AtmA na veda

yasya AtmA SarIram ya Atmano antaro yamayati sa te AtmA

antaryAmI, amRta : divyo deva eko nArAyaNa : (bRhadA. upa. 3.7.26)

 

“He who dwells in the individual self who is within it, whom the individual

self does not know, whose body the individual self is, who controls the

individual self from within, he is your Atman, the Inner Ruler, the Immortal”.

 

It is the Sruti that talks about antaryAmitvam and SarIra-Atma bhAvam. It is

the Sruti that says that bhagavAn is the AtmA for everything. It is the Sruti

that counters other faiths that either say that the AtmA and paramAtmA are

totally independent of each other, or those that claim that the two are

identical and there is no difference between them. There is a stotram about

devap perumAL. How is it that today devaperumAL is coming quite frequently!

(mild laughter in the sabhai).

 

trivedI madhya diptAya tridhAmne pa’nca hetaye |

varadAya namastubhyam bAhyAntara havirbhuje || (yAdavAbhyudayam 1.43)

 

deSikan has composed an interesting Slokam in yAdavAbhyudayam. yAdavAbhyudayam

is an amazing work. appayya dIkshitar says

 

kavitArkika simhasya kAvyeshu laliteshvapi |

ittham vicintyA: sarvatra bhAvA: santi pade pade ||

 

appayya dIkshitar has written a vyAkyAnam for deSikan’s grantham,

yAdavAbhyudayam. He says – There are wonderful meanings in every phrase even

in a composition in relatively simple style by kavitArtika simham. It is not

anything special if these aiya’ngArs praise deSikan. It is great only when the

opponents praise him. appayya dIkshitar was a widely recognized advaita

preceptor. He is the one who praises deSikan.

 

deSikan says - trivedI madhya dIptAya – He shines by being revealed by all the

three veda-s - the Rg, yajur and sAma veda-s.

 

paramAtmA is the object of revelation by all the three vedams. He is the One

who is sung through the purusha sUktam in all the three vedams – purusha sukta

pratipAdya: ityartha:| There is a portion by name rudram – in yajurvedam, in

the middle of fourth kANDam. There it says: vAmadevAya namo jyeshThAya nama:

… nama: , nama: . Somebody asked – “When the vedams do stotram to Siva perumAn

like this so extensively, how is it that you do not know how to recognize the

supremacy of Sivan?” This namakam is not found in sAma vedam. Does each vedam

reveal a different tattvam – with yajurvedam revealing one tattvam, sAmavedam

another tattvam, and Rgvedam yet another tattvam? All the 4 vedams have

purusha suktam. Is not the purusha sUktam a revelation of perumAL only?

trivedI madhya dIptAya – He should have been talked about in all the 3 vedams.

He shines as the centerpiece of all the three vedams.

 

pArASarya vaca: sudhAm upanishad dugdhApdhi madhyodhRtAm (SrIbhAshyam) –

[bhagavAn shines in the center of the three veda-s] - if you ask a

well-educated engineer, he will be able tell you the meaning [of where the

exact center of the three veda-s is!]. There will be odd-shaped land; with 8

crooked sides. He will know how to find the center point of that land. What is

the center point of a crooked piece of land?

 

upanishad dugdhAbdhi madhyodhRtAm

 

paramAtmA is shining from the centers of the three vedams - trivedi

madhyadIptAya. Another meaning – trivedi – bheda Sruti, abheda Sruti, ghaTaka

Sruti.

 

bheda Sruti is saying bhagavan and jIvan are different, the jIvan and the

world are different, and the world and bhagavAn are different. It is said -

nityo nityAnAm cetanaS-cetAnAnAm yo vidadhAti kAmAn {Sve. 6.13, kaTho. 5.13). –

[The One eternal sentient principle that bestows the desires of the many

external sentients].

 

advaita Sruti says ––

 

aitadAtmyam idam sarvam | tat satyam | sa AtmA | tat tvam asi Svetaketo iti |

(chANdo. 6.8.7, 6.12.3) – [That which is the root of all, in it all that exists

has its self. It is the True. It is the Self, and thou, O Svetaketu, are it].

 

 

neha nAnAsti ki’ncana (bRhadAraNyaka. 4.4.19, kaTho. 4.11) – [There is no

separateness or diversity whatsoever in It]

 

mRtyo: sa mRtyum Apnoti ya iha nAneva paSyati (bRhadAraNyaka. 4.4.19) – [He

goes from death to death, who sees difference, as it were, in It].

 

These are abedha Srutis. Another Sruti is ghaTaka Sruti. ya Atmani tishThan,

Atmano’ntara:… (bRhadA. 3.7.26) – a ghaTaka Sruti. devapapperumAL shines in

the midst of the bedha and abedha Srutis through the ghaTaka Sruti. trivedI

madhya dIptAya tridhAmne pa’nca hetaye. tridhAmne – in three places –

vaikuNTham, kshIrAbdhi, sUrya maNDalam – devapperumAL is in these 3 places.

pa’nca hetaye – He wears Sa’nkham (Conch), cakram (Disc), gadA (Mace), khaDgam

(Knife) and SAr’ngam (Bow) – five Divine weapons. devapperumAL does not have

SAr’ngam. But He has it for the sake of svAmi deSikan. Does He have SAr’ngam?

SAr’ngapANi – One Who has SAr’ngam, is our perumAL only [tirkkuDandai perumAL]

(SrImad ANDavan smiles gently). mUlavar (devapperumAL) has SAr’ngam, but you

don’t see. varadAya namastubhyam bAhyAntara havir bhuje – comes in kshirAbdhi

nAthan stotram in yAdavAbhyudayam. varadAya namastubhyam – I worship You who

are varadan. Who are You? “bAhyAntara havir bhuje” – He will consume the

havis that is being offered through homams performed outside (bAhya). He will

accept the havis that is offered from inside also (antara) – offering that is

not offered in a manifested way from outside [explained further below]. havya

kavya bhuk eka tvam – He is the Ultimate Enjoyer of the havis offered to the

devatA-s and pitR-s in the homams. vedai: ca sarvai: ahameva vedya: aham hi

sarva yaj~nAnAm bhoktA ca prabhureva ca (gItA 15.15) – He says in gItai – He is

the One who is the Enjoyer in this yaj~nam. I am the One accepting the

offering and I am the One who gives the phalan or the benefit. When the

offering is made in an externally visible manner through the homam for pitR-s,

perumAL accepts the havis. When the offering is made in the homam for devatA-s

also, it is perumAL who enjoys the havis. Same with the offering of our AtmA –

the Atma havis, the havis that is not manifested visibly outside. He accepts

the AtmA also when it is surrendered [prapatti or self-surrender or bhara

nyAsam or Atma samarpaNam]. bharanyAsam is not done that much at

ra`nganAthan’s tiruvaDi. It used to be done a lot in kA`ncIpuram – in those

days. Now, it is not to be seen anywhere. Even if I come and sit down [offering

to perform bhara nyAsam], no one is coming (SrImad ANDavan has a slight

laughter).

 

The havis or offering that is inside us - the offering in the form of our AtmA

..

 

praNavo dhanu: SarohyAtmA brahma tal-lakshyam ucyate |

apramattena veddhavyam Saravat tanmyo bhavet || (muNDaka upa. 2.2.4 )

 

“The praNava is the bow. The Atman is the arrow. Brahman is said to be the

target. It should be hit by a man who is not erring. He should become one

with it like the arrow”.

 

That is how the AtmA should be offered.

 

Okay, bAhyAntara havir bhuje – One may ask how it is possible to make an

offering of our AtmA in a sacrificial fire – homam. – Does perumAL have agni?

The response is that He Himself is agni. One can say – I do not see Him as

agni. pAdukA sahasram says – the padmarAga stone in His pAdukai shines and

shows Him as agni.

 

bAhyAntara havir bhuje – ya Atmani tishThan Atmano antara : yam AtmA na veda

yasyAtmA SarIram ya Atmano’ntaro yamayati sa te AtmA antaryAmI amRta: - Sruti-s

such as this say paramAtmA is inside the AtmA. The prakRti is concealing the

divine paramAtma in pAyasa form residing inside the jIvAtmA who is like the

great, golden vessel – rAjatAnta paricchadAm – prakRti is hiding Him.

 

perumAL resides in everyone’s heart. People keep saying that in words. If you

ask where the treasure is hidden, it is inside your house itself.

 

tadyathApi hiraNya nidhim nihitam akshetraj~nA uparyupari sa’ncaranta: na

vindeyu: evameva …“ (chhAn. 8.3.2).

 

“Just as people who do not know the place where the treasure of gold is hidden,

do not get it, though they move on the ground under which the gold is hidden -

In the same way, all these jIva-s, though they go to the Supreme Lord day in

and day out – during sushupti, do not get or know that Brahman”.

 

The treasure of gold is hidden in our house itself. We are walking over it;

we are not able to see it. Like that, paramAtmA is in the heart. We exist

without being able to find that. We keep going without looking at that.

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To be continued …..

 

 

 

 

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