SRI RANGA SRI e- Journal- VOL.08 / ISSUE # 30 dated 30th 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 # 30 dated 30th June 2007

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IN THIS ISSUE:

 

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

HINDU TEMPLE OF ATLANTA.

(SRI ANBIL RAMASWAMY SWAMI)

2. .TAATPARYA RATNAVALI - SUBMISSION 25 - SLOKAM 14 -PART 1

(SRI N. KRISHNAMACHARAIAR SWAMI OF CHICAGO)

 

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ISSUES RELEASED

With this issue, about 257 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

30 Issues of Vol. 8 (including this)

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

HINDU TEMPLE OF ATLANTA.

(ANBIL RAMASWAMY)

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11. SITA'S QUERY TO RAMA

When they were about to enter DaNDakaaraNya, Sita told Rama that

there were three sins that a man should guard against, namely,

telling lies, casting lustful eyes on other women and punishing

those who had not harmed him. " I know that you will never tell a lie

nor will you ever look at other

women

" Na Raama para daaraan chaiva chaksurbhyaam api pasyati " .

In fact, the only Avataara in which the Lord demonstrated " Grihasta

Dharmam " (duties of a householder) in its entirety and with full

vigor was Rama Avataara.

Sita says: " One thing that bothers me is that while promising the

Rishis that you will kill the Raakshasas, will it not involve

killing of even the good ones among them who have done no harm to

us? The one whose hand itches can never keep away from scratching it

and the one who wields a knife can never resist the temptation to

use it and this is more so since you are a Kshatriya! "

 

12. A BARBER'S FRIEND! (SIDE STORY)

A barber and his friend were traveling in a train. The friend told

the barber that he was tired and would like to sleep. He requested

the barber that if he continued to sleep when his station arrived,

the barber should throw him out on the platform. The barber did

exactly the same but not before shaving completely his friend's

head, moustache, beard etc. The man woke up. Feeling and groping his

bald head, he exclaimed " I asked him to throw ME out but he has

thrown SOMEONE ELSE! "

 

" Also " Sita said. " There is the danger of somebody abducting me to

wreak vengeance on you. Your appearance as an ascetic does not go

well with this act of killing. It would be like a tiger in sheepskin

that pounces on innocent cows that come its way. There may be among

the Raakshasas who may really be innocent and don't you think that

punishing them would be against the codes of Dharma? Like Vaamana,

can you not protect the Sages without resorting to killing? "

 

13. RAMA'S REPLY TO SITA

" I am glad that out of your immeasurable love and concern for me,

you have advised me on Dharma.

- But, when the Sages appealed to me having no other course

for their protection, I told them that being a King, I should have

rushed to their succor even before their asking me to help and I was

indeed ashamed of myself for not doing this in the first place " mE

hree yEshaa mama atulaa " .

(The implication is that they were like Sita who desisted from

burning Ravana to ashes, even when she was capable, because it was

Rama's turn to save her from Ravana and she had no mandate from him

to act so)

asantO saathu raamasya tapasa: cha anu paalanaath/

na tvaa kurmi dasa greeva! Bhasma bhasma arha tEjasaa//

- When someone scolds or harms a virtuous person, they would not

retaliate because only the offender would incur the sins of the

offended.

" sapyamaanasya yath paapam sapantham adigachati "

That is why the Sages did not curse the Raakshasas.

- So long as I live, I will never abandon my vow to protect the

Saadus. Even if I were to lose you, my dearest soul or LakshmaNa who

is not only my bodyguard but also my body itself - I cannot and will

not go back on my promise. And, it is also your duty to follow me in

keeping up this promise. (He seemed indirectly to hint that she

would have to go to Lanka to protect the innocent VibheeshaNa and

punishing Ravana and his evil clan)

- Let me remind you of the command of my Guru, VasishTa. He has

commanded that it is my sacred duty to protect the Brahmins engaged

in Tapas because they are higher than even Tirumaal, Siva and Brahma

and higher than the Pancha-bhootas.

-You will remember what Mahaabali told when his Guru, Sukrachariar

prevented him from giving daanam? He said that one should never

prevent a " daanam " to a Brahmin.

If even a Raakshasa could reply thus to his own Guru, you may

realize how it is much more important for a Kshatriya like me to

keep up my plighted word " Vaak-daanam " .

 

14. THE GLORY OF AGASTYA

As they arrived at the Asramam of Agastyar, Rama sent in LakshmaNa

to inform the Sage about their arrival. The Sage was actually

awaiting their arrival. He extended the usual courtesies. After

exchanging pleasantries, the Sage blessed Rama with some weapons

like sharp arrows, knives with golden handles and an incomparable

bow.

Valmiki describes a couple of episodes in the life of Agastya to

highlight his glory.

1. Once in a war between Indra and Vritraasura, the latter hid

himself under the ocean and could not be spotted by Indra. Indra

approached Agastya for help. Agastya sipped the entire waters in one

gulp and emptied the ocean. Vritra was exposed. Indra caught hold of

Vritra and killed him. On request, Agastya spat out the waters back

into the ocean.

2. During the wedding of Siva with Paarvati, the entire world

had assembled at Himalayas. The world sank under this burden. But,

Vindya grew jealous about the height of the Himalayas and started

growing blocking all traffic between the north and the south. At the

request of the DEvas, Agastya went down South. Agastya pressed

Vindya, his disciple with his toes and asked him to stay put till he

returned north. Agastya never returned north. So, Vindya is said to

remain in the same position awaiting his return!

Since Ravana was scared of Agastya, he would not go near his Asramam

and they trio could have spent their time peacefully. But, Rama's

main objective of encountering Ravana would not happen, if he

continued there. So, Rama requested Agastya to show a place where

they could spend the rest of their exile (about 4 years). Agastya

directed them to go to a place called " Pancha-vaTee " at a distance

of 16 miles from his Asramam on the banks of River Godavari.

 

15. PANCHA-VATEE

It was called " Pancha-vaTee " because there were 5 (Pancha) huge

banyan trees (vaTee) there. They reached " Pancha-vaTee " after

passing through barren tracts and mountainous regions.

 

16. MEETING WITH JATAAYU

On the way to Pancha-vaTee, they saw a huge bird with a terrific

appearance. First, they wondered if it could be another Raakshasa.

He looked like the great Mantara Giri with which DEvas once churned

the milky ocean; his wings were like molten gold; His beak was like

the sharp goad of DevEndra's elephant Airaavatam. They went near and

enquired who he was. JaTaayu was also perplexed as to their

identity. He said to himself: " Not Indra, whom I know; not VishNu;

not Brahma; not Siva. One looked like a red mountain; the other a

black mountain " . They had the resemblance of his old friend

Dasaratha. JaTaayu enquired if they were Dasaratha's sons. They

replied in the affirmative. JaTaayu then described how he was a good

old friend of King Dasaratha and enquired about his welfare.

Learning that Dasaratha was no more; he became grief stricken and

swooned. Since JaTaayu was like the elder brother of Dasaratha, he

is known in VaishNava Samparadaaya as " Periya Tiru udaiyaar " .

After that, all of them (including JaTaayu) proceeded to Pancha-

vaTee.

 

17. LAKSHMANA, THE ENGINEER

Having reached Pancha-vaTee, Rama asked LakshmaNa to choose a

suitable location to build an Asramam for them to spend the rest of

the 4 years to conclude their exile. LakshmaNa felt miserable

because, he had accompanied Rama to the forest to serve him in every

respect and expected Rama to choose a place and order him to build

but Rama had now left the choice to him. This bothered him more than

anything else. Thereupon, Rama chose a beautiful place filled with

ponds containing lotus flowers and holy basil plants (Tulasi) and

asked him to construct a hermitage. LakshmaNa did such a wonderful

job like a professional Engineer - what with separate cubicles for

Agni Saalai for performing HOmam, kitchen, store room, privacy of a

bedroom for Rama and Sita, bath room etc with no more than bamboo

sticks, dry leaves and clay for cementing. Rama was astonished at

his skills and asked him when and how he learned the art because he

never suspected LakshmaNa acquiring such skills as he was always in

his company. He embraced LakshmaNa in appreciation. The only others

besides, of course, Sita to get such embrace from the Lord were

LakshmaNa and later on AnjanEya (when he brought the good tidings

about Sita in AshOka vana). Valmiki describes LakshmaNa

as

 

" Bhaava-gjnEna krita-gjnEna Dahrma-gjnEna cha LakshmaNa: "

- Bhaava-gjnEna: It looked as if LakshmaNa was reading the

mind of Rama in custom designing the construction like what

Dasaratha would have done by reading his mind. " tvayaa putrENa

dharmaatmaa na samvritta: pitraa mama " Says Rama " I see my father in

you. I feel that I have not lost my father " (PVP)

- Krita-gjnEna: It looked as if LakshmaNa had fulfilled to the

last details very much like what his father would have wished for

the comfort of Rama.

- Dharma-gjnEna: While he constructed everything, he did not

make any provision for himself. " How selfless was he " thought Rama

and saw his father in LakshmaNa!

 

18. LAKSHMANA'S GROUSE

Enjoying the sylvan surroundings of the place and discussing the

scenery, they used to go to the river early in the morning for their

ablutions. LakshmaNa was reflecting on how Bharata would be spending

his time in AyOdhya. Bharata would go to the river much earlier to

avoid being seen and cursed by the Citizens for what they thought as

his fault in sending Rama to forest. LakshmaNa wondered when

Dasaratha and Bharata were so soft- hearted how KaikEyi could have

acquired such a cruel heart! Remembering that Rama would chide him

if he found fault with KaikEyi, he cleverly conveyed the same

couched in words of sympathy for Bharata that though he was in the

city he was suffering just like they did in the forest. Rama could

read his intention and told him that just as he would not accuse

Sumitra he should not accuse KaikEyi also even in a veiled manner

and that one who gets worked up with anger might not hesitate even

to kill one's Guru " KruddhO hanyaat guroon api " and that he

should desist from getting angry.

 

19. PEACE ON EARTH

Valmiki, Kamban and Adhyaatma Ramayanams vie with each other in

describing how the divine couple sported in the river Waters (Jala-

kreeDai) and how they forgot themselves while enjoying the sight of

swans, elephants, creepers, lotus flowers etc and making fun of each

other in love-sport. They were virtually in the seventh heaven! This

blissful experience was in stark and telling contrast to the

accident that was to follow!

 

20. HERE COMES SOORPPANAKHA!

" Accidentally " says Valmiki, they happened to come across a

monstrous creature in the form of Soorppanakha. Valmiki uses the

term " yadruchchayaa " on occasions that give a twist to the events.

We saw that the first one was in AyOdhya KhaaNDam when Mantarai

climbed the steps of KaikEyi's palace. This prevented the " Yuva

Raajya PaTTa- abhishEkam " and led to exile of Rama. The present one

led to " Sita apa haraNam " (abduction of Sita). Soorppanakha was the

sister of Ravana. Her husband, Vidyut-jihvan was killed by Ravana in

a " friendly fire " during a war between Asuras and Raakshasas. By way

of consoling her, he created " Janasthaana " so that she could live in

safety there and nominated Kara, DhooshaNa and others for her

protection. The word " Soorppam " means " Vessel filled with blood " .

She used to pour the blood in the fire pits of Sages doing

hOmam. " Soorppam " also means a " winnow " As her nails were

like " winnows " , she is known as " Soorppa-nakha " However, she never

forgot or forgave the loss of her husband at Ravana's hands. Such a

one " chanced " to see the trio.

 

21. ONE SIDED LOVE!

Soorppanakha looked at Rama and fell in one-sided " love at first

sight " itself.

So far she had seen only skeleton-like aged bald headed Rishis and

was fed up with them. It was like a pleasant breeze to ogle the

quintessence of beauty that was Rama and congratulated herself on

her good fortune! If he should appear so irresistible even in his

ascetic form she wondered how much more charming his royal

appearance would be if he were to appear in full bloom as a real

king.

Valmiki describes this as follows:

simhOraskam mahaa baahum padma patra nibhEkshaNam/

Aajaanu baahum deeptaa syam atheeva priya darsanam//

Gaja vikraanta gamanam jaTaa manDala dhaariNam/

Su-kumaaram mahaa sattvam paarthiva vyanchana anvitam//

raamam indeevara syaamam kandarpa sadrusa prabham/

bhabhoova indrOpamam drishTvaa Raakshasee kaama mOhitaa// (Sargam

17.7 to9)

 

" Soorppanakha saw Rama sitting there in all his majestic beauty;

his broad and leonine chest; his long and powerful arms that reached

below his knees; his lordly gait like that of an elephant in rut;

his eyes lovely as the petals of a full blown lotus and his charming

complexion that rivaled the delicate beauty of the blue lily-

riveted her eyes. Clad in the lowly garb of hermits, with dress of

bark and matted hair, the signs of high royalty shone through the

cloud of adversity. He was fairer by far than the God of love, more

radiant than millions of Suns, of more charming presence than the

Queen of night, of prowess and valor undreamt of by the Lord of the

celestials. She saw him and lost her heart to him " (Tr. C.R.

Srinivasa Iyengar)

 

(To Continue with AaraNya kaaNdam)

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2.TAATPARYA RATNAVALI - SUBMISSION 25 - SLOKAM 14 -PART 1

(SRI N. KRISHNAMACHARAIAR SWAMI OF CHICAGO)

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SrImate ra'nga rAmAnuja mahA deSikAya namaH.

tAtparya ratnAvaLi - Submission 25, Slokam 14 Part 1, tiruvAimozhi

1.4 begins.

 

• Slokam 14 – tiruvAimozhi 1.4 – a'nciRaiya maDa nArAi. :

trANe-baddha-dhvajatvAt (1.4.1) Subha nayanatayA (1.4.2) svArtha

lAbhe arthibhAvAt (1.4.3)

timyan-megha-svabhAvAt (1.4.4) jagad-upajanana sthApanA

ati-priyatvAt (1.4.5) |

kAruNya Aptatva yogAt (1.4.6) anugata mahishI sannidheh (1.4.7)

sa'ngadairghyAt (1.4.8)

nAnA bandhaih (1.4.9) sva-rakshAvahitatamatayA (1.4.10)

kshAmyati iti Aha kRshNam ||

 

svAmi deSikan describes the main guNam that is sung in this

tiruvAimozhi as `kshmA' – the forgiving nature of emperumAn, His

aparAdha sahatvam – His tolerance to our infinite sins. Note that

svAmi deSikan has indicated this through the last phrase in the

Slokam dedicated to tiruvAimozhi 1.4 above – kshAmayati – forgives.

SrImad tirukkuDanthai ANDavan points out that bhagavAn's guNa of

aparAdha sahatvam or forgiving our sins is the guNa that is revealed

in this tiruvAimozhi.

 

This tiruvAimozhi is in the form of outpouring of nammAzhvAr in

nAyikA bhAvam. Readers may recall that svAmi deSikan has devoted a

Slokam for the significance of the nAyikA bhAvam felt by AzhvAr in

one of the Introductory verses (Slokam 3 of Introduction). In the

first three tiruvAimozhi-s, AzhvAr has sung bhagavAn's greatness by

having His anubhavam in his mind. Now he feels the intense desire to

see Him in His form in front of him, and to embrace Him tightly.

Since bhagavAn has not appeared in front of Him physically, AzhvAr

is scorched by viraha tApam – the pain of separation, and feels the

same intense pain of separation that pirATTi felt when She was

separated from Him in His rAma incarnation. The pASuram-s of the

tiruvAimozhi are in the form of sending the different birds as

messengers to Him because AzhvAr wants to be united with emperumAn

without any delay.

 

The different birds represent the intermediary role of the AcAryan

in our tradition. This is the key aspect of this particular

tiruvAimozhi – namely, that it reveals the need for us to seek an

AcAryan in order to attain Him. While each pASuram of this

tiruvAimozhi sings emperumAn's guNa-s that support His guNa of

kshamA at the daSakam level, the inner meaning of each of these

pASuram-s is that each reveals the greatness of AcAryan's role in

attaining Him, and the guNa-s of AcArya-s that facilitate our

reaching Him.

 

This is a key aspect of this tiruvAimozhi, and svAmi deSikan has

brought out this svApadeSam (inner meaning) by dedicating an

additional Slokam (Slokam 15) for this tiruvAimozhi, which we will

cover after going through the current Slokam 14.

 

• pASuram 1.4.1:

a'nciRaiya maDa nArAi! ALiyattAi! nIyum nin

a'nciRaiya SevalumAi AvA enRu enakku aruLi

ve'nciRaip puL uyarttArkku en viDu tUdAi SenRakkAl

van SiRaiyil avan vaikkil vaippu uNDAl en SeyyumO.

am SiRaiya maDam nArAi! ALiyattAi! nIyum nin am SiRaiya

SevalumAi `Ah' `Ah' enRu enakku aruLi, vem SiRai puL uyarttArkku en

viDu tUDAi SenRakkAl, avan vaN SiRaiyil vaikkil vaippu uNDAl en

Seyyum? – Oh she-crane with beautiful wings and with the modesty to

fulfil my request! You with the bent of mind to show mercy! You,

together with your male counterpart who has equally beautiful wings,

should show pity on me, and go as my messenger to the Lord who has

the garuDa in His flag, (and convey my longing from separation from

Him); if that results in your being improsned by Him, there is

nothing wrong in your gladly accepting that also.

 

svAmi deSikan identifies the principal guNa of bhagavAn sung in this

pASuram through the words `trANe baddha-dhvajatvAt' – vem SiRaip puL

uyarttArkku - bhagavAn has raised His flag declaring that He will

protect His devotee at all costs. In His flag, bhagavAn has garuDan

who is violently dedicated to eliminating anyone who is opposed to

Him, thereby protecting anyone who has sought refuge in Him. The

underlying guNa is that bhagavAn will forgive all the sins of a

devotee who surrenders to Him unconditionally. " vem SiRai " refers to

the powerful wings of garuDan that will destroy anyone opposed to

the Lord. ASrita duhkha nirasaneshu krUra paksha-s – those wings

that are intensely powerful in destroying the sorrow of those who

have sought refuge in Him.

 

The different finer aspects of this pASuram are very beautiful to

enjoy, but they are not covered here for the sake of brevity.

 

• pASuram 1.4.2.

en Seyya tAmaraik kaN perumAnArkku en tUdAi

en Seyyum uraittakkAl inak kuyilgAL nIr alirE?

mun Seyda muzhu vinaiyAl tiruvaDik-kIzh kuRREval

mun Seyya muyalAdEn agalvaduvO vidiyinamE.

 

inam kuyilgAL! en Seyaa tAmarai perumAnArkku en tUdAi uraittakkAl,

en Seyyum nIr alirE? mun Seyda muzhu vinaiyAl tiruvaDik-kIzh

kuRREval mun Seyya muyalAdEn inam agalvaduvO vidi? - O gathering of

cuckoos! What can ever go wrong if you go as my messenger to my dear

Lord and convey my message to Him? Aren't you capable of doing this?

The message you should convey is that even though as a result of my

accumulated unadulterated sins in my previous births, I have failed

to even make an effort to perform kai'nkaryam to You when I had

ample opportunity, is it my misfortune that even after I have

realized my mistake, You keep me aloof and separated from You?

svAmi deSikan captures the key message from this pASuram as " Subha

nayanatayA " – He who is endowed with auspicious sight that bestows

His blessings on us – Seyya tAmaraik kaN perumAnAr. He is puNDarIka

daLa amalAyata IkshaNan – He has eyes that resemble the freshly

blossomed lotus, and His sight on us will remove all our blemishes

without trace. SrI UV comments that the reddish eyes are not a

result of His anger at the devotee, but a result of His constant

concern for the devotee. The meaning is that these eyes of His can

remove all undesirable elements from us, and bring us all desirable

benefits – anishTa nivRtti and ishTa prApti.

 

-dAsan kRshNamAcAryan

(To be continued)

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