AcArya rAmAmRtam - (from SrI ra’nganAtha pAdukA dt. February 07. 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. February 07. 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

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

ennanaiya munivararum imaiyavarum iDaiyURu onRu

uDaiyarAnAl

pannagamum nagum veLLip panivaraiyum

pARkaDalum paduma pIDattut

tan nagarum kaRpaga nATTaNi nagarum aNimADa

ayoddhi enum

ponnagarum alladu pugal unDO igal kaDanda pulavu

vElOi! (kambar – kaiyaDai paThalam)

 

“If Rshi-s like me have some difficulty or get some sorrow, we will only go to

a few select places; we will not go anywhere else. Where will we go? We will

go to veLLip panivarai – kailAsam. We will go to SivaperumAn in the white snowy

mountain. We will go to tiruppARkaDal kshIrAbdhi perumAL. padumapIDattu

tannagarum – we will go to satyalokam and ask brahmA, who is seated on a

lotus. We will go and pressure devendran who is in devalokam which has kaRpaka

tree. Like that, aNimADa ayoddhi ennum ponnagarum alladu pugal uNDO? - the

great city of ayoddhi. Like this, we have five places. kailAsam is one,

kshIrAbdhi is one, satyalokam is one, amarAvatI is one, and ayoddhi which is

equal in all respects to amarAvati. Only these 5 places”. viSvAmitrar has

come to solicit something! So, he is doing stotram [showering praises].

 

“devendran is reigning over three worlds; after all, aren’t you the one who

gave him those three worlds?”

 

intaLir kaRpaga naRum tEn iDai tuLikkum

nizhal irukkai izhandu pOndu

ninRu aLikkum tanikkuDaiyin nizhal odu’ngi

kuRai irandu niRpa, nOkki

kunRu aLikkum kulamaNit tOL Sambaranai

kullattoDum tolaittu, nI koNDu

anRu aLitta araSu anRO! purandaran

inRu ALginradu araSa!

(kamban, kaiyaDaip paThalam)

 

indran could not stay in devalokam on his royal throne under the honey-dripping

kaRpaka tree, because he was afraid of SambarAsuran; So he sought refuge under

the shade of your throne’s white umbrella, the pearl umbrella. He told you his

difficulties. kuRai irappa – when he told you his worries and appealed for

your help, what did you do? kunRaLikkum kulamaNittOL Sambaranai kulattoDum

tolaittu nI kONDu anRaLitta araSanRO – you left immediately and killed

SambarAsuran and gave the three kingdoms to purandaran (indran). The kingdoms

that you gave him at that time are the ones he is ruling over now. Therefore,

Rshi-s like me come and seek your help. So, I came to you, daSaratha! bhava

satya pratiSrava: - if you ask what you can do – I am doing a yAgam. When the

yAgam nears completion, the rAkshasa-s come and cause obstacles.

 

svaputram rAjaSArudUla rAmam satya parAkramam !

kAkapaksha dharam SUram jyeshTham me

dAtumarhasi || (bAla. 19.9)

 

kAka paksham – refers to the type of tuft that kshatriya-s in particular have -

side-locks of hair on the temples. . They call it ‘jilpA’. “Give me that

child rAman, who is twelve years old and has a beautiful tuft. The rAkshasa-s

need to be destroyed. They are causing obstacles just before the yAgam is to

be completed. As soon as they are killed, I will bring Him back. kAkapaksha

dharam vIram jyeShTam me dAtumarhasi!

 

viSvAmitrar is asking

 

taruvanattuL yAN iyaRRum tagai vELvikku

iDaiyURA, tavam SeyvOrgaL

veruvarac cenRu aDar kAma veguLi ena

nirutar iDaivilakkA vaNNam

Serumugattuk kAtti ena nin SiRuvar

nAlvarinum kariya Semmal

oruvanait tandiDudi ena uyir irakkum

koDum kURRin uLaiyac connAn.

(kamban – kayaDaip paThalam – 11)

 

“I am doing yAgam in the forest filled with lots of trees. Two evil rAkshsA-s

are causing obstructions for the yAgam. When it is about to be completed, they

pour blood, purIsham (faeces) etc. and put out the fire. Just as the two

enemies in the form of kAmam (desire) and krodham (anger) are enemies for those

who do penance, mArIcan and subAhu are two enemies for my yAgam. What can I

do? How can one do penance if there is lust or anger?”

 

kAma esha krodha esha rajoguNa samudbhava:

(gItai.3.37)

 

“How can one do penance with desire in mind? Or with anger? Like the two

enemies for those who do tapas, there are two enemies for my yAgam. Those two

should not obstruct me. kAkapaksha dharam SUram jyeshTham me dAtum arhasi!

Give me your eldest son for five or six days; that is enough. Not more than

that. I will bring him back here. Are you asking what your son will do when

He comes there?

 

“Serumugattuk kAtti ena” – if there is battle because of the rAkshasA-s, I need

Him to kill them and protect the yAgam.

 

“nin SiRuvar nAlvarinum kariya Semmal oruvanait tandiDudi – you have four sons

; out of those, give me the one who is dark-hued.

 

Sevvaratta uDaiyADai adan mEl Or

SivaLikaik kaccu enginRALAl

avvaratta aDiyiNaiyum a’nkaigaLum

pa’ngayamE enginRALAl

mai vaLarkkum maNi uruvam maragatamO

mazhai mugilO enginRALAl

kai vaLarkkum azhalALar kaNNapurattu

ammAnaik kaNDAL kolO! (periya tiru. 8.1.7)

 

Seruvarai mun ASarutta SilaiyanRO?

kaittalattadu enginRALal (periya tiru. 8.1.2)

 

rAman who has in His hand, a bow that tears apart all the enemies - your

dark-hued son; kunRADu kozhumugil pOl kuvaLaigaL pOl kuraikaDal pOl, ninRADu

kaNAmayil pOl niRam uDaiya (periyAzhvAr tiru. 4.8.9) kariya Semmal oruvanait

tandiDu. Give me the one who is dark-hued, the one who is like the cloud

dancing over a huge mountain, the one who is like nIlOtpala flower (blue water

lily), one who is like the ocean – kariya Semmal oruvanait tandiDu, daSarAtram

hi yaj~nasya – only for ten days. Not more. I will give Him back as soon as

the yAgam is over. adya prabhRti sapta rAtram – the yAgam is only for 7 days.

If my yAgam is over, there is no need after that. jyeshTham me dAtum arhasi –

viSvAmitrar came to the court and asked daSaratha cakravarti thus. How was it

when he asked that? It was like this – a svAmi, who was known to do good

upanyAsam, was provided with two mikes and was requested to deliver the

upanyAsam; that svAmi said, “It will be nice if you can give your life”. Like

that, “uyir irakkum koDum kURRin uLaiyac connAn” – like yaman who asks for

lives, he asked for rAman. What he asked was like that.

 

cakravarti swooned [as soon as he heard that].

 

eN ilA arum tavattOn iyambiya Sol

marumattin eRivEl pAi’nda

puNNil Am perum puzhaiyil kanal nuzhaindAl

enac ceviyil pugudalODum

uL nilAviya tuyaram piDittu unda

Ar uyir ninRu USal ADa

kaN ilAn peRRu izhandAn ena uzhandAn

kaDum tuyaram – kAla vElAn.

(kambar –kayaDaip paThalam-12)

 

What did daSaratha cakravarti, who has the spear as his weapon that is like

kAlan (yaman) to his enemies, do? This man of great penance has made such a

request! How did it feel? It was like inserting a block of fire inside the

wound in the heart, caused by a piercing spear. Doesn’t he know how much I

love my son? viSvAmitrar, who has done so much penance is asking me. eNNilA

arum tavattOn – one cannot count the number of penances viSvAmitrar has

performed – he has performed penances in all the four directions. Can people

do 108 gAyatrI-s in one day? They look here, they look there. They talk so

much. They cannot even do 28 gAyatrI-s. eNNilA arum tavattOn. viSvAmitrar

who has performed countless intense penances has asked me like this. Can we

count his penances? If you say keep counting, we can keep counting. We cannot

finish counting. eNNilA arum tavattOn. Why did he do such penance? eN il A

arum tavattOn -– “A” means ‘cow’. A-nirai mEykka nI pOdi – didn’t AzhvAr say?

He did penance for a cow. For the sake of kAmadhenu, eNNilA arum tavattOn –

such a Rshi has asked [for rAman]. What did it feel like? Already there is a

deep wound in the chest; now, if someone takes a red-hot coal straight from the

fireplace and inserts it into that wound – how will it feel? It was that

painful. puNNil kanal nuzhaindAl anna – kanal means fire. Wound itself will

give a painful burning sensation. If fire is applied on top - this is like

that for daSaratha cakravarti. kanal pOl – isn’t it enough if it is said that

it was like pouring fire! Wound itself is painful; it was like pouring fire

over the wound. Why did kamban say that? Because, daSarathan already had a

sorrow; now, that became deeper. Already, a vaiSyan had told him, “You will

die because of sorrow about your son”. That vaiSya couple had told him. When

the vaiSya couple’s son was taking water from a pond, daSarathan mistakenly

took him for an elephant and killed him with an arrow. At that time, they

cursed him. “We are dying because of sorrow from our son’s death. Like that,

you will die because of sorrow about your son - putra Sokam”. “So, already I am

worrying about that danger. Now, he comes and asks me this”.

 

viSvAmitrar’s words fell into his ears. What did they do to daSaratha

cakravarti? Those words got inside him and were pushing his life out, saying

‘get out’. Ar uyir ninRu USalADa – his life is swinging back and forth, trying

to decide whether to stay in the body or leave it. cakravarti was extremely

sad.

 

kaN ilAn peRRinzhandAn ena uzhandAn – a person was blind for a long time,

starting from birth. He had no eyes. He turned twenty-five, he said he could

not see. A great saint came by; he said he would get him eyesight. He asked

for prasAdam, and the blind boy gave him some old food. He got his eyesight. He

kept gazing around. Five minutes passed by, and his eyesight was gone. kaN

ilAn peRRinzhandAn ena uzhandAn. It is one thing not to have eyesight at all.

But if first there is no eyesight, then it comes, but is lost again, then the

sorrow is boundless. daSarathan experienced that kind of sorrow. cakravarti

suffered intensely. He felt very distressed thinking why that mahaRshi made

that request. “What svAmi! You are asking like this. He is only a small boy”.

 

 

UnaShoDaSa varsho me rAmo rAjIvalocana: |

na yuddha yogyatAm asya paSyAmi saha rAkshasai: ||

(bAla.20.2)

“He is not even sixteen yet. You are asking for him! He cannot fight with

rAkshasa-s. He is a small boy and you are asking for him!” viSvAmitrar says,

“svAmi, you do not know your son”.

 

aham vedmi mahAtmAnam rAmam satyaparAkramam |

vasishTho’pi mahAtejA: ye ceme tapasi sthitA: ||

(bAla.19.16)

Different people interpret this in different ways. You can listen to them in

different places. aham vedmi! - “I, who have practiced yoga and have seen

paramAtmA Himself, have understood him [your son]”. All these sargams lend

great support to the viSishTAdvaita philosophy. “Understand that I, who

meditate on rAman, am telling you. Do not think I am telling you this because I

need a favor from you! vasishTho’pi mahAtejA: - If you want, you can check

with your acAryan. The tattvam that he is meditating on has taken birth as your

son rAman. Ask him. Doesn’t he know rAman? Don’t I know if He has the

strength to do battle with rAkshasa-s! You can ask your AcAryan. vasishThO’pi

mahAtejA:”. [if daSarathan were to respond and ask viSvAmitrar the following

question]: “Are you asking me to check with vasishThar so that you can have a

fight with him again, since you haven’t fought with him for a long time?”,

[viSvAmitrar says]: ye ceme tapasi sthitA: - “you can check with all the other

mahaRshI-s that are around.”

 

daSarathar thought of what he could do. (SrImad ANDavan is doing upanyAsam

with great physical strain at this time; the physical strain shows clearly).

“mahatA tapasA - I observed a lot of penance, was childless for 60,000 years;

then I performed a big aSvamedha yAgam; sumantrar said I have to do it only

with RsyaSR’ngar. I was so scared that vasishThar, the priest of the house,

will get mad; if I tell him I was going to use another priest, he will curse me

right-away. Not another word. I had to please him in so many ways and

performed the yAgam and thus, I got this son as a rare gift. You are saying

you will take Him to yaman (death)! When the sun sets, He will start falling

asleep. rAjIva locana: - rAjIvam means lotus. Children of rich families go to

sleep as soon as sun sets. They will wake up only at 8 in the morning. He is

a child belonging to rich house. He will go to sleep at sunset. rAkshasa-s

come in the night. I will come to do battle with them, svAmi! yAvat prANAn

dharishyAmi! I will fight with them till I have life left in my body. naiva

dAsyAmi putrakam – I will not give my son. Never, ever”.

 

viSvAmitrar said, “Is that so?” He picked up his brahma danDam and said, “I am

leaving. mithyA pratij~na: kAkutstha sukhI bhava sabAndhava: (bAla.21.3) I am

taking my leave. pUrvam artham pratiSrutya (bAla. 21.2) - first you said you

will give, you said - kam ca te paramam kAmam karomi kimu harshita:; now you

say ‘No’. Live well! Those who have lied have lived well. You also live

well, having lied!”

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To be continued …..

 

 

 

 

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