SRI RANGA SRI e- JOURNAL- VOL.09 / ISSUE # 07 dated 11th November 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.09 / ISSUE # 07 dated 11th November 2007

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IN THIS ISSUE:

 

1. SUNDARA KHAANDAM PART - 5 (SRIMAD RAMAYANAM DISCOURSES IN THE

HINDU TEMPLE OF ATLANTA by SRI ANBIL RAMASWAMY SWAMI)

2. TAATPARYA RATNAVALI - SUBMISSION 37 - SLOKAM 16 -PART 3

(SRI N. KRISHNAMACHARAIAR SWAMI OF CHICAGO)

 

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ISSUES RELEASED

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1. " SUNDHARA KHAANDAM " PART - 5 OF SRIMAD RAMAYANAM

(ANBIL RAMASWAMY)

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34. DO YOU KNOW THAT SRI RAMA WAS A MEAT EATER?

While describing to Sri Sita how Sri Rama became indifferent to all

mundane pleasures because of his pangs of separation from her,

Hanumaan says that Sri Rama had given up consuming meat and

ingesting liquor, that he was so engrossed in thoughts of her that

he does not even chase away mosquitoes and other flying and creeping

insects tormenting his body.

 

Na maamsam raaghavO bhunktE na cha api Madhu sEvatE /

Naiva damsaan na masakaan na keeTaan na

sareesorusaan /

RaaghavO apa nayEt gaatraath tvad gatEna anthar aatmanaa //

(Sargam 36. 41-42)

 

COMMENT:

 

Hunting, eating meat and drinking liquor were allowed for the

Kshatriyas. Hanumaan points to how Sri Rama had given up all these

little pleasures in life. He goes one step further and graphically

describes how he was unmindful of his body that he took no effort

even to chase away the insects biting his body. (VR 36)

 

35. HANUMAAN OFFERS TO LIFT SITA ON HIS SHOULDERS TOTAKE HER TO

RAMA

 

Unable to bear the sorrow of Sita, Hanumaan offered to lift her up

on his shoulders and take her to Rama. To prove that he could do so,

he took " Viswaroopam " and showed it to her. Sita declined saying

that it would not be proper for her to voluntarily get on the

shoulder of a male and that when Ravana took her away, she was alone

and helpless and she was taken away forcibly and she could not

resist; Secondly, it would do little credit to Rama whose duty it

was to come and rescue her. (VR 37). Kamban adds one more reason for

the inappropriateness of Hanumaan's proposal: " If the canine like

Ravana took me by deceit, should you also wish to repeat such a

dastardly

act? "

 

 

Anriyum piridu uLLadu onru aariyan/

venri venchilaimaasuNum vEru ini

nanri enbvadu en vanjitha naaigaLin/

ninRa vanjanai neeyum ninaithiiyO (SooLaamaNi 618)

 

36. IT IS NO MATTER TO CROW ABOUT!

 

Sita narrated that when she and Rama were in privacy, Rama was

reclining on her lap and dozing. A cunning crow (who was Jayantha,

son of Indra) dared to peck at her breasts repeatedly so hard that

blood oozed out and a drop of it fell on Rama. Rudely awakened by

this, Rama tried to chase the crow away. But, it would not budge.

Rama was infuriated at its temerity. Having no weapons in his hands

at that moment, he pulled out a " pull " (blade of grass) and invoking

the Brahma Astra mantra threw it at the crow. The crow ran around

all the three worlds. Not only none came to his rescue including his

father for fear of rousing Rama's wrath but they also turned him out

mercilessly. Finally, the crow exhausted, fell at the feet of Rama.

Rama took it as an act of surrender (SaraNaagathi) and spared his

life but not before punishing him by plucking one of his eyes for

his misdeed so that he would not repeat the misdemeanor. That is

why, it is said, that crows seem to have only one eye to this day.

And, among birds, the crow is considered a despicable one

(ChaNDaaLan). She asked Hanumaan to remind Rama of this incident.

Sa pitraa cha pari thyakta: surai: sarvair maharshibhi: /

threen lOkaan saam parikramya tamEva saraNam gata: // (VR 38-33-34)

 

Vada arham api kaakutstha: kripayaa parya paalayat/ (ibid 35)

 

Valmiki uses the word " Kaakutstha: " instead of Rama in this context.

Swami Desika in his " Dasaavataara StOtram " describes Rama

as " karuNaa kaaktstha " Why? (VR 38)

VishNU puRaaNam (IV.2) gives the answer:

 

37. PURANJAYA (SIDE STORY)

 

Once, when Puranjaya the grandson of Ikshvaaku, was ruling AyOdhya,

there was a war as usual between DEvas and Asuras and the DEvas

requested Puranjaya to help them. He accepted if only DEvEndra

agreed to serve as his vehicle. DEvEndra took the form of a bull

with a huge hump and Puranjaya sat on it and fought with and

defeated the Asuras. That is why; he came to be known as " Kakuth "

meaning " hump " + `stha " meaning " seated " . As Rama was a descendent

of this kakutstha lineage, he is known as " kaakutstha " . People

usually tend to forget the help received. Rama, on the other hand

would remember even the slightest help rendered not only to himself

but even to any of his ancestors. It is remembering the help of

DEvEndra in providing the hump for seating Puranjaya that Rama

spared the life of Jayantha, the son of DEvEndra.

Hanumaan consoled Sita saying that Rama would ere long be there with

the vast monkey army and would decimate Ravana with his sons,

ministers and all who owe allegiance to him and retrieve her. (VR 39)

 

38. CHOODAAMANI

 

As he was preparing to leave, Sita gave him her crest jewel that she

had preserved with great care saying that she felt like seeing Rama

whenever she looked at it. (VR 40)

 

39. DESTRUCTION OF ASHOKA GROVE

 

Having successfully met with Sita, Hanumaan wished to demonstrate

his valor to instill terror in the hearts of the Raakshasa which in

diplomacy is the starting point towards victory. He destroyed the

Asoka grove. The Raakshasis who were in a trance woke up. Though

they had earlier seen Hanumaan they ignored him. But, now they

became curious to know who he was and why he was there talking to

Sita. (VR 41)

 

40. DO YOU KNOW THAT ON AN OCCASION SRI SITA UTTERED A LIE?

 

When questioned as to who the monkey was, Sita bluntly denied all

knowledge of who it was. She says that she was also equally baffled

at the sight of the monkey whom she thought to be another Raakshasa

who had taken that form. She cleverly turns the table on the

Raakshasi guards saying that they alone would know better because

only a reptile would recognize the feet of another reptile! Sri

Sita's words:

 

Rakshasaam bheema roopaaNaam vigjnaanE mama kaa gathih /

Yooyam Eva abhi jaaneeta yO ayam yadaa karishyati //

AhirEva ahE paadaan vijaanaati na samsaya: /

vEdmi raakshasam Eva yEnam kaama roopiNam aagatam //

(Sargam 42. 9 and 10)

 

41. WHEN IS A LIE NOT A LIE?

 

This is a basic question that has been answered in the Mahabharata:

A lie is deemed harmless when it is uttered in the following

circumstances

 

(i) at the time of marriage.

(ii) at the time of conjugal union.

(iii) at the time when life is in danger.

(iv) at the time when one's entire possessions are at risk and

(v) at the time of saving the life of a friend.

vivaaha kale rathi samprayOgE praaNa thyayE sarva dhana apahaarE /

mitrasya cha arthEpi anrutam vadEyu: pancha aahu: apaatakaani //

(KarNa parva 69)

 

Hanuman's life would have been endangered if she had revealed the

truth.

 

Hence, her reply to the Raakshasis cannot be deemed a lie in the

context in which it was made. Leaving AshOka vana, Hanumaan

proceeded to destroy the balconies of the warriors.

TIRUVALLUVAR confirms: Truth is that which does not cause harm to

others:

 

" vaaimai enappaDuvadu yaadu enin/ yaadonrum teemai ilaada solal "

(KuraL)

 

42. JAMBUMAALI, MANTRI KUMARAS, AKSHAYAN KILLED (VR 43 and 44)

 

Jambumaali, son of Prahasta, one of Ravana's ministers was sent with

a huge force to face Hanumaan. Standing tall on the archway of the

ramparts, Hanumaan explained to them why he was there and why he was

destroying their properties. Hanumaan routed the entire battalion

including Jambumaali (VR 44). Ravana sent the seven sons of

ministers and when they were worsted (VR 45), he sent the five

Chieftains called Viroopa-akshan, Yoopa-akshaN, Durdharan, Prahastan

and Baasa-karNan who had never seen any defeat before. But, they

were no match to Hanumaan's power and all of them were decimated.

(VR 46). On hearing of the defeat of his chieftains, Ravana sent his

son, Akshaya kumaaran who fared no better than those who met

Hanumaan earlier.

 

dasoham

Anbil Ramaswamy

 

(To be continued)

 

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2.TAATPARYA RATNAVALI - SUBMISSION 37 - SLOKAM 16 -PART 3

(SRI N. KRISHNAMACHARAIAR SWAMI OF CHICAGO)

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SrImate ra'nga rAmAnuja mahA deSikAya namaH.

tAtparya ratnAvaLi - Submission 37, Slokam 16 part 3,

tiruvAimozhi 1.5, Part 3, pASuram-s 1.5.6, 1.5.7.

 

pASuram 1.5.6:

 

vinaiyEn vinai tIr marundAnAi! viNNOr talaivA! kESavA!

manai SEr Ayar kula mudalE! mA mAyanE! mAdhavA!

SinaiyEi tazhaiya marAmara'ngaL Ezhum eidAi SirIdharA!

inaiyAi! inaiya peyarinAi! enRu naivan aDiyanE.

Even though I am afflicted with the disease of trying to keep away

from You, You are turning out to be the medicine that cures that

disease! Oh Slayer of kESi! You were a part of all the cowherd

families, and You were their Leader as well! You are the Great mAyan

who hid Your Supremacy from all of them! When sugrIvan doubted Your

valor, You aimed Your arrow and pierced the seven huge trees with

dense leaves and branches with one arrow! You who are attached very

much to periya pirATTi! You have infinite such kalyANa guNa-s

(auspicious attributes), and infinite nAma-s that describe these

kalyANa guNa-s! I am Your eternal servant who is moved to the

utmost just by thinking about Your sauSIlyam!

 

svAmi deSikan captures the sauSIlya guNam of bhagavAn sung in this

pASuram as " gopAdyApteh " (gopAdi Apteh) – a friend of the cowherds

etc. – viNNOr talaivA! manai SEr Ayar kula mudalE! – He is the

Supreme Lord of all the gods, and at the same time, He is an

integral part of all the households of all the cowherds, and their

Leader too. Look at how AzhvAr simultaneously refers to His

Supremacy – viNNOr talivA!, and immediately in the next word, brings

out His coming down as `manai SEr Ayar kula mudalE!', thus vividly

bringing out His sauSIlyam. AzhvAr points to another case of His

sauSIlyam in this pASuram as well – His friendship with sugrIvan,

the king of the monkeys, by referring to the incident of bhagavAn

piercing the seven trees to `convince' sugrIvan that He is truly

sugrIvan's friend who will protect him - SinaiyEi tazhaiya

marAmara'ngaL Ezhum eidAi SirIdharA.

 

It is very moving to go through SrImad tirukkuDanthai ANDavan's

thoughts summarizing this pASuram in his bhagavad vishaya sAram,

where he portrays AzhvAr repeatedly alternating between bhagavAn's

paratvam and sauSIlyam in this pASuram: " The Lord of nitya sUri-s!

(viNNOr talaivA!); One who created brahmA and Siva! (keSavA!); Even

so, One who became part and parcel of every household in AyarpADi!

(Ayar manai SEr); One who became the Leader of the cowherds! (Ayar

kula mudalE!); One who performed great wonders, such as letting

Yourself be tied to a mortar by a woman even though You are

paramaAtman Yourself (mA mAyanE!); The Consort of lakshmI!

(mAdhavA!); One who instills confidence in those who are unsure of

Your nature of protection, and then protecting them! (sauSIlyam -

SinaiyEi tazhaiya marAmara'ngaL Ezhum eidAi); One who pierced seven

huge trees that were so densely grown that one could not even

identify the individual tree stems, all with a single arrow in one

shot (valor - SinaiyEi tazhaiya marAmara'ngaL Ezhum eidAi); One who

is endowed with vIra SrI (SirIdharA!); One who is endowed with

infinite kalyANa guNa-s! (inaiyAi!); One who is known by infinite

nAma-s representing the infinite kalyANa gunA-s! (inaiya

peyarinAi!).

 

SrI PBA explains svAmi deSikan's words – `gopAdyApteh' as " iDak-kai

valak-kai aRiyAda iDaiyargaLODum kalandu pazhagubavan " - suggesting

bhagavAn's sauSIlya guNam of moving at their level with the cowherds

who can't even distinguish between their right hand and their left

hand.

 

The reference to svAmi deSikan's Slokam from dayA Satakam

(nishAdAnAm… - dayA Satakam 65) that we saw in the pASuram 1.5.1 is

appropriate as further explanation for the current pASuram as well.

Please refer to the earlier write-up for the significance.

 

pASuram 1.5.7:

 

aDiyEn SiRiya j~nAnattan aRidalArkkum ariyAnai

kaDi SEr taNNam tuzhAik kaNNi punaindAn tannaik kaNNanai

SeDiyAr Akkai aDiyArai Serdal tIkkum tirumAlai

aDiyEn kANbAn alaRRuvan idanin mikkOr ayarvu uNDE?

 

Arkkum aRidal ariyAnai, kaDi SEr taNNam tuzhAi kaNNi punaindAn

tannai, kaNNanai, SeDiyAr Akkai aDiyAraic cErdal tIrkkum tirumAlai,

aDiyEn SiRiya j~nAnattan kANbAn alaRRuvan; idanin mikka ayarvu

uNDE? – I, lower than the lowest, am crying to see the Lord who is

beyond the reach of even the likes of brahmA, rudra etc., wears the

beautiful and fragrant soothing tirut tuzhAi garland, helps remove

the association with the sinful bodies for those who have sought the

liberation from repeated birth and dealth, and is always inseparably

associated with SrI. Is there anything more ignorant than this

desire of mine to attain this Supreme Being (who is unattaible even

by the most realized beings)?

 

svAmi deSikan captures the aspect of bhagavAn's sauSIlya guNam

reflected in this pASuram through the words `aSesha IkshaNa

vishayatayA', which is generally explained as " Because He is the

Object to be seen (realized) by all " . At the outset, with this

meaning, bhagavAn's sauSIlya guNam is not conveyed explicitly. SrI

UV notes, and we can infer this from the high-level meaning of this

pASuram given in the previous paragraph, that if anything, AzhvAr

praises bhagavAn's Supremacy, and feels that he is at too low a

level to even think of attaining bhagavAn. So, SrI UV notes that we

have to `infer' the reference to bhagavAn's sauSIlya guNam sung in

this pASuram, (since it is not directly evident). He says that the

sauSIlya guNam is inferred by the realization that on the one hand,

His supremacy is such that AzhvAr feels that he is at too low a

level to even think of attaining Him (aDiyEn kANbAn alaRRuvan idanin

mikkOr ayarvu uNDE), but then bhagavAn's sauSIlyam is such that He

brings Himself down to the low level so that AzhvAr can still

approach Him (Arkkum aRidal ariyAnai aDiyEn kANban alaRRuvan).

 

SrI ve'nkaTESAcArya's brief interpretation of svAmi deSikan's

words `aSesha IkshaNa vishayatayA' – `ellArkkun kANa vENDum vishayam

AgaiyAlum – Because He is the goal of attainment of everyone - does

not provide an easier understanding of the sauSIlya guNam that is to

be conveyed.

 

SrI PBA's explanation is – `aDiyEn kANbAn alaRRuvan' - `nISanAna

nAnum uTpaDa ellArum kANak kUDiyavan – He who can be realized by

all, including me who is the lowliest among the lowly beings'.

While this will support the sauSIlya guNam, this thought is not

directly reflected in the pASuram, as SrI UV points out.

 

In the pASuram, there is reference to bhagavAn as `kaNNan'. SrImad

tirukkuDanthai ANDavan explains `kaNNan' as `One who was a sulabhan

for the gopa-s and the gopi-s – the cowherds and the

cowherdesses " . The word `kaNNan' has the literal meaning " One who

has eyes " as given in the dictionary. When applied to bhagavAn,

this word should be meditated as " One with eyes that are full of

compassion; One who removes the sins of all on whom His eyes fall " .

The reference to the name of emperumAn as `kaNNan' by AzhvAr in this

pASuram certainly reflects His sauSIlya guNam. If we take the

meaning for svAmi deSikan's phrase `aSesha IkshaNa vishayatayA'

as " One for whom everything without exception is the object of His

kaTAksham " , then the sausIlya guNam is evident. I hasten to point

out that this is purely my own effort to explain the sauSIlya guNam

sung by AzhvAr and identified by svAmi deSikan in this pASuram.

 

dAsan kRshNamAcAryan

(To be continued)

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