SRI RANGA SRI -E- JOURNAL - VOL.08 / ISSUE # 35 dated 11th August 2007

[Guest guest]

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//

=====================================================================

SRI RANGA SRI VOL.08 / ISSUE # 35 dated 11th August 2007

=====================================================================

IN THIS ISSUE:

 

1. KISHKINDHAA KHAANDAM PART -2 (SRIMAD RAMAYANAM DISCOURSES IN THE

HINDU TEMPLE OF ATLANTA by SRI ANBIL RAMASWAMY SWAMI)

2. .TAATPARYA RATNAVALI - SUBMISSION 30 - SLOKAM 15 -PART 1

(SRI N. KRISHNAMACHARAIAR SWAMI OF CHICAGO)

 

=====================================================================

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

35 Issues of Vol. 8 (including this)

---

You may view the archives at http://www.ibiblio.org/sripedia

maintained By Sri Srinivasan Sriram

 

We strongly urge you to kindly peruse the " Regular Issues " archived

in the Files Section and view the Contents at srsindex.html

(Not the individual postings allowed for encouraging " Reader

participation " ).

 

We are sure that you will be convinced of the quality of the

contents.

 

IF you are satisfied with the quality and contents of

" Sri Ranga Sri " -

Tell your friends to join by sending an email to

Srirangasri-

 

IF NOT:

Tell us, as to how we may improve.

Ever at your service

Moderator

" Sri Ranga Sri "

 

=====================================================================

xxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxx

=====================================================================

 

1. " KISHKINDHAA KHAANDAM " PART - 2 OF SRIMAD RAMAYANAM

(ANBIL RAMASWAMY)

---

 

8. MAAYAAVI

Sugreeva then narrated how his brother Vaali was so powerful as to

kill an equally powerful enemy, Dundhubhi, the son of Mayan over a

fight for a woman. Dundhubhi entered a cave. Vaali followed him,

asking Sugreeva to stand guard at the entrance of the cave to

prevent Dundhubhi escaping. Sugreeva patiently waited for one whole

year.

 

{Kamban, however, says that he waited for 28 months since Vaali was

fighting with Dundhubi for 28 months inside the cave. (2x7+7=28)}

 

yEgi vaaliyum IRUDU YEZHODU YEZH/

VEga vem pilam taDavi vemmaiyaan/

mOga venri mEl muyalvin vaigiDa/

sOkam eithinan tuNai tuLanginaan (Natpu-130)

 

Neither of them had come out. But, at one stage, blood was oozing

out from the cave. Assuming that it was Vaali's blood, Sugreeva

concluded that Vaali must have been killed. He closed the entrance

with a huge rock and returned to Kishkinda. The ministers compelled

him to take over the kingdom. He reluctantly agreed. Vaali after

killing Dundhubhi kicked the rock, came out and was enraged on

seeing Sugreeva on his throne. In spite of his pleadings that it was

due to a misunderstanding, Vaali hounded out Sugreeva. (VR-9 & 10)

 

9. A SHOW OF STRENGTH

Earlier this Dundubhi taking the form of a buffalo challenged the

Himavaan and the Samudra Raja who said that they were no match to

him and directed him to go to Vaali. Vaali when challenged wore a

golden chain granted to him by his father DEvEndra which imparted

unimaginable prowess to him. Vaali smashed Dhundubhi down on earth

and threw his body at a distance of one yOjana. While doing so, a

splash of blood fell on the Asramam of Sage Matanga who cursed that

whoever had done such desecration would die if ever they set foot

near about the Asramam. From then on, neither Vaali nor anyone of

his aides ever dared to come near there. Sugreeva also narrated how,

Vaali used to uproot seven big " Saala " trees and throw them with

bare hands and asked if Rama could attempt to pierce one of the

trees with his arrow.

 

{While Valmiki portrays that Sugreeva suggested to Rama to prove his

strength by piercing the Saala tree, Kamban, however, says that

testing the strength of Rama was suggested by AnjanEya}

(NatpukkOtpaDalam 155)

 

Piridum annavan peru vali aatralai periyOi

aridhi ennin uNDu upaayamum akdu aru marangaL

neriyil ninrana yEzhil onru uruva in neDiyOn

pori koLL ven charam pOvadu kaaNN enap puganraan

Rama not only lifted the bones of Dundhubhi with his toe but sent an

arrow that pierced all the 7 trees in one go. (VR-11 & 12)

 

{While Valmiki says that Rama threw away the body of Dundubhi by his

toe, Kamban says that it was LakshmaNa who did it.} He says

kETTanan amalanum kiLarnda vaaru elaam /

vaaL tozhil ilavalai idanai mainda nee/

OTTu ena avan kazhal viralin undhinaan/

meeTTu adu virinjan naaDu utru meeNDadE ( Dundhubi PaDalam 192)

 

10. THE BROTHERS FIGHT

Sugreeva went with Rama to Vaali's place and called him for a fight.

Vaali came out. A fierce fight took place between the brothers who

looked alike so much that Rama could not tell one from the other.

Therefore, he did not enter the fray lest he should mistakenly kill

Sugreeva instead of Vaali. Sugreeva was grievously defeated and came

back to Rama and demanded an explanation why he had not helped him.

Rama told the reason and offered him a garland of flowers

called " Gaja-pushpi " to wear so that he could be identified and

asked him to go ahead once again. (VR 12-14)

 

11. TARA PREVENTS

Tara, the wife of Vaali apprehended that this time Sugreeva could

not have come again unless he was backed by powerful forces behind

him. She expressed her suspicion to Vaali and requested him to give

up. Vaali would not listen. (VR -15)

 

(These words of Tara dissuading Vaali is depicted by Kamban even

during the first call itself from Sugreeva whereas Valmiki reserves

this to the second call}

 

12. VAALI VANQUISHED

Vaali boasted that Sugreeva was " Su-greeva " (one with beautiful

neck) only in name and that he would make him " neck-less " . " I will

not kill him but I am going to show him his place " . So saying, he

started for a bitter fight this time. In the fight, the strength of

Vaali seemed to grow while that of Sugreeva seemed to diminish and

he was looking around for Rama. Rama shot a powerful arrow that went

with lightning speed and pierced Vaali's heart. Vaali swooned .

(VR16)

 

{Kamban says that when he plucked the arrow that pierced his heart,

Vaali saw and read the two lettered name of Ra-ma " inscribed on it -

the name that is the great " Taaraka mantram " which grants like a

medicine instant relief from the circle of births and deaths}

Mummai saal ulagukku ellaam moola mantirattai mutrum

thammaiyE tamarkku nalgum tanip perum padathaai thane

immaiyE ezhumai nOikkum marundinai iRaaman ennum

semmai sEr naamam tannaik kaNgaLin teriyak kaNDaan (Vaali Vadai

PaDalam 305)

---

{Paadma PuraaNam SrishTi khaaNDam 14 says that these two who were

born as Sugreeva and Vaali in Rama Avataara were born as KarNa and

Arjuna respectively in KrishNa Avataara}

---

{Aananda Ramayanam says that though Rama killed Vaali as punishment

for his misdeeds, he assured him that he would be born as a hunter

in KrishNa Avataara and stay in Prabhaasa KshEtra and would kill

KrishNa by aiming at his foot mistaking it to be the body of a stag}

=========================================================

13. VAALI'S ACCUSATIONS

Vaali regained consciousness and started hurling a volley of

accusations against Rama:

- " I have known you to be the son of Emperor Dasaratha and

believed that due to your Sattva guNa and glorious birth, you would

never indulge in " adharma " .

- How come that you hit me when I was fighting with another

one? I never expected this kind of behavior on your part.

- Did I at anytime harm either yourself or any of your

subjects in your kingdom?

- I am a denizen of the forest living on fruits and roots

whereas you are a great Kshatriya. I am in no way equal to you

either by birth or upbringing. It is unfair on your part to attack

me like this.

- Normally, kingdom, gold, silver and other kinds of wealth

are the basis for fights among Kshatrityas. I have none of these to

incite your venturing to kill me.

- I am a king in my place and in my own right. You know that

the following would definitely go to hells:

 

1. One who kills another king (other than in a straight battle)

2. One who kills a Brahmin or a cow

3. One who is a thief, one who kills animals without reason

4. One who is an atheist

5. One who marries when his elder brother remains unmarried

6. One who carries tales

7. One who is a miser

8. One who betrays friends

9. One who seeks to sexually assault his preceptor's wife-

 

Can you quote any authority from Manu Dharma Saastra for your

exceptional act when I am not guilty of any of the above? If not,

why do you indulge in such a heinous act? (Valmiki and Kamban)

- When two folks are fighting, how can you show partiality to

one to the detriment of the other? (Kamban)

- You did a silent revolution by giving up your kingdom to

your younger brother. May be you wanted to do another silent

revolution in the forest by killing me for handing over my kingdom

to my younger brother! (Kamban)

- Is it written anywhere that Dharma Saastras have to be

observed only by the lowly and are not applicable to the high born

like you? (Kamban)

- Unlike the deer whose skin is used as seat, the silkworm

whose threads are used to spin cloths, elephants whose tusks and

bones are used for various decorations, I have none of these that

you can use for any purpose. Even my flesh cannot be eaten as the

flesh of monkeys is unfit for consumption and is prohibited in the

Saastras. This being the case, what is it that prompted you to kill

me?

- You should have exhibited your valor against the one who

took away your wife and not against me.

- Only the moon has a black mark on its face; by your act, you

have soiled the fair name of " Soorya kula " and brought a black mark

on it! (Kamban)

- Your killing me when I am not even aware of you - is like a

serpent biting a sleeping drunkard who has lost his senses.

- If only you had asked me to bring back Sita and restore her

to you, would I have not done so being more powerful than the wicked

Ravana? It is a shame that you made pact with a puny Sugreeva

instead of me. It is like seeking the help of a hare (Sugreeva)

while a lion (Vaali) was very much available to you. (Both Valmiki

and Kamban)

 

- Above all, let me know if you have any justification for

attacking me being away from my sight. (VR-17)

 

14. RAMA'S REPLIES

 

- The entire Jambudveepam with its hills and dales are the

property of Ikshvaaku dynasty of which Bharata is the ruler.

Protecting and punishing the denizens are the privilege and duty of

the Ikshvaaku kings. As his representative outside the city limits,

it is my duty to carry out his responsibilities. You are not aware

of this fact and that is why you seek to accuse me like this.

 

- Giving up the Dharma of the ancients, you have forcibly

taken possession of your brother's wife who is thus your daughter-in-

law. Thus, you are guilty of incest, a misdemeanor punishable by

death. There is no punishment other than death laid down for one who

commits such incest with one's own daughters, sisters and brother's

wives.

 

- I have already given my solemn pledge to annihilate the foes

of Sugreeva and other Vaanaras. I have no alternative to killing

you, in terms of this agreement.

- As per rules of Statecraft (Raja-Dharma), you are the enemy

of my friend and therefore, my enemy too. If you think it out

properly, you will agree that I have done the right thing only.

- After all, you are just an animal. Royal personages can hunt

and kill animals in the forest by remaining incognito and unnoticed

by them and this is the privilege authorized in the Saastras. There

was no need for me to offer a straight fight appearing before you.

 

Vaali was convinced and accepted his faults. He entrusted his dear

son, Angada to the custody of Rama for protection. He said that he

was fortunate to die at Rama's hands because that way, he could

attain the highest Heavens. (VR-18)

 

15. TARA'S LAMENT

On learning what had happened, Tara came running to see Vaali who

was in the throes of death. She realized that during the first

fight, he did not kill Vaali and only when he opposed Sugreeva, (who

was the friend and devotee of Rama) that he ventured to kill Vaali.

(VR-19)

 

=====================================================================

xxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxx

=====================================================================

3.TAATPARYA RATNAVALI - SUBMISSION 30 - SLOKAM 15 -PART 1

(SRI N. KRISHNAMACHARAIAR SWAMI OF CHICAGO)

---

---------

SrImate ra'nga rAmAnuja mahA deSikAya namaH.

tAtparya ratnAvaLi - Submission 30 - Slokam 15 Part 1,

tiruvAimozhi 1.4 svApadeSam.

 

• Slokam 15 (svApadeSam of tiruvAimozhi 1.4).

 

sadhrI bhavyAn (1.4.1) suvAcah (1.4.2) su-carita subhagAn (1.4.3)

kRshNa sArUpya saumyAn (1.4.4)

sva-AhAra udAra SilAn (1.4.5) tanudhRta bhagavan lakshmaNo (1.4.6)

bAlya guptAn (1.4.7) |

chAtra svac-chanda vRttIn (1.4.8) abhigata SiSirAn (1.4.9)

antara'nga ukti yogyAn (1.4.10)

AcAryAn kRshNa labdhau AvRNuta SaThajit preyasI dUta nItyA ||

 

This is the first tiruvAimozhi for which svAmi deSikan has composed

a Slokam to bring out the inner meaning of this tiruvAimozhi. We

saw that, in his nAyikA bhAvam, AzhvAr sends several birds as

messengers to emperumAn to convey his longing for Him. The inner

meaning is that all these messengers represent the AcAryan – in

other words, AzhvAr stresses the importance of the intermediary role

of the AcAryan in our attaining the Lotus feet of emperumAn. While

every pASuram of this tiruvAimozhi sings a different aspect of the

guNam of aparAdha sahattvam of emperumAn, it also simultaneously

reveals to us a corresponding guNam of our AcAryan that enables us

to attain Him easily through the blessings of the Lotus feet of our

AcAryan. Slokam 15 brings out the different guNa-s of our AcAryan

that help us to attain the feet of emperumAn. SrImad

tirukkuDanthai ANDavan points out that in these pASuram-s, the birds

that are sent as messengers refer to AcArya-s, and the prayer is to

them is to communicate to emperumAn our deep love to be united with

Him. The two wings of the bird represent j~nAnam and anushThAnam –

the correct understanding of SAstric knowledge and its strict

observance in their lives.

 

svApadeSam for pASuram 1.4.1: " am-SiRaiya namDa nArAi " pASuram. In

this pASuram, AzhvAr seeks the `am-SiRaiya maDa nArAi!' – the female

crane with its beautiful wings, to intercede with bhagavAn so that

bhagavAn grants His Mercy on the jIvan.. svAmi deSikan captures the

AcArya guNam conveyed here through the words " sadhrI bhavyAn " . SrI

UV suggests that the pATham may be more appropriately " sadhra para

bhavyAn " , and gives the literal meaning as " sahAyattODu SErndavarAi

SubharAna " , or " SErnda vastukkaLAL anukUlarAna " – " One who is

associated with those that endow him with the guNam of being

auspicious or being able to assist in our best interests " . The

different interpretations reflect the different aspects of this

association that the AcAryan has, that enable him to guide and

assist us in our best interests – such as the inseparable

association with emperumAn, being associated with the lineage of

prAcArya-s or pUrvAcArya-s, being equipped with j~nAnam and

anushThAnam as the two wings of a bird, being assisted by the AcArya

patni who treats the disciple as her own child, being endowed with

auspicious qualities such as infinite and selfless mercy towards the

disciple, being associated with easy accessibility, etc. We will

see these interpretations below.

 

SrImad tirukkuDanthai ANDavan gives the explanation as `eLidAgak

kiTTum paDi bhavyarkaLai iruppavargaL' - those who are so simple

that they are easily accessible, those who are endowed with the

quality of saulabhyam or easy accessibility (sadhri means `along

with, together with'; bhavyam means eLiyan, sulabhan, one who can

be easily approached).

 

SrI ve'nkaTeSAcArya explains the svAmi deSikan's phrase through the

words - " PurushakAra sAhityattAlE eLidAgak kiTTalAi irukkiRa

AcAryargaLai, sarvadA pEDaiyODE sa'ncarikkaiyAlE bhavya'nkaLai

irukkiRa nAraikaLAga nirUpittAr " – Our AcArya-s perform the role of

being advocates for us with emperumAn, and represent us to emperumAn

and pirATTi, and so they are easily accessible to us. They are also

simultaneously ever associated with emperumAn, the parama purushan.

Here, AzhvAr compares this role of our AcArya-s to the female crane

with modesty as one of her asttributes, and who is always together

with her nAthan – the male crane. In addition, AzhvAr identifies

another guNam of AcArya-s here by comparing them to the she-crane –

aLiyattAi – one who is endowed with great mercy – kAruNyam or

dayA. Note AzhvAr's words – Ah Ah enRu enakku aruLi – " Feeling

extremely compassionate about my pitiable state, shower your mercy

on me, Oh my Great AcAryan! " .

 

SrI PBA gives the interpretation for the guNa " sadhrI bhavyAn: "

as " " SevalODu kUDiyirukkum nAraigaL pOlE emperumAnODu iNai piriyAdu

irukkum AcAryargaL " – AcArya-s who are ever inseparably associated

with emperumAn like the she-crane that is always together with its

purushan – nIyum nin SEvalumAi. (sadhRi – together with, bhavyam –

existence).

 

SrI UV brings out some additional finer points for this pASuram. He

notes that " nIyum nin SEvalumAi " can be understood as a reference

the duality of AcAryan and AcArya patni. He points out that AcArya

patni can also equally advocate the case for the disciple to

emperumAn. He gives the example from SrImad rAmAyaNam (reference

from IDu vyAkhyAnam) – sa bhrAtuS-caraNo gADham nipIDya raghu

nandanah | sItAm uvAca ati-yaSA rAghavam ca mahA vratam ||

(ayodhyA. 31.2) – While firmly holding the Feet of his Brother rAma,

lakshmaNa addressed his words to sItA and to rAma. He notes that

sama-prAdhAnyam or equal efficacy – primary role, is what is denoted

here, irrespectrive of to whom the request is made. It is explicit

here that upAyatvam is equally in the domain of pirATTi as well as

emperumAn.

 

Another interpretation for `nIyum nin SevalumAi' is a reference to

AcAryan and to the prAcArya-s (the AcArya lineage going back above

the current AcAryan) – in other words, a reference to the AcArya

paramparA of the lineage of AcArya-s.

 

The word maDa in `maDa nArAi' refers to the quality of AcAryan

forgiving the faults of the disciple, and showering his vAtsalyam

(kindness akin to that of the cow towards the calf) on the

disciple. `aLiyattAi' refers to the mercy to remove the sorrow of

the disciple. The reference to `am-SiRai' or the beautiful wings is

a reference to the j~nAnam and anushThAnam, as pointed out earlier –

" ubhAbhyAm eva pakshAbhyAm yathA ke pakshiNAm gatih, tathaiva

j~nAna karmabhyAm prApyate purushottamah " . The white color of the

crane refers to the sattva guNam of AcAryan.

 

In the context of singing the glory of emperumAn, the

words `ve'nciRaip puL uyartArkku' was interpreted as One Who has

garuDan who will not spare any enemy of bhagavAn's devotee' –

stressing bhagavAn's guNam of protecting His devotee at all costs.

When the same phrase is looked at another way, it sings the glory of

AcAryan. garuDan is the form of all the veda-s. AcAryan is one who

has veda as his pramANa or support for all his j~nAna and karma

anushThAna-s that will burn away even the worst sin of his

disciple. `van SiRaiyil avan vaikkil' – Even if emperumAn is angry

at the enormous sins of the jIva and refuses to as much as look at

the sinful jIva, the prayer to the AcAryan is to take mercy and

forgive the sins and protect the jIva.

 

`van SiRaiyil avan vaikkil vaippuNDAl en SeiyyumO' – `What

difference does it make even if He punishes you in the process by

putting you in prison?'. SrI UV gives an example that illustrates

the meaning of these words more than any words of mine can do. When

bhagavad rAmAnuja learned the significance of tiru mantra from

tirukkOTTiyUr nambi after great effort, he imparted the knowledge

right away to all his disciples without testing them much for their

fitness to receive the instructions. When his AcAryan questioned

his action, bhagavad rAmAnuja said that he could not bear to see the

suffering of his disciples, and had to uplift them right away

without delay, and that he himself was willing to undergo any

punishment as a consequence. Such is the extent of mercy of the

AcAryan towards his disciples.

 

All of these guNa-s of AcAryan that are conveyed in this pASuram by

AzhvAr are condensed by svAmi deSikan in two words – sadhrI bhavyAn.

 

Now we will look at some pATha bheda-s – alternate versions of svAmi

deSikan's Slokam 15 for the phrase `sadhrI bhavyAn'. These

different versions are found in SrI UV's commentary for tAtparya

ratnAvaLi.

 

In the commentary on tiruvAimozhi by SrI periya parakAla svAmi

(padineTTAyirappaDi), he uses the words `prApta upAyAn " instead

of `sadhrI bhavyAn'. The meaning is: " One who is equipped with the

upAya-s or means for attaining Him " . The reference is to the

AcAryan's infinite Grace (aLiyattAi!), his two wings of j~nAnam and

anushThAnam (am-ciRaiya maDa nArAi!), and his association with his

prAcArya-s and pUrvAcArya-s (nIyum nin SevalumAi).

 

Another version given is `sad hRI bhavyAn' – He who is endowed with

modesty.

 

A pATham – " sad-dhI bhavyAn " , is also found. This means one who is

endowed with the right kind of knowledge. The right kind of

knowledge is a key attribute of an AcAryan. This appropriate

knowledge finds use in AcAryan's role as purushakAra bhUtan of

emperumAn – His representative as intermediary in helping the jIva

to attain Him. In onpadinAyirappaDi (na'njIyar), this knowledge is

referred to as " purusha kArattva upayogi j~nana sampat " - the wealth

of knowledge that is of use in enabling the role of

purushakArattvam, or intermediary pleading the case of the jIva to

emperumAn. " sad-dhI " here is explained by SrI UV as " sad-dhi ya

vidye veditavye " – The possession of the right kind of knowledge,

and the ability to communicate this knowledge to others who are in

need of it.

 

The sheer size of the write-up for this first AcArya guNam far

exceeds the corresponding write-up of bhagavAn's guNam reflected in

this same pASuram.

 

This makes me feel that nammAzhvAr primarily sings the glory of

AcAryan in this tiruvAimozhi, and bhagavAns' guNam becomes only

secondary. Such is the importance of AcAryan in our sampradAyam –

the prtyaksha daivam or Living God for us, who guides us in our

journey to attain Him.

 

dAsan kRshNamAcAryan

 

 

(To be continued)

 

=====================================================================

xxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxx

xxxxxxxxxxx

=====================================================================