SRI RANGA SRI e- Journal- VOL.08 / ISSUE # 31 dated 7th July ’07 (7-7-07)

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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 # 31 dated 7th July '07 (7-7-07)

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IN THIS ISSUE:

 

1. " AARANYA KHAANDAM " PART -3 OF SRIMAD RAMAYANAM DISCOURSES IN THE

HINDU TEMPLE OF ATLANTA.

(SRI ANBIL RAMASWAMY SWAMI)

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

(SRI N. KRISHNAMACHARAIAR SWAMI OF CHICAGO)

 

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ISSUES RELEASED

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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

31 Issues of Vol. 8 (including this)

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1. " AARANYA KHAANDAM " PART - 3 OF SRIMAD RAMAYANAM

(ANBIL RAMASWAMY)

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22. RAMA AND SOORPPANAKHA - WHAT A CONTRAST!

Valmiki makes fun of Soorppanakha comparing her with Rama:

Sumukham durmukhee raamam vritta madhyam mahOdaree/

Visaala-aksham viroopa-akshee su-kEsam taamra moordha jaa//

Preeti roopam vi-roopaa saa su-svaram bhairava svaraa/

taruNam daaruNaa vriddhaa dakshiNam vaama bhaashiNee//

nyaaya vrittam su-dur vrittaa priyam apriya darsanaa/

sareeraja samaa vishTaa raakshasee vaakhyam abhraveeth// (VR Sargam

17- 10 to 12)

- " Rama's face was an epitome of all high and royal

excellences; Soorppanakha had a face hideous and frightful to look

at.

- Rama had slender loins like a lion; she had a waist that

expanded interminably like a huge war-drum.

- Rama's eyes were broad and penciled with red like lotus

petals; her eyes were of lurid red that emitted a dull and ghastly

glow.

- Sweet clustering curls clung around the head of Rama; she

had a short straggling mane of flaming red.

- To look upon Rama was to love him forever; indescribable

disgust filled the hearts of those that had the misfortune to meet

the giantess.

- Words of rippling melody fell from the lips of Rama as from

some finely tuned musical instrument; the rasping raucous tones of

the Raakshasi caused the hearers to swoon away in a dead fright.

- Rama was in his flower of youth; she that wooed him was as

old as Time.

- Rama ever spoke softly and charmingly; Treachery and conceit

ever lay behind the words of Ravana's sister.

- Rama's life was ever pure, open and altruistic; the

Raakshasi led a life of incarnate vice.

- Rama was the most handsome of men; she was as ugly as

sin " (Tr. CR Srinivasa Iyengar)

 

23. KALIDAASA DESCRIBES HIS WIFE (A SIDE STORY)

 

H.H. narrates a funny story in this connection: KaaLIdaasa is known

for his similes. One day his wife asked him " You are a great poet.

You write on so many subjects. But, why not you write a poem about

me? " KaaLIdaasa immediately wrote a poem and showed her. It read as

follows:

 

tin-triNee taLa visaala lOchanE - mEru mandara samaana madhyamE/

arkha sushka phala nir-bita sthanee- vriddha vaanara mukhee

viraajasE//

 

Meaning: " Oh! The beautiful one! Your eyes are wide like the leaves

of the tamarind tree; your midriff is like the mEru and mandara

Mountains; your breasts are like the dried fruits of the " madar "

plant; you have the face of an aged simian. Indeed, you are so

beautiful "

 

Actually, however, Soorppanakha did not come to him in her original

form. She came like a beautiful damsel with the eyes resembling

those of deer and gait resembling those of peacock. She enquired who

they were and why they had come to such a dangerous place. Rama told

him his story truthfully. The question arises: " How Rama who is

renowned not even to look at the face of other women is said to have

spoken to her? " At first, he signaled her by sign language to go

away. But as the sign language was likely to cause more damage than

speech language, he had to resort to replying her.

 

24. BODY LANGUAGE! (A SIDE STORY)

 

H .H. narrates an interesting story in this connection:

There was a State poet (Aastaana Pundit) to a king. He was neither

wise nor learned. Naturally, he disliked learned men from outside

coming to challenge him. So he devised a plan by which he would ask

the outsider a question through sign language and if the outsider

failed to answer, the outsider would become his slave. For this

reason, really learned poets avoided coming to King's court. A man

blind in one eye agreed to challenge him and came to the court with

great pomp. The debate started. The State poet showed one finger.

The newcomer replied showing two fingers. The State poet lifted

three fingers. The new comer stomped the table with his fist and

went out. The State poet admitted his failure to win the argument.

The king demanded an explanation.

 

He said: " I showed one finger to say that there was only one Supreme

God. He showed two fingers to indicate that there were two entities

namely Bhagavaan and Mahaalakshmi. I showed three fingers to mean

that actually there were three entities responsible for creation,

preservation and destruction in Brahma, VishNu and Siva. For this,

he replied by showing his fist to mean that all these were together

the same and emphasized his point by stomping on the table.

 

The king called in the newcomer for his explanation. He replied: The

State poet having understood that I have only one eye asked me why I

had only one eye. I asked him whether he was proud to have two eyes.

He seemed to tell that both of us together have three eyes in all. I

replied: " If you make fun of me anymore, I would challenge in a

fight outside the court. That is why I stomped the table and left "

Thus sign language may land one in serious trouble!

 

25. KAAMAVALLI

 

Rama asked her who she was and that it was his own good fortune to

meet with her. What is the good fortune for Rama? It was her paving

the way for annihilating Ravana. To impress Rama, she began

introducing herself as the sister of Ravana who once lifted Mount

Kailas itself on his return after snatching the " Pushpaka Vimaanam "

from KubEra and that her name was " Kaamavalli " . She started making

advances in the presence of Sita who was very much by the side of

Rama. Indeed blind love is blind to time, place and surroundings!

 

Rama: " If as you say, you are the sister of Ravana you should have

come with all the royal paraphernalia like palanquins, elephants,

horses etc. How come you are alone in such a dreadful place? "

Soorppanakha: " I am fed up with the evil company of my brother. I

came to you for a confidential matter "

Rama: " What is that confidential matter? "

Soorppanakha: " Because I do not have my companions, I am venturing

to open my heart to you that I am deeply in love with you "

 

Rama: " You are a Brahmin but I am a Kshatriya. Even so you belong to

Raakshasa gaNam while I am of Manushya gaNam. How can we marry? "

Soorppanakha: " Even though my father was a Brahmin, my mother comes

from a ruling family. So, your objection is not valid " .

 

Rama: " Of your brothers one is a king; another one is the Lord of

wealth (kubEra). If anyone of them were to come and offer you in

marriage, we can think about it "

 

Only then, she saw Sita who was beauty personified. And, she thought

that Sita could not be Rama's wife because no one would bring to the

terrific forest such a beautiful wife.

 

She was cursing her self and her creator, Brahma - who was her great

grandfather for not blessing her with the kind of beauty to match

that of Sita.

 

Rama: " Oh! My dear Lady! I am married to this woman. Can any woman

tolerate another woman sharing her love with her husband? Also, see!

I am of dark complexion. There stands my brother, LakshmaNa who is

alone and fair in color. He can make an ideal husband for you. Why

not approach him? "

 

26. DID RAMA TELL A LIE?

Was Rama, known for upholding truth, justified in telling a white

lie with regards LakshmaNa that could be interpreted as meaning the

LakshmaNa was a bachelor? " Aapad Dhramam " answers: When a lie is

uttered during marriage, while in privacy with one's spouse, while

ridiculing someone who is cruel and while one is suffering from

grave disease, it will not be tantamount to a lie. TiruvaLLuvar also

says: " That which does not harm and that which can bring some good

is indeed truth "

 

vaaimai enap paDuvadu yaadu enin yaadu onrum, Teemai ilaada solal

(KuraL 291)

Poimaiyum vaaimai iDatta purai teernda, Nanmai payakkum enin (KuraL

292)

 

Rama did not utter a lie say the commentators. He did not say that

LakshmaNa was a bachelor; all that he said was that he was not

having his wife with him. As he was trying to distract her, what he

told her cannot be taken as a lie.

 

27. IT IS NOW LAKSHMANA'S TURN!

She turned her attention to LakshmaNa. Now, it was his turn to turn

her away. He told her that after all he was a servant of Rama and

Sita. By marrying him, she also would have to be a servant to them.

If she were to marry Rama, she would become his sister-in-law like

Sita fit to be revered. The moment LakshmaNa mentioned Sita, she

started burning with jealousy and pounced on Sita to kill her. Rama

signaled to LakshmaNa to disfigure her face. LakshmaNa cut her ears

and nose which started to bleed profusely. Unable to bear the

excruciating pain, she ran hither and thither. Even then, in her

blind love, she had no grouse against the brothers and thought that

in course of time the wounds would heal and she can get her

beautiful form back again. She even imagined that it was done so

that none would take bold to propose her and one or the other of the

two could have her as wife permanently! Her only target for revenge

was Sita and wished to settle scores with her.

 

 

28. SOORPPANAKHA COMPLAINS TO KARA

So, she ran to her brother " Kara " by name. He was as powerful and

cruel as Ravana himself. Instead of complaining, she started

eulogizing the charm of the brothers first.

She described them using several choice epithets that carry dual

meanings:

 

taruNou roopa sampannou su-kumaarou mahaa-bhalou/

puNDareeka visaala akshou cheera krishNa ambaraou//

 

TaruNou = Youthful OR mere urchins

Roopa sampannou = Handsome OR so only in appearance. Unlike Manmatha

who had no body (ananga), these two have their bodies with flesh and

blood! (PVP)

 

Sukumaarou = given to luxurious life OR are of very delicate frame

Mahaa bhalou = Powerful but if read as mahaa+abalou = powerless

having been exiled.

 

They have mastered from Sage Viswaamitra " Balai " and " Athibhalai "

(PVP)

 

" How can they fight when they are having an " Abhalai " with them? "

(PVP)

 

PuNDareeka Visaala akshou: With white lotus like eyes OR with pale

eyes being scared.

 

Cheera-krishNaajina ambarou: Clad in tree barks and leather which

became beautiful by adorning them. (PVP) OR not having a spare

dress. But in their midst stands a woman of indescribable beauty for

whose sake they disfigured me. She fell in love with Rama who jilted

her; And, LakshmaNa cut her nose, etc. That is why instead of

using " singular " (Eka vachanam), she used " dual " " Dvi-vachanam " .

(PVP) You have to go punish them.

 

29. KARA'S ARMY MARCHES

 

Kara was incensed on hearing her complaint. And he sent an army

headed by 14 chosen warriors who had never tasted defeat so far.

Soorppanakha led them. That itself was a bad omen since she was a

widow and now without her nose and ears! Asking LakshmaNa to take

care of Sita, Rama gave a stiff fight single-handedly. All the 14

together with their army fell as victims to Rama's arrows.

 

Soorppanakha provoked Kara by reviling his defeat at the hands of a

mere human. He collected a much larger army including Mahaa-

kapaalan, Sthoola-akshan, Pramaadan, and Trisaras and started to

encounter Rama with a variety of mighty weapons.

 

30. BAD OMENS

Even as they started, there arose terrific thunder and the skies

literally rained blood; the thoroughbred steeds faltered and tripped

even on plain ground; mysterious bands of black circles surrounded

the Sun; birds and animals were running in different directions in

sheer fright; It looked as if there was an eclipse of the Sun even

though it was not a New moon day; their left shoulders and left

brows started twitching as never before.

 

31. THE ANNIHILATION OF KARA, DHOOSHANA AND TRISIRAS

First, Rama pulled down the Kara's charioteer and finished him while

all the while he himself was standing on the ground. He broke the

tusks of Kara's war elephants and later the elephants themselves.

The battlefield became a river of blood of the fallen fighters and

the corpses and carcasses literally floated in the stream of blood.

Only Kara, DhooshaNa and Tri-siras (literally one with three heads)

on one side and Rama on the other were remaining. They challenged

Rama in a fierce battle. Rama felled DhooshaNa first and cut off the

3 heads of Tri-siras. Kara became ferocious on seeing the loss of

his trusted lieutenants. In a terrific fight, Rama pelted his arrows

in quick succession that threw Kara down from his chariot. Kara

uprooted a big Saala tree and hurled it at Rama with great force.

Rama broke it into pieces. Kara came so close to Rama that Rama had

to take a step back even for stringing his bow. With a fateful arrow

of Rama piercing his heart, Kara fell down dead like a huge tree.

 

32. SITA EMBRACES RAMA

 

tham drishTvaa satru hantaaram maharshee-Naam sukhaa vahaam/

bhabhoova hrishTaa VaidhEhee bartaaram parishasvajE//

mudaa parama yaa yuktaa drishTvaa rakshO gaNaan hataan/

raamam cha avyayam drishTvaa tutOsha janaka atmajaa//

 

On seeing how Rama single-handedly destroyed the army of 14000

warriors led by Kara, she embraced Rama.

 

Vyaakhyaana Chakravarthi Sri Periyavaachaan PiLLai enjoys the

various inner meanings of this SlOka.

 

- By her embrace, she was giving the much needed fomentation

to heal wounds on Rama's chest gored by the enemies' arrows.

- It was an expression of regret on her telling that Janaka

had mistaken Rama as feminine appearing as a man when he proved that

he was indeed a macho man!

- It was to show how much she was moved to find Rama's

sareeram that used to lie on soft bedding now mauled by the wounds

suffered in the battle.

- It was an expression of her awe and wonder on how Rama was

able to fulfill his promise to the Sages that he would protect them

by decimating the Raakshasas.

- It was an appreciation of the blood dots on " Veera "

Raghavan's body that looked as if studded with red rubies and golden

garlands adorning his chest.

- It was because she had seen with her own eyes the stupendous

achievement which she had not seen even when Subaahu and Mareechan

were handled.

- It was in appreciation of the fact that he had completely

routed the enemies not merely leaving them wounded.

- It was the expression of sense of relief that he came out of

the battle unscathed since she was scared of mortal injuries to him

in the fight.

- The poet calls her " VaidEhi " instead of " Sita " Why? She was

the daughter of VidEha King who gave her in marriage to one who

could string the massive bow. How much more he would be happy now if

he were to see the valor of Rama?

 

(To Continue with AaraNya kaaNdam)

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

(SRI N. KRISHNAMACHARAIAR SWAMI OF CHICAGO)

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SrImate ra'nga rAmAnuja mahA deSikAya namaH.

tAtparya ratnAvaLi - Submission 26, Slokam 14 Part 2, -

tiruvAimozhi 1.4 continued.

 

• pASuram 1.4.3:

 

vidiyinAl peDai maNakkum men-naDaiya anna'ngAL!

madiyinAl kuRaL mANAi ulagu iranda kaLvarkku

madiyilEn val-vinaiyE mALAdO enRu orutti

madiyellAm uL kala'ngi maya'ngumAl ennIrE.

 

vidiyinAl peDai maNakkum mel naDaiya anna'ngAL! madiyinAl kuraL

mANAi ulagu iranda kaLvarkku orutti madiyilEn val-vinaiyE mALAdO

enRu madi ellAm uL kala'ngi maya'ngumAl ennIr – O swans who are

fortunate enough to enjoy yourself in the company of your female

partners! Please convey my status as of one who is extremely sad

because of the immensity of my sins, and who is completely confused

as to whether my sins will ever be eradicated, to the One who

tricked mahAbali as a dwarf brahmacAri and usuped all the three

worlds from him.

 

svAmi deSikan captures the principal guNa of bhagavan sung in this

pASuram as " svArtha lAbhe arthitva bhAvAt " – He who stoops to the

level of begging for His own wealth from one to whom it does not

belong in the first instance – madiyinAl kuraL mANai ulagu iranda

kaLvar " . The reference is to bhagavAn's vAmana incarnation. He

forgave mahAbali's aparAdham and re-took His possession from

mahAbali by appearing in front of Him as a dwarf brahmacAri and

begging for three feet of land from Him. Here AzhvAr in the nAyakI

bhAvam, says that similarly, He will forgive all the aparAdha-s of

His devotees (recall the guNa at the daSakam level – kshamA,

aparAdha sahatvam). Note how nicely the AvaLi is being strung for

us by svAmi deSikan by establishing a nice connectivity between the

message of all the pASuram-s.

 

SrI UV nicely describes how emperumAn skillfully thought about how

to take back the three worlds from mahAbali without killing him,

without causing any harm to mahAbali's fame for giving when anyone

seeks anything from him, by going as a brAhmin who looked harmless

in the form of a dwarf, etc. – madiyinAl iranda kaLvar. He goes and

seeks alms from mahAbali, for the wealth that belongs to Him to

start with - Such is the extent to which He goes to forgive the

aparAdha-s of devotees. Thus, even though the jIva commits enormous

mistakes for which there is no end and no limit, and which cannot be

fully expiated in infinite number of future births even, yet He will

find an excuse to forgive all these sins in one swoop under some

pretext (vyAjam).

 

• pASuram 1.4.4:

 

en nIrmai kaNDu ira'ngi idu tagAdu ennAda

en nIla mugil vaNNarkku en Solli yAn SollugEnO

nan nIrmai ini avarkaN ta'ngAdu enRu oru vAic-col

nan nIla maganRilgAL nalgudirO? nalgIrO?

 

en nIrmai kaNDu ira'ngi, idu tagAdu ennAda en nIla mugil vaNNarkku

en Solli yAn SolluvEn? nal nIla maganRilgAL! nal nIrmai avarkaN ini

ta'ngAdu enRu oru vAi Sol nalgudirO? nalgIrO? – He has personally

witnessed my condition in the state of separation, and still He does

not realize that I do not deserve to be left in this state of

separation. What is it about my condition that my Lord with the hue

of the water-laden dark clouds does not know, for me to communicate

that condition through a messenger? Oh blue-colored maganRil birds!

(krau'nca pakshi - a kind of water-bird, the male and female of

which never live separated). Will you, or will you not, communicate

to Him without any hesitation that a good jIvan (one that is totally

dedicated to Him) will not live if it is separated from its Lord.

 

svAmi deSikan captures the principal guNam of emperumAn brought out

in this pASuram through the phrase " timyan-megha-svabhAvAt " - He who

has the nature of water-laden clouds - en nIrmai kaNDu ira'ngi. The

root is tima – ArdrI-bhAve – to become wet. SrI UV explains that

the dark water-laden cloud will not desist from showering its waters

(ellArkkum peyyum mazhai); so also, bhagavAn is bound to forgive the

sins of His devotees (The only delay is because the messenger has

not gone and delivered the message!). SrI UV brings out the

importance of the AcAryan for attaining Him, by pointing out that

for the rain to shower, the assistance of the wind is needed; so

also, the messenger (read AcArya) is needed for bhagavAn to shower

His mercy.

 

-dAsan kRshNamAcAryan

 

(To be continued)

 

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