SRI RANGA SRI e- Journal- VOL.08 / ISSUE # 32 dated 14th July '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 # 32 dated 14th July '07

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IN THIS ISSUE:

 

1. LIST OF AWARDEES CONFERRED ON THEM BY HIS HOLINESS DURING THE

FUNCTION OF SRIMAD PARAVAKKOTTAI ANDAVAN SWAMI 25TH YEAR ANNIVERSARY

OF ASCENDING THE THRONE IN FEB 2007

2. AARANYA KHAANDAM PART -4 OF SRIMAD RAMAYANAM DISCOURSES IN THE

HINDU TEMPLE OF ATLANTA

(SRI ANBIL RAMASWAMY SWAMI)

2. .TAATPARYA RATNAVALI - SUBMISSION 26 - SLOKAM 14 -PART 3

(SRI N. KRISHNAMACHARAIAR SWAMI OF CHICAGO)

 

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ISSUES RELEASED

With this issue, about 259 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

32 Issues of Vol. 8 (including this)

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1. LIST OF AWARDEES conferred on them by His Holiness during the

function of Srimad ParavakkOttai Andavan Swami 25th year anniversary

of ascending the throne in Feb 2007

 

The complete List of Awardees of Titles conferred by His Holiness,

Srimad Andavan, ParavakkoTTai Sri Gopala Desika Maha Desikan,

Poundarikapuram Swami Asramam, Srirangam on the occasion of the

Silver Jubilee celebrations of his ascent to the Asrama PeeTam

(Celebrated at Srirangam on 14th February 2007)

 

NOTE:

 

1. Sri Anbil Ramaswamy Iyengar (item # 12) is the Founder –

President of Swami Desika Darsana Satsangam (SDDS) and Moderator

of " Sri Ranga Sri " (SRS) Electronic Journal.

2. Sri Madhava Kannan Iyengar (item # 11) is a Member of the

Board of Advisory Consultants (BAC) of Swami Desika Darsana

Satsangam (SDDS) and the Co- Moderator of " Sri Ranga Sri " (SRS)

Electronic Journal.

3. Those marked with asterisks (*) are Members of the Board of

Advisory Consultants (BAC) of Swami Desika Darsana Satsangam (SDDS)

and " Sri Ranga Sri " (SRS) Journal.

 

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1. NAVALPAKKAM Sri U.Ve. N.S.Ramanuja Tatacharya Swami

" NYAYA VEDANTA DHYUMANI "

2. NAVALPAKKAM Sri U.Ve. Varada Tatacharya Swami

" NYAYA VEDA VEDANTA BHASKARA: "

3. VALAYAPETTAI Sri U. Ve. Ramanuja Tatacharya Swami

" VEDA VEDANTA PRADEEPA: "

4. PAIYAMBADI Sri U.Ve.Setlur Srivatsankacharya Swami *

" VYAKARANA VEDANTA ARNAVA: "

5. KOTHIMANGALAM Sri U.Ve. Varadacharya Swami

" NYAYA VEDANTA RATNAKARA: "

6. PAZHAVERI Sri U.Ve. SadTakopacharya Swami

" VEDA VEDANTA KOUSTUBA: "

7. PATTUKKOTTAI Sri U.Ve. Seshadryacharya Swami

" NYAYA VEDANTA MARTANDA: "

8. VADUVOOR Sri U.Ve. Desikacharya GhanapaaTi Swami

" VEDA DHARMA SAASTRA PRAVEENA: "

9. ATMAKUR Sri U.Ve. Venkatanathacharya Swami

" SALAKSHANA VEDA MIMAMSAA SAAGARA: "

10. OPPILIAPPANKOIL Sri U.Ve.V.N.VedantaDesikacharya Swami *

" POORVACHARYA SRI SOOKTI RAKSHAAMANI "

11. ORATHI Sri U.Ve. Madhava Kannan Iyengar Swami

" SATSAMPRADAYA PRACHAARADHURANDHARA: "

 

12. ANBIL Sri U.Ve. Ramaswamy Iyengar Swami

" SATSAMPRADAYA PRACHAARA VICHAKSHANA: "

13. OPPILIAPPANKOIL Sri U.Ve. V.N. Venkatanathacharya Swami *

" AACHAARYA SEVAA RASIKA: "

14. BANGALORE Sri U.Ve.Dr.N.S.Anantharangacharya Swami

" VEDANTA RAKSHAA MANI "

15. BANGALORE Sri U.Ve. Ananta Rangacharya Swami

" SATSAMPRADAYA BHOOSHANAM "

16. SRIRANGAM Sri U.Ve. R.AnantaNarasimhacharya Swami *

" SAMPRADAYA PRAVACHANA MANI: "

17. BANGALAORE Sri U.Ve. Dr. A. Ananta Narasimhacharya Swami

(Srikaryam) *

" SAMPRADAYA PRAKAASANA TALLAJA: "

18. ADOOR Sri U.Ve. Aasoori Maadhavacharya Swami

" SRISOOKTI PRAVACHANA BHAASKARA: "

19. AARUPAADI Sri U.Ve. Sri Rama Desikacharya Swami

" PINIKKUM MOZHI CHELVAN "

20. VADIVELPURAM Sri. U.Ve. Seshadri Swami

" STOTRA RAKSHAA MANI: "

21. NATTERI Sri U.Ve. Kidambi Rajagoplacharya Swami *

" SRISOOKTI PRAVACHANA DHUREENA: "

22. DELHI Sri U.Ve. Nadadur D.Rajagoplacharya Swami

" SATSAMPRADAYA BHOOSHANAM "

23. MUKUNDAGIRI Sri U.Ve. Ananta Padmanabhacharya Swami

" PRAVACHANA SIROMANI: "

24. PAZHAVERI Sri U.Ve. Lakshmi Narasimhacharya Swami

" SATSAMPRADAYA BHOOSHANAM "

25. MYSORE Sri Sri Vaagheesa:

" SAASTREEYA SANGEETA PRAVEENA: "

26. TIRUPPUTKUZHI Sri T.N. Aravamudacharya Swami

" GEERVANA VANEE RAKSHA MANI: "

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2. " AARANYA KHAANDAM " PART - 4 OF SRIMAD RAMAYANAM

(ANBIL RAMASWAMY)

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33. AKAMPANAN REPORTS TO RAVANA

Akampanan (one of Kara's assistants) escaped Rama's arrows because

he ran away from the battlefield in the disguise of a woman. And,

Rama would never hound out a coward who runs away from the

battlefield and he would never even look at a woman (whether real or

disguised).Akampanan straight went to Ravana and reported how the

entire horde of Kara was finished by a single human being. He waxed

eloquent on the prowess of Rama as an eye witness to it and

concluded saying that Ravana with all his might and battalions can

never equal him in war. Therefore, he suggested that instead of

opposing him in a battle, it would be better if Ravana could somehow

abduct Rama's wife of immeasurable beauty and that unable to bear

separation from her, Rama would give up his life. This appeared to

Ravana to be a sensible alternative. Straight, he proceeded to

Maareecha, his uncle, revealed the plan and sought his help.

 

34. MAAREECHA'S ADVICE

Maareecha was taken aback. He told Ravana that he had no chance to

survive whether he faced Rama in war or played dirty tricks like

abducting Sita. He gave three examples to highlight his argument.

1. " udeekshi tum raavaNa iha yukta: sa samyugE Raaghava GANDHA-

HASTEE " " Ganda-hastee " - is a type of elephant from whose body

emanates a special kind of smell. All animals including other

elephants would run away from it. Rama is like that elephant. Do not

go anywhere near him, if you wish to save yourself.

2. " vidakdha rakshO mrigahaa NRUSIMHA: " He is verily a lion in

the form of a human being. In no time, he can he destroy every foe,

even as a majestic lion would chase away deer by its very roar. Do

not provoke him.

3. " na Raama PAATAALA MUKHE ati gOrE pra skanditum Raaksha

raaja yuktam "

Rama is like the gaping mouth of a crater in the hell. Anyone

entering it can never return alive. Do not attempt this and get

ruined. Accepting the sage advice of Maareecha, Ravana returned to

his place.

 

35. NARADA'S TRICK! (SIDE STORY)

Ravana's throne had 9 steps. On each step, he made the nine planets

to lie face down and he used to climb up stepping on their back.

Naarada who arrived at his court secretly told that the planet

Saturn who was on the 7th step was very vile and that he should be

made to face up and Ravana should press hard on his jugular vein and

ascend the throne. As he did so, Ravana had a closer look at Saturn.

Saturn also had a closer look at Ravana. The effect of Saturn's gaze

at Ravana as per Astronomy and Astrology signaled the " beginning of

his end " .

 

And, in an instant, this was heralded by the barging in of Soorppa-

nakha in the open court bleeding at where her ears and nose were,

beating her breast and wailing pitifully on her plight! The poet

describes the majesty of Ravana in superlative terms to show that

even such a person would meet with his doom on account of lust and

anger. Soorppa-nakha started railing him saying that he was unfit to

be king since he was not aware of the decimation of Kara and others.

She accused that he had no reliable advisors or intelligence system

in place to brief him. She told him that was oblivious to his

impending downfall at the hands of Rama and that after his fall,

none would care even to look at him but treat him as no better than

a torn old doormat or a faded flower fit only to be thrown away. In

her blind love for Rama, she began describing the incomparable

agility of Rama and the extraordinary beauty of Sita. She suggested

that he would be most fortunate if he got Sita to marry him.

 

36. A " U " TURN FOR RAVANA!

Ravana was upset and was stung by her accusations. His sister's

condition enraged him. But, more than his anger, what overwhelmed

him was the description of Sita. His falling in love with Sita was

not " at first sight " as in the case of Soorppa-nakha but even at " no

sight " ! Asked what she did to deserve the punishment at the hands of

Rama, she bluffed saying that she was also (cha) attempting to

snatch Sita for Ravana implying that she wanted to marry Rama and

in the bargain make Sita marry Ravana. Ravana's lust instantly took

flight to dizzy heights. He could not wait anymore to see Sita. He

again proceeded to Maareecha to seek his help. Maareecha was engaged

in doing a penance.

 

On hearing Ravana's request, he started trembling and tried to wean

him away from his evil designs and narrated his past experiences at

the hands of Rama once during Viswaamitra's yagjna and again, when

he went with others to spoil the yagjnas of Sages. Rama's arrows

killed his friends. He himself escaped death by running away, since

Rama was known not to chase a foe running away for life. He said

that since then he saw Rama in every tree clad in tree-barks and

animal skins holding his bow and arrows as if he was Yama holding

the noose.

VrikshE vrikshE cha Pasyaami cheera krishNaajeena ambaram/

griheeta dhanusham raamam paasa hastam iva antakam//

I am scared when someone utters any word beginning with the

syllable " ra " like " Ratnam " , " Ratam " etc.

 

Ra-kaara Aadeeni ra-matras tasya RaavaNa/

ratnaani cha rathaa: chaiva traasam sam jananti mE//

 

Ravana would not listen. He said that he had not come to him for

advice but to order him as King to demand obedience. " If you do not

obey, I will kill you right here and now " . It was " Hobson's choice "

for Maareecha because if he obeyed Ravana, Rama would surely kill

him this time and if he did not, Ravana would kill him. In any case,

he was sure to die at the hands of either. He thought within himself

that to die at the hands of Rama was any day preferable to being

killed by Ravana. In a final attempt, he told Ravana that it would

be honorable for him to fight Rama and take Sita hostage than to

abduct her by deceit.

 

37. THE MYSTERIOUS DEER

 

Left with no choice, Maareecha agreed to do the bidding of Ravana,

He took the form of golden hued deer with silver spots dotted all

over is body. Its body shone with multiple colors like those of the

rainbow and precious gems like ruby, carbuncle, coral, diamond,

emerald, lapis lazuli, pearl, sapphire, sardonyx, topaz etc. Though

he was in the midst of other deer, Maareecha controlled his beastly

instinct to kill them because that would have exposed him! He was

jumping here and there near Rama's Asramam. Sita who saw the deer

was so enamored of its beauty that she wanted to catch it when it

came very near to her but it evaded by running away when she was

about to reach it. Thinking that she could not catch it all by

herself, she called out to Rama and LakshmaNa to come out with their

weapons in the hope that if it was possible to catch it alive she

could take it home as a memento and play with it and if not, they

could kill it and take the skin for display in the palace on their

return.

 

38. LAKSHMANA'S WARNING

LakshmaNa was the first to suspect that it could be the same

Maareecha whom Rama had earlier pushed into the ocean and cautioned

that it was deluding them with some ulterior motives. Sita would not

listen and insisted on catching it. She persuaded Rama who

ultimately agreed at last that if it were the one as identified by

LakshmaNa, it deserved to be killed and if it was just another real

deer, he could capture it for satisfying Sita's simple desire.

 

39. RAMA'S ORDER TO LAKSHMANA

Before leaving to go after the deer, Rama gave strict orders to

LakshmaNa that in his absence he should take special care of Sita

since Sita could not be left alone under any circumstances. The

deer dodged Rama and played " hide and seek " with him. Rama got

exasperated so much that he finally shot " Brahma-astra " and this

killed Maareecha. As tutored by Ravana, mimicking the voice of Rama,

he rent out a shrill cry " Ha! SeethE! Ha! LakshmaNa! " that gave a

false impression that it was Rama who was in danger! This

reverberated throughout the forest.

 

40. SITA'S REPROACH

On hearing this, Sita got nervous and asked LakshmaNa to hasten to

the help of Rama, who she thought had got into serious trouble at

the hands of Raakshasas. LakshmaNa assured her that Rama was

invincible and no harm could ever befall him. In a fit of rage at

his hesitation to reach out to Rama, Sita improperly accused

LakshmaNa by imputing motives especially that he was waiting to

enjoy Sita when Rama was gone for ever!

 

41. BLAZING COPPER PILLAR! (SIDE STORY)

In a conversation with Paarvati, Lord Siva says that if a person

(man or woman) covets other's wealth or betrays the legally married

spouse and craves for sex with another's spouse, such a one would be

dragged by Yama's messengers to hell and pushed to hug a copper

pillar burning ablaze with fire. This is confirmed in Periya

Tirumozhi " (1-6-4)

 

Vambulaan koondal manaiviyai turandu, pirar poruL taaram enru ivatrai

Nambinaar irandaal naman tamar patri etri vaithu eri ezhuginra

Sembinaal iyanra paavaiyaip paavee! Thazhuvu ena mozhivadarkku anji

Nam banE vandu unn tiruvaDi aDaindEn naimisa araNyathuL enthaai/

 

{This is an object lesson for all time not only during the time of

the Azhwar}

 

42. POURANIKAR'S EXPLAINS IT AWAY! (SIDE STORY)

There was a PouraaNikar (Story teller) who was narrating this but

was himself guilty of the same offense. On his return home, his

concubine asked him whether they would also be subjected to this

punishment for their illicit behavior. It would appear that the man

answered: " Don't worry! My dear! From time immemorial millions of

folks like us would have committed the offence and hugged the pillar

so that it would have become comfortably cool for us! "

 

43. SITA'S OBSTINACY

Sita threatened that if LakshmaNa did not budge, she would commit

suicide. LakshmaNa felt hurt at her filthy accusation. But, more

importantly, he was scared that she might commit suicide, if he did

not move out. Cautioning her to take extra care, he left her alone

to go in search of Rama.

 

(It is interesting to note that there is NO MENTION of the popular

episode of " LakshmaNa REkha " either by Valmiki or by Kamban!)

 

44. RAVANA SANNYAASI REBUKED BY SITA

A little after LakshmaNa left, Ravana appeared before Sita in the

garb of an ascetic complete with ochre robes, staff, KamaNDalam,

begging bowl et al. and " saw " with his own eyes the beauty of Sita

about which he had " only heard " as described by Akampanan, Soorppa-

nakha and Maareecha. As if he did not know, he made enquiries about

her and why she was in the forest all alone. Offering respects due

to a holy man, Sita offered him the usual courtesies. Ravana started

describing about himself taking his true form with 10 heads and 20

arms, to impress Sita as to show how mighty he was. When he revealed

his mission to her to accept him as her husband, Sita spurned him

with utmost contempt saying that while in comparing Rama to him -

- Rama was like a lion while he was like a mean and cowardly wolf.

- Rama was like gold while he was like despicable lead.

- Rama was like an ocean while he was like an unsightly puddle.

- Rama was like Sandalwood paste while he was like wet and stinking

mire.

- Rama was like a majestic elephant while he was like a puny and

scheming cat.

- Rama was like GaruDa while he was like the abominable crow.

She said to him: " Give up this evil thought. Rama will come back in

a short while. The arrow issuing forth from his KodaNDam would

destroy you in an instant. If you want to save your life, run away

from here " .

 

Ravana got scared. He wanted to abduct Sita before Rama came.

Lifting her by her hairs, he placed her on his " Pushpaka Vimaanam "

(flying chariot) and took off. As they were flying, Sita cried aloud

for help.

 

Kamban, however, could not imagine Ravana touching her even by a

hair's breath! So, he says that Ravana literally lifted the

hermitage itself along with Sita in it.

 

45. FALL OF JATAAYU

Hearing the wail of Sita, JaTaayu who was half asleep, woke up and

challenged Ravana to a fight. Valmiki calls him " Sreemaan " because

he was having " Kainkarya Sri " of dedicating himself to the service

of Bhagavaan. JaTaayu told Ravana that he was dastardly in carrying

Sita away stealthily instead of facing and vanquishing Rama in a

fight. His having studied the Vedas was futile like the tail of a

dog because of his " adharma "

" Sunah puchcham iva paaNDityam Dharma varjitam "

A fierce fight ensued between the big bird and the Raakshasa in

which JaTaayu inflicted serious wounds on Ravana's body with his

beaks and claws. He cut off the ten hands on the one side of Ravana

but the hands grew up again. Ravana cut off the wings of JaTaayu

with his sword. JaTaayu fell down almost dead.

 

(There is no mention either in Valmiki or in Kamban as some would

have us believe, that JaTaayu gave out the secret that his life

line was in his wings and if his wings were cut, he would die)

 

Sita consoled JaTaayu and asked him to inform Rama of her abduction.

Picking out her jewels, she bundled them up in a piece of yellow

cloth and threw it down at a place where she saw a few monkeys

standing on top of a hillock in the hope that they might serve as

evidence of her whereabouts later on to Rama and LakshmaNa. Ravana,

however, did not notice this.

 

46. IN RAVANA'S PALACE

Arriving at his palace, Ravana kept her in a secure location

ordering his assistants not to allow any entry to anyone to that

place. Then he forcibly took her on a guided tour of his palace to

impress her of his unimaginable wealth and addressed Sita

about " Raakshasa Vivaaham " that was the norm for Raakshasas. She

threw a blade of grass in between and told him that he would perish

like a goat tied to the sacrificial pole that cannot escape death.

After much argument, Ravana warned her that he was giving her 12

months' time to change her mind and if she did not do so by that

time, he would have her cooked for his breakfast!

 

47. RAMA'S LAMENT

Rama and LakshmaNa were heading towards each other. Rama was taken

aback when he saw LakshmaNa coming alone leaving Sita behind and

severely criticized him for this. Not finding Sita at the Asramam,

Rama asked LakshmaNa to go back to AyOdhya to inform that Sita was

missing and Rama had died unable to bear the separation and that

this news would gladden the heart of KaikEyi. Already tormented by

the cruel accusation by Sita, LakshmaNa was even more depressed when

Rama used such harsh words. LakshmaNa narrated the circumstances in

which he had to leave Sita behind. They started their search for

Sita. Rama was reminded of the happy days which they spent together.

Wherever he saw his sorrow turned unbearably poignant. Like a man on

the street, Rama pathetically asked even trees like KaDamba, Bilva,

Paalai, Maruda, ManjaaDi, AshOka, Palm, Jamoon, Kongu, Mango,

Aachaa, Palaa (Jackfruit), MaaduLai, vEngai etc, flower plants like

Jasmine, Chambakam, Screw-pine (Taazham-poo), animals like deer,

elephants, tigers, etc. and rivers like Godavari etc whether anyone

of them had seen Sita and asked them to inform him, if they knew.

But, none replied for fear of Ravana! Then, Rama lamented that even

if he were to go to heavens, he would have to meet his father there

who would chide him for not completing the 14 year tenure of his

exile. Looking at a rock, he narrated nostalgically how he and Sita

once took bath in the river and that when he tried to climb and sit

on the rock she pushed him aside (like in a musical chair game!) and

made fun of him for losing to her. And told him how he missed her

pranks.

 

48. JATAAYU MOKSHAM

On the way, they saw JaTaayu lying in a pool of blood. JaTaayu told

them that Ravana abducted Sita in their absence and that he gave a

stiff fight only to be mortally wounded by Ravana. Rama was steeped

in sorrow on successive procession of misfortunes, first in getting

banished, death of Dasaratha, chasing the false deer, missing of

Sita, and now the death of JaTaayu. He cursed himself and even

feared that he might miss LakshmaNa also! JaTaayu consoled Rama

saying that all these incidents were due to destiny about which none

should grieve. JaTaayu said: " I am glad that I had the good fortune

to see you and convey the message. I can now breathe my last with

composure " . Before he could complete his sentence for giving out

further details, the life of JaTaayu ebbed out. Rama asked LakshmaNa

to make the funereal pyre, laid the body of JaTaayu on it and

ignited it. The messengers of Lord VishNu appeared and took JaTaayu

to the highest world, MOksha.

 

49. MUSLIM RAMAYANA! (SIDE STORY)

H.H. narrates a funny story about a " Muslim Ramayana " . Having heard

about the popularity of Ramayana, a Muslim king requested a poet to

depict him as the hero in a Muslim Ramayana. The poet could not

refuse. He asked for time for one year. At the end of it the king

asked him if he had completed the novel epic. The poet replied that

he could not complete because he got a doubt and was afraid to ask

the king about it. The king asked him to spell out the doubt. The

poet said: " Rama's wife was abducted by Ravana. Who abducted your

wife? " The King asked him to bring the palm leaves to be burnt. The

poet had not even commenced writing. He brought them and burnt the

blank leaves before the King!

 

(To Continue with AaraNya kaaNdam)

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3.TAATPARYA RATNAVALI - SUBMISSION 26 - SLOKAM 14 -PART 3

(SRI N. KRISHNAMACHARAIAR SWAMI OF CHICAGO)

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SrImate ra'nga rAmAnuja mahA deSikAya namaH.

 

tAtparya ratnAvaLi - Submission 27, Slokam 14 Part 3, tiruvAimozhi

1.4 contd.

 

pASuram 1.4.5:

 

nalgit tAn kAttu aLikkum pozhil Ezhum vinaiyERke

nalgattAn AgAdO? nAraNanaik kaNDakkAl

malgu nIr punal paDappai irai tEr vaN SiRu kurugE!

malgu nIr kaNNERku Or vAcakam koNDu aruLAyE.

 

pozhil Ezhum nalgik kAttu aLikkum tAn, vinaiyERku nalga AgAdu tAnO?

malgu nIr punal paDappai irai tEr vaN SiRu kurugE! nAraNanaik

kaNDakkAl malgu nIr kaNNERku Or vAcakam koNDu aruLAi – Is it

possible that emperumAn who is a friend to all the jIva-s in all the

seven worlds, and removes all their sufferings and bestows His

blessings, just feels that it is not appropriate to be friendly to a

sinner like me? Oh merciful little sArasa bird looking for food in

the rich waters in the gardens! If by chance you see my Lord

nArAyaNan anywhere, please bring some word of comfort from Him for

me who am filled with tearful eyes.

 

svAmi deSikan summarises the primary guNa of bhagavAn sung in this

pASuram through the words " jagad-upajanana sthApana ati-priyatvAt " –

He who delights Himself in creating and protecting all the beings

of the world - nalgit tAn Ezh pozhilum kAttu aLikkum. (nalgi – sa-

snehamAga – By displaying extreme attachment – ati-priyatvAt; tAn –

By His own free will; By His very nature – kAkkum iyalvinan. svAmi

deSikan's thoughts here are more elaborately reflected in the

pASuram " kAkkum iyalvinan kaNNa perumAn " (pASuram 2.2.9 – please

refer to the write-up for this pASuram under the series tri-mUrti-s

in tiruvAimozhi). BhagavAn undertakes all the three functions -

creation, protection, and destruction only for the sake of the

benefit of the jIva-s, because of the attachment He has for the jIva-

s who are but His children. Of special note in the context of

bhagavAn's guNam of aparAdha-sahatvam at the daSakam level, is that

He puts up with the inadvertent violations of His command not only

by those who are inclined towards Him, but also the deliberate

aparAdham-s of those who are avowed nAstika-s or non-believers.

Note that azhvAr has chosen the word nArAyaNan in the pASuram –

nAraNanaik kaNDAl. All jIva-s without exception are covered by the

word `nAra', and He is their ayanam or final resort. Thus, He gives

a new body to all at the end of current life so that they have

another chance to seek Him with a new body with full vigor, and He

takes their old body away when their current body becomes too old to

be of use to them in trying to attain Him. And when the jIva is

associated with a body in this world, bhagavAn creates all the

things needed for their enjoyment and nourishment, and thus He

protects the jIva-s. All this is because of His extreme aparAdha

sahatvam.

 

pASuram 1.4.6:

 

aruLAda nIr aruLi avar Avi tuvarA mun

aruL Azhip puT-kaDavIr vIdi oru nAL enRu

aruL Azhi ammAnaik kaNDakkAl idu Solli

aruL Azhi vari vaNDE! yAmum en pizhaittOmE.

 

Azhi vari vaNDE! AruL Azhi ammAnaik kaNDakkAl aruLAda nIr avar Avi

tuvarA mun aruLi, aruL Azhi puL avar vIdi oru nAL kaDavIr enRu idu

Solli aruL; yAmum en pizhaittOm? - Oh bee who is merrily circling

around! If you happen to see that emperumAn with the divine cakra

that is merciful in protecting His devotees, please favor me by

inforing Him that before the life of His pirATTi whom He has ignored

by not blessing her through union with Him leaves her body, He

should pass by her street at least once in His vehicle in the form

of the merciful garuDan. (If He does not accede to this request

even), I wonder what sin I have committed to be treated this way.

 

svAmi deSikan summarizes the essence of this pASuram as " kAruNya

Aptatva yogAt " – H who is a relative and a friend to everyone out of

His sheer mercy " – aruL Azhi ammAn (kRpA samudra sudarSana dharanAna

svAmi – The Supreme Lord who bears the sudarSana cakram who is the

Ocean of Mercy). SrI UV explains svAmi deSikan's words - " kAruNya

Aptatva yogAt " , as " tattva sAkshAtkAramum, upadeSa sAmarthyamum,

prANigaLiDam karuNaiyum uLLavan " – He who possesses the knowledge of

the Absolute Truth, who can skillfully impart it to others, and who

has the utmost Mercy to do it. Notice AzhvAr using the words " aruL

Azhi " , " aruL puL " , etc. – everything about emperumAn is " aruL " –

Mercy.

 

SrI UV gives an alternate pATham also here – kAruNya abdhitva yogAt,

and notes that this will be consistent with AzhvAr's description –

aruL Azhi ammAn. No additional explanation is provided, and the

other commentators do not make a reference to this pATham. `abdhi'

means ocean, and this is also one meaning for the word `Azhi'.

Thus, this alternate pATham could mean " One who is associated with

the quality of being an Ocean of Mercy " .

 

-dAsan kRshNamAcAryan

 

(To be continued)

 

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