AcArya rAmAmRtam - (from SrI ra’nganAtha pAdukA dt. March 07 Part 3)

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Adiyen dasasya vignaapanam. But Sri Vijayaraghavan's problem must be something else as your translation does not contain any Tamil word. Perhaps he may be accustomed to the traditional writing (Ramanuja instead of RAmAnujA or kreedam instead of krITam) As you told simply truncates attachments. Instead the pdf files may be uploaded to rapidshare or esnips.

 

On 8/4/07, Kalyani Krishnamachari <kkrishnamachari wrote:

 

 

 

 

 

namaskaram. This problem can be solved by setting the encoding option from theInternet Explorer.Click on 'view' in the top bar of the Internet Explorer screen; click on'encoding' and then click on 'Unicode UTF-8'.

Now, all the fonts must be clearly readable. Please let me know if this helped or not. The problem with enclosing tamizh orenglish pdf files is, will not store the files for future reading.

Warm regards,kalyani krishnamachari --- VEDANTHARAMANUJAM VIJAYARAGHAVAN <vvr1977

> wrote:> The article is very beautiful. The problem is I could not read it as it has> many weiry characters in between. How about putting it in pdf form either in> English or in Tamil. It should be very useful to everybody.

> > I remember seeing the same series of article in Paadukaa. But e mail is> more readily available for one and all.> > Very grateful if it is done by anybody.> > Thanks,

> Vijay> > Kalyani Krishnamachari <kkrishnamachari wrote:> SrI:

> SrImate ra'ngarAmAnuja mahA deSikAya nama:> SrImate SrInivAsa rAmAnuja mahA deSikAya nama:> SrImate vedAnta rAmAnuja mahA deSikAya nama:> SrI ra'nganAtha divya maNi pAdukAbhyAm nama:> > AcArya rAmAmRtam - (from SrI ra'nganAtha pAdukA dt. March 07 Part 3)> > English 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> =====================================> guruvin vAcakam koNDa koRRavan> tiruvin keLvanai koNarmin SenRu ena> 'varuga' enRanan ennalODum, vandu> arugu SArndanan aRivin umbarAn

> > writes the tamizh poet kambar beautifully.> > What happened as a result of AcAryan's advice? Did he understand any> better?> Did it result in a conversion of his mind to send his son? When some

> acArya-s give advice, the state of the mind will be the same how it was> before> a person listened to that advice. If I advise, that is the way it will be. > (SrImad ANDavan humorously asks a svAmi who is closeby) - What svAmi! I have

> to ask you only. Isn't that right? (There is laughter in the audience).> > A person did kAlakshepam with a svAmi. He did not understand the meaning of a> Slokam no matter how long he listened. > > avikArAya SuddhAya nityAya paramAtmane |> sadaika rUpa rUpAya vishNave sarva jishNave || (vishNu sahasra nAmam)> > is the Slokam. svAmi said bhagavad svarUpam will be the same always! How can

> it be the same? He kept repeatedly asking the svAmi how bhagavad svarUpam can> be the same always. svAmi said, 'Okay, I will tell you tomorrow in such a> way that you will understand". sadaika rUpa rUpAya – no matter how many

> times I teach you, you do not understand! The same way, perumAL is also the> same (everyone laughs).> > vasishThar did upadeSam to daSarathar. Did daSarathar realize anything? The> poet writes – "guruvin vAcakam koNDa koRRavan". Even though he is a

> tamizh poet, he is a blessed poet; he has God's blessings; so, instead of> saying 'vasishTha vAcakam', he says, "guruvin vAcakam koNDa> koRRavan". > He knows samskRtam. Those adept in samskRtam have done vyAkhyAnam for tamizh

> prabandhams; that is how tamizh language has been made rich. They have> revealed> so much meaning in their writings.> > guruvin vAcakam koNDa – daSaratha cakravarti who listened to AcAryan's

> words – the poet uses the term 'guru'. He did not use the term> 'vasishThar'. In other places, he uses the term 'vasiTTan'. To show> that his aj~nAnam vanished when he listened to the advice, the poet makes use

> of the term 'guru'.> > 'gu' SabdastvandakArah syAt 'ru' Sabdas-tannirodhaka: |> antakAra nirodhitvAt guru: ityabhidhIyate ||> > What is the meaning of the word 'guru'? 'gu' denotes darkness,

> ajn~Anam, antakAram – the darkness that is ignorance. 'ru' means> tannirodhaka: - removes it, destroys it. guru is one who drives away that> darkness.> > Since the darkness of ignorance is expelled, 'guru: ityabhidhIyate' –

> daSarathan thought his son is not even sixteen, if he is sent, how will he do> battle with rAkshasa-s. > "na yuddha yogyatAm asya paSyAmi saha rAkshasai:" (bAla. 20.2)> The guru expelled daSarathan's ignorance that his son did not have the

> skills> to fight with rAkshasa-s. He removed daSarathan's ignorance in thinking> that> rAman is just his son, just his belonging. > > What did daSarathan say immediately (after hearing his guru's words)? He

> should have said, 'Bring rAman, bring lakshmaNan", right? Instead, he> said:> > tiruvin kELvanaik koNarmin> > "sumantra, bring lakshmI pati". aLavil vi'njai – he understood that

> to> mean 'lakshmI'. So, instead of saying, 'bring my son', he said,> "tiruvin kELvanaik koNarmin", "Bring lakshmI pati".> > When rAman came, He said – 'varuga enRanan' – "come".> > "varuga enRanan ennalODum vandu arugu SArndanan" – as soon as he said,> 'varuga', immediately, rAman came. He came on the utterance of the word> 'varuga'. This is sahokti ala'nkAra: - it is very beautiful in

> samskRtam. The same is true of tamizh here. He came as soon as the word> 'varuga' was uttered. varuga is not 'vinai muRRu' (not a finite> verb).> It can continue as either 'varuga vENDum' (do come) or 'varuga

> vENDAm'> (don't come). kambar says that bhagavAn arrived right away, and if> daSarathan says – "You came even before I said the word after> 'varuga'.> I was going to say, 'varuga vENDAm'", then perumAL would have said: > "Yes, I came only to go". > > The meaning conveyed here is that He arrived with such saulabhyam (ease of> access). rAman has so much compassion in blessing His devotees. He will rush> forward to the forefront to do that. He came at the utterance of the word

> 'varuga'. That is the meaning behind the words "varuga enRanan> ennalODum> vandu" – do you understand? He has so much hastiness to bless His> bhaktas.> > A poet says – there was a son-in-law in a house. He never left the house

> after the marriage. Six months passed by; nine months passed by. The girl's> brother (brother-in-law) felt uncomfortable. He told his father, "What is> this, father! Son-in-law keeps eating here!What can we do, son! He is

> not just someone. I have to feed him". One year passed. One and a half> years passed. The son said: "What, father, son-on-law is not leaving". > Father said, "I also told him. He is not leaving". Brother-in-law got

> very> provoked. He said, "If he does not leave by tomorrow, I will give him> 'galtA' (kick him out)". The term 'galtA' comes from 'gala> hastikA'; in samskRtam, it means placing the hand on the neck and pushing a

> person out. That has transformed into 'galtA' in tamizh. That son-in-law> did not leave till next evening. The brother-in-law placed his hand on the> son-in-law's neck and forced him out till the end of the street. He came

> back to his father and said that he has sent the son-in-law out and he will> not> come back, and they have to send the daughter to his house. > > After fifteen minutes, that son-in-law came back. Brother-in-law asked him,

> "I kicked you out. Why did you come back?" Son-in-law said, "You called> me. So, I came.When did I call?You called me using symbolic> gesture". "When did I use sign to call you?" The son-in-law says to the

> brother-in-law that he had kept his hand on the former's neck and pushed> him;> but, he pulled his hand back and took it away, that is equivalent to saying> 'vA' (come)! (the whole audience laughs).

> > rAman is One who is that easy to access. 'varuga enRanan ennalODum> vandu';> he is just as easy as that son-in-law to be attained. paramAtmA is so simple.> He is so easy like that son-in-law who felt that removing the hand that

> pushed> him out was the same as a sign for inviting him back. He has so much> compassion. > > The next song is –> vanda nambiyait tambi tannODum> mundai nAnmaRai munikkuk kATTi –nal

> tandai nI, tanit tAyum nI! ivarkku> endai ! tandanen ! iyainda Seyga ! enRAn !> > daSarathar gave perumAL to viSvAmitrar and said, 'You are the father,> mother> everything for this boy. You do not even have to return Him; iyainda

> Seyga!" > He gave Him happily saying, "You can do whatever you want; you can use Him> in> any way". > > dadau kuSika putrAya suprItena antarAtmanA | (bAla. 22.3)> > AcAryar vasishThar's words carried that much weight with daSarathan. He had

> so much respect for his AcAryan's words.> > What did viSvAmitrar do immediately? He said, 'bye' and started walking> very fast with the two boys. He did not even look back. vAlmIki says> beautifully, "aSvinau iva brahmANam' (

bAla.22.8). rAman and lakshmaNan> were walking behind the Rshi elegantly like aSvinI devata-s going behind> brahmA; they were shining so brilliantly. They were wearing ambaRAt tUNIram> (arrow-holder or quiver which is hung on the shoulder). They were carrying

> their wonderful bows on their beautiful shoulders and walking with elegance. > In deva lokam, aSvinI devatA-s are the most beautiful. They were walking with> so much charm. They gathered a bunch of arrows and placed them in the quiver

> and were carrying the bow.> > venRi vAL puDai vaSittu meymmai pOl> enRum tEyvuRAt tUNi yAttu, iru> kunRam pONru uyar tOLil, koRRavil> onRu tA'nginAn – ulagam tA'nginAn>

> writes the tamizh poet beautifully.> > === message truncated ===________Ready for the edge of your seat? Check out tonight's top picks on TV. http://tv./

-- Adiyen,Dasan,

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