SRI RANGA SRI e-JOURNAL-VOL.09 / ISSUE # 03 dated 7th October 2007

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SrimatE Raamaanujaaya Namaha //

SrimatE Nigamaanta Mahaa Desikaaya Namaha //

SrIman! SrI Ranga Sriyam anupadravam anudhinam Samvardhaya/

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KAvEri VardhathAm kAlE, kAlE varshathu vAsava: /

SrI RanganAthO jayathu Sri Ranga Sri cha VardhathAm//

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SRI RANGA SRI VOL.09 / ISSUE # 03 dated 7th October 2007

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IN THIS ISSUE:

 

1. SUNDARA KHAANDAM PART - 1 (SRIMAD RAMAYANAM DISCOURSES IN THE

HINDU TEMPLE OF ATLANTA by SRI ANBIL RAMASWAMY SWAMI)

2. .TAATPARYA RATNAVALI - SUBMISSION 33 - SLOKAM 15 -PART 4

(SRI N. KRISHNAMACHARAIAR SWAMI OF CHICAGO)

 

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ISSUES RELEASED

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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

03 Issues of Vol. 9(including this)

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

(ANBIL RAMASWAMY)

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1. INTRODUCTION

In Kishkinda khaaNDam, it was shown how friends should be protected;

In this, following important messages are conveyed:

1. The Dharma of how an ambassador should conduct himself.

He proved himself such an ideal " Dhoota " that the Lord himself

wanted to emulate his example in Krishna Avatara as " PaaNDava

dhoota "

2. The Dharma of how a chaste woman should conduct herself.

3. The Dharma of a " Paramaguru " in voluntarily seeking and

redeeming the Sishya (whereas a " Guru " is one who instructs a Sishya

who approaches him)

4. The " Paara-tantryam " (Total dependence) of Jeevaatmas

on " Paramaatma "

 

2. WHAT IS SO GREAT ABOUT SUNDARA KHAANDAM? DOES IT MEAN THAT OTHER

SIX KHAANDAMS ARE NOT SUNDARAM

(BEAUTIFUL)?

 

Srimad Ramayanam has 7 KhaaNDams and each one of them is indeed

beautiful. There are several reasons to call this KhaaNDam as

Sundara KhaaNDam.

2(1) THE OTHER KHAANDAMS ARE LOCATION ORIENTED -

1. Baala khaaNDam and AyOdhya KhaaNDam describe the events that

happened in and around AyOdhya.

2. AaraNya KhaaNDam deals with the happenings in the forest

3. Kishkinda KhaaNDam deals with the Sugreeva Sakhyam, Vaali Vadam

etc that took place in Kishkinda.

4. Yuddha KhaaNDam deals with the Great War between Sri Rama and

Ravana.

5. Uttara KhaaNDam deals with the backgrounds in which several

incidents have been described in the whole of the epic.

But, Sundara KhaaNDam stands apart in the sense that the hero of the

KhaaNDam is the Rama bhakta Sri Hanuman, even as Sri Rama is the

hero for the whole Ramayana. If the entire epic is taken as a

garland, Hanuman sheds light on it like the central pendant

gem.

 

" RamayaNa mahaa maala ratnam vandE anila aatmajam "

 

2(2) WHAT HAS THE WORD SUNDARA TO DO WITH HANUMAN?

To answer this question, we have to go into the story as to how this

KhaaNDam came to be written. AnjanEya has several names. He is known

as `Hanuman' in Tamil, `Hanumanthaiah' and `Mukhya PraaNa Devaru' in

Kannada and `Hanumanthudu' in Telugu. As one moves North beyond the

Vindyas, he is called `Maaruti' and in Maharashtra, they call him

`Mahaaveera'. Do you know that besides being called `Vaayu-putran',

`AnjanEya' and `Siriya TiruvaDi' (Periya TiruvaDi being

GaruDazhwar), he had another name, which he himself did not know?

The story goes that Sage Valmiki wrote the epic after Sri Rama's

Coronation. After completing Aaranya KhaaNDam, he desired to name

the next Canto after AnjanEya. But, AnjanEya appeared before him

pleading that he need not be given such an importance, for after

all, he was only a " Rama Daasan " - a servant of Sri Rama. The Sage

took his assent to name the Canto as " Sundara KhaaNDam " . Thereafter,

AnjanEya went to his mother to narrate the incident. Even as he was

approaching, Anjanai greeted him calling him by his pet

name " Sundara " , for that was the " given name " she had given him at

birth. AnjanEya rushed back to the Sage to request him to drop this

title also. But, the Sage said that it was too late as the Chapter

had already been completed with " Sundara " as the hero. Thus, the

name Sundara got attached to this KhaaNDam.

 

2(3) THE DESCRIPTIONS IN THIS KHAANDAM ARE SPECIAL, EXCEPTIONAL AND

EXQUISITE WITH UNSURPASSED LYRICAL

BEAUTY

 

For example, the descriptions of -

(i) Lanka by Moonlight (Bhavana Vichaya: Sargam 5)

(ii) RavaNa's Palace (RavaNa gruhaavEkshaNam: Sargam 6)

(iii) Viewing the Aircraft (Pushpaka Darsanam:Sargam 7)

(iv) The Aircraft itself ( Pushpaka VarNanam: Sargam 8)

(v) The liquor bar (Paana bhoomi vichaya: Sargam11)

(vi) The destruction of the honey grove (Madhuvana PravEsa: Sargam

61)

 

2(4) THERE IS AN ALLEGORICAL SIGNIFICANCE IN THIS KHAANDAM

It represents allegorically how Paramaatma (represented by Sri Rama)

sends an Achaarya (represented by Hanumaan) to the Jivaatma

(represented by Sri Sita). The Achaarya dispels the sorrow of the

Jiva, redeems it from the shackles of Samsaaram and unites it with

Paramaatma. This is a great Tattva that this KhaaNDam is said to

reveal.

 

2(5) PHALAS IN READING/RECITING SUNDARA KHAANDAM:

Scholars who have practically experienced say that the " Phala " or

the benefits accruing (even at the mundane level) from the

PaaraayaNam of this KhaaNDam are many. The PaaraayaNam of individual

Sargas are said to bestow the following benefits viz.,

(i) Sargam 3: Lanka Devata Vijaya: To ward off the mischief of evil

spirits.

(ii) Sargam 7: Pushpaka Darsanam, Sargam 8: PushpakaaNu VarNanam,

Sargam 9: Sankulaanta: puram, Sargam 10: MaNDOdari Darsnam and

Sargam 11: Paana bhoomi Vichaya: - All these are said to dispel any

dosham arising out of misbehavior like extra-marital indiscretions.

(iii) Sargam 13; Hanumat NirvEda: is believed to cure mental

derangement.

(iv) Sargam 15: SitOpalamba: is said to repair losses suffered

(Daridram neenga)

(v) Sargam 27: TrijaTaa Swapna: neutralizing the effects of bad

dreams (Dur Swapna dOsha nivaaraNam)

(vi) Sargam 36: Anguleeyaka Pradaanam: Sure to bring together

couples separated for whatever reason. (ViTTup pirindavar onru sera)

(vii) Sargam 38: Vaayasa Vrittanta Kathanam (Story of the crow)

would save one from any hurt to Sri Rama or his Bhaktas in thought,

word or action (Rama aparaada dOsham)

 

2(6) SIMILES OF VALMIKI

 

The similes employed by Aadikavi in this KhaaNDam are so unique that

in the matter of Upama, it can be confidently asserted that it is

Valmiki who set the trend for other poets and writers to emulate. We

will see some of these later in the respective contexts.

 

3. ANJANEYA CROSSES THE OCEAN

 

After offering prayers to his Achaarya, Surya, MahEndra, his father,

Vaayu, Brahma who granted him rare boons, and other Bhoota-gaNas, he

made his body grow up beyond imagination. Unable to bear the impact

of pressure of his feet, the whole mountain shook as if in an

earthquake. The trees that got uprooted followed him like the

retinue of a King following him. When AnjanEya took off, jumping

over to cross the Ocean from the top of the mountain, the trees that

got uprooted by his speed followed him on his path for a while. This

was like dear friends and relatives who accompany one going on a

long journey.

 

There are some interesting points to note in connection with the

Sargam dealing with Hanumaan's crossing the Ocean:

 

1. Sargam 1 which is one of the longest should be recited in

one go and not in bits and pieces, if one wishes to overcome

obstacles like how Hanumaan overcame the 3 obstacles he

encountered en route.

2. " Rama Naama " is more powerful than Rama himself. How? Rama

had to build a bridge with enormous effort. But, by merely reciting

Rama Naama, Hanumaan could jump over to the other shores of the

Ocean.

 

When the trees could not follow anymore because of the decrease in

their speed they fell into the sea scattering far and wide their

flowery tribute, it looked as if the friends and relatives were

returning home after seeing him off, with a heavy heart and

streaming eyes! This was like dear relatives following only for a

short distance, the one who sets out on a long journey.

 

There is an important message for us in this is that we should not

accompany a person for too long a distance, if we desire his/ her

return safe and soon.

 

4. MAINAAKA, THE FRIENDLY MOUNTAIN

 

On seeing Hanumaan higher up in the sky on his journey by air, the

Ocean king wanted to honor him. So, he asked Mainaaka Parvatam with

golden peak that was submerged under the ocean to rise and request

Hanumaan to take some rest. Accordingly, he arose from the ocean and

prayed to Hanumaan to rest for a while before proceeding further.

Hanumaan thought that this might be a ruse to delay, if not stop,

his mission. Mainaaka convinced him saying that once upon a time all

the Mountains had wings and were flying hither and thither causing

hurt to others and Indra cut their wings with his Vajraayudam.

Thanks to Vaayu (Wind God), he escaped the wrath of Indra and took

refuge under the ocean and that it was by way of showing gratitude,

he made that request. Hanumaan however told him that since he was on

an urgent and important mission, he could not oblige and took leave

of Mainaaka and proceeded further.

 

5. SURASA, THE MOTHER OF SERPENTS:

 

" Surasa " , the mother of serpents, stopped Hanumaan on the way and

told him that he could not proceed unless he entered her big mouth

which she progressively widened from 30 to 100 yOjanas. Undaunted,

Hanumaan increased his mouth to match it, entered her mouth and

suddenly and unexpectedly contracted his form to a tiny size and

quickly came out unscathed. She blessed Hanumaan to be successful in

his mission and gave him a warm send off.

 

6. SIMHIKA, THE RAAKSHASI:

 

Before long, Hanumaan was confronted by a Raakshasi called " Simhika "

who pulled him back by catching hold of his mere shadow! Hanumaan

played a similar game and with his sharp claws broke her body. While

giving up her life, she blessed him like Surasa. Hanumaan

successfully crossed the ocean of 100 yOjanas and reached the

outskirts of Lanka. (VR 1)

 

7. LANKA'S PROSPERITY:

 

Lanka was built on top of the middle peak of the three crowned

TrikooTa Mountains. It surpassed the divine cities of " Amaraavati "

the Capital of DEvEndra, " Alakaapuri " , the Capital of KubEra

and " BhOgavati " of the Serpent kingdom. The greenery of the flora

and the lively fauna were sights for Gods to see. The already

fortified city was further protected with unsurpassed " homeland

Security " especially after the abduction and incarceration of Sita

in it. Hanumaan wondered that none could ever hope to conquer the

place either through diplomacy (Saama) because the diplomats were

more diplomatic in seeing through their designs, or by munificence

(Daana) because there was nothing wanting there that would entice

them or by engineering disaffection (bEda) because of the cleverness

of the administrators or by offering stiff fight (DaNDa) because of

the unflinching and dedicated host of the warriors who would be more

than a match to any offenders. So, he waited till nightfall for

having a closer look at the city in moonlight. (VR 2)

 

dasoham

Anbil Ramaswamy

 

(To be continued)

 

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3.TAATPARYA RATNAVALI - SUBMISSION 33 - SLOKAM 15 -PART 4

(SRI N. KRISHNAMACHARAIAR SWAMI OF CHICAGO)

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SrImate SrI ra'nga rAmAnuja mahA deSikAya namaH.

tAtparya ratnAvaLi - Submission 33, Slokam 15 Part 4,

svApadeSam for tiruvAimozhi 1.4 continued.

 

svApadeSam for pASuram 1.4.7, pASuram starting with " enbu izhai

kOppadu pOla " . AzhvAr addresses the `young parrot' (iLam kiLi) as

the messenger in this pASuram. svAmi deSikan captures the AcArya

guNam conveyed as the inner meaning in this pASuram through the

words `bAlya guptAn " – those who hide their greatness and present

theselves as if they were just young children. SrI ve'nkaTeSAcAya

explains the phrase as " sva-mAhAtmya gopana, pradarSita bAla

bhAvarAna AcArya-s " which conveys the meaning explained earlier.

 

In the phrase " yAn vaLartta iLam kiLiyE " , SrI UV interprets the

word `yAn' as referring to the disciple, and `iLam kiLi' as a

reference to the AcAryan; in other words, the AcAryan is sustained

and grown by the affection and dedication of the disciples, and they

reciprocate by being dedicated to the welfare of the disciples,

hiding their greatness, and behaving like young children by being

simple and easily accessible to the disciples. The upanishad

declares: " tasmAt brAhmaNah pANDityam nirvidya bAlyena tishThAset "

(bRha. 3.5.1, subAlo. 13) – " Therefore, a knower of the veda-s must

wish to lead an innocent and childlike life " . In his vyAkhyAnam

for nAma 35 of SrI deSikan sahasra nAmam, nAvalpAkkam SrI

vAsudevAcArya explains that even after mastering all the four

aspects of learning (learning the SAstra-s, understanding their deep

inner meanings, leading a life consistent with that knowledge, and

imparting the knowledge to others interested in learning), svAmi

deSikan lived the life of an innocent child, without displaying his

pANDityam. That is the AcArya lakshaNam that is brought out in this

tiruvAimozhi through the words (iLam kiLi – bAlya guptAn). AcArya-

s present themselves with the ease of accessibility of children,

ready to perform whatever they are asked to do by the Sishya-s.

 

SrI UV notes that the term " iLam " – bAlya, also refers to the

attribute of the AcArya-s, that even though they may be young by

age, because of their pANDityam and anushThAnam, even their elders

go and surrender to them seeking guidance. Manu smRti declares that

one who imparts the knowledge of the veda-s, though young in age, is

to be respected like a father even by those who are older than him:

 

brAhmaNasya janmanah kartA svadharmasya SAsitA |

bAlo'pi vipro vRddhasya pitA bhavati dharmatah || (manu. 2.150)

 

SrI PBA's anubhavam is that " bAlya guptAn " is like " neeRu pUtta

neruppu " – like red-hot coal that is coated outside by white ash

that hides the red-hot fire underneath. Their pANDityam is

concealed by their simplicity.

 

svApadeSam for pASuram 1.4.8 – " nI alaiyE Siru pUvAi " pASuram: In

this pASuram, AzhvAr sends the SarikA bird as the messenger. svAmi

deSikan captures the svApadeSam conveyed in this pASuram through the

words " chAtra svac-chanda vRttIn " accoding to SrI ve'nkaTeSAcAya's

pATham, and as " chAtrac-chanda-sva vRttIn " according to SrI UV's

pATham. `chAtra' means `disciple'; vRtti is way of life; sva

means self; and chandah means `pleasure, desire, will' etc. SrImad

tirukkuDandai ANDavan conveys the meaning through the words " Sishya

jana'gaLukku vaSam Agum paDiyAga vyApAram SeibavargaL " – AcArya-s

who lead a life that subjects them to their disciples' will. SrI

UV explains this idea by pointing out that AcArya-s just sustain

themselves with whatever their Sishya-s offer them on a day-to-day

basis, without worrying about their sustenance for the following

day; they don't accumulate or gather anything for their sustenance

in the future. This is conveyed by AzhvAr's words " ini unadu vAi

alagil in aDiSil vaippArai nADAyE " – the life of dependence on the

Sishya-s, without caring for themselves because of their vairAgyam.

At the same time, it should be understood that they are

not `expecting' or dependent on the Sishya-s either – their vRtti or

life is one of utter lack of concern about their own welfare and

survival.

 

SrI UV notes that in the previous pASuram, AzhvAr refers to `iLam

kiLi', and in the current pASuram, the reference is to `SiRu pUvAi " ,

and points out that " SiRu " conveys the same meaning as " iLam " –

`bAlya guptAn' explained earlier.

 

-dAsan kRshNamAcAryan

dAsan kRshNamAcAryan

 

(To be continued)

 

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