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SrimatE Raamaanujaaya Namaha //
SrimatE Nigamaanta Mahaa Desikaaya Namaha //
SrIman! SrI Ranga Sriyam anubadravam anudhinam Samvardhaya/
SrIman! SrI Ranga Sriyam anubadravam anudhinam Samvardhaya//
KAvEri VardhathAm kAlE, kAlE varshathu vAsava: /
SrI RanganAthO jayathu Sri Ranga Sri cha VardhathAm//
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SRI RANGA SRI VOL.03 / ISSUE # 38 dated 30th August 2002
SPECIAL SRIJAYANTHI ISSUE # 1
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EDITORIAL:
Dear Bhagavatas:
HAPPY SRI JAYANTI
We place in your hands the 38th issue of Volume 3 of ?Sri Ranga Sri?.
We wish you all a happy ?Sri Jayanti?.
May Lord Krishna whose Avataaram, we are celebrating, shower His choicest blessings on all of us.
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IN THIS ISSUE:
1.RAMAMRUTHAM AND KRISHNAMRUTHAM ? PART 1
(Extracted from my speech delivered on the occasion of ?Dolai? to ?Navaneetha Krishnan? held at the home of Sri Deepak Raghavan on 7th October 2001)


The Regular features could not be accommodated in this Issue.

Dasoham
Anbil Ramaswamy
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FIRST, A DISCLAIMER!
Sometime ago, several Bhagavatas advanced arguments in support of one or the other of the Divya Desams. This did not mean that the other Divya Desams were of no importance at all. In fact, all are equally important but some would seem to be ?more equal than the rest?; some considered ?primus inter pares?.


It is in this spirit that the present write up is presented. It is meant to highlight the specialties of Lord KrishNa and it should not be construed as belittling the importance of other Avataras.

In fact, as you are aware, we have been serializing excerpts from ?Sri Rama Piraanai KarpOm?- the book by Srimad Andavan of Poundarikapuram Swami Ashramam, Srirangam highlighting the glory of Lord Rama and the greatness of Srimad Ramayana.
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When the foreign rulers were wonderstruck at the unity displayed by the citizens of India despite sharp differences in their customs, habits, language, philosophy and what not, they wanted to know the basis for this unity. They found that the one unifying force throughout the length and breadth of the country was Religion what with the stories of Sri Rama and Sri KrishNa holding up their imagination and that religion in India spoke through one language viz Sanskrit that held them together in a firm grip. They sent Max Muiller to demolish the base by debunking these great works of literature. So, he first started learning Sanskrit and followed it up with the study of Ramayana, Mahaabhaarata and Srimad Bhaagavatam. At the end of it, he became so impressed with the wisdom of these literary treasures that he converted himself into an ardent admirer ? like ?those who came to scoff remained to pray?- as Oliver Goldsmith put it in his poem ? The Deserted Village?. This underlines the importance of the epics that extol the characters of Sri Rama and Sri KrishNa.


Today, we dedicate this write up to explore how Sri KrishNa Avatara seems to score over the other Avataras. Come! Let us sing the glory of our Savior, Sri KrishNa.
?Govindan guNam paaDuvOm, Vaareer!?
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Of all the Avataras of the Lord, those of Sri Rama and Sri KrishNa are considered to be ?PoorNa Avataras?. Both lived for considerably long periods of time in Treta yuga and Dvapara yuga respectively. The other Avataras like Matsya, Koorma, Varaaha, Nrisimha and Vaamana were taken for limited purposes and therefore were for a shorter duration.
- Matsya: for destroying Madhu and KaiTaba who stole the Vedas and for retrieving and restoring them to Brahma
- Koorma: for helping the Devas in winning Amrutham by churning the milky ocean
- Varaaha: for killing HiraNYaaksha who abducted mother earth.
- Nrisimha: for killing HiraNyakasipu to prove the words of his devotee, Prahlada
- Vaamana: for demolishing the ego of Mahaabali
As we know, Parasurama and Balarama were in the nature of ?AvEsa Avatara? and ?AnupravEsa Avatara?, the former challenging Sri Rama and losing all his powers to Sri Rama and the latter serving as the ?alter ego? of Lord KrishNa, ?like sugar dissolved in milk? in the words of Swami Desika . ?Ksheeram Sarkara iva apritak bhoota?. And, the apocalyptic Kalki Avatara is yet to happen. So, we leave these out and limit ourselves to explore a comparative study of the lives of Sri Rama and Sri KrishNa.


Let us first take up ?Sri Rama Avatara?. The word ?Rama? is derived from ?ramayathi iti Raama:? which means ?One who pleases the mind? Andal. In her Tiruppavai (wholly dedicated to KrishNa) makes a detour to praise Rama in these words;
?Sinathinaal thennilangaik kOmaanai chetra ?manathukku iniyaanai?


Why this reference to Rama in this context? She seems to have a dig at KrishNa indirectly saying that Rama underwent all the toil and trouble in building a bridge, crossing over to Lanka fighting and annihilating Ravana and other Rakshasas ? all, for the sake of a single woman, Sri Sita. She seems to ask KrishNa whether he cannot follow this example and bless the innumerable (shOdasa stree sahasra), innocent, ignorant (arivonrum illatha) Gopis pining for his grace!

When Paarvati asks Lord Siva as to the easiest substitute adopted by ?PanDithas? in the place of reciting ?Sri VishNu Sahasranaama?,
he declares:
Sri Raama Raama RaamEthi, RamE RaamE manOramE/
Sahasra naama tath thulyam, Sri Raama naama varaananE //
Meaning: ?The name that pleases the mind is the name of ?Rama?.
They recite the name thrice. This is equal to 1000 names contained in ?Sahasranaamam?


Now, What does the name ?KrishNa? denotes?

1. The word ?KrishNa? is derived from ?aakarshayathi iti KrishNa:? This means that Sri KrishNa has an irresistible charm that draws all souls to him like a magnet that draws iron filings to itself.

Scholars used to say that the word encompasses in itself the following:
?ik? - He is Lakshmipathi
?Ru? - He has all the charm of Sri Rama
?Sh? ? He has all the 6 major GuNas of Bhagavaan (ShaaD guNa paripoorNa)
?N? ? He is the same as ?Nara-hari? (i.e.) Narasimha

2. ?AakarshaNa? means endearing oneself to the hearts of jivas. While one can feel happy at the thought of Rama (manathukku iniyaan), one does not have to even think of KrishNa. He enters our minds on his own volition and fills our hearts completely
?AaayarpaaDi thannil aaniraigaL meippaan,
Neyamaaga pEsi nenjam puguvaan
KaNdadunDO KaNNan pole?


3. Why this is so?

(1) Because, Rama came ?down to earth? to prove himself to be an ideal, sober, serene, serious person in various roles as son, husband, brother, father, disciple etc. His Avatara was to show how humans WOULD behave when confronted with problems and more importantly how they SHOULD behave. In setting an example, he seems to have raised the bar of rectitude too high to common folk and he alone could rise to meet the dizzy levels he had set for himself.

But, KrishNa conjures up the picture of a merry, mirthful lad full of pranks, well meant jokes but with better end-products. Naturally, his appeal is irresistible for us ordinary folks much like the innocent Gopis of AayarpaaDi (Idakkai valakkai ariyaadha iDaip peNgal)

(2). Rama was a Prince, son of a great Emperor, Dasaratha. He was eventually destined to become a powerful monarch himself ruling over realms and regions. His very royalty and regal demeanor forbid our getting too close to him. At best, they would allow us to ogle ?His Majesty? only from a respectable distance, with awe and wonder.

But, KrishNa, the mischievous lad as ?KuTTi kaNNan? is as endearing as ?our own boy? (namma veeTTup Pillai) and at that an eternal playboy (Theeraatha viLayaaTTup pillai). He seems to be more intimate and egalitarian and enchants us with his gregarious propensities from the way he rubbed shoulders with the simple, bucolic folk of Vrindavan. Did not Andal say ?KooDi irundu kuLirndu??
Can we imagine such closeness with Rama?


(3).Like a snake charmer, KrishNa enchants us with the melody of sweet tunes through his flute, what with a variety of music and various dances like ?KaaLinga Narthanam?, ?Navaneetha NaaTyam?, ?Raasa Leela? and what not ?
- things that cannot be associated with the serene personality of Rama.


(4). In fact, even to this day, we are mesmerized by the dances like ?KrishNaaTam?(especially in Kerala), and the ubiquitous ?UriyaDi?, a sport involving climbing on a slippery pole for snatching the ?prize pot? hung on the top of the pole, while viewers throw water to thwart the attempt of the competitors in the game. KrishNa is a great connoisseur of art (Rasika) then as he is to this day. ?RasO vai Rasika:? fits him to a ?T?. He enchants us with his company as he seems to be enamored of ours.
It is for scholars to explore whether any such ?Raasikhyam? could be spoken of in the case of Rama.


(5). We can say with confidence that it is Lord KrishNa who rendered ?Leela Vibhuthi? truly so. He played the game truly and well in tune with Kamba NaaTTu Azhwar?s description:
?ulagam yaavaiyum thaamuLa aakkalum,
nilai peruthalum neekkalum neengalaa
Alagillaa viLaiyaaTTu Udaiyaar ?
avar Thalaivar annavarkkE saran naangaLE?
Meaning:
?The one who plays the game of creation, sustenance and destruction of all the worlds as a sport is the Supreme Lord. He is our master and we surrender only to Him (and none else)?


Did not KrishNa show all the worlds when he opened his mouth to YasOda?
Did he not show his Viswaroopam to Arjuna at the battlefield to prove this?
It is for scholars to explore whether Rama demonstrated any such proof.

(6). Let us take the ?HarE KrishNa? movement taking deep roots all over the world, making KrishNa one notch above Sriman Narayana Himself, as if the latter is an Avataram of KrishNa and not the reverse. If this is not KrishNa?s leela, what else is?
Any comparable development in the case of Rama?


(7). Because the story of Rama rouses in our minds an expectation of exalted rectitude befitting the serene demeanor of Rama, even a seemingly insignificant fax paus (real or imaginary) triggers a specter of blame-worthiness in the minds of critics who gleefully make a ?mountain of a molehill?. This is like a speck of dark spot on a pure white cloth, showing it prominently.

In the case of KrishNa, we expect him at every turn to indulge in boyhood pranks so much that we may even be disappointed if we miss being treated to a fun fare. This is like a dark spot on a black cloth -which puts on a ?No show?!

(8) While Ramayana is like a long novel unfolding a series of connected events in a kind of continuum, Bhaagavatam that depicts the exploits of KrishNa seems like a collection of short stories each complete in itself with juicy incidents. As readers, we know that we tend to read wistfully the short, sweet stories that arrest our attention more than a long winding novel!

(9) Srimad Ramayana is otherwise known as ?Seethaayaa: Charitham Mahath? i.e. ?the mighty story of Sri Sita?. In Tamil, it is known as ?Sirai irundavaL yEtram?-?the glory of the one who was incarcerated?. The activities of Rama are centered round the trials and tribulations of Sri Sita so much that it can be said that Rama shines as a hero because of Sri Sita.

On the other hand, the glory of Sri KrishNa seems to be a ?stand alone? variety. If anything, all characters from Devaki - Vasudeava, Yasoda - Nandagopa, Balarama, Satyaki, Pradhyumna, Aniruddha, Kunti and last but not least the PanDavas ? in short, the destiny of everyone hinges on the role of and virtual dependence on Sri KrishNa.

(10) Swami Desika in his Dasavatara Stotram says ?Dhanvee Sa tanveetha nah? meaning ?Let the wielder of the bow protect us? as if Rama?s valor depends on his ?kOdanDam?.

Sri KrishNa?s arsenal, however, appears to be his flute, the melodious music flowing out therefrom bewitching both the sentient beings and the insentient things.

(11). Sri KrishNa is hailed as ?kurai onrum illadha Govindan?- the one without any deficiency and this, despite all his pranks and tricks both as a kid and when grown up!

But, Rama?s plight is that he is constantly subject to suspicion even at the hands of those whose association he values:
- He had to lift the heavy Siva dhanus to marry Sri Sita and the assembly of Kings was skeptical if he could acquit himself creditably!
- He had to prove his might to the suspecting Sugriva by sending an arrow through the seven giant Saala trees!
- He fasted and surrendered to the Ocean King with a prayer to help him in building a bridge to Lanka, as if he was helpless!
- He had to take the advice of everyone in his retinue whether to accept VibheeshaNa or not, as if he was incapable of decision-making!
- His killing Vaali while hiding behind a tree is a hot topic with critics who question the propriety of his action even to this day, even though Vaali himself had exonerated him!
- His banishing the pregnant Sri Sita as a kind of second punishment for the same crime alleged against her - an allegation disproved by fire ordeal, is again another charge gleefully raised by critics against his sense of propriety!


(12). Sri Rama is described in superlative terms as the very quintessence of beauty. He was so handsome that the Sages in the DanDakaaraNya longed to enjoy him as their lover.
Says Kambar: ?aaDavar peNmaiyai avaavum thOlinan?
and those who saw one part of his limbs could not take their eye off from there.
Again Kambar: ?ThOL kaNDaar ThOLE KaNDaar?


Brinadavana Kannan was manifold times more handsome than Rama. He was indeed ?Saakshaath manmatha manmathah? (cupid of cupids).

Did not RukmiNI start her billet doux with the opening words ?Bhuvana Sundara?? Yaadhavaabhyudayam and GOpaala Vimsati attest to this aspect in unambiguous terms.

(13) Swami Desika categorically declares in his Dasavatara Stotram.
?Naathayaiva namah Padam bhavatu na: chitrai: charitra kramai? meaning
? The word ? My Lord? is reserved solely for Lord KrishNa? and this he says even as he was describing all the ten Avataras Only a couple of Slokas earlier he was referring to Rama?s valor.
Can we take it that this shows Swami Desika?s partiality to KrishNa over Rama and indeed all other Avataras?


(14) Rama, the monarch dispatched AnjanEya to be his emissary (Thooda) to the Court of Ravana. But, KrishNa, the bosom friend, himself went as an emissary of the Pandavas to the Court of DuryOdana. The King cannot stoop to be an emissary whereas with all his Soulabhyam, the friend could.
And, this makes a world of difference.


(15). It was Sunantara who acted as a chauffer for Rama, the King, whenever he needed a ride. The friend, philosopher and guide that KrishNa was, himself acted as chauffer for Arjuna amidst the din and turmoil of the battlefield. How could a King act as a charioteer? Only a friend, in his incomparable Soulabhyam, could do it.
Does this not make a difference?


(16). KrishNa gave us, (making Arjuna a pretext), the most renowned manual on Dharma in his ?Song Celestial? ? Bhagavad Gita. (naam paDippadarkku Geethai ennum paaDam paDithaan).
Except for Rajaneethi, indirectly gleaned from the dialogue with Bharata (also known as Rama Gita) -
Is there any comparable practical guide provided by Rama?


(17). Rama is hailed for obeying his father?s command. When did he obey? He obeyed only when he had grown up into ?Prince charming? with a beautiful wife in his Grihasta aasrama, by proceeding to the forest in exile.

But, KrishNa obeyed his parents instantly at the moment of his birth. He was born in the prison cell with Sanku (Conch), Chakram (Disc) and all other insignia of Lord MahaavishNu. When his parents asked him to hide them, he immediately obeyed their command and did their bidding.
Does this not make a difference?


(18). Let us compare the Charama Slokams of both. Rama offers ?freedom from fear of all beings to anyone who surrenders to him begging that one belongs to him?
?SakrudEva prapannaaya tahava asmi iti YAACHATE
ABHAYAM SARVA BHOOTEBHYO: Dadaami yetad vratam mama?
The words ?yaachatE? is significant, which means literally ?begging? and what does Rama guarantee? ?Freedom from fear of all living beings? (abhayam Sarva bhootEbhyO)
And, nothing more. He did NOT promise ?Moksham?!


But, what did KrishNa promise? In his Charama slokam:
?Sarva Dharmaan parityajya maam ekam SaraNam vraja
aham tvaa Sarva paapEbhyO MOKSHAYISHYAAMI
MAA SUCHA?
meaning
?Having given up all Dharmas (which you find incapable of doing), just surrender to me. I will relieve you from all karmas ( that bind you to Samsara).The key word ?Mokshayishyaami? is a solemn promise of granting Moksham- which is possible only when one is Karma-free. This is guaranteed by KrishNa who offers to stand in the place of the Dharmas abandoned by the Jiva. Here, ?Sarva PaapEbhyO:? includes both PuNya (likened to golden fetters) and Paapa (likened to iron fetters). When one is relieved of both, which in other words, means one becomes ?karma-free?, one attains Moksham. KrishNa further reassures us through Arjuna by saying ?Don?t grieve?- ?Maa Sucha?
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(To Continue)
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