Fw: Fw: [RaamaBhakthi] AcArya rAmAmRtam - (from SrI ra’nganAtha pAdukA dt. August 08 Part 2)

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----- Forwarded Message ----Dr.V.Sadagopan <yennappanSRS <Srirangasri >Friday, November 28, 2008 6:33:35 PM Fw: [RaamaBhakthi] AcArya rAmAmRtam - (from SrI ra’nganAtha pAdukA dt. August 08 Part 2)SrI:Dear Srimathy Kalyani Krishnamachari :It is so delightful to follow the postings ofyours on Srimad RaamAyaNa UpnyAsam ofHH Thirukkudanthai Andavan Swamy fromthe year 1972 . These are treasures froma great UpanyAsakar and revered AchAryan ,who was a dear friend of my Father . My cousinis the dharma pathni of one of the sons

ofSrimad Andavan from Poorvasramam days .HH Thirukkudanthai Andavan's upakAramsto Ahobila Matam are legendary . His nirvAhamsof Dhivya Prabhandham , Srimad RaamAyaNamand any topic of His choice are boons and blessingsto the fortunate listeners .Please accept my sincere thanks for the MahOpakAramthat you are doing thru the brilliant translations ofthese treasures for posterity .You are dear to ANDAL thru your extensivecommentraies on Her Dhivya Pranhandham ofNaacchiyAr Thirumozhi . May ANDAL's andAchAryan's paripoorNa blessings be with youand all members of your Family !NamO SrI RaaghavAya anisam ,Oppiliappan Koil V.Sadagopan- > "Kalyani Krishnamachari" <kkrishnamachari> <andavan >; ; > <raamabhakthi >; <oppiliappan >> Thursday, November 27, 2008 9:44 PM> [RaamaBhakthi] AcArya rAmAmRtam - (from SrI ra’nganAtha pAdukA > dt. August 08 Part 2)>>> SrIH> SrImate ra’ngarAmAnuja MahA deSikAya namaH> SrImate SrInivAsa rAmAnuja MahA deSikAya namaH> SrImate

VedAnta rAmAnuja MahA deSikAya namaH> SrI ra’nganAtha divya maNi pAdukAbhyAm namaH>> AcArya rAmAmRtam - (from SrI ra’nganAtha pAdukA dt. August 08 Part 2)>> 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)>> (Please set your encoding to Unicode UTF-8)> SrImad ANDavan tiruvaDi,> kalyANi kRshNamAcAri> =====================================> SrImad tirukkuDandai ANDavan’s SrImad rAmAyaNa upanyAsam>> gacchhatA mAtula kulaM bharatena tadA'naghaH |> Satrughno

nityaSatrughno nItaH prItipuraskRtaH || (ayodhyA. 1.1)>> This is the first Slokam in ayodhyA kANDam.>> The king of kekaya (Kaikeyi’s father) told his son, YudhAjit, “I want to > see Bharata; bring himâ€.>> YudhAjit was bharata’s uncle (Kaikeyi’s brother). He came to ayodhyA.>> daSaratha extended a very special welcome to the guest. YudhAjit said, > “Grandfather wanted to see bharata and asked me to bring him; that is why > I cameâ€.>> daSaratha sent Bharata with him happily.>> gacchhatA mAtula kulaM bharatena tadA'naghaH |> Satrughno nityaSatrughno nItaH prItipuraskRtaH ||>> This Slokam is very well analyzed in bhagavad vishayam.>> gacchhatA mAtula kulaM – bharata went to his uncle’s place. When he left, > Satrughna also went with him. Satrughna

is always with bharata, just as > lakshmaNa is always with rAma.>> VAlmIki says that Satrughna has no blemish. anaghaH – one without any sin > (aghaH = pApam); he is sinless.>> This Slokam is very prominent in SrIvaishNava vyAkhyAnams. SrI > vaishNava-s do very interesting vyAkhyAnam about viSishTAdvaita > philosophy. The above Slokam implies that Satrughna is the one who has no > sin, which would suggest that the other three are not without sin. ‘Those > who were in the palace were all sinners. He is the only one who did not > commit any sin.’ What was the sin committed by the others in the palace?>> rAma darSana mAtra pApam – Satrughna is the one who does not have the sin > of rAma darSanam. rAma darSanam is the sin! If you say this today, > people will throw stones at you.>>

Why? When one looks at rAma, He will simply attract that person to Him! > Then one cannot do bhAgavata kaimkaryam. SAstram says the goal of life is > to do kaimkaryam to bhAgavata-s.>> Bharata is a great bhAgavata. rAma will draw away Satrughna from doing > kainkaryam to Bharata. That is His nature.>> tiritandAgilum devapirAnuDai> kariyakOlat tiruvuruk kANban nAn> periya vaN kurugUr nagar nambikku AL> uriyanAi aDiyEn peRRa nanmaiye.> (kaNNinuN SiruttAmbu – 3)>> For those who want to attain salvation, both puNyam (virtue) and pApam > (sin) are obstacles and considered pApam or sin. Virtue also is a burden, > similar to sin, since the benefits of the good deeds also have to be > enjoyed through another birth.>>

buddhiyukto jahAtIga ubhe sukRta dushkRte (bhagavad. 2.50) – ‘’A man with > evenness of mind discards here and now, good and evil’.>> SArnda iru valvinaigaLum Sarittu mAyap paRRaruttu.. ‘Obliterating all the > good and bad deeds that I have accumulated…’> > (tiruvAimozhi 1.5.10)>> aSva iva romANi vidhUya pApam candra iva rAhormukhAt pramucya …(chhAnDogya > upanishad 8.13.1) – ‘Shaking off all the sins like a horse shakes off his > hairs and shedding the body just like the moon gets out of the mouth of > Rahu…>> It is said that for attaining moksham ( salvation), one has to shed both > puNyam and pApam. Why should one shed the puNyam? Sin must be the one to > be shed. Is puNyam an enemy for going to moksham?>> Yes. puNyam is an enemy! puNyam leads one to svargam or deva lokam.

> Therefore it is an obstacle to attain moksham or salvation.>> PApam or sin leads to hell or narakam and is an obstacle.to moksham. > PuNyam leads to svargam and prevents one from attaining moksham. What > difference does it make? The result is the same – no moksham.>> Since puNyam is an obstacle to attaining the most supreme goal of reaching > bhagavAn, it is grouped together with pApam.>> Like that, kaimkaryam to rAman is grouped with pApam because it is an > obstacle to one’s attaining the goal of service to bhAgavata-s. Since > bhagavad sevai is an obstacle to doing bhAgavata sevai, that is grouped as > pApam. Satrughna is one who does not have that pApam. Satrughna stayed > away from seeing rAman even though he was in the same palace in AyodhyA.>> The eye

is a great indriyam (sense organ). It cannot resist seeing! > SatrughnaH – The conquerer of enemies. Satrughna had won over the eyes! > Who are the enemies? The eye, ear, nose, tongue, tvak (skin) – these > sense organs are our enemies. We are in this samsAram only because we are > ruined by these senses. It is said that one attains greatness only by > overcoming and controlling these senses.>> In the book “praSnottara mAlikAâ€, a student asks Adi Sankarar, “Who is a > valorous person?†He replies that one who wins over the five senses in > the body is a person of valor. We get ruined only by these senses. > Satrughna won over his eyes and managed to stay without looking at rAma.>> Satrughno nityaSatrughno nItaH prItipuraskRtaH | - Satrughna who had > conquered the sense organs that are our constant enemies, was

taken with > Bharata.>> Satrughna accompanied bharata right away. Why did he accompany him? Did > he do it thinking, “I have stayed with him all these days. What can I do? > It is my fate! So, let me go with him now?â€>> No. nItaH prIti puraskRtaH – his love and attachment to Bharata nudged > him forward saying, “go, goâ€; so, he went.>> daSaratha tells Satrughna – “bharata is leaving today; why don’t you go > tomorrow?! He can leave today early and go and stay in some station; you > can go and join him there. Why do you have to leave today itself? Don’t > we have to check if the star and date are okay for you? bharata and you > have adjacent stars. He was born under pushyam. You were born under > Ayilyam. Don’t we have to see whether the star and date are okay for

you? > For him, they are okay. They may not be okay for you. Why do you want to > go today?â€>> Satrughna says, “We do not have to look for star and dateâ€.>> “Why, aren’t you also a prince? Aren’t you also a son born to a king? Don’t > I have to look for this date and star for you?â€>> “It is enough if it was seen for bharata. It doesn’t have to be seen for > meâ€.>> “How is it enough?â€>> “When you were checking the star and date for bharata, did you check the > same for his luggage? Did you check the same for his sword? Those things > will accompany him anyway. I am like those things. I will also accompany > him when he goes. I am subservient to him. I am just a thing belonging > to him. So, you do not have to check the star for

me.“>> BhAgavata Seshatvam (subservience to bhAgavatas – perumAL’s devotees) is > being stressed here in this Slokam. This is a very important character > for SrIvaishNava-s. That is how the special vyAkhyAnams explain this > Slokam. Tomorrow, (August 13, 1972), we will explain this and continue > with the story.>> svasti prajAbhyaH paripAlayantAM> nyAyyena mARgeNa mahIm mahISAH |> go-brAhmaNebhyaH Subham astu nityaM> lokAH samastAH sukhino bhavantu ||>> mangaLam kosalendrAya mahanIya guNAbdhaye |> cakravarti tanUjAya sArvabhaumAya mangaLam ||> mangaLASAsanaparaiH madAcArya purogamaiH |> sarvaiSca pUrvaiH AcAryaiH satkRtAyAstu mangaLam ||>> Next day, (August 13, 1972), upanyAsam begins with anusandhAnam of the > following:>> SrImad vedavatamsa lakshamaNamuneH prAptAgamAnta

dvayam> tena SrI raghupungavAnghriygaLe nyastAtma rakshAbharam> SrImad SrInidhi yogivarya karuNA labdhAbja cakrAnganam> vande SAnti virakti pUrNam anagham SrIranganAtham gurum> > (tenpiRai ANDavan tannian)>> diSantu me sadA tvadIyAH (HayagrIvar)> samasta jananIm vande (tAyAr)> kamapyanavadhim vande (tiruvenkaTamuDaiyAn)> vande tam yaminAm dhurandharam (SrIbhAshyakArar)> pitAmahasyApi pitAmahAya (tirumalainambigaL)> kUjantam (vAlmIki)> anjanAnandanam (tiruvaDi)> anjile onRu peRRAN (tiruvaDi)> kaRpAr rAmapirAnai allAl (tiruvAimozhi)>>> gacchhatA mAtula kulaM bharatena tadA'naghaH |> Satrughno nityaSatrughno nItaH prItipuraskRtaH || (ayodhyA. 1.1)>> payilum SuDaroLi mUrttiyai pangayakkaNNanai> payila iniya nam pARkaDal SErnda paramanai> payilum tiruvuDaiyAr yavarElum avar

kaNDIr> payilum piRappiDai tORu emmaiyALum paramarE> (tiruvAimozhi 3.7.1)>> [AzhvAr declares that he is an eternal servant of the bhAgavata-s – > devotees of emperumAn – in any number of births he will take for that > purpose.]>> vAlmIki writes that because of his love for his brother Bharata, Satrughna > also went with bharata when bharata left for his uncle’s house.>> mAtula kulaM gacchhatA bharatA, Satrughno nItaH prItipuraskRtaH – > Satrughna was taken to bharata’s uncle’s house by bharata.>> The kekaya kingYudhAjit is the uncle only for bharata. He is not > Satrughna’s uncle; he is bharata’s mother’s brother. Kaikeyi’s father > aSvapati

mahArAja wanted to see his grandson (bharata). Satrughna is > Sumitra’s son.>> mAtula kulaM gachhatA bharatena - when bharata went to his mother’s > family; nItaH – Satrughna also was taken.>> Satrughna left at the same time as bharata. With the terms tadA and > anaghaH, Satrugna’s greatness is revealed. tadA means at the same time. > Satrughna AzhvAn was such a great servant of a bhAgavata and a bhAgavata > SeshabhUtan (subservient) that he did not want to check for his star or > his own comforts and left, considering service to bhAgavata the most > important goal.>> anaghaH – without any blemish; having no faults. If he sees bhagavAn, his > servitude to a bhAgavata will be hindered. Since kaimkaryam to bhagavAn > is so great, he may become very involved with that. So, he is trying not > to

look at rAman - he does not have the blemish of hindered bhAgavata > kaimkaryam. That is how the vyAkhyAnam goes. Even when living in the > same palace and the four of them were coming together, he will not look at > rAma. pumsAm dRshTi cittApahAriNam – rAma’s form is such that if anyone > looks at Him, His beauty will draw that person to Him. It is stressed > that servitude to a bhAgavata is considered primary and more important. > Therefore, because looking at bhagavAn will get in the way of doing > bhAgavata kaimkaryam, he won over his eyes and other senses and made his > name, “Satrughnaâ€, meaningful.>> Satrughna means one who vanquishes or subdues the enemies. It is pointed > out that winning over the inner senses in the body like the eyes, ears, > etc., is more valorous than winning the enemies outside.>>

SatrughnaH nityaSatrughnaH – there are two kinds of enemies – nitya Satrus > and anitya Satrus. Those who are outside the body are called anitya > Satrus; they will be enemies for a few days and then they may become > friends.>> SEmam SenkOn aruLE, SeRuvArum naTpAguvar enRu> Emam peRa vaiyam sollum meyyE, paNDellAm aRaikUy> yAmangaL tORu eri vISum nam kaNNan antaNNam tuzhAit> tAmam punaiya avvADai IdO vandu taNNenRadE.> > (tiruvituttam-27)>> SeRuvArum naTpAguvar – those who are enemies for some time will become > friendly later (at this point, a great scholar is coming to the sabha to > listen to SRImad ANDavan’s upanyAsam; so the topic changes). SvAmi is a > great scholar. He is the resident vidvAn of ahobila mutt. He is very > close to all of us. If he is asked to speak, he can speak for hours

> together. Because that will hinder our current program, I have asked him > not to speak. Should I ask him to talk? (audience laughs). AcAryar > continues.>> ===========> To be continued …..---