AcArya rAmAmRtam - (from SrI ra’nganAtha pAdukA dt. August 09 Part 2)

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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 09 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 tiruvaDigaLE SaraNam,

kalyANi kRshNamAcAri

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SrImad tirukkuDandai ANDavan’s SrImad rAmAyaNa upanyAsam

 

 

Next day, (august 17, 1972), upanyAsam continues.

 

pitAmashasyApi pitAmahAya prAcetasadeSa bhalapradAya |

SrIbhAshyakArottamadeSikAya SrI SailapUrNAya namo namastAt || (SrI periya

tirumalai nambigaL tanian)

 

divyasthAnAt tvamiva jagatIm pAduke gAhamAnA

pAdanyAsaM prathamam anaghA bhAratI yatra cakre ||

yogakshemaM sakalajagatAM tyayyadhInam sa jAnan |

vAcaM divyAm diSatu vasudhASrotrajanmA munir me ||

(SrI pAdukAsahasram, prastAva paddhatiH - 4 about vAlmIki)

 

AcAryar recites ‘kUjantam’, ‘ullanghyasindoH’, ‘vaidehi sahitam’

Slokams etc.

 

dharmAtmA satyasandasca rAmo dASarathiH yadi |

(yuddha.91.76 - mantram that lakshmaNa recited for the arrow to kill indrajit)

 

SrImad ANDavan then recites ‘kaRpAr irAmapirAnai allAl’ (tiruvAi.7.5.1)

pAsuram and then continues the upanyAsam from where he left.

 

bhartuH bhAgyantu nAryaikA prApnoti purusharshabha |

ataScaivAham AdishTA vane vastavyam ityapi ||

 

na pitA nAtmajo nAtmA na mAtA na sakhIjanaH |

iha pretya ca nArINAm patiH eko gatiH sadA ||

(ayodhyA.27.4,5)

 

yadi tvaM prasthito durgaM vanam adhyaiva rAghava |

agrataH te gamishyAmi mRdnantI kuSa kaNTakAn ||

 

IrshyAroshou bhahishkRtya pItaSesham ivodakam |

naya mAM vIra visrabdhaH pApaM mayi na vidyate || (ayodhyA.27.6,7)

 

When perumAL goes to sItA’s palace to announce that He is going to the forest,

she requests that she will also accompany Him.

 

“

bhartuH bhAgyantu nAryaikA prApnoti purusharshabha |

 

In this world, father, mother, son, daughter-in-law etc experience their own

karma-s. A wife alone gets to enjoy her husband’s benevolent karma-s also.

So, whatever a husband enjoys, a wife must also enjoy. If You have coronation,

don’t I have a share in that bhAgyam? Like that, if You have vanavAsa

bhAgyam, shouldn’t I also get to enjoy the life in the forest? So, I will

also come with You. Not only that, for a woman, only husband is the savior.

 

na pitA nAtmajo nAtmA na mAtA na sakhIjanaH |

iha pretya ca nArINAm patiH eko gatiH sadA ||

 

Ladies must not think that their fathers will protect them. Father is not the

protector. nAtmajaH - Son is not going to protect also. nAtmA – they cannot

protect themselves.â€

 

Women must not think – We have studied so much; we have done Ph.D. We do not

need anyone for us. Men can think like that.

 

“na pitA nAtmajo nAtmA – na AtmA – own self is not a protection. na mAtA

na sakhIjanaH | Mother cannot protect. Friends – class mates, will also not

protect the women. iha pretya ca nArINAm patiH eko gatiH sadA ||

 

SAstram says that in this world and pretya/upper worlds, only husband is the

protector for a wife. So,

 

yadi tvaM prasthito durgaM vanam adhyaiva rAghava |

 

If You are going into the impenetrable and difficult forest,

 

agrataH te gamishyAmi mRdnantI kuSa kaNTakAn ||

 

te – You; agrataH – before; kuSa kaNTakAn – the weeds, thorns etc that are

on the path will be destroyed and cleaned up; agrataH te gamishyAmi – I will

do that and go in the front. I shall leave before You do.

 

agrataH te gamishyAmi mRdnantI kuSa kaNTakAn ||â€

 

When saying this, sItA reminds rAma of the divya Sankalpam.

 

“You are saying You will go alone! When we were in kshIrAbdhi, we had made a

Sankalpam for rAmAvatAram! If You are going to the forest, shouldn’t I be

coming? I have to go and kill rAvaNa, kumbakarNa etc who are like the weeds and

thorns on the way. kuSa kaNTakAn mRdnantI te agrataH gamishyAmi || You must

come only after me.

 

Whatever You told me, were they said just for the sake of words or is it true?

 

agrataH te gamishyAmi mRdnantI kuSa kaNTakAn ||â€

 

PerumAL gets angry when listening to this. He tries to convince her in one whole

sargam that it is very difficult in the forest and tries to persuade her –

tato duHkataraM vanam (ayodhyA.28.20).

 

sItA says – “svami! Get over this anger; and get rid of this jealousy.

 

IrshyAroshou bhahishkRtya pItaSeshaM ivodakam |

naya mAM vIra visrabdhaH pApaM mayi na vidyate ||â€

 

This is quoted in the pratibandakam portion of artha pancakam.

 

sItA tells rAma – “IrshyAroshou bhahishkRtya – leave this jealousy. Get

rid of this anger. Why are you getting angry? Get over it. pItaSesham ivodakam

– how should You get over it? Just as the left over water drunk by one person

will be thrown (and not drunk) by another person, You should get rid of Your

anger.â€

 

pItaSesham ivodakam – In olden days, if you give water in a tumbler to a

person and he drinks only half of it, a second person will not drink that left

over water. Nowadays, five or six people drink from one cup of coffee. They

think that is great. One would say – “You also taste itâ€. This was not

the habit in olden days.

 

“So, naya mAM vIra visrabdhaH pApaM mayi na vidyate | naya mAm vIra

visrabdhaH – Do not fear; take me with You, svAmi!

 

IrshyAroshou bhahishkRtya – Put aside Your jealousy; desist from Your

anger.â€

 

Does rAma have jealousy? vAlmIki calls Him anasUyakaH in saMkshepa rAmAyaNam.

 

konvasmin sAmpratam loke (bAla.1.2) – in the beginning itself, vAlmIki asked

– “who is without jealousy†(bAla.1.4) and nArada answers that rAma has

no jealousy.

 

Now, the wife says He has jealousy. Will those in the house know a person or

those outside?

 

IrshyAroshou bhahishkRtya – Let go of Your jealousy. What is that jealousy?

 

“You are going to the forest only to earn the name like this – ‘Step

mother ordered. rAma wore tree barks and matted locks and to do pitru vAkya

paripAlanam [to serve His father's words], He went to the forest’.

 

You are jealous that people will give me a good name saying, 'sItA is a

princess. When her husband went to the forest, she also agreed to share in the

hardship and went with Him'. Why should You alone get a good name - ‘Son

stayed in the forest for fourteen years in order to obey His father; is there

any son like Him’? You are jealous that I will get a good word – ‘even

in the difficult, poor condition of going to the forest, a woman went with her

husband to the forest’!â€

 

That is the jealousy, nothing else.

 

IrshyAroshou bhahishkRtya – RelinquishYour anger. What is the anger here? It

is His anger that sItA is not listening to His words and she is forcing Him to

take her also with Him. sItA is asking Him to get over that anger also.

 

“IrshyAroshou bhahishkRtya pItaSeshaM ivodakam |

naya mAM vIra visrabdhaH pApaM mayi na vidyate ||

 

You do not have to think that it will be fearful and very difficult to protect a

woman in the forest. visrabdhaH – Take me with faith. pApaM mayi na vidhyate

|| When a lady has to be without her husband, it is only because of her sin.â€

 

karma vidyAdi cakre pratipurusham iha anAdi citra pravahe,

maNivara iva Sourer nitya hRdyo’pi jIvaH kalusha matiH avindan kinkaratvAdi

rAjyam

(SrImad rahasyatrayasAraH – chapter 1 upodghAtAdhikAram)

 

We are all supposed to be part of perumAL’s chest? Why are we here [in this

world]? It is because of our karmA.

 

sItA says, “I do not have that karma. pApaM mayi na vidyateâ€.

 

prApyasya brahamaNo rUpaM prAptuH ca pratyak AtmanaH |

prAptyupAyaM phalaM caiva tathA prApti virodhi ca |

vadanti sakalA vedAH setihAsa purANakAH || (harIta samhitA)

 

itithAsa purANam-s talk about artha pancakam. The enemy that obstructs us to

reach perumAL is our sin. PApam/sin separates us from perumAL.

 

sItA is asking her husband, “If I have to be separated from You, there must be

some sin, svAmi. I have not committed any sin? How can I be separated?

 

naya mAM vIra visrabdhaH pApaM mayi na vidyate ||â€

 

So,

 

numakku aDiyOm enRu enRu nondu uraittu en? mAlAr

tamakku avartAm sArvu ariyar AnAl – emakku ini

yAdAnum AgiDu kAN, nenjE! avar tiRattE

yAdAnum sindittiru iru (periya tiruvantAdi – 9)

 

A wife is meant to be for a husband. She is dAsabhUtai – servant. She is

meant to serve her husband. Is it enough if this is just stated for namesake?

 

nammAzhvAr says - numakku aDiyOm enRu enRu nondu uraittu en – “what is the

use in just saying that?

avar tiRattE yAdAnum sindittiru iru – Keep thinking that perumAL will take you

or He will refuse to take you; you do not need any other thought in your

mindâ€.

 

numakku aDiyOm enRu enRu nondu uraittu en?

sItA tells her husband - “Is it enough if it is said that I am supposed to be

serving You? A wife must stay with her husband and serve him, right? So, I

will definitely come with Youâ€.

 

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(End of translation of AcArya rAmAmRtam as it appeared in the August 2009 issue

of SrI ra’nganAtha pAdukA)

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To be continued …..