SRI RANGA SRI VOL.08 / ISSUE # 29 dated 16th June 2007

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SrI:

SrimatE Raamaanujaaya Namaha //

SrimatE Nigamaanta Mahaa Desikaaya Namaha //

SrIman! SrI Ranga Sriyam anupadravam anudhinam Samvardhaya/

SrIman! SrI Ranga Sriyam anupadravam anudhinam Samvardhaya//

KAvEri VardhathAm kAlE, kAlE varshathu vAsava: /

SrI RanganAthO jayathu Sri Ranga Sri cha VardhathAm//

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SRI RANGA SRI VOL.08 / ISSUE # 29 dated 16th June 2007

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IN THIS ISSUE:

 

1. PANCHAANGAM DETAILS FOR AANI– (SRI MADHAVAKKANNAN)

2. " AARANYA KHAANDAM " PART -1 OF SRIMAD RAMAYANAM DISCOURSES IN THE

HINDU TEMPLE OF ATLANTA.

(SRI ANBIL RAMASWAMY SWAMI)

 

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ISSUES RELEASED

With this issue, about 256 Regular issues of SRS have been released

so far, apart from numerous " Special Issues " as indicated below:

27 Issues of Vol. 1

15 Issues of Vol. 2

42 Issues of Vol. 3

35 Issues of Vol. 4

28 Issues of Vol. 5

30 Issues of Vol. 6

50 Issues of Vol. 7 and

29 Issues of Vol. 8 (including this)

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1. Sarvajit varsha Aani Maasa Panchangam:

 

June 15 2007- Friday – Amavasya – Vaikaasi month begins

June 25 2007- Monday – Swaathi – Periyazhwar Thirunakshathram

June 26 2007- Tuesday – Ekadasi

June 27 2007 – Wednesday – Anusham -Sriman Nathamuni Thirunakshathram

July 03 2007 – Tuesday – SravaNam

July 10 2007 – Tuesday – Sarva Ekadasi

July 11 2007 – Wednesday – Koorma Jayanthi

July 14 2007 – Saturday – Amavasyai (13th July- Bodhayana Amavasai)

 

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2. " AARANYA KHAANDAM " PART - 1 OF SRIMAD RAMAYANAM DISCOURSES IN THE

HINDU TEMPLE OF ATLANTA.

(ANBIL RAMASWAMY)

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1. INTRODUCTION

In the earlier KhaaNDams, Dharmas like " Pitru-vaakhya Paripaalanam "

etc were brought out. In this, Valmiki emphasizes how Rama

addressed " DushTa nigraham " punishing the foes for the protection of

the virtuous " SishTa paripaalanam " .

 

2. DANDAKAARANYA

Securing the blessings of Sage Atri and Anasuya, they entered the

forest known as " DaNDakaaraNya " named after one of the ancestors of

Ikshvaaghu dynasty called " DaNDaka " . Now, it was a dense and fearful

forest. The Raakshasas living there were torturing the Sages who

desisted from cursing them lest the power of their Tapas should be

set at naught and they were waiting for the arrival of Rama who had

vowed to protect the virtuous by destroying the evil forces. When

Rama appeared in their midst, they were mesmerized by his charm even

though he was clad in barks of trees and animal skin apparels very

much like them. In Mahabharata, we find that the attendants of

Draupati were so charmed by her incomparable beauty, wished to be

males (pum bhaavam manasaa aayayu). The Sages in DaNDakaaraNya,

wished to become female! And, since Rama was committed to monogamy,

he is said to have assured them that in his Avataara as Krishna, he

would satisfy their desires and the story goes that it is these

Rishis who were born as Gopis in Krishna Avataara and dedicated

themselves with unsullied love to him.

 

3. REQUEST OF THE SAGES:

The Sages expressed their plight of suffering at the hands of

Rakshasas saying that as King of Ikshvaaghu, he was duty bound to

protect them for no other reason than their being in the forests

belonging to that lineage. Just as the citizens gave one-sixth of

their income as taxes, the Rishis were offering part of the merit

acquired by them through Tapas and therefore it was his duty to

protect them. That Rama was the king for the city dwellers, he was

so for the forest dwellers as well - has been confirmed in several

passages earlier throughout Srimad Ramayanam.

 

4. VIRAADAN

In a very short while, they encountered a mammoth mountain-like

being before them. The animals and birds in the forest were in

panic. The eyes of the being were like deep wells; his body and

tummy were bloated beyond recognition; his hands were miles long,

his body was wrapped with skins of tigers; he was holding in his

hand a terrific trident.

 

Bootham athanai yum Ore vaDivu koNDa pudidu enru

Oda otha uruvathan urmotha kuralan (KR- Virada - 18)

 

On seeing the trio, he thundered " Who are you? How come, though you

look like ascetics yet unlike ascetics, you are holding bows and

arrows, loitering in my territory with a woman? Do you know who I

am? I am Viraada, a Raakshasa fully armed and I live by eating the

flesh of these Sages " . He pounced on Sita saying that he was

carrying her away on his shoulders to make her his wife " mama

bhaaryaa bhavishyati " and that he intended to kill them and drink

their blood. On hearing this, Sita was trembling with fear like a

banana leaf shaken by a twister. Rama wondered whether the intention

of KaikEyi and Mantarai had borne fruit so soon! He was not so much

sorry for his exile as for witnessing Viraada touching Sita. " para

sparsam tu vaidEhyaa: na duhkataram asti mE "

 

Rama shot an arrow at Viraada that pierced his heart. Dropping down

Sita, he went jugular at the brothers with his trident and instantly

lifted them on his shoulders and started moving away from the sight

of Sita. Her pleading with the Raakshasa to free them and instead

kill herself proved futile. Meanwhile, LakshmaNa cut off his left

hand and Rama his right hand, pushed him to the ground and smashed

him with their feet. Viraada could not be killed because of the

boons he had obtained through intense Tapas. But, the very moment

the feet of Rama touched him, he regained Jnaanam (knowledge) and

his Svaroopam (original form). Addressing Rama, he told how he was a

Gandharva by name Tumburu and how his King KubEra had cursed him to

become a Raakshasa and on his pleading for forgiveness, he was told

that in an encounter with Rama, he will be relieved of his curse. He

showed them the way to go to the hermitage of Sage Sarabhanga.

 

5. SAGE SARABHANGA

As he had vanquished (bhanga) the arrows (saram) of the Lord of love

Manmatha, he is known as " Sara-bhanga " . He had successfully eschewed

from his mind both Kaama (lust) and krOda (anger). Because one is

motivated into action by " Manas " humans are called " manushya: " A

mind guided by RajOguNa into such uncontrolled desire and anger is

the worst enemy of this " manushya " . The Lord says in Bhagavad Gita

" kaama yEsha: krOda yEsha: rajO guNa samudbhava: /

Maha asanO mahaa paapmaa vidhati yEnam iha vairiNam (BG 2-37)

As the trio was approaching the hermitage of Sarabhanga, they

noticed a divine chariot at the entrance of the Asramam. It was the

chariot of Indra, the Lord of DEvas who had come to see the Sage.

Indra also saw them from at a distance and hurriedly took leave of

the Sage and left. After Indra left, they came into the Asramam and

was warmly welcomed by the Sage. The Sage told them that Indra had

come there to invite him to Svargam but because he was waiting for

the arrival of Rama, he declined the offer. Sarabhanga was not the

one to seek trivial benefits not even Svarga, because his aim was to

reach Parama padam, the highest one could strive to achieve.

 

6. THE BOON OF CHAFF (SIDE STORY)

H.H cites a couple of funny stories: Once a person

doing " Oupaasanam " (fire rites) prayed to Bhagavaan. As he had gone

out of stock with " umi " chaff used for " Oupaasanam " for over 4 days,

when Bhagavaan appeared before him he asked for " umi " . As he

returned home, he saw 10 bags of chaff lying at his doorstep. He had

no space even to stock them! Sarabhanga was not like that.

 

It is said that one may pray to Sun God for health; Fire God for

wealth; MahEswara for wisdom. But, only Janaardhana (Lord Narayana)

can grant mOksham.

aarOgyam bhaaskaraath ichchEt sriyam ichchEt hutaasanaath/

Jnaanam mahEswaraath ichchEt mOksham ichchEt janaardhanaath//

 

7. THE THREE STRIKES (SIDE STORY)

Once the Lord appeared before a Bhakta and asked him what he wanted.

He could not come up with an answer. The Lord gave him a wooden

stick and told him that if he struck the ground with it desiring

anything, he would get it instantly. The man had an ugly old wife.

He struck the stick and desired that she should become young and

attractive. She became one. But, the King who was passing through

his house saw her and took her to his harem. On his return home, the

man's wife was found missing. In a fit of anger, he struck the stick

and wished his wife to become a donkey. The people in the harem saw

the braying of the donkey and chased it out. It came back to the

man's home. The man could not bear to see the plight of his

erstwhile wife now turned into a donkey. A third time he struck the

stick with a wish that she should regain her original form. And, she

did turn into the old ugly form! He thought: " Is it for this I did

so much Tapas and got the boon of the stick? " Sarabhanga was not

like that.

 

8. SARBHANGA TO SUDEEKSHANA

Offering mOksha, Rama requested Sarabhanga to suggest a place where

the trio could live happily. Sarabhanga pointed to the nearby

hermitage of Sage SudeekshaNa on the banks of River Ganga and told

him that SudeekshaNa would help him in every way. As Sarabhanga

attained mOksham, a host of Maharishis like Vaikhaanasas,

Vaalakilyas, Samprakshaalas, Mareechipars, AsmakuTtars and

Patraasanas flocked to the place to witness the sight.

 

9. THE SURRENDER OF THE SAGES

The Sages narrated harrowing tales of their sufferings at the hands

of the Raakshasas and pleaded for protection by Rama.

" Marappinum odhuk koLal aagum paarp paan

Pirappum ozhukkam kunrak keDum " (KuraL 194)

Because of the tortures of the merciless Raakshasas, who would not

let them do the nitya karmas ordained for Brahmins (Paarppaan) they

were forfeiting their BraahmaNatvam (Brahmin hood)

Why are they called " Paarppaan " ? It is because, they were learning

the Vedas (odhu = Vedas) and constantly researching on the nuances

contained therein (paarppadu)

Irakkam enra oru poruL ilaada nenjinar

Arakkar enru uLar silai arathin neenginaar

Nerukkavum yam paDar neriyall neri

Turakkavum arum tavam turaiyuL neenginOm (Agastya- 129)

Rama told them it was not for them to request him to help; they

should command him to do so and pledged to decimate the Raakshasas

who harmed them.

 

10. SAGE SUDEEKSHANA'S HERMITAGE

Surrounded by the Rishis, the trio reached the hermitage of Sage

SudeekshaNa and introduced themselves. The Sage was about to leave

his mortal coils and was glad that he could have Darshan of Rama at

the crucial moment. He offered to Rama and LakshmaNa bows, bags full

of arrows sharp knives etc. and bade them good bye.

 

(To Continue with AaraNya kaaNdam)

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2.TAATPARYA RATNAVALI - SUBMISSION 24 - SLOKAM 13 -PART 5

(SRI N. KRISHNAMACHARAIAR SWAMI OF CHICAGO)

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SrImate ra'nga rAmAnuja mahA deSIkAya namaH.

tAtparya ratnAvaLi - Submission 24, Slokam 13 Part 5,

tiruvAimozhi 1.3 concluded.

• pASuram 1.3.9:

valattanan tiri-puram erittavan iDam peRat tundit-

talattanan ezhu tiSai-mukan paDaitta nal ulagamum tAnum

pulappaDap pinnum tan ulagattil agattanan tAnE

Solap pugil ivai pinnum vayiRRuLa ivai avan tuyakkE.

tundit-talattu ezhu tiSai mukan paDaitta nal ulagamum tAnum tundit

talattu iDam peRa, tiri-puram erittavan valattanan; pinnum tan

ulagattil pulappaDa tAnE agattanan; Solap pugil, pinnum ivai

vayiRRuLa; ivai avan tuyakkE. –

The four-faced brahmA who was born from the navel of bhagavAn has a

place of sustenance at that same lotus navel, along with the worlds

that he created; rudran who is credited with destroying the three

cities in the form of the three asura-s, has a place of protection

on the right side of emperumAn. While He is thus Supreme above all

else, still He takes incarnations and presents Himself in that same

world for all of us to see. If we are to list His kalyANa guNa-s,

there are infinte such guNa-s that we don't even realize. Our

inability to realize Him fully is just another of His mAyA-s.

svAmi deSikan captures the essence of this pASuram through the

words " SarvAdeh svA'nga dAnAt " - Because He has offered a place of

protection for rudra etc. in His body. SrImad tirukkuDanthai ANDavan

refers us to the following from moksha dharma, which converys the

same message: paSya ekAdaSa me rudrAn dakshiNam pArSvam ASritAn

(moksha dharma 36.11). Even when bhagavAn shows His extreme

saulabhyam by offering places of protection to rudra and brahmA in

His own tirumEni, and even though He has given them the same

treatment as He has given tio pirATTi by offering a place in His

tirumeni to them (refer to nammAzhvAr's pASuram ERALum iRaiyOnum

tiSai muganum tirumagaLum kURALum tiru uDamban – tiruvAi. 4.8.1),

and even when He has revelaed His superiority over all through His

incarnations, still there are those who are confused about who the

Supreme Deity is (ivai avan tuyakkE). The fact that bhagavAn is a

sulabhan in not only revealed by His offering a place of protection

to brahmA and rudra in His body, but also by His taking incarnations

in the world in which even the likes of brahmA and rudra don't set

foot, just to be accessible to His devotees.

• pASuram 1.3.10:

tuyakkaRu madi-il nal j~nAnattuL amararait tuyakkum

mayakkuDai mAyaigaL vAnilim periyana vallan

puyal karu niRattanan peru nilam kaDanda nal aDip pOdu

ayarppilan, alaRRuvan, tazhuvuvan, vaNa'nguvan amarndE.

tuyakkaRu madi il nal j~nAnattuL amararai tuyakkum mayakkuDai

vAnilim periyana mAyaigaL vallan , puyal karu niRattanan, peru nilam

kaDanda nallaDip pOdu amarndu, ayarppilan, alaRRuvan, tazhuvuvan,

vaNa'nguvan. – I will stay put at the Lotus Feet of that dark-hued

emperumAn who measured the three worlds, and who can control the

minds of even the likes of rudra and brahmA who are endowed with

superior knowledge and with clear minds beyond confusion, through

His leelA-s that are more huge even than the sky itself, and I will

not be distracted from my enjoyment of the greatness of those Lotus

Feet, I will brag about their greatness incessantly, I will embrace

them, and I will prostrate to them.

svAmi deSikan captures the most noteworthy guNa of bhagavAn from

this pASuram through the words " prahita padatayA " – Because He gave

the shelter of His extended Feet to all (during His trivikrama

incarnation) - peru nilam kaDanda nal aDi. The word `prahita'

means `Placed, extended, stretched out, dispatched, directed'. One

derivation given by SrI UV for the word prahita is `prakRshTam hitam

pra-hitam', stressing tht it is for the hitam or good of all. It is

not just those who are not devoted to Him that have difficulty

realizing His true nature; even the likes of brahmA and rudra, who

know that He is the Supreme Deity, get distracted by their desires,

and get confused about His true nature. If this is the case with the

likes of brahmA and rudra, there is nothing to wonder about the

state of confusion in which ordinary people find themselves in, when

it comes to realizing who the Supreme Deity is, and in following the

sure and correct path to redeem themselves from the bondage of

samsAra. To redeem these countless jIva-s, bhagavAn in His Infinite

Mercy, decided to take the tri-vikrama incarnation, decided to

extend His Feet to reach all these jIva-s and became accessible to

them without any effort on their part. Those Lotus Feet are the

resort that nammAzhvAr reveals to us in this pASuram. Through this

act, bhagavAn who is the utmost sulabhan (recall the guNa at the

daSakam level) shows His deep attachment to all the jIva-s who are

His possession.

As noted earlier, svAmi deSikan concludes the Sloka 13, identifying

the 10 key guNa-s of the ten pASuram-s of tiruvAimozhi 1.3, with the

summary for this tiruvAimozhi – ananta saulabhyam Aha – AzhvAr is

revealing the infinite saulabhyam (infinite ease of access to the

true devotee), through the ten pASuram-s of tiruvAimozhi 1.3

(pattuDai aDiyavarkku eLiyavan).

This concludes Slokam 13.

-dAsan kRshNamAcAryan

(To be continued)

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