SRI RANGA SRI E-JOURNAL _ VOL.09 / ISSUE # 25 dated 19th May 2008

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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 # 25 dated 19th May 2008

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IN THIS ISSUE:

 

1. MAASA PANCHANGAM – VAIKAASII MONTH (by V. MADHAVAKKANNAN)

2. YUDDHA KHAANDAM PART - 15 (SRIMAD RAMAYANAM DISCOURSES IN THE

HINDU TEMPLE OF ATLANTA by SRI ANBIL RAMASWAMY SWAMI)

3. TAATPARYA RATNAVALI - SUBMISSION 55- SLOKAM 21- Part 1

(SRI N. KRISHNAMACHARAIAR SWAMI OF CHICAGO)

 

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ISSUES RELEASED

With this issue, about 288 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

25 Issues of Vol. 9 (including this)

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1. Sarvadhaari varsha Vaikssai maasa Panchangam:

 

May 14, 2008 – Wednesday – Vaikaasi month begins

May 15, 2008 – Thursday – Ekadasi

May 18, 2008 – Sunday – Sri Nrusimha Jayanthi

May 19, 2008 – Monday – Saint NammazhwAr Thirunakshathram (Vaikaasi

VisAkam)

May 26, 2007 – Monday – SravaNam

May 31, 2008 - Saturday – Ekadasi

June 3, 2008 - Tuesday – AmAvAsyai

June 14, 2008 – Saturday – Ekadasi

 

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2. " YUDDHA KHAANDAM " PART - 14 OF SRIMAD RAMAYANAM - PATTABHISHEKAM

(ANBIL RAMASWAMY)

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71. SRI RAMA PATTABHISHEKA MAHOTSAVAM (131)

Tatah sa prayatO vriddhO vasishTO braahmaNai: saha/

Raamam ratnamayE peeTE saha seetam nyavEsayat//

vasishTO vaamadEvas cha jaabaalir atha kaasyapa:/

kaatyaayana: suygjnas cha goutamO vijayas tathaa//

abhyashinchan nara vyaaghram prasannEna sugandhinaa/

salilEna sahasra-aksham vasavO vaasavam yathaa//

ritvik-bhi: braahmaNai: poorvam kanyyaa-bhir mantiri-bhis tathaa/

yOdhais chaiva abhishinchyam tE samprahrishTaa: sanaigamai: // (131-

59-62)

 

Meaning:

 

" Then VasishTa of the ancient days, the priest of Ikshvaaku race

with his mind and senses serene, having obtained the assent of the

BrahmaNas, installed Raaghava and Sita on the throne bedecked with

gems, as the Vasus enthroned Indra, even so did VasiashTa, VaamdEva,

Jaabaali, Kaasyapa, Kaatyaayana, Suyagjna, Goutama and Vijaya – the

eight Mahaatmas- enthroned Sri Ramachandra, bathing him with pure

and fragrant waters to the beatified chanting of the Vedas, the

Sacrificial priests, the BrahmaNas, the virgins, the officials, the

Kshatriyas and the Vaisyas, sprinkled on Raghuveera holy waters

mixed with the juices of celestial herbs " . (Tr. CRS Iyengar)

 

Satrughna held the white royal parasol; LakshmaNa and VibheeshaNa

waved white fans made of Yak tails (Saamarams) on either side. In

the sky, the celestials assembled to witness the gala function.

 

Rama presented valuable gifts like cows and precious jewels to one

and all. Rama gave a pearl necklace to Sita and asked her to present

it to whomsoever she wished as deserving based on extraordinary

valor, strength, intelligence and other qualities. Sita presented it

to Hanumaan.

 

72. YUVA RAAJA PATTABHISHEKAM

Rama asked LakshmaNa to assume charge as " Yuvaraaja " but, he

declined it politely. Rama then made Bharata the " Yuvaraaja "

 

73. RAMA RAJYAM

During his reign, only the word Rama was on the lips of everyone;

the stories of his exploits were the only thing that could be heard

everywhere. The whole world became " Raama mayam " .

raamO raamO raama iti prajaanaam abhavan kathaa:/

raamabhootam jagad abhoot raamE raajyam prasaasati// (131-101)

 

Rama ruled over the kingdom for 11000 years.

Dasa varsha sahasraaNI dasa varsha Sataani cha/

bhraatrubhi: sahita: sreemaan RaamO raajyam akaarayat// (131-106)

 

Rama performed innumerable Yaagas and Yagjnas. No woman got widowed;

no wild animals dared to encroach human habitations; None suffered

from any ailments; there were no thieves; none had to undergo any

hardships in life; there was no untimely death; all the subjects

followed the virtuous life that Rama exemplified; the trees put

forth foliage, flowers and fruits in abundance irrespective of the

seasons; the march of the seasons was orderly; none of the subjects

was greedy; all followed the duties of their respective VarNa and

Ashrama; all were intent on performing Dharma, in being always

truthful and were happy and prosperous.

 

74. PHALA-SRUTI

Aadi kaavyam idam tu aarsham puraa vaalmeekinaa kritam//

Ya: paTEt sruNuyaat lOkE nara: paapaad vimuchyatE/

Putra kaamastu putraan vai dhana kaamO dhanaani cha//

labhatE manujO lOkE srutvaa raamaabhishEchanam/

maheem vijayatE raajaa ripooms cha api adhitishTati// (131-107 to109)

srutvaa raamaaYaNam idam dheergham aayush cha vindati// (131- 111)

praartitaan cha varaan sarvaan praapnuyaad iha raaghavaat/

sravaNEna suraa; sarvE preeyantE samprasruNvataam//(131-113)

striyO rajasvalaa srutvaa putraan ssoyur anuttamaat/

aiswaryam putralaabhas cha bhavishyanti na samsaya://(131-117, 118)

kuDuma vriddhim dhana dhhanya vriddhim

striyas cha mukhyaa: sukham uttamam cha/

srutvaa subham kaavyam idam mahaartham

praapnOti sarvaam bhuvi cha artha sasiddhim//

aayushyam aarOghyakaram yasasyam

soubraatrukam buddhikaram subham cha/

srOtavyam Etad niyamEna sadbhi:

aakhyaanam Ojaskarriddhi kaamai://( 131- 120, 121)

Meaning:

One who reads or hears this first and grand epic especially Sri Rama

PaTTaabhishEkam composed by Valmiki is cleansed of all sins; whether

one wants offspring or wealth or health, triumph over enemies, one

is sure to get, all desires fulfilled; will be rid of all passions

like lust and anger; the celestials as well as manes will be

pleased. Sri Ramachandra is ever pleased with such a one. May every

thing good and gracious go with you; speak it without a shadow of

shyness or a glint of misgiving; speak it with a heart unclouded

with doubt or uncertainty. When the Ramayana is read or heard with

devotion, all the gods are filled with perennial delight and shower

all that is best like long life, fame, happiness, wealth, loving

siblings, intelligence etc.

 

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75. PravamEtat puraavrittam …Samapana Slokams

 

dasoham

Anbil Ramaswamy

(To be continued)

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3.TAATPARYA RATNAVALI - SUBMISSION 55 - SLOKAM 21 -PART 1

(SRI N. KRISHNAMACHARAIAR SWAMI OF CHICAGO)

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SrImate ra'nga rAmAnujA mahA deSikAya namaH.

tAtparya ratnAvaLi - Submission 55, Slokam 21 Part 1,

tiruvAimozhi 1.10, pASurams 1.10.1, 1.10.2.

 

• Slokam 21 (tiruvAimozhi 1.10):

 

vishvag vikrAnti dRSyam (1.10.1) vigaNana sulabham (1.10.2)

vyakta pUrvopakAram (1.10.3)

svAntasya aikAgRya hetum (1.10.4) svayam udaya jusham (1.10.5)

bandha mAtropayAtam (1.10.6) |

cintA stutyAdi lakshyam (1.10.7) nata jana satata SleshiNam (1.10.8)

darSitArcam (1.10.9)

smRtyai citte mishantam (1.10.10) sva vitaraNa mahaudArya tushTah

(1.10) abhyacashTa ||

 

In the previous tiruvAimozhi, AzhvAr described his samSlesahm with

PerumAL which was initiated by PerumAL. In the current

tiruvAimozhi, he is describing the great joy that he is experiencing

because of that samSlesham - 'ak-kalaviyaik koNDADugiRAr'. SrImad

tirukkuDandai ANDavan explains the subject of this tiruvAimozhi

through the words: it-tiruvAimozhiyil kuRRamillAda audArya guNam

pESap paDugiRadu. upAyattin SiRumaiyaiyum, koDukkiRa

purushArthattin mEnmaiyaiyum, vA'ngik koLgiRavanuDaiya tAzhmaiyaiyum

pArAmal tannaiyE koDukkum guNam 'anagha viSrANanam' enbadu pESap

paDugiRadu - BhagavAn's guNam of bestowing Himsself without any

restraint to the devotee - unmindful of the triviality of the means

adopted by the devotee, the greatness of the benefit bestowed by

Him, and the lowliness of the recipient. This guNam of emperumAn is

described as His 'anagha viSrANana parattvam' - His flawless

Supremacy of giving Himself without limit or constraint to His

devotee'.

 

AzhvAr is expressing his joy at bhagavAn's having bestowed the

unique experience of samSlesham with Him. What is bhagavAn's guNam

that is revealed here? It is BhagavAn's guNam of coming forward to

bestow this kind of blissful experience on His devotee. svAmi

deSikan describes this as 'sva-vitaraNa mahA audArya tushTah' -

AzhvAr's happiness at the greatness of emperumAn giving Himself to

the devotee of His own free will (vitaraNa - granting, bestowing,

donation, crossing over). 'tannait tAnE tanda kaRpagamAgai' enRa

audAryattaik kATTum guNa'ngaLai aruLic ceigiRAr - AzhvAr is singing

the guNa-s revealing BhagavAn's magnanimity through which He offers

Himself to His devotee without any constraint or requirement. (It

should be remembered that the simple and essential requirements

remain - that the person should be His devotee with ananya bhakti -

no devotion to other deities for any benefit, without any dvesham

towards Him, and sincere devotion to Him. SrI UV refers us to the

following pramANam from the mahAbhArata:

 

patreshu pushpeshu phaleshu toyeshu akrIta-labhyeshu sadaiva satsu |

bhaktyeka-labhye purushe purANe muktyai katham na kriyate prayatnaH

||

 

" The Ancient Purusha is easily attainable by devotion alone, with

the offer of leaves, flowers, fruits, and even water, which are

always attainable without cost. When such is the case, how is it

that people do not even want to try to work towards emancipation? "

 

Thus, sincere effort with the spirit of sAtvika tyAgam is the basic

requirement in attaining Him.

 

Some hold the view that the message of this tiruvAimozhi is that

BhagavA'n mercy is nirhetukam - not based on anything the devotee

does.

 

We will now see the different aspects of bhagavAn's 'sva-vitaraNa

mahA audArya' guNam through the ten pASurams of this tiruvAimozhi.

 

• pASuram 1.10.1:

 

poru mA nIL paDai Azhi Sa'ngattODu

tiru mA nIL kazhal Ezh ulagum tozha

oru mANik kuraLAgi ak-

karu mANikkam en kaNNuLaDAgumE.

 

oru mANik kuraLAgi poru mA nIL paDai Azhi Sa'ngattODu tiru mA nIL

kazhal Ezh ulagum tozha nimirnda ak-karu mANikkam en kaN uLadAgum -

BhagavAn who appeared as a beautiful BrahmacAri in the form of

vAmana, and who grew as trivikrama with His divine weapons and with

His unique marks of Sa'nkha and cakra on His feet that measured all

the three worlds and that were worshipped by all, and whose tirumEni

resembles a beautiful blue diamond, is now visible to my eyes.

 

svAmi deSikan describes BhagavAn's guNam conveyed in this pASuram

through the words 'vishvag-vikrAnti dRSyam' - (vishvak - all-

pervading, going or being everywhere; vikrAnti - step, stride) - He

whose all-pervading strides were extended everywhere where there was

a devotee during His trivikrama incarnation.

In the SabdArtham for this pASuram, SrI sAkshAt svAmi describes His

divine feet as - ASritar irunda iDamaLavum nINDu varak kUDiyadAna

tiruvaDi - His feet could extend to wherever there was a devotee who

wanted to worship them. Not only that - now He is granting that

same vision to AzhvAr (en kaNNuLaDAgumE).

 

• pASuram 1.10.2:

 

kaNNuLLE niRkum kAdanmaiyAl tozhil

eNNilum varum en ini vENDuvam?

maNNum nIrum eriyum nal vAyuvum

viNNumAi viriyum em pirAnaiyE.

 

kAdanmaiyAl tozhil, kaNNuLLE niRkum; eNNilum varum; maNNum eriyum

nal vAyuvum viNNumAi viriyum em pirAnai ini en vENDuvam? - If we

worship Him with devotion, He will present Himself to us in person;

if we meditate Him, then again He will appear to us; For the sake

of the jIva-s, He Himself has become the five elements - earth,

water, agni, air, and the vast expanse of space; What more do we

need to ask of Him?

 

svAmi deSikan describes bhagavAn's guNam sung by AzhvAr in this

pASuram, and that supports bhagavAn's guNam of 'sva-vitaraNa mahA

audArya guNam' - His magnanimity of giving Himself freely and

without restraint to His devotee - through the words 'vigaNana

sulabham' - eNNilum varum. VigaNana is given the literal

meaning 'computing, calculation'; or, 'considering,

deliberating'. To understand the meaning of 'vigaNana asulabham'

correctly, one should look at the multiple interpretations that have

been given by AcArya-s for AzhvAr's words - 'eNNilum varum'.

 

- He will come as soon as one thinks of Him with pure

devotion (One is reminded of gajendra moksham, draupadi

vastrApaharaNam, etc.)

 

- He will appear when one meditates on Him with devotion

e.g., as when doing mantra japa with the counting beads

 

- Even when one is only counting numbers starting with 1

and sequentially counting, when the person reaches the number 26,

BhagavAn will be willing to consider that the the person really was

thinking of Him as the 26th tattva, and will appear to that devotee

(this is per na'njIyar). SrI ve'nkaTeSAcArya offers this as his

interpretation for svAmi deSikan's description - vigaNana sulabhan.

 

- He who exceeds all expectations of His devotee in

conferring bliss. This is given as the main gist of this pASuram in

PiLLAn's vyAkhyAnam - sarva jagadISvaranAna emperumAn tannuDaiya

abhiniveSattAlE ennuDaiya manorathattai vi'njum paDi ennuDaiya

kaNgaL tuDakkamAga uLLa sarva karaNa'ngaLukkum bhogyamAga, ini

namakku vENDuvadunDO engiRAr.

 

Of the above interpretations, SrI UV comments that svAmi deSikan's

words 'vigaNana sulabhan' best corresponds to na'njIyar's

interpretation - the third in the list above. Alternately, if vi-

is taken as negation, and gaNanam is 'cintanam' - thinking,

expectation, manoratham, - then 'vigaNana sulabhan' could be taken

to mean that He is sulabhan who exceeds all expectations of the

devotee (the last interpretation above).

 

The interpretation that bhagavAn is esily attainable through

meditation and repeated chanting of His nAma-s with devotion seems

to fit in well with words 'eNNilum varum' - vigaNana sulabhan, which

is close to the secomd interpretation above. SrI UV describes this

as 'japa kAlattil mantra japa eNNikkaiyilum varuvAn

 

 

Regards

dAsan kRshNamAcAryan

(To be continued)

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