aditya hridayam

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Dear SrI Sadagopan (SaThakOpan) iyengar swAmi,

 

> aditya hridayam is not a part

> of srimad ramayana, but a later addition

 

> upanishad vakyas that strike adiyen

> offhand, which deny credibility to aditya hridayam.

 

> The srimad ramayana grantam adiyen

> had till a few years ago indicated the aditya hridaya

> sargam as " Prakshiptam " . dasan,sadagopan.

 

I endorse your inputs regarding aditya hridayam. I request

scholars to share more information regarding the same.

 

Thanks & Regards

M.S.HARI rAmAnuja dAsan (mshari)

 

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respected bhagawatar, i read with interest the

objections you presented. pleading my ignorance and

seeking forgiveness to present another

perspective,please permit me to do so.

 

Lord Sri Rama, the SuperBeing, upheld the human

qualities including its frailties as He abided by the

rules that dictate life as a human being. It is His

Humility when He accepted and showered His Friendship

to the boatman Gayu while leaving Ayodhya or making

friendship with vanara king Sugriva or even accepting

Education from such Acharyas as Sri Vashist or Sri

Viswamitra. if it were to be the Role of a Supreme

Lord He required nor the vaanara help to cross the

ocean or on the battle field when Sri Lakshmana became

unconscious.if we accept this, what is wrong in

accepting possible aditahridayam being a part if not

for our parochial reasons in the name of literary

style or other schisms?

 

in Ramayana, against the plausible backdrop of life as

an ordinary mortal, the SuperBeing exhibited to an

extra-ordinary extent the emotional qualities be it

bravery, intelligence, humility, friendship, devotion,

dedication, kindness, perseverance and such, as well

as grief(at the time of loss of parent and spouse, Sri

Lakshmana's unconsciousness on battle field),

ignorance(God could not recognise who was Sugriva and

who was Vaali and asked for a re-fight!),

dependence(on Sri Hanuman and other Vaanaraas), and

fear of being misinterpreted or wrongly imputed(in

asking for Agnipariksha after the war and banishing

Mata Sita to forest later in Ayodhya). looking at

these mortal acts and interpreting in a mortal way Sri

Rama comes as a Purush but the real emotional

qualities where He discerned clearly the Tasks and put

Duty to the fore while playing perfectly His Role as a

human being (this role as against the other Role)it

becomes clear that the essence of Ramayana is not in

the external depictions by the characters but in its

true Message where a Purush is actually a

Purushottama.

 

i humbly reiterate that this is my perception of the

Epic and am not qualified to commment and therefore

beg to be forgiven.

Humbly yours+vlnkota

 

 

 

 

--- sadagopan iyengar <sadagopaniyengar

wrote: > respected bhagawatas, srimad ramayana

parayanam has

> been a paitamaham danam in adiyen's household.we

> have

> always been taught that aditya hridayam is not a

> part

> of srimad ramayana, but a later addition, as its

> very

> tone tenor and content are quite at variance with

> the

> rest of srimad ramayana.Further, to even imply that

> Sri Rama,of all people, needed to pray to one of His

> own creations,for inspiration,strngth and courage ,

> is

> indeed ridiculous. " Bheeshodethi soorya: " and

> Sooryachandramasow dhata yatha poorvam akalpayath "

> are

> a couple of the upanishad vakyas that strike adiyen

> offhand, which deny credibility to aditya hridayam.

> One could cite any no. of slokas as internal

> evidence,

> to contradict this.The srimad ramayana grantam

> adiyen

> had till a few years ago indicated the aditya

> hridaya

> sargam as " Prakshiptam " . dasan,sadagopan.

>

>

> Get personalized email addresses from Mail -

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> a year! http://personal.mail./

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>

-----------------------------

> - SrImate rAmAnujAya namaH -

> To Post a message, send it to:

> bhakti-list

>

>

 

 

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--- viswam kota <viswamkota wrote:

> respected bhagawatar, i read with interest the

> objections you presented. pleading my ignorance and

> seeking forgiveness to present another

> perspective,please permit me to do so.

>

> Lord Sri Rama, the SuperBeing, upheld the human

> qualities including its frailties as He abided by

> the

> rules that dictate life as a human being. It is His

> Humility when He accepted and showered His

> Friendship

> to the boatman Gayu while leaving Ayodhya or making

> friendship with vanara king Sugriva or even

> accepting

> Education from such Acharyas as Sri Vashist or Sri

> Viswamitra. if it were to be the Role of a Supreme

> Lord He required nor the vaanara help to cross the

> ocean or on the battle field when Sri Lakshmana

> became

> unconscious.if we accept this, what is wrong in

> accepting possible aditahridayam being a part if not

> for our parochial reasons in the name of literary

> style or other schisms?

>

> in Ramayana, against the plausible backdrop of life

> as

> an ordinary mortal, the SuperBeing exhibited to an

> extra-ordinary extent the emotional qualities be it

> bravery, intelligence, humility, friendship,

> devotion,

> dedication, kindness, perseverance and such, as well

> as grief(at the time of loss of parent and spouse,

> Sri

> Lakshmana's unconsciousness on battle field),

> ignorance(God could not recognise who was Sugriva

> and

> who was Vaali and asked for a re-fight!),

> dependence(on Sri Hanuman and other Vaanaraas), and

> fear of being misinterpreted or wrongly imputed(in

> asking for Agnipariksha after the war and banishing

> Mata Sita to forest later in Ayodhya). looking at

> these mortal acts and interpreting in a mortal way

> Sri

> Rama comes as a Purush but the real emotional

> qualities where He discerned clearly the Tasks and

> put

> Duty to the fore while playing perfectly His Role as

> a

> human being (this role as against the other Role)it

> becomes clear that the essence of Ramayana is not in

> the external depictions by the characters but in its

> true Message where a Purush is actually a

> Purushottama.

>

> i humbly reiterate that this is my perception of the

> Epic and am not qualified to commment and therefore

> beg to be forgiven.

> Humbly yours+vlnkota

>

>

>

>

> --- sadagopan iyengar <sadagopaniyengar

> wrote: > respected bhagawatas, srimad ramayana

> parayanam has

> > been a paitamaham danam in adiyen's household.we

> > have

> > always been taught that aditya hridayam is not a

> > part

> > of srimad ramayana, but a later addition, as its

> > very

> > tone tenor and content are quite at variance with

> > the

> > rest of srimad ramayana.Further, to even imply

> that

> > Sri Rama,of all people, needed to pray to one of

> His

> > own creations,for inspiration,strngth and courage

> ,

> > is

> > indeed ridiculous. " Bheeshodethi soorya: " and

> > Sooryachandramasow dhata yatha poorvam akalpayath "

> > are

> > a couple of the upanishad vakyas that strike

> adiyen

> > offhand, which deny credibility to aditya

> hridayam.

> > One could cite any no. of slokas as internal

> > evidence,

> > to contradict this.The srimad ramayana grantam

> > adiyen

> > had till a few years ago indicated the aditya

> > hridaya

> > sargam as " Prakshiptam " . dasan,sadagopan.

> >

> >

> > Get personalized email addresses from Mail

> -

> > only $35

> > a year! http://personal.mail./

> >

> >

>

-----------------------------

> > - SrImate rAmAnujAya namaH -

> > To Post a message, send it to:

> > bhakti-list

> >

> >

Aditya Hridayam

 

Dear shri Viswam, Your response indicates

the deep love you have for shri Rama and Srimad

Ramayanam. I do agree with you that during

Ramavataram,Sri Rama did display his susceptibility to

basic human emotions of grief and anger. As HE

himself says in his response to the DevAs”

praise,”AatmAnam Manusham manyE RamAm

DasaratAtmajam”{I consider myself to be a mere mortal,

Rama the son of dasaratA}.As an avatArA of Sriman

NarAyana, Sri RamA was incapable of any of the human

frailties.However, the grief that He displayed at the

loss of Sri Mythili was only an “abhinaya” or an act

put on by Him, to demonstrate how deeply the loss of

one’s better half would affect a man. Hence the mere

display of human emotions by Sri RamA does not render

Him so prone to ineffectiveness on the battlefield

as to pray to SuryA for inspiration,strength and

prowess.

 

There could not

be any doubt at all in our minds about the

capabilities of Sri RamA as a warrior par excellence,

not in need of anyone’s special blessings for

destroying His foes. In the words of Sri Valmiki

himself, in the very first sargA,Sri RamA is described

as “Arindama:”,”MahAveerya:”,etc.,and is said to be

resemble the unshakeable HimAlayAs in boldness and

bravery {“dhairyEna HimavAn iva”}. Further,

KakAsura, having committed an unpardonable apachArA to

PirAtti,and being pursued by RamAstrA, knocks at the

doors of all the devatAs-BrahmA,RudrA, and his own

father IndrA_ only to be turned away by them with the

homily that no one, neither the four-headed Brahma,

nor Shiva the destroyer of TripurAs, nor even Indra,

the Lord of the gods, could save a person whom Sri

RamA has decided to destroy

(Brahma:swayambhoo;chaturAnanO vA,Rudra:trinEtra:

tripurAntakO vA-Indra :surEndra:suranAyakO vA , tratum

na sakyA yudhi raghavadhyam).

 

It would be

evident from this that Sri RamA had no need to pray to

SuryA ,one of His own creations (Soorya chandramasow

dhatA yatA poorvam akalpayath} for inspiration or

restoration of strength. Please do remember, we are

talking about the “AsahAya Soora”, who could destroy

single-handedly fourteen thousand RakshasAs of the ilk

of KharA ,DooshanA, etc. From all this, it should be

clear that Aditya Hridayam (while being an excellent

stotram in its own right for believers of Shanmatha

theory) does not fit into the overall theme and

content of Srimad RamAyanA, and must have been a later

addition.

 

Looking at it from

another angle, Sri KoorattAzhwAn, the erudite disciple

of Sri RamAnujA, in his beautiful stotra

“AtimAnushastavam”, lists out the very human actions

of Sri RamA, not at all befitting an avatara of Sriman

NarAyanA, and inquires of Him, “When you portrayed

yourself as a human being with all so called

failings, how was it possible for you to perform

superhuman acts like the bridging of the ocean,the

piercing of seven trees and worlds with a single

arrow, the granting of Moksha to Sabari and Jataayu,

etc?”. Sri AzhwAn devotes 16 slokas to the RamAvatArA

, and furnishes an exhaustive list of the mortal

frailties displayed by Sri RamA on various occasions

{His abject distress at the kidnapping of Sri Janaki ,

His seeking the help of mere monkeys in the search

for Her, His failure to face Vali in battle, His

entreaties to Samudra Raja for enabling the vanara

sainya to cross the ocean, His apparent helplessness

when Sri Lakshmana was felled by the mAyAvi

Indrajit,etc.}.The point to note here is that Sri

KoorattAzhwAn does not include in this long list any

prayer to the Sun God by a RamA in distress on the

battlefield. This makes it clear that Aditya Hridayam

was not a part of srimad RamAyanA, atleast during Sri

AzhwAn’s times (roughly a thousand years ago).It is

noteworthy that the very same author of

“AtimAnushastavam” while dealing with Sri

KrishnAvatArA, makes fun of Sri Krishna for having

sought a boon for a child from Shiva, the very Shiva

who was vanquished in the battle of VarAnasi and when

he came to the aid of BanAsurA.

 

A perusal of Sri

GovindarAjA’s commentary should throw conclusive light

on the subject; adiyen should be grateful if someone

could comment on this.

 

Dasan,sadagopan.

 

 

 

 

>

>

>

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