SrIH
SrImate raângarAmAnuja MahA deSikAya namaH
SrImate SrInivAsa rAmAnuja MahA deSikAya namaH
SrImate VedAnta rAmAnuja MahA deSikAya namaH
SrI raânganAtha divya maNi pAdukAbhyAm namaH
AcArya rAmAmRtam - (from SrI raânganAtha pAdukA dt. August 08 Part 2)
English Translation of
SrImad rAmAyaNa upanyAsam in tamizh by SrImad tirukkuDandai ANDavan
As published in SrI raânganAtha pAdukA by
SrI u.ve. nATTEri KiDAmbi rAjagopAlAcAriyAr (Editor of SrI raânganAtha
pAdukA)
(Please set your encoding to Unicode UTF-8)
SrImad ANDavan tiruvaDi,
kalyANi kRshNamAcAri
=====================================
SrImad tirukkuDandai ANDavanâs 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 (Kaikeyiâs father) told his son, YudhAjit, âI want to
see Bharata; bring himâ.
YudhAjit was bharataâs uncle (Kaikeyiâs brother). He came to ayodhyA.
daSaratha extended a very special welcome to the guest. YudhAjit said,
âGrandfather 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 â bharata went to his uncleâs 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 â 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. âThose who were in the palace were all
sinners. He is the only one who did not commit any sin.â What was the sin
committed by the others in the palace?
rAma darSana mAtra pApam â 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 â 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) â ââA man
with evenness of mind discards here and now, good and evilâ.
SArnda iru valvinaigaLum Sarittu mAyap paRRaruttu.. âObliterating all the
good and bad deeds that I have accumulatedââ
(tiruvAimozhi
1.5.10)
aSva iva romANi vidhUya pApam candra iva rAhormukhAt pramucya â(chhAnDogya
upanishad 8.13.1) â âShaking 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 Rahuâ
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 â 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 oneâs 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 â The conquerer of enemies. Satrughna had won over the eyes! Who
are the enemies? The eye, ear, nose, tongue, tvak (skin) â 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 âpraSnottara mAlikAâ, a student asks Adi Sankarar, âWho is a
valorous person?â 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, âI 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 â his love and attachment to Bharata nudged him
forward saying, âgo, goâ; so, he went.
daSaratha tells Satrughna â âbharata is leaving today; why donât 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? Donât 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. Donât 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, âWe do not have to look for star and dateâ.
âWhy, arenât you also a prince? Arenât you also a son born to a king?
Donât I have to look for this date and star for you?â
âIt is enough if it was seen for bharata. It doesnât have to be seen for
meâ.
âHow is it enough?â
âWhen 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.â
BhAgavata Seshatvam (subservience to bhAgavatas â perumALâs 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 â devotees
of emperumAn â 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 uncleâs house.
mAtula kulaM gacchhatA bharatA, Satrughno nItaH prItipuraskRtaH â Satrughna
was taken to bharataâs uncleâs house by bharata.
The kekaya kingYudhAjit is the uncle only for bharata. He is not
Satrughnaâs uncle; he is bharataâs motherâs brother. Kaikeyiâs father
aSvapati mahArAja wanted to see his grandson (bharata). Satrughna is
Sumitraâs son.
mAtula kulaM gachhatA bharatena - when bharata went to his motherâs family;
nItaH â Satrughna also was taken.
Satrughna left at the same time as bharata. With the terms tadA and anaghaH,
Satrugnaâs 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 â 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 â rAmaâs 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, âSatrughnaâ, 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 â there are two kinds of enemies â 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 â 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 ANDavanâs 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 â..
------------------------------------
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