You are here: SriPedia - SriRangaSri - Archives - Jan 2008

SriRangaSri List Archive: Message 00121 Jan 2008

 
Jan 2008 Indexes ( Date | Thread | Author )
[Date Prev][Date Next][Thread Prev][Thread Next]


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//
=====================================================================
SRI RANGA SRI VOL.09 / ISSUE # 18 dated 27th January 2008
=====================================================================
IN THIS ISSUE:

1. YUDDHA KHAANDAM PART - 8 (SRIMAD RAMAYANAM DISCOURSES IN THE
HINDU TEMPLE OF ATLANTA by SRI ANBIL RAMASWAMY SWAMI)
2. TAATPARYA RATNAVALI - SUBMISSION 48- SLOKAM 19 -PART 1
(SRI N. KRISHNAMACHARAIAR SWAMI OF CHICAGO)

=====================================================================
ISSUES RELEASED
With this issue, about 281 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
18 Issues of Vol. 9(including this)
---------------------------------------------------------------------
You may view the archives at http://www.ibiblio.org/sripedia
maintained By Sri Srinivasan Sriram

We strongly urge you to kindly peruse the "Regular Issues" archived
in the Files Section and view the Contents at srsindex.html
(Not the individual postings allowed for encouraging "Reader
participation").

We are sure that you will be convinced of the quality of the
contents.

IF you are satisfied with the quality and contents of
"Sri Ranga Sri" -
Tell your friends to join by sending an email to
Srirangasri-subscribe@xxxxxxxxxxxxxxx

IF NOT:
Tell us, as to how we may improve.
Ever at your service
Moderator
"Sri Ranga Sri"

=====================================================================
xxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxx
=====================================================================
1. "YUDDHA KHAANDAM" PART - 8 OF SRIMAD RAMAYANAM
(ANBIL RAMASWAMY)
--------------------------------------------------------------------

38. RAMA BREAKS RAVANA'S CROWN
When all his warriors were killed one by one, Ravana himself came on 
the scene accompanied by some of his chiefs. He looked like Rudra. 
{MaitraayaNi Upanishad says that the Taamasa guNa of Rudra took its 
shape in the form of Ravana. This confirms the fact that Rudra is 
the presiding God of Asuras}

Rama wanted VibheeshaNa to identify them. He did so pointing to 
Indra-jit, Athi-kaaya, Pisaacha, Tri-siras, Nara-antaka, and finally 
LankEswaran narrating in the kinds of warfare in which each one of 
them had expertise.

Ravana was an adept in appearing as if he was going to use one kind 
of weapon, aim another and shoot with yet another. Hanumaan saw 
Ravana heading towards LakshmaNa and pounced on him and hit him hard 
with his fist. Anyone in that position would have fallen dead by 
that hit. Hanumaan expressed his shame on seeing Ravana being still 
alive after receiving his hit. A short while after, he saw Ravana 
giving a fight to Neela. Hanumaan told that due to the rules of 
warfare one should not attack a person while fighting with another 
person. So, Hanumaan told Ravana that he spared him. Ravana 
shot "AgnEya Astra" against Neela. Neela fell unconscious. Ravana 
now aimed at LakshmaNa. LakshmaNa broke his bow. Ravana used all his 
20 hands and hit LakshmaNa with "Sakti" weapon. Now, LakshmaNa fell 
unconscious. He tried to lift LakshmaNa with his 20 hands but he 
could not even move a muscle. But, Hanumaan was able to lift 
LakshmaNa and he took him to the side of Rama. Rama was terribly 
angry, got on the back of Hanumaan and struck Ravana with Rama-
baaNa. The bow slipped from Ravana's hand. Rama cut off the crown of 
Ravana. Ravana was totally exhausted having lost all his weapons. 
Rama took pity on him and told him to go back to Lanka and come the 
next day fully armed. (59) Says Kamban:
Inru pOi pOrkku naaLai vaa ena nalginan (Mudar pOr-puri paTalam 1212)

39. RAVANA RETURNS EMPTY HANDED
Ravana returned to Lanka crestfallen and with empty hands humbled 
beyond recognition by Rama's prowess as much as by Rama's 
magnanimity. Ravana lost in the battlefield everything- the chest 
bearing the signs of goring sustained from the tusks of elephants, 
the hands that shook the Kailaasa Mountain, the tongues that spoke 
to Sage Naarada, the ten heads, the sword granted by Lord Sankara 
along with his proverbial valor. Kamban says:

vaaraNam poruda maarbum varaiyinai eDutha thOLum
naarada muniovarkku yErppa nayam paTa uraitha naavum
Taar aNi mouLi pathum sankaran koDutha vaaLum
Veeramum kaLathE pOTTu verum kaiyODu meeNDu pOnaan 
(Kmbhakarna vadaip PaTalam 1213)

40. RAVANA REMINISCES
Ravana literally trembled with fear scared of "Rama-baaNam" chasing 
him. He felt ashamed at his defeat at the hands of a mere human 
being. He remembered -
-       Brahma's words at the time of grant of boons that he would 
have no fears from anyone except human beings.
-       When he killed an Ikshvaaku king, AnaraNaya, he gave a dying 
declaration that Ravana would be destroyed by one of Ikshvaaku 
descendents and Rama was one such.
-       When he tried to rape vEdavati, she cursed that she would be 
responsible for his death. "Could it be that this vEdavati had now 
come in the form of Sita?" he wondered.
-       When Ravana lifted Kailasa Mountain, Paarvati (who was with 
Lord Siva) suddenly was seized with fear and cursed that because he 
disturbed their privacy, he would meet with his fate through a woman.
-       VaruNa's daughter "Punjiskalai" an apsaras, had also cursed 
him once that he would meet with his fate at the hands of a woman 
(Teertheeyam)
Most of these are chronicled in Uttara khaaNDam of Vaalmiki  
Ramayanam.

dasoham
Anbil Ramaswamy
(To be continued)
=====================================================================
xxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxx
=====================================================================
3.TAATPARYA RATNAVALI - SUBMISSION 48 - SLOKAM 19 -PART 1
(SRI N. KRISHNAMACHARAIAR SWAMI OF CHICAGO)
---------------------------------------------------------------------
------------------------------------------
tAtparya ratnAvaLi - Submission 48, Slokam 19 Part 1, 
tiruvAimozhi 1.8 - pASurams 1.8.1, 1.8.2. 
 
Slokam 19 (gist of tiruvAimozhi 1.8):

sUrINAm svaira sevye (1.8.1) svayam avatarati (1.8.2) 
                                                               
kshudra divyaika netre (1.8.3)
gopAdyartham dhRtAdrau (1.8.4) Srita-tanu-rasike (1.8.5) 
                                                                
vAmanI-bhAva-dRSye  (1.8.6) |
sat-citta-ananya-vRttau (1.8.7) vibhava-sama-tanau (1.8.8)
                                                                
svAyudhArUDha-haste (1.8.9)
nIcocca grAhya-pAde (1.8.10) nirupadhimRjutAm (1.8) nIra varNe 
jagAda  || 
 
svAmi deSikan captures the message of this tiruvAimozhi ODum puL 
through the words nirupadhimRjutAm One who is sincere in his 
associations with His devotees  (nirupadhi means without any 
conceit;   Rju one who is honest in his dealings, straightforward.  
Favorable.).  Another term that has been used by svAmi deSikan to 
describe the gist of this tiruvAimozhi is Arjavam, which is also the 
term that has been used almost unanimously by all pUrvAcArya-s.  
svAmi deSikan has used this word in dramiDopanishad sAram -   
suSIlam svArAdham sarasabhajanam svArjava guNam to indicate the gist 
of this tiruvAimozhi. Arjavam means consistency of behavior between 
thought, word and deed.  When applied to bhagavAn, an example given 
is that when He moves with His devotee at the devotees' level 
(sauSIlyam), He does this not only at the external level, but He 
also simultaneously does not even have the feeling that He is moving 
with a person at a very low level.   SrI PBA gives the example of 
Lord rAma's response to SUrpaNakhA when she asks Him who He is.  
rAma could have just given her a brief reply without wasting time to 
explain to her who He is, but instead, He gives her a detailed and 
honest reply about who He is etc.  vAlmIki uses the word Rju 
buddhitayA with honesty, truthfulness, to describe how rAma responds 
to her: Rju buddhitayA sarvam AkhyAtum upacakrame.  
 
The word Rju has been used by AlavandAr in stotra ratnam (18) as one 
of the guNa-s of bhagavAn.  svAmi deSikan explains the term Rjuh in 
stotra ratna vyAkhyAnam as ASriteshu mano-vAk-kAya vRttInAm eka 
rUpatayA kautilya rahitah | etena viSvasanIyatvam vyajyate  - 
bhagAavAn's disposition in thought, word and deed are consistent 
with each other in His disposition towards His devotees.  This shows 
that He can be completely relied on in whatgever He says.  These are 
illustrated by bhagavAn's life in His incarnations.  svAmi deSikan 
gives references to SrImad rAmAyaNam:  apyaham jIvitam jahyAm tvAm 
vA sIte sa-lakshmaNAm| na tu pratij~nAm samSrutya brAhmaNebhyo 
viSeshatah (AraNya. 10.19) I can bring Myself to live without you, 
my beloved SitA, and without laksmaNan as well;  but I cannot live 
with a broken promise; dyauh patet pRthivI SIryet himavAn SakalI 
bhavet | Sushyet toya nidhih kRshNe! na me mogham vaco bhavet | - Oh 
draupadI! The Earth may fall from its orbit; The land may shatter; 
the himAlayA mountain may break into pieces; the seas may become dry 
without water;  but My words will not be untrue.
 
A lot of discussion and research are presented by vyAkhyAna-kartA-s 
on the meaning of the word Arjavam as used here, and SrI UV has 
given a very detailed discussion on this topic in his tiruvAimozhi 
vyAkhyAnam.  A brief list of the different interpretations of the 
message of this tiruvAimozhi by different AcArya-s is given below, 
without discussion:   
 
-         ARAyirap paDi ASrita vAtsalyamAgiRa mahA guNattai uLLa 
paDiyE pESiRRu it-tiruvAimozhi Extreme affection towards the devotee 
truly as bhagavAn displays it, is revealed in this tiruvAimozhi.
-         SrImad tirukkuDandai ANDavan ippattu guNangaLAl avanuDaiya 
Arjava guNam (aiSvaryam) Sollap paTTadu  Through the ten guNa-s sung 
in the 10 pASuram-s of this tiruvAimozhi, bhagavAn's Arjava guNam 
(aiSvaryam Supreme Lordship) is sung in this tiruvAimozhi.
-         36-Ayirap paDi trividha cetanarODum parimARum iDattil 
avargaL tan ninaivilE varum paDi paNNugai anRikkE, tannai avrgaLukku 
IDAga amaittup parimARum ennum av-vazhiyAlE ivanuDaiya Arjava guNam 
SollugiRAr. BhagavAn's Arjava guNam is revealed in this 
tiruvAimozhi, by His bringing Himself to the level of the devotee 
rather than trying to get the devotee to His level.

-         periyavAccAn piLLai RjuvAnavan  (Rju  one who is honest in 
his dealings, straightforward.  Favorable.)
-         VenkaTeSAcArya emperumAniDattilE nirupAdhikamAna 
Arjavattai upapAdittu aruLinAr BhagavAn's disposition to the devotee 
is one of utmost sincere association with the devotee at the level 
of the devotee (utmost sauSIlyam not only in deed, but in thought as 
well.)
-         PBA Arjavam RjuvAi irukkum tanmai.  Mano vAk kAyam 
(thought, word and deed) all in unison.  
-         R. Rangachari - He is ever truthful, this His gracious 
nature undeviating.

 pASuram 1.8.1:  
 
ODum puL ERic cUDum taN tuzhAi, 
nIDu ninRavai, ADum ammAnE.
 
ammAn puL ERi ODum;  taN tuzhAi SUDum; nIDu ninRa avai ADum -  My 
Lord will climb on His GaruDan and hurry to different places;  He 
will decorate Himself with the tender and fragrant tulasI garlands;  
He will move intimately with the nitya sUri-s as they wish.  
 
garuDan and tulasI are referred to in this pASuram as examples of 
nitya sUri-s with whom bgagavAn moves freely as they wish.  If 
garuDan wants to perform kainkaryam by carrying bhagavAn, He 
immediately gets on garuDan and goes somewhere or the other.  He 
creates some excuse to ride on garuDan, and fulfils his wish to 
perform kainkaryam as he wishes.  Similarly, when tulasI wishes to 
decorate bhagavAn's tirumEni, He immediately wears the tulaSi 
garlands on Himself.  nIDu ninRa avai refers to the eternal nitya 
sUri-s.  BhagavAn dances to the tunes of the nitya sUri-s, to make 
each one of them them happy as they wish (ADum ammAn). 
 
svAmi deSikan conveys the gist of this pASuram through the words 
sUrINAm svaira sevye He who makes Himself available for worship as 
desired by each nitya sUri without any constraint (svaira following 
one's own wish or fancy; unrestrained).  SrI venkaTeSAcArya explains 
this as vainateyar mudalAna nitya sUrikaLAlE yatheshTa sevyanumAi He 
makes Himself available for kainkaryam by nitya sUri-s such as 
garuDan as they wish.  
 
pASuram 1.8.2:
 
ammAnAip pinnum em mANbum AnAn
vem mA vAi kINDa SemmA kaNNanE.
 
ammAnAi vem mA vAi kINDa SemmA kaNNan, pinnum em mANbum AnAn This 
Lord of mine not only intermingles with nitya sUri-s without 
distinction, but also takes incarnations in leelA vibhUti in such 
forms as the beautiful broad lotus-colored red-eyed kaNNan, to 
destroy the likes of the evil keSi who came in the form of a horse, 
and at the same time to move intimately and without distinction with 
the people of this world (another demonstration of His Arjavam).  
His aiSvaryam expressed in His many incarnations is sung here.
 
svAmi deSikan conveys the gist of this pASuram through the words 
svayam avatarati. He takes incarnations Himself, in which He is not 
born like us who are born because of karma, but with His aiSvaryam 
completely undiminished, and through His own free will, for the 
protection of dharma and for the destruction of evil.  In these 
incarnations, He moves with the devotees of this world with Arjavam, 
at their level without distinction.  
 
SrI PBA comments that through incarnations such as the kRshNa 
incarnation where He destroyed the asura in the form of a horse by 
tearing open his mouth, bhagavAn reveals His Rjutvam in His 
incarnations.   SrI tirukuDandai ANDavan notes that His beauty in 
His incarnations in more notable than in His nitya vibhUti sa u 
SreyAn bhavati jAyamAnah

Regards
dAsan kRshNamAcAryan
(To be continued)
=====================================================================
xxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxx




 
Yahoo! Groups Links

<*> To visit your group on the web, go to:
    http://groups.yahoo.com/group/SriRangaSri/

<*> Your email settings:
    Individual Email | Traditional

<*> To change settings online go to:
    http://groups.yahoo.com/group/SriRangaSri/join
    (Yahoo! ID required)

<*> To change settings via email:
    mailto:SriRangaSri-digest@xxxxxxxxxxxxxxx 
    mailto:SriRangaSri-fullfeatured@xxxxxxxxxxxxxxx

<*> To unsubscribe from this group, send an email to:
    SriRangaSri-unsubscribe@xxxxxxxxxxxxxxx

<*> Your use of Yahoo! Groups is subject to:
    http://docs.yahoo.com/info/terms/
 


[Date Prev][Date Next][Thread Prev][Thread Next] [Date Index ] [Thread Index ] [Author Index ]
Home Page
http://www.ibiblio.org/sripedia
srirangasri-subscribe@yahoogroups.com
To subscribe to the list