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 ----- Original Message ----- > From: "Kalyani Krishnamachari" <kkrishnamachari@xxxxxxxxx> > To: <andavan@xxxxxxxxxxxxxxx>; <ramanujamission@xxxxxxxxxxxxxxx>; > <raamabhakthi@xxxxxxxxxxxxxxx>; <oppiliappan@xxxxxxxxxxxxxxx> > Sent: Thursday, November 27, 2008 9:44 PM > Subject: [RaamaBhakthi] AcArya rAmAmRtam - (from SrI raânganAtha pAdukA > dt. August 08 Part 2) > > > 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.. ------------------------------------ Yahoo! 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