Fw: [RaamaBhakthi] AcArya rAmAmRtam - (from SrI ra’nganAtha pAdukA dt. August 08 Part 2)

[Guest guest]

SrI:

 

Dear Srimathy Kalyani Krishnamachari :

 

It is so delightful to follow the postings of

yours on Srimad RaamAyaNa UpnyAsam of

HH Thirukkudanthai Andavan Swamy from

the year 1972 . These are treasures from

a great UpanyAsakar and revered AchAryan ,

who was a dear friend of my Father . My cousin

is the dharma pathni of one of the sons of

Srimad Andavan from Poorvasramam days .

 

HH Thirukkudanthai Andavan's upakArams

to Ahobila Matam are legendary . His nirvAhams

of Dhivya Prabhandham , Srimad RaamAyaNam

and any topic of His choice are boons and blessings

to the fortunate listeners .

 

Please accept my sincere thanks for the MahOpakAram

that you are doing thru the brilliant translations of

these treasures for posterity .

 

You are dear to ANDAL thru your extensive

commentraies on Her Dhivya Pranhandham of

NaacchiyAr Thirumozhi . May ANDAL's and

AchAryan's paripoorNa blessings be with you

and all members of your Family !

 

NamO SrI RaaghavAya anisam ,

Oppiliappan Koil V.Sadagopan

 

-

> " Kalyani Krishnamachari " <kkrishnamachari

> <andavan >; ;

> <raamabhakthi >; <oppiliappan >

> Thursday, November 27, 2008 9:44 PM

> [RaamaBhakthi] AcArya rAmAmRtam - (from SrI ra’nganAtha pAdukA

> dt. August 08 Part 2)

>

>

> SrIH

> SrImate ra’ngarAmAnuja MahA deSikAya namaH

> SrImate SrInivAsa rAmAnuja MahA deSikAya namaH

> SrImate VedAnta rAmAnuja MahA deSikAya namaH

> SrI ra’nganAtha divya maNi pAdukAbhyAm namaH

>

> AcArya rAmAmRtam - (from SrI ra’nganAtha pAdukA dt. August 08 Part 2)

>

> English Translation of

> SrImad rAmAyaNa upanyAsam in tamizh by SrImad tirukkuDandai ANDavan

>

> As published in SrI ra’nganAtha pAdukA by

> SrI u.ve. nATTEri KiDAmbi rAjagopAlAcAriyAr (Editor of SrI ra’nganAtha

> pAdukA)

>

> (Please set your encoding to Unicode UTF-8)

> SrImad ANDavan tiruvaDi,

> kalyANi kRshNamAcAri

> =====================================

> SrImad tirukkuDandai ANDavan’s SrImad rAmAyaNa upanyAsam

>

> gacchhatA mAtula kulaM bharatena tadA'naghaH |

> Satrughno nityaSatrughno nItaH prItipuraskRtaH || (ayodhyA. 1.1)

>

> This is the first Slokam in ayodhyA kANDam.

>

> The king of kekaya (Kaikeyi’s father) told his son, YudhAjit, “I want to

> see Bharata; bring himâ€.

>

> YudhAjit was bharata’s uncle (Kaikeyi’s brother). He came to ayodhyA.

>

> daSaratha extended a very special welcome to the guest. YudhAjit said,

> “Grandfather wanted to see bharata and asked me to bring him; that is why

> I cameâ€.

>

> daSaratha sent Bharata with him happily.

>

> gacchhatA mAtula kulaM bharatena tadA'naghaH |

> Satrughno nityaSatrughno nItaH prItipuraskRtaH ||

>

> This Slokam is very well analyzed in bhagavad vishayam.

>

> gacchhatA mAtula kulaM – bharata went to his uncle’s place. When he left,

> Satrughna also went with him. Satrughna is always with bharata, just as

> lakshmaNa is always with rAma.

>

> VAlmIki says that Satrughna has no blemish. anaghaH – one without any sin

> (aghaH = pApam); he is sinless.

>

> This Slokam is very prominent in SrIvaishNava vyAkhyAnams. SrI

> vaishNava-s do very interesting vyAkhyAnam about viSishTAdvaita

> philosophy. The above Slokam implies that Satrughna is the one who has no

> sin, which would suggest that the other three are not without sin. ‘Those

> who were in the palace were all sinners. He is the only one who did not

> commit any sin.’ What was the sin committed by the others in the palace?

>

> rAma darSana mAtra pApam – Satrughna is the one who does not have the sin

> of rAma darSanam. rAma darSanam is the sin! If you say this today,

> people will throw stones at you.

>

> Why? When one looks at rAma, He will simply attract that person to Him!

> Then one cannot do bhAgavata kaimkaryam. SAstram says the goal of life is

> to do kaimkaryam to bhAgavata-s.

>

> Bharata is a great bhAgavata. rAma will draw away Satrughna from doing

> kainkaryam to Bharata. That is His nature.

>

> tiritandAgilum devapirAnuDai

> kariyakOlat tiruvuruk kANban nAn

> periya vaN kurugUr nagar nambikku AL

> uriyanAi aDiyEn peRRa nanmaiye.

> (kaNNinuN SiruttAmbu – 3)

>

> For those who want to attain salvation, both puNyam (virtue) and pApam

> (sin) are obstacles and considered pApam or sin. Virtue also is a burden,

> similar to sin, since the benefits of the good deeds also have to be

> enjoyed through another birth.

>

> buddhiyukto jahAtIga ubhe sukRta dushkRte (bhagavad. 2.50) – ‘’A man

with

> evenness of mind discards here and now, good and evil’.

>

> SArnda iru valvinaigaLum Sarittu mAyap paRRaruttu.. ‘Obliterating all the

> good and bad deeds that I have accumulated…’

>

> (tiruvAimozhi 1.5.10)

>

> aSva iva romANi vidhUya pApam candra iva rAhormukhAt pramucya …(chhAnDogya

> upanishad 8.13.1) – ‘Shaking off all the sins like a horse shakes off his

> hairs and shedding the body just like the moon gets out of the mouth of

> Rahu…

>

> It is said that for attaining moksham ( salvation), one has to shed both

> puNyam and pApam. Why should one shed the puNyam? Sin must be the one to

> be shed. Is puNyam an enemy for going to moksham?

>

> Yes. puNyam is an enemy! puNyam leads one to svargam or deva lokam.

> Therefore it is an obstacle to attain moksham or salvation.

>

> PApam or sin leads to hell or narakam and is an obstacle.to moksham.

> PuNyam leads to svargam and prevents one from attaining moksham. What

> difference does it make? The result is the same – no moksham.

>

> Since puNyam is an obstacle to attaining the most supreme goal of reaching

> bhagavAn, it is grouped together with pApam.

>

> Like that, kaimkaryam to rAman is grouped with pApam because it is an

> obstacle to one’s attaining the goal of service to bhAgavata-s. Since

> bhagavad sevai is an obstacle to doing bhAgavata sevai, that is grouped as

> pApam. Satrughna is one who does not have that pApam. Satrughna stayed

> away from seeing rAman even though he was in the same palace in AyodhyA.

>

> The eye is a great indriyam (sense organ). It cannot resist seeing!

> SatrughnaH – The conquerer of enemies. Satrughna had won over the eyes!

> Who are the enemies? The eye, ear, nose, tongue, tvak (skin) – these

> sense organs are our enemies. We are in this samsAram only because we are

> ruined by these senses. It is said that one attains greatness only by

> overcoming and controlling these senses.

>

> In the book “praSnottara mAlikAâ€, a student asks Adi Sankarar, “Who is a

> valorous person?†He replies that one who wins over the five senses in

> the body is a person of valor. We get ruined only by these senses.

> Satrughna won over his eyes and managed to stay without looking at rAma.

>

> Satrughno nityaSatrughno nItaH prItipuraskRtaH | - Satrughna who had

> conquered the sense organs that are our constant enemies, was taken with

> Bharata.

>

> Satrughna accompanied bharata right away. Why did he accompany him? Did

> he do it thinking, “I have stayed with him all these days. What can I do?

> It is my fate! So, let me go with him now?â€

>

> No. nItaH prIti puraskRtaH – his love and attachment to Bharata nudged

> him forward saying, “go, goâ€; so, he went.

>

> daSaratha tells Satrughna – “bharata is leaving today; why don’t you go

> tomorrow?! He can leave today early and go and stay in some station; you

> can go and join him there. Why do you have to leave today itself? Don’t

> we have to check if the star and date are okay for you? bharata and you

> have adjacent stars. He was born under pushyam. You were born under

> Ayilyam. Don’t we have to see whether the star and date are okay for you?

> For him, they are okay. They may not be okay for you. Why do you want to

> go today?â€

>

> Satrughna says, “We do not have to look for star and dateâ€.

>

> “Why, aren’t you also a prince? Aren’t you also a son born to a king?

Don’t

> I have to look for this date and star for you?â€

>

> “It is enough if it was seen for bharata. It doesn’t have to be seen for

> meâ€.

>

> “How is it enough?â€

>

> “When you were checking the star and date for bharata, did you check the

> same for his luggage? Did you check the same for his sword? Those things

> will accompany him anyway. I am like those things. I will also accompany

> him when he goes. I am subservient to him. I am just a thing belonging

> to him. So, you do not have to check the star for me.“

>

> BhAgavata Seshatvam (subservience to bhAgavatas – perumAL’s devotees) is

> being stressed here in this Slokam. This is a very important character

> for SrIvaishNava-s. That is how the special vyAkhyAnams explain this

> Slokam. Tomorrow, (August 13, 1972), we will explain this and continue

> with the story.

>

> svasti prajAbhyaH paripAlayantAM

> nyAyyena mARgeNa mahIm mahISAH |

> go-brAhmaNebhyaH Subham astu nityaM

> lokAH samastAH sukhino bhavantu ||

>

> mangaLam kosalendrAya mahanIya guNAbdhaye |

> cakravarti tanUjAya sArvabhaumAya mangaLam ||

> mangaLASAsanaparaiH madAcArya purogamaiH |

> sarvaiSca pUrvaiH AcAryaiH satkRtAyAstu mangaLam ||

>

> Next day, (August 13, 1972), upanyAsam begins with anusandhAnam of the

> following:

>

> SrImad vedavatamsa lakshamaNamuneH prAptAgamAnta dvayam

> tena SrI raghupungavAnghriygaLe nyastAtma rakshAbharam

> SrImad SrInidhi yogivarya karuNA labdhAbja cakrAnganam

> vande SAnti virakti pUrNam anagham SrIranganAtham gurum

>

> (tenpiRai ANDavan tannian)

>

> diSantu me sadA tvadIyAH (HayagrIvar)

> samasta jananIm vande (tAyAr)

> kamapyanavadhim vande (tiruvenkaTamuDaiyAn)

> vande tam yaminAm dhurandharam (SrIbhAshyakArar)

> pitAmahasyApi pitAmahAya (tirumalainambigaL)

> kUjantam (vAlmIki)

> anjanAnandanam (tiruvaDi)

> anjile onRu peRRAN (tiruvaDi)

> kaRpAr rAmapirAnai allAl (tiruvAimozhi)

>

>

> gacchhatA mAtula kulaM bharatena tadA'naghaH |

> Satrughno nityaSatrughno nItaH prItipuraskRtaH || (ayodhyA. 1.1)

>

> payilum SuDaroLi mUrttiyai pangayakkaNNanai

> payila iniya nam pARkaDal SErnda paramanai

> payilum tiruvuDaiyAr yavarElum avar kaNDIr

> payilum piRappiDai tORu emmaiyALum paramarE

> (tiruvAimozhi 3.7.1)

>

> [AzhvAr declares that he is an eternal servant of the bhAgavata-s –

> devotees of emperumAn – in any number of births he will take for that

> purpose.]

>

> vAlmIki writes that because of his love for his brother Bharata, Satrughna

> also went with bharata when bharata left for his uncle’s house.

>

> mAtula kulaM gacchhatA bharatA, Satrughno nItaH prItipuraskRtaH –

> Satrughna was taken to bharata’s uncle’s house by bharata.

>

> The kekaya kingYudhAjit is the uncle only for bharata. He is not

> Satrughna’s uncle; he is bharata’s mother’s brother. Kaikeyi’s father

> aSvapati mahArAja wanted to see his grandson (bharata). Satrughna is

> Sumitra’s son.

>

> mAtula kulaM gachhatA bharatena - when bharata went to his mother’s

> family; nItaH – Satrughna also was taken.

>

> Satrughna left at the same time as bharata. With the terms tadA and

> anaghaH, Satrugna’s greatness is revealed. tadA means at the same time.

> Satrughna AzhvAn was such a great servant of a bhAgavata and a bhAgavata

> SeshabhUtan (subservient) that he did not want to check for his star or

> his own comforts and left, considering service to bhAgavata the most

> important goal.

>

> anaghaH – without any blemish; having no faults. If he sees bhagavAn, his

> servitude to a bhAgavata will be hindered. Since kaimkaryam to bhagavAn

> is so great, he may become very involved with that. So, he is trying not

> to look at rAman - he does not have the blemish of hindered bhAgavata

> kaimkaryam. That is how the vyAkhyAnam goes. Even when living in the

> same palace and the four of them were coming together, he will not look at

> rAma. pumsAm dRshTi cittApahAriNam – rAma’s form is such that if anyone

> looks at Him, His beauty will draw that person to Him. It is stressed

> that servitude to a bhAgavata is considered primary and more important.

> Therefore, because looking at bhagavAn will get in the way of doing

> bhAgavata kaimkaryam, he won over his eyes and other senses and made his

> name, “Satrughnaâ€, meaningful.

>

> Satrughna means one who vanquishes or subdues the enemies. It is pointed

> out that winning over the inner senses in the body like the eyes, ears,

> etc., is more valorous than winning the enemies outside.

>

> SatrughnaH nityaSatrughnaH – there are two kinds of enemies – nitya Satrus

> and anitya Satrus. Those who are outside the body are called anitya

> Satrus; they will be enemies for a few days and then they may become

> friends.

>

> SEmam SenkOn aruLE, SeRuvArum naTpAguvar enRu

> Emam peRa vaiyam sollum meyyE, paNDellAm aRaikUy

> yAmangaL tORu eri vISum nam kaNNan antaNNam tuzhAit

> tAmam punaiya avvADai IdO vandu taNNenRadE.

>

> (tiruvituttam-27)

>

> SeRuvArum naTpAguvar – those who are enemies for some time will become

> friendly later (at this point, a great scholar is coming to the sabha to

> listen to SRImad ANDavan’s upanyAsam; so the topic changes). SvAmi is a

> great scholar. He is the resident vidvAn of ahobila mutt. He is very

> close to all of us. If he is asked to speak, he can speak for hours

> together. Because that will hinder our current program, I have asked him

> not to speak. Should I ask him to talk? (audience laughs). AcAryar

> continues.

>

> ===========

> To be continued …..