SRI RANGA SRI e- JOURNAL -VOL.08 / ISSUE # 36 dated 1st September 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 # 36 dated 1st September 2007

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

IN THIS ISSUE:

 

1. KISHKINDHAA KHAANDAM PART - 3 (SRIMAD RAMAYANAM DISCOURSES IN THE

HINDU TEMPLE OF ATLANTA by SRI ANBIL RAMASWAMY SWAMI)

2. .TAATPARYA RATNAVALI - SUBMISSION 31 - SLOKAM 15 -PART 2

(SRI N. KRISHNAMACHARAIAR SWAMI OF CHICAGO)

 

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

ISSUES RELEASED

With this issue, about 263 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

36 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)

---

 

16. SOME SPECIAL POINTS

(An important point to note is that while Vaali himself and more so,

Tara herself felt that the killing of Vaali was quite justified,

even to this day, some people gleefully criticize Rama for " Vaali

Vadam "

 

It is Kamban who mentions about Vaali deriving half of the strength

of his opponent who may face him because he was in the habit of

prostrating before Lord Siva (called ATTamoorthi). This implied that

it was the reason why Rama did not face him but hid himself behind a

tree to kill him thus giving a handle for critics to find fault with

Rama. Let us see what Kamban says

 

kiTTuvaar porak kiDaikkin annavar/ paTTa nall valam baagam eithuvaan

eTTu maa tirathu irudi naaLum utru / aTTa moorthi taaL paNiyum

aatralaan

(Natpup kOt paDalam-117)

 

Again, Kamban attributes this to Tara when she prevents Vaali from

going to fight for the second time:

 

pEdaiyar edikkuvar eninum petruDai/ oodiya varangaLum uramum uLLadil

Paadiyum ennadaal pagaippadu enganam/ nee thuyar ozhiga ena ninru

koorinaan " (Vaali Vadai PaDalam – 255)

 

{This is not mentioned in Valmiki Ramayanam because Rama was not

bound by all these and could worst any enemy at any time in any

manner he liked}

 

17. H.H. observes that besides the above, there are some more of

reasons that have a bearing on the " Avataara Rahasyam " of Rama:

 

1. We already saw that during the AswamEha Yaagam done by Dasaratha,

the various DEvas came in person to receive their havirbaagam and

they promised to take births as monkeys, bears etc to help Rama in

his mission. One of the most important DEva was the Son of DEvEndra

who took the form of Vaali. He was to be Rama's Commander-in-Chief.

Even when an ordinary sepoy turns a traitor, he is severely

punished. If the Commander-in- Chief himself turns traitor, Raja

Neethi stipulates nothing short of Death penalty. As Vaali

befriended Ravana, the arch enemy of Rama, he deserved capital

punishment.

 

2. If Rama appeared before Vaali, Vaali might surrender. The earlier

promise to Sugreeva that he would kill Vaali would become futile.

 

3. Also, if Vaali surrendered to Rama, Ravana who was weaker than

Vaali might also have no alternative to surrendering to Rama. In

this case, the very purpose of the Avatara, namely, Ravana Samhaaram

will be nullified}

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

18. SUGREEVA PATTABHISHEKAM

 

Rama asked LakshmaNa to install Sugreeva as King of Kishkinda since

he could not enter the city in terms of the vow he had undertaken.

(Kamban Arasiyar PaDalam 408)

 

LakshmaNa duly installed Sugreeva as the King of Kishkinda. Rama

declined the invitation of Sugreeva to come into the city because he

was committed to stay in the forest for 14 years. As during the

rainy season, none would venture out, he told Sugreeva to take rest

but to come prepared to begin the search in the month of Kaartigai

(VR26)

 

19. PRASRAVANA GIRI

Rama and LakshmaNa then retired to a cave in " PrasravaNa Giri " to

spend the winter season, waiting for the dawn of " Sarat Ritu " (VR-27)

 

20. SUGREEVA, THE DRUNKARD

Sugreeva was in an intoxicated and inebriated mood having drunk

heavily. He was in his own world of fantasy being immersed in

enjoying the company of Rumai, Tara and other females of the species

and became quite oblivious of everything including his promise to

Rama. AnjanEya was very much upset to see the King in this

condition. In due course, when Sugreeva was in a mood to listen,

AnjanEya politely reminded him of the promise, warning him that Rama

was waiting for him to do the needful. (VR29)

 

21. RAMA GETS ANGRY

The stipulated period was over but there was no trace of Sugreeva

and no inkling whether and if so what efforts he had taken in terms

of his promise. Rama felt that having got what he wanted, Sugreeva

had become indifferent to him and took it as an insult. He sent word

through LakshmaNa. " Tell him " he said " The path through which Vaali

was dispatched is still open and I would not hesitate to dispatch

Sugreeva also there, if he delayed any further " (VR 30).

 

Na cha sam kuchita: panthaa yEna vaalee hathO gata: /

samayE tishTa Sugreeva maa vaali patham anva gaa:// (Sargam 30-71)

yEka yEva raNE vaalee sarENa nihatO mayaa/

tvaam thu sathyaad ati kraantam hanishyaami sa baandhavam// (30- 72)

 

{This statement of Rama does not find a place in Kamba Ramayanam}

 

22. LAKSHMANA IS ALSO ANGRY

An angry LakshmaNa set out towards Kishkinda. Rama cautioned him not

to kill Sugreeva because he was a friend by pact but to counsel him

patiently and politely. Angada saw LakshmaNa heading towards

Kishkinda and was terrified because precisely at that time Sugreeva

had totally lost control and was not in a fit condition to meet with

LakshmaNa (VR 31).

 

Sugreeva learned about the anger of LakshmaNa who was advancing and

got jittery. AnjanEya comforted him saying that there was no way to

pacify LakshmaNa than by praying to him with folded palms seeking

pardon. (VR 32)

 

LakshmaNa almost neared the harem (anthah-puram). Sugreeva requested

Tara to go forward to appease LakshmaNa. She hurried to LakshmaNa

with disheveled hairs and without adjusting her dress properly.

LakshmaNa bowed his head down not willing to view a woman especially

in that condition. With folded palms, she spoke to LakshmaNa in a

soft and soothing voice praying him to excuse Sugreeva's

indiscretion in overlooking his duty due to his being under

influence of liquor.

 

dasoham

Anbil Ramaswamy

 

(To be continued)

 

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

xxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxx

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

3.TAATPARYA RATNAVALI - SUBMISSION 31 - SLOKAM 15 -PART 2

(SRI N. KRISHNAMACHARAIAR SWAMI OF CHICAGO)

---

---------

SrImate ra'nga rAmAnuja mahaA deSikAya namah.

 

tAtparya ratnAvaLi - Submission 31 - Slokam 15 Part 2,

svApadeSam for tiruvAimozhi 1.4 contd.

 

svApadeSam for pASuram 1.4.2 – " en Seyya tAmaraika kaN

permAnArkku.. " . In this pASuram, AzhvAr sends the sweet-voiced

cuckoo as his messenger to emperumAn. svAmi deSikan describes the

AcArya guNam reflected in this pASuram as " su-vAcah " – kuyilgAL -

those who always instruct their disciples through sweet words. SrI

UV refers us to the SrImad rAmAyaNa dhyAna Slokam " kUjantam rAma

rAmeti madhuram madhurAksharam | Aruhya kavitA sAkhAm vande vAlmIki

kokilam || " , where vAlmIki is compared to the kokilam bird for his

sweet words through SrImad rAmAyaNam. SrI ve'nkaTeSAcArya

comments: " 'samSrave madhuram vAkyam' enkiRa paDi SobhanaiyAna SrI

sUktikaLai uDaiya AcAryarkaLai madhura vacassukkaLana kikila'ngaLaga

nirdeSittAr " – where reference is given to Hanuman's sweet words

spoken to sItA pirATTi, and AcAryan's SrI sUkti's are compared to

the sweet words of kokilam and to Hanuman's words to sItA –

extremely comforting, revealing truth, conferring benefit to the

listener.

 

In the previous pASuram, the j~nAnam was praised, and in the current

pASuram, AcAryan's skill in communicating that j~nAnam in a way that

appeals to the disciple is being brought out.

 

SrI UV comments that AcArya-s are re-incarnations of Lord hayagrIva,

and resemble vAlmIki in their skills of expression. He points out

that in one onpadAyirappaDi vyAkhyAnam, the pAThanm given for thie

guNa is sad-AptAn. One meaning for the word Aptan is " received,

accomplished, abundant, full. Sad-Aptan would mean those who are

abundant in the necessary good attributes. The attributes of

relevance here are: the realization of the dharma-s as laid down in

the SAstra-s, the magnanimity and compassion to share these

truthfully as they have realized them, and the propagation of these

accordingly.

 

SrImad tirukkuDanthai ANDavan points out that in the first pASuram

of this yiruvAimozhi, AzhvAr in his nAyikA bhAvam only asked the

crane to go to Him as a messenger, but in this pASuram he is giving

his message – mun Seida muzhu vinaiyAl etc. (See the previous write-

up for this pASuram). Enjoy the thread – the connectivity in the

pASuram-s, which is also the purpose of tAtparya ratnAvaLi.

 

svApadeSam for pASuram 1.4.3: " vidiyinAl peDai maNakkum.. "

pASuram. In this pASuram, AzhvAr calls on `men-naDaiya anna'ngAL " –

the swans with their gentle gait, to be the messenger to

emperumAn. svAmi deSikan characterizes the AcArya guNam expounded

in this pASuram through the words " su-carita subhagAn " – explained

by SrImad tirukkuDanthai ANDavan as " sAra asAra vivekamuLLa

naDattaiyai uLLavargaL " – those whose conduct is based on a careful

analysis of the desirable and undesirable aspects in everything they

undertake " . SrI ve'nkaTeSAcArya explains svAmi deSikan's words as

follows: sAra asAra vivekam paNNi sAra-taramAna naDavaDiyai

uDaiyarAi irukkiRa AcAryarkaLai nIra kshIra vibhAga kshama'nkaLAi

manohara'nkaLAi sa'ncariA ninRa hamsa'nkaLAga aruLic ceidAr

(ve'nkaTeSAcArya) – those who analyse the aspects of interest and

those not of interest in everything, and implement those that are

worthy of implementing, those who can separate the good from the bad

like the hamsa birds that can separate the milk from a mixture of

milk and water, and that lead a dharmic way of life that resembles

the beautiful gait that thrills the mind of the observer.

 

SrI UV comments that in their intellect, the AcArya-s are like the

hamsa bird that is able to separate milk from a mixture of milk and

water - they can separate the good from a mixture of good and bad,

they are pure like the pure while color of the hamsa pakshi, and

they conduct their life with sadAcAram – exemplary conduct according

to dharma and SAstra-s, by treading their path carefully like the

gentle walk of the swan. Careful treading of the path followed is

stressed in the following quote attributed to mahAbhArata – vastra

pUtam jalam pibet dRshTi pUtam padam nyaset.

 

svApadeSam for pASuram 1.4.4: - `en nIrmai kaNDu ira'ngi' pASuram:

In this pASuram, AzhvAr is sending the blue-colored krau'nca bird as

the messenger. In the pASuram, nammAzhvAr describes bhagavAn with

the words " en nIla mugil vaNNarkku " – My Lord whose hue is that of

the dark-blue water-laden clouds, a reference to His guNa of

showering His Mercy on all without distinction; AzhvAr is sending as

the messenger the " nan-nIla maganRilkAL " – the dark-blue hued

krau'nca birds. As in previous pASuram-s, the messenger here is a

reference to AcAryan, and the dark-blue hue of the krau'nca bird is

to bring out the resemblance of the AcAryan to the dark-hued

emperumAn. It is this aspect that svAmi deSikan chooses to bring

out as the svApadeSam in this pASuram, and the AcArya guNam he

describes is " kRshNa sArUpya saumayAn " – AcAryan who resembles

emperumAn in all respects, and who is gentle, pleasing, agreeable

(saumya – handsome, pleasing, agreeable, gentle, soft, mild).

svAmi deSikan reveals to us in his nyAsa vimSati Slokam 2, that

AcAryan should be worshipped the same way as we worship bhagavAn,

and he gives the reasons for this:

 

aj~nAna-dhvAnta-rodhAt agha-pariharaNAt Atma-sAmya-AvahatvAt

janma-pradhvamsi-janma-prada-garimatayA divya-dRshTi-prabhAvAt |

nishpratyUha-AnRSamsyAt niyata-rasatayA nitya-Seshitva-yogAt

AcAryah sadbhiha-pratyupakAraNa-dhiyA deva-vat syAt-upAsyah || (nyAsa

vimSati 2)

 

- The AcArya removes the darkness of ignorance in us,

- leads us in the right path and thus removes our sins,

- helps us lead a life like him by helping us adopt the life that is

conducive to realize Him,

- gives us a new birth that will lead us to moksham by imparting the

right kind of knowledge,

- bestows his kaTaksham on us no matter how sinful a life we have

led before and redeems us,

- is unlimited in bestowing his kindness to his Sishya-s no matter

how undeserving they may be for this,

- is the non-satiating sweet nectar for those who surrender to him,

and has the natural relation to the Sishya as Seshi to a Sesha.

 

All these are no different from the role of emperumAn with respect

to His devotee. BhagavAn Himself has taken the form of AcAryan, and

thus he is `kRshNa sA-rUpya saumyan', and should be respected and

surrendered to as such. This point is repeatedly stressed by SrImad

nammANDavan (AcAryan of SrImad tirukkuDanthai ANDavan) in his pAdukA

sahasram commentary also.

 

The commentaries for the AcArya guNam described by svAmi deSikan

through the words `kRshNa sA-rUpamya saumayam' emphasize this

resemblance between bhagavAn and AcAryan. As an example, SrI UV's

description is: avan mugil pOlE tApa'nkaLaip pOkkukiRavan;

AcAryarkaLum tApam nI'nga dayaiyinAlE nanmaiyai varshippar (UV) –

emperumAn removes our sorrows by drenching us with His unbounded

mercy, and the AcAryan also removes our sorrows by soaking us with

his mercy.

 

dAsan kRshNamAcAryan

 

(To be continued)

 

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

xxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxx

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