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.08 / ISSUE # 25 dated 18th May 2007 ===================================================================== IN THIS ISSUE: 1. PANCHAANGAM DETAILS FOR CHITTHIRAI? (SRI MADHAVAKKANNAN) 2. "AYODHYA KHAANDAM" PART -1 OF SRIMAD RAMAYANAM DISCOURSES IN THE HINDU TEMPLE OF ATLANTA. (SRI ANBIL RAMASWAMY SWAMI) 3.TAATPARYA RATNAVALI - SUBMISSION 21 - SLOKAM 13 -PART 2 (SRI N. KRISHNAMACHARAIAR SWAMI OF CHICAGO) ===================================================================== ISSUES RELEASED With this issue, about 252 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 25 Issues of Vol. 8 (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 xxxxxxxxxxx ===================================================================== 1. Sarvajit varsha Vaikaasi Maasa Panchangam: May 15 2007- Tuesday ? Vaikaasi month begins May 16, 2007- Wednesday ? Amaavasyai May 27, 2007 ? Sunday- Ekadasai Vratham May 30, 2007- Wednesday ? Swami Nammaazhwaar Thirunakshathram (Visakam) June 1, 2007- Friday ? Thiruvaranga perumAL Ariayar Thirunakshathram June 5, 2007- Tuesday ? SravaNam June 6, 2007- Wednesday - PradhOsham June 11, 2007- Monday- Villiputthur Andal Uthsavam ===================================================================== xxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxx xxxxxxxxxxx ===================================================================== 2. "AYODHYA KHAANDAM" PART -1 OF SRIMAD RAMAYANAM DISCOURSES IN THE HINDU TEMPLE OF ATLANTA. (ANBIL RAMASWAMY) --------------------------------------------------------------------- 1. INTRODUCTION In previous khaaNDam, Sage Valmiki emphasized the "Paratvam" of Rama. In this, he brings out his "Soulabhyam", his observance of "SaadaaraNa Dharmas" like "Pitruvaakhya paripaalanam", and the "VisEsha Dharmas" like "Bhagavat Seshatvam" and "Bhaagavata Seshatvam" as represented by LakshmaNa and Satrughna respectively. While the word "Bharata" denotes "One who is destined to bear the burden (of ruling a Kingdom, albeit by proxy), Valmiki calls Satrughna as "Nitya Satru-ghna" indicating that he had conquered the 6 eternal foes of the soul namely, Kaama, KrOda, LObha, MOha, Mada and Maatsartya. 2. BHARATA GOES TO HIS UNCLE'S PLACE In the opening stanza of AyOdhya khaaNDam itself, Valmiki brings out this by saying that when Bharata was leaving for his uncle's house on invitation, he took Satrughna with him as if the latter was just his personal effects like bedding etc. This shows that Satrughna never had any "Swatantram" for himself but was solely dependent on Bharata (Bhaagavata Paaratantryam), even as LakshmaNa was totally subservient to Rama (Bhagavat Paaratantryam) Gachataa maatula kulam BharatEna mahaatmanaa/ SatrugnO nitya SatrugnO NEETA: preeti puraskara: // (1-1) 3. THE MESSAGE OF THE WHITE HAIRS One day when Dasaratha was looking at a mirror, he discovered a streak of hair near his ears turning white and realized that he was really getting old (and, this after 60000 years he had ruled!). (Blond children!) Valmiki says that it looked as if all the sins of Ravana took the form of the white hair to whisper into his ears that it was high time that he quit as the ruler, in favor of Rama. Many would not give up attachment to worldly objects even after becoming too old even to stand with all faculties withering away like hearing being greatly impaired. 4. THE DEAF MAN AND THE DYING MAN (SIDE STORY) H.H. describes in this connection a funny episode in which a deaf person went to his old friend who was terminally ill to inquire about the latter's health but did not like to expose his own deficiency in hearing. A conversation ensued in which the deaf person thinking that he was consoling the friend asked him several questions and repeatedly agreed with whatever disagreeable answers the patient provided! 5. BRINGING HAPPINESS ? WHO AND WHEN? - MIXED FEELINGS! Dasaratha immediately called for a conference of his ministers and subjects to deliberate on the procedural details of "Transfer of power". When the people heard straight from the king about Rama being crowned as the prince to succeed him, they were overjoyed. But, this was not without a mixed feeling of sorrow on the prospect of their good king stepping down. The King was happy that the subjects loved to see Rama being crowned but felt a little embarrassed because this meant that they wanted him to quit! Indeed, some people bring happiness wherever they go; others, whenever they go! An example of "mixed feelings" of joy and sorrow all at once! (SIDE STORY)** A son-in-law is watching his mother-in-law driving his expensive brand new car reaching up to the top of a cliff with a sure prognosis of a free fall in the deep ravine on the other side. The guy feels "happy" because he can be sure of an end to the old lady but "sorry" at the same time because of the impending grim prospect of wrecking his beloved car in an inevitable crash! 6. WHEN TO DO PROSTRATION AND ABHIVAADANAM? Dasaratha asked VasishTa to make necessary arrangements. Rama was summoned to the Royal court. On arrival, Rama prostrated before the King and did "Abhivaadanam" as he knew the rules in this regard. What are the rules? 1. Prostration and Abhivaadanam should be done to father, preceptor, and elders. 2. Prostration should not be done to those wearing footwear, upper cloth wound around their heads, holding water pots, holding alms bowl, undergoing pollution (theeTTu), doing Japam, lying down, eating food, being bedridden, taking oil bath etc. 3. Prostration should not be done at Sannidis in temples (even to elders) but should be done only near the Dwaja Sthambam because Sannidis of GaruDan, Anjaneyar and other Bhaagavatas are stationed in between. This is to avoid Bhaagavata apachaaram. It would be enough if an "anjali" is offered. 4. Abhivaadanam should not be offered to such and also to Sannyasis, gatherings (gOshTi) 5. The person receiving the "Abhivadanam" is required to repeat the name of the person offering and bless him with the words "Aayushmaan bhava?Sarman". Manu says that if the recipient who does not do this "Prathi-Abhivaadanam" falls into several hells and acquires the sins of the one that offers and is not fit to be offered Abhivaadanam. abhivaadE kritE yastu na karOti pratya abhivaadanam/ aasisham vaa guru srEShTa: sa yaati narakaan bahoon/ tat dush kritam bhavEt sa tasya agam prapadhyatE// Manu 125 Rama conveyed the good news to his mother, Kousalya and got her blessings and got ready to observe the Upavaasam as a prelude to the crowning function the next day. 7. THE EXPECTED AND THE UNEXPECTED! As the arrangements were going in full speed and strength and everyone was expecting the coronation, there was an unexpected development. `Accidentally" says Valmiki that Mantarai climbed the steps of Kaikeyi's mansion. The poet uses the word "yadruchayaa" (accidentally) whenever there is a significant twist in the course of events. Mantarai's appearance at the crucial moment is one such. 8. WHO IS THIS MANTARAI? It is not known where she came from and who her parents were. All that is known is that she was a servant maid in the household of KeKaya raja and that she came to Dasaratha's place as a personal attendant of KaikEyi who subsequently got into the good books of the queen. When she saw the gala arrangements, an evil thought arose in her mind that if Rama became the crown prince, KaikEyi and her son Bharata would be virtual slaves of Rama. When she conveyed this thought to the unsuspecting KaikEyi, the latter did not like it because she loved Rama more than Bharata himself. She even offered Mantarai an auspicious ornament as gift for the good news of Rama's coronation! Mantarai promptly threw and broke it. This indicated some impending. undesirable turn of events. When Mantarai tried to persuade her further, KaikEyi rebuked her. Enakku nallaiyum allai nee/ en magan bharatan Tanakku nallaiyum allay/ ath dharamamE nOkkin Unakku nallaiyum allay/ vandu oozh vinai tooNDa Manakku nallana sollinai/ madhi ilaa manathOi (Soozhchi- 156) 9. MANTARAI CONTROLS KAIKEYI'S MIND Ultimately, however, by her gift of the gab, Mantarai succeeded in convincing KaikEyi to agree to get Bharata crowned and Rama banished for 14 years in exile. Mantarai reminded her of the two promises Dasaratha made at the time of the war with Sampara asura in return for her saving his life on two occasions. KaikEyi offered to ask for them at an appropriate time later. She retired to her `kOpaa-griham" (Chamber for venting anger) and with disheveled hairs and haggard appearance was lying down on the floor waiting for the arrival of the king. {Even today, if you go to AyOdhya, the guide will guide you to this "kOpaa-griham" To believe or not to believe is left to your choice!} 10. DASARATHA'S PREDICAMENT Not knowing what he was about to face, poor Dasaratha walked into her chamber like an insect entering the spider's web. He wished to convey the good news to her. He was taken aback on seeing her condition and tried as hard as he could to console her. She reminded him of the two boons that he had promised her earlier and insisted that she should have these promises fulfilled here and now. Unthinkingly, if only to gladden her heart, he offered to carry out unconditionally whatever she wanted. Making sure that he will not go back on his plighted word, she threw a bombshell exactly as tutored by Mantarai. Dasaratha could not yield to it since he had declared earlier in the open assembly that Rama was to be crowned the next day. And, he could not renege from his promise to KaikEyi. It was the greatest dilemma (Dharma SankaTam) that a virtuous soul could ever face. He tried to put forth several arguments to dissuade KaikEyi from compelling him to do something much against his will like: - I will not be able to live without Rama. - I have already promised in the presence of kings from various countries. - No one knows about my promises to you. If you relent, none would blame you. - Will not people think that I have lost my sense in denying Rama his right? - If as desired by you, I give the kingdom to you, you may yourself give it to Rama - Let Bharata be crowned, but please do not send Rama to forest. - If you do not relent, it will be like my having kept the hangman's rope in safe custody. - If Rama should go to forest, let not Bharata do my final funereal rites. KaikEyi was not the one to be moved by his entreaties in spite of Dasaratha's falling at her feet and pleading pathetically. She quoted instances as to how some of Dasaratha's predecessors like Sibhi, Alarkkan and others and the Ocean king stood by their word even in trying circumstances and that he should likewise keep up his promise to her. And, if he would not, she would commit suicide. 10A. KAIKEYI'S MESSAGE TO RAMA Caught between the devil and deep sea, Dasaratha bade Sumantra, his charioteer to fetch Rama who was then conversing with Sita. When the call came that the King in KaikEyi's place summoned him, he told Sita that perhaps KaikEyi was hastening his coronation! As he reached the chambers, KaikEyi addressed Rama saying that it was the wish of the king that he should go to the forest for 14 years, leaving the kingdom to be ruled by Bharata. Aazhi soozh ulagam ellaam BharatanE aaLa nee pOi taazhirum saDaigaL taangi taanga arum tavanm mErkoNDu Ooozhi vem kaanam naNNi puNNiya thuraigaL aaDi yEzuh iraNDu aaNDin vaa enru iyambinan arasan enraaL(KR-Soozhvinai- 288) taazhirum saDaigaL taangi taangarum tavanmErkoNDu: Rama had always been interested in leading the life of a Tapasvi and she seems to say that here was a golden opportunity to do what he longed for long puNNiya thuraigaL aaDi: KaikEyi cleverly places a bait before Rama that he can have his longstanding desire to bathe in the holy rivers, if he goes to the forest! yEezhu iraNDu aaNDil vaa: Lest Rama should get scared on hearing that his banishment would be for 14 long years, she says that it is just 2 x 7 years! Cf: Daughter-in-law`s oil bath "DeewaLikku DeewaLi"; daughter's "SaniyODu Sani"! enru Iyambinan arasan enraaL: Lest Rama should brush aside, if he were to be ordered by his father, she says it was the order of the King that he cannot disobey! On hearing this Rama's face blossomed like a freshly blossomed red lotus flower! "av vaachakam uNarak kETTa appozhudu alarnda sentaamaraiyai venradu ammaa" (289) Rama replies: "Even if it were not the King's order, will I not obey, if it is your order? Mannavan paNi anra aagil num paNi maruppanO (ibid-291) 11. CONSPIRACY SUCCEEDS Thus the conspiracy hatched by Mantarai succeeded. What is the significance of 14 years in exile? H.H. says that it would appear that Ravana had only 14 more years to live! Also, it is an accepted fact in jurisprudence that a person abdicating one's rights for 14 years at a stretch forfeits one's rights forever! (To Continue with Ayodya kaaNdam) ===================================================================== xxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxx xxxxxxxxxxx ===================================================================== 2.TAATPARYA RATNAVALI - SUBMISSION 21 - SLOKAM 13 -PART 2 (SRI N. KRISHNAMACHARAIAR SWAMI OF CHICAGO) --------------------------------------------------------------------- - SrImate SrI ra'nga rAmAnuja mahA deSikAya namaH. tAtparya ratnAvaLi - Submssion 21, Slokam 13 Part 2, tiruvAimozhi 1.3 contd. pASuram 1.3.3: amaivuDai aRa neRi muzhuvadum uyarvaRa uyarnda amaivuDai mudal keDal oDiviDai aRa nilam aduvAm amaivuDai amararum yAvaiyum yAvarum tAnAm amaivuDai nAraNan mAyaiyai aRibavar yArE? (tiruvAi. 1.3.3) amaivuDai muzhuvadum aRam neRi uyarvaRa uyarnda amivuDai mudal keDal iDai oDivu aRa nilam aduvAm amaivuDai amararum yAvaiyum yAvarum tAnAm amaivuDai nAraNan mAyaiyai yAr aribavar? - Lord SrIman nArAyaNan is the antaryAmi (Inner Controller) of all the cetana-s (sentients) and acetana-s (insentients) in all the worlds; This includes all the deva-s including brahmA and rudra, who have attained their superior postions of creation and destruction respectively through their superior dharma-s, to the point that one sometimes wonders whether they themselves are the supreme beings. BhagavAn has all of them as His body. Who will ever be able to comprehend the avatAra rahasyam of Lord nArAyaNan? SrI UV points to two versions for svAmi deSikan's description of the primary guNa to be enjoyed in pASuram 1.3.3 ? "sarveshu AsattimatvAt" and "sarveshu AsaktimatvAt", and prefers the first version. SrI ve'nkaTeSAcArya has used the second pATham. Asatti means "intimate union, close contact"; and "Asakti" means "attachment, devotion, fondness". The first version ? sarveshu AsattimatvAt, is interpreted in terms of His being the AtmA of everything starting from brahmA and rudra, extending all the way to all the cetana-s and acetana-s. The second version is interpreted in terms of His being attached with fondness to all the souls starting from brahmA and rudra, all the way to all the other cetana-s and acetana-s. The phrase in the pASuram tht corresponds to either of these interpretations is "amaivuDai amararum yAvaiyum yAvarum tAnAm" ? tAnAm ? He Who is all these things Himself, in the sense that they are all His body. If we interpret the phrase as "tAn amararum yAvaiyum yAvarum Am", then it can mean that He is the antaryAmi of everything ? Asatti. Given that the guNa at the daSakam level is bhagavAn's ananta- saulabhyam, His being attached with fondness and with the same affection to all, no matter whether it is the deva-s or the lowliest of acetana-s, is more appealing than His being the AtmA and guiding force of all the deva-s as well as all the other cetana-s and acetana-s. SrImad tirukkuDanthai ANDavan summarizes the essence of the pASuram 1.3.3 and says that it the nature of nArAyaNan to consider that everything starting from brahmA, rudra etc., all the way down to all the other cetana-s and acetana-s, are part of His body, and He is their AtmA. They are all very dear to Him, and He loves all equally. amaivuDai amararum yAvaiyum yAvarum tAnAm amaivuDai nAraNan - He is ananta-sulabhan because He is the AtmA or the Guiding Soul for everything from the more accomplished souls such as the deva-s, to the less evolved souls including the acetana-s etc., without distinction, and they are all part of His body. It is significant that nammAzhvAr uses the nAma `nArAyaNan' in the pASuram to describe this guNa. SrI UV points out that the meaning for the nArAyaNa Sabdam that is brought out here is that He is One who is the Cause for all sentient and insentient objects, and One who is worshipped by all including the likes of bramA, rudra etc. ? "nArAj-jAtAni tattvAni nArANIti vidur budhAh | nArANAm ayanam yena tena nARAyaNah Srutah". ? pASuram 1.3.4: yArum Or nilaimaiyan ena aRivariya emperumAn yArum Or nilaimaiyan ena aRiveLiya emperumAn pErum Or Ayiram piRa pala uDaiya emperumAn pErum Or uruvamum uLadillai iladillai piNakkE (1.3.4) "He is One whose greatness is beyond realization by those who are opposed to Him, and He is also One whose greatness is easily realized by His devotees; for those devoid of devotion to Him, it is a matter of constant argument whether our emperumAn has in fact infinite guNa-s and nAma-s to be praised, or He is One who is devoid of forms and names". svAmi deSikan captures the main guNa from this pASuram through the phrase "nata su-gamatayA - He who is easily accessed by those who prostrate to Him ? yArum Or nilaimaiyan ena aRiveLiya emperumAn. "Or nilaimaiyan" emphasizes that He is of the unique ease of accessibility to all His devotees without any distinction. His svarUpam and nature could be easily understood by a monkey (hanumAn), a cowherd woman (yaSodA), a huntress ( SabarI), etc. This same idea is coneyed by AlavandAr - "namo namo vA'ng- manasAtiIbhUmaye namo namo vA'ngmanasaika bhUmaye"- You are not accessible either through words or through thought to those who try to comprehend You by their own efforts, while You are easily accessible through words and through thought to those to whom You wish to reveal Yourself". What is it that the devotee easily realizes? It is the realization that He is One who is endowed with infinite kalyANa guNa-s, and who takes countless incarnations each with its own divine form. -dAsan kRshNamAcAryan (To be continued) ===================================================================== xxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxx xxxxxxxx =================================================================== 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/
Home Page
http://www.ibiblio.org/sripedia |
srirangasri-subscribe@yahoogroups.com To subscribe to the list |