SRI RANGA SRI e- JOURNAL- VOL.08 / ISSUE # 34 dated 4th August 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 # 34 dated 4th August 2007

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IN THIS ISSUE:

 

1. KISHKINDHAA KHAANDAM PART -1 OF SRIMAD RAMAYANAM DISCOURSES IN THE

HINDU TEMPLE OF ATLANTA

(SRI ANBIL RAMASWAMY SWAMI)

2. .TAATPARYA RATNAVALI - SUBMISSION 29 - SLOKAM 14 -PART 5

(SRI N. KRISHNAMACHARAIAR SWAMI OF CHICAGO)

 

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ISSUES RELEASED

With this issue, about 260 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

34 Issues of Vol. 8 (including this)

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1. " KISHKINDHAA KHAANDAM " PART - 1 OF SRIMAD RAMAYANAM

(ANBIL RAMASWAMY)

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1. INTRODUCTION

 

In the previous khaaNDam, Rama demonstrated how he helped the

helpless; in this, he illustrates how he helps his friends and how

one would react to circumstances while facing misfortunes and how

one should get over the same by adhering to Dharmas. Also, this

khaaNDam highlights the essential requisites of an ideal Achaarya.

Only an Achaarya can be considered an ideal Achaarya if he " preaches

what he practices and practices what he preaches " .

 

Swami Desika lists as many as 14 qualifications in SlOkam 1 of

his " Nyaasa Vimsati " thus:

 

Siddham sath sampradaayE sthiradhiyam angaham srOtriyam brahma

nishTam

Sattvastvam satya vaacham samaya niyatiyaa saadu vrittyaa samEtam/

Dambaa asooyaadi muktam jita vishayi gaNam dheergha bandhum dayaaLum

skhaalityE saasidaaram sva para hitam dEsikam bhooshNureepsEth//

 

An ideal Achaarya should -

(1) Be well grounded in tradition laid down by Azhwars and

Acharyas of his lineage

(2) Have steady mind in all circumstances unperturbed by false

arguments

(3) Be totally free from all faults and blemishes

(4) Be well versed in the Vedas and Vedantas

(5) Be with a mind riveted in unshakeable faith and Bhakti

towards the Lord

(6) Be always taking care to act in a manner conducive to

augmenting SattvaguNa

(7) Be Unswerving from truth at all times without resorting to

deceit or falsehood

(8) Be Practicing AnushTaanams in tune with the times but

without compromising on the basics laid down in the Saastras

(9) Be Devoid of ego, envy and the like

(10) Be Keeping all senses under perfect control

(11) Be a reliable and permanent friend to everyone both here and

hereafter.

(12) Be extremely compassionate even to those acting inimically

(13) Not hesitate to correct disciples going the wrong way and

bring them on to the mainstream of good behavior.

(14) Be Interested in the spiritual well being of both his self

and those he comes into contact.

 

Hanumaan fits the bill like a " T " on all these counts.

 

2. THE SPRING SEASON

 

Spring season is said to bring joy to lovers and wedded couples,

putting out attractive foliage and beautiful flowers, the weather

conditions being conducive to the same. But, in the mood of

dejection and sorrow at his separation from Sita, Rama could not

appreciate, leave alone enjoy the charm. On the other hand, he felt

as if the very same objects of enjoyment were conspiring to torture

him. Even the pairs of swans and other birds and animals seemed to

mock at him. The very cool and pleasant breeze that was a source of

comfort when Sita was by his side now seemed to burn him up. Rama

mused " Perhaps Ravana had not seen the beauty of peacocks which

looked like Sita and that is why he had not abducted them! " He

lamented pitifully to LakshmaNa: " If and when I return to AyOdhya,

what would I say if Janaka or Kousalya were to ask about Sita. Can

they still be alive on hearing that Sita had been abducted by a

Raakshasa and that we could not trace her whereabouts? " LakshmaNa

consoled him saying that he should not lose hope and that somehow

they would be able to find her out, if only they tried with

determination. Exchanging such sentiments, the duo reached " Rishya-

mookha " and sighted a few monkeys on top of the mountain. (VR 1)

 

3. THE SCARED SUGREEVA

 

The monkeys were none other than Sugreeva and AnjanEya and a few of

their confidants. Sugreeva who was scared to death from his brother

Vaali, was living in the safe haven of the Mountain that Vaali could

not approach due to the curse of Matanga Maharishi. He was

apprehensive whether the duo was sent by Vaali to deal with them. It

was Hanuman who allayed his fears saying that he did not doubt so.

The very first words spoken by Hanumaan in Ramayanam were " Cast off

fear " " sambranas thyajataam Esha Vaali kilbisha sankhitam " .

Valmiki describes him as " Vaakhya kOvida: " which Kamban echoes

as " Sollin Selvan " (the master of speech).

Anyone who prays to him would not have to face any fear.

 

Sugreeva asked him to take the form of a celibate, go to them to

find out who they were and why they were there. (VR 2)

 

Adhyaatma Ramayanam adds that Sugreeva asked Hanumaan to indicate by

body language (with his fingers) that they were not inimical but

friendly.

" yati dushTa hridayou samnaam kuru kara agrata: "

 

4. SOLLIN SELVAN

 

By mere sight, AnjanEya could gauge that they were not inimical and

explained to them the plight of Sugreeva in choice words that were

as soft as they were meaningful. From the way he spoke, Rama felt

that he should have mastered all the Vedas and wondered if he could

be the four faced Brahma or Lord Siva.

 

" sollaalE thOnritru anrE yaar kol ich chollin selvan /

vill aar thOL iLaiya veera virinchanO viDai valaanO? " (Anuma-60)

 

Rama answered him that he had already heard about Sugreeva and in

fact, they had come to meet with him. AnjanEya was convinced that

they could vanquish Vaali and decided to introduce them to Sugreeva.

(VR 3)

 

LakshmaNa narrated how and why Rama was exiled, how Sita accompanied

him and how she was abducted by Ravana. As for himself, he said that

he was a younger brother to Rama and attracted by the qualities of

Rama, he had become Rama's slave and servant and accompanied him.

" aham asyaa varO bhraataa guNair daasyam upaagata: " (VR Sargam 4-12)

 

He told how he was committed to serve his brother in all

circumstances in all ways and every way and in all places and every

place at all times and every time.

 

He said that the one who is savior of the whole world now sought the

help of Sugreeva. Hanuman lifted them on his shoulders and brought

them before Sugreeva (VR 4)

 

5. THE SACRED PACT

 

Relieved of his anxiety and fear, Sugreeva bowed to Rama and said

that after all he was only a simian and that Rama's befriending him

showed his magnanimity. AnjanEya raised a fire pit with pieces of

wood. With fire as witness, Rama and Sugreeva sealed a pact that

Rama would help Sugreeva in killing Vaali and restoring his wife,

Rumai - abducted by Vaali. In return, Sugreeva would help in

searching and restoring Rama's wife, Sita - abducted by Ravana (VR 5)

 

6. SITA'S JEWELS

 

Sugreeva told Rama that a while ago, a woman who was being carried

away by someone threw a bundle containing a few jewels. He ordered

his attendants to bring it and show to Rama to identify them as

belonging to Sita. Indeed, they were Sita's. Rama could not control

his grief and asked LakshmaNa to identify. LakshmaNa said he had not

seen any of the ornaments worn by women above the shin but he could

identify those worn at the feet like anklets saying that he had seen

them while prostrating before her every day. This was because

LakshmaNa never used to look up at the face of Sita (VR-6)

 

{Kamban makes no mention of LakshmaNa's identifying jewels worn at

Sita's feet}

 

7. SUGREEVA'S PROMISE

 

Sugreeva told Rama that both of them were in the same boat having

missed their spouses and therefore could empathize with the feelings

of Rama. He further told how in spite of his being a lowly simian,

he kept his composure and that Rama being a great soul should not

lose heart and promised that he would do his best to search for Sita.

(VR-7) In his turn, Rama promised to kill Vaali immediately and

bring relief to Sugreeva (VR 8)

 

[To be continued]

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3.TAATPARYA RATNAVALI - SUBMISSION 29 - SLOKAM 14 -PART 5

(SRI N. KRISHNAMACHARAIAR SWAMI OF CHICAGO)

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SrImate ra'nga rAmAnuja mahA deSikAya namaH.

tiruvAimozhi 1.4 contd.

 

• pASuram 1.4.9:

 

nADAda malar nADi nAL torum nAraNan tan

vADAda malar aDik-kIzh vaikkavE vagukkinRu

vIDADi vIRRirundu vinai aRRadu en SeivadO?

UDADu pani vADAi! Uraittu IrAi en uDalE.

 

UDu ADu pani vADAi! nAL tORum nADAda malar nADi nAraNan tan vADAda

malar aDik kIzh vaikkavE vagukkiRu, vIDu Adi vIRRiruttal vinai

aRRadu en SeivadO? uraittu en uDal IrAi – Oh cool breeze with a

sweet fragrance who keeps roaming the space between me and my Lord!

Instead of using my body and mind to worship Him through flowers

such as j~nAnam, tapas, etc., I have ascended the throne of non-

performance of devoted kai'nkaryam to Him because I am separated

from Him; I do not know where else this sin of mine will lead me

into. If your informing Him of my plight does not evoke His

forgiveness for me, then you might as well shatter this body of mine

into pieces.

 

svAmi deSikan stresses bhagavAn's relationship to us in multiple

ways as another cause for His kshamA - nAnA bandhaih – nAraNan tan –

mAtA pitA bhrAtA ityAdigaLin paDiyE sarva vidha sambandhattai

uDaittAgaiyAlum – Because He is associated with us as our Mother,

Father, Brother, and all else . In sulabhopanishad, we have - mAtA

pitA bhrAtA nivAsah SaraNam suhRt gatih nArAyaNah (subAlaopanishad

6)– nArAyaNa is the Mother, Father, Brother, Abode, Refuge, Friend,

and the Final goal. He puts up with our excesses just as our own

father and mother put up with our mistakes. SrI UV explains this

through the words – " kAraNattva, svAmittva, AdhArattva, niyantRttva,

upAyattva AdigaLAna pala bandha'ngaLAl pizhai porukkum " - He who

forgives our sins because He is our Cause, our Lord, our Support,

our Controller, the means to attain Him, etc. SrI PBA refers us to

tiruma'ngai AzhvAr's pASuram, describing the various relationships

we have with the Lord - " empirAn entai ennuDai SuRRam, enakku araSu,

ennuDai vANAL " (periya tirumozhi 1.1.6) – " My Lord, my Father, my

relative, my king, my entire life " .

 

• pASuram 1.4.10:

 

uDal Azhip piRappu vIDu uyir mudalA muRRumAi

kaDal Azhi nIr tORRi adanuLLE kaN vaLarum

aDal Azhi ammAnaik kaNDakkAl idu Solli

viDal Azhi maDa ne'njE! vinaiyOm onRAm aLavE.

 

Azhi maDa ne'njE! uDal Azhip piRappu, vIDu uyir mudalA muRRumAi,

Azhi nIrk kaDal tORRi, adanuLLE kaN vaLarum aDal Azhi ammAnaik

kaNDakkAl, idu Solli, vinaiyOm onrAm aLavu viDal (viDEl) – O my deep

mind who is ever subservient to Him! At least you don't give up on

me as He has done, until I who am loaded with the heavy burden of

prior karma-s, am united with Him – He who is the Cause for the

cycles of our infinite births and deaths, is in the form of all our

diverse objects of enjoyment as well as the means to enjoy them, and

is reclining in the deep Milky ocean in His yoga nidrA with His

powerful discus ever-ready to protect His devotees.

 

svAmi deSikan describes the aspect of kshmA that is reflected in

this pASuram through the words " sva-rakshA avahita-tamatayA " .

avahita – gavanam uLLa – One who is intent on; avahita taman – One

who is the best among those who is always intent on protecting all

that is His, which includes all the cetana-s and acetana-s in al the

worlds (avahitan, avahita taran, avahita taman – the best) .

AzhvAr's words that refer to this attribute of bhagavAn are " kaDal

Azhi nIr tORRi, adanuLLE kaN vaLarum aDal Azhi ammAn " . The words

of SrI ve'nkaTeSAcArya are: " tirup pARk kaDalilE loka rakshaNattilE

avahitanAik koNDu kaN vaLarndu aruLugaiyAlum " . One is repeatedly

reminded of AzhvAr's pASuram " kAkkum iyalvinan kaNNa perumAn

(tiruvAimozhi 2.2.9). SrI PBA explains svAmi deSikan's words here

as " tannuDaiyavargaLin rakshaNattilE migavum jAgarUkan " – One who

is ever watchful in the protection of His property – which is the

universe of all that exists, has existed, and will ever exist.

 

To summarize, the ten pASuram-s of this tiruvAimozhi covered above

sing the guNa of kshamA and aparAdha sahatvam of emperumAn:

 

- 1.4.1: He has as His flag garuDan who is very powerful in

eliminating anyone who is opposed to His devotees.

- 1.4.2: He is endowed with auspicious eyes that bestow His

blessings on us.

- 1.4.3: He stoops to the level of begging for His own

wealth even from someone like mahAbali, to whom the wealth did not

belong in the first instance.

- 1.4.4: He is of the nature of the water-laden clouds – He

who showers His Mercy on one and all without distinction.

- 1.4.5: He delights Himself in creating and protecting all

the beings of the world.

- 1.4.6: He is a relative and a friend to everyone out of

His sheer mercy.

- 1.4.7: He is endowed with an ever-forgiving nature

because of His inseparable association with pirATTi.

- 1.4.8: He has extreme attachment to all of us.

- 1.4.9: He is associated with us as our Mother, Father,

Brother, and all else.

- 1.4.10: He is the best among those who is always intent on

protecting all that is His.

 

All the above aspects of His guNa reveal to us that it is the Nature

of bhagavAn to forgive our mistakes, once we seek His protection.

(The intent of AzhvAr is to persuade those among us who are unsure

of the value of surrender to seek His Divine feet, to desist from

seeking protection from anya-devatA-s, and to realize the

unquestionable Supremacy of Lord SrIman nArAyaNa).

 

-dAsan kRshNamAcAryan

 

(To be continued)

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