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 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..




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

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