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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//
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SRI RANGA SRI VOL.08 / ISSUE # 30 dated 30th June 2007
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IN THIS ISSUE:

1. "AARANYA KHAANDAM" PART -2 OF SRIMAD RAMAYANAM DISCOURSES IN THE
HINDU TEMPLE OF ATLANTA.
(SRI ANBIL RAMASWAMY SWAMI)
2. .TAATPARYA RATNAVALI - SUBMISSION 25 - SLOKAM 14 -PART 1
(SRI N. KRISHNAMACHARAIAR SWAMI OF CHICAGO)

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ISSUES RELEASED
With this issue, about 257 Regular issues of SRS have been released
so far, apart from numerous "Special Issues" as indicated below:
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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
30 Issues of Vol. 8 (including this)
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1. "AARANYA KHAANDAM" PART - 2 OF SRIMAD RAMAYANAM DISCOURSES IN THE
HINDU TEMPLE OF ATLANTA.
(ANBIL RAMASWAMY)
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11. SITA'S QUERY TO RAMA
When they were about to enter DaNDakaaraNya, Sita told Rama that 
there were three sins that a man should guard against, namely, 
telling lies, casting lustful eyes on other women and punishing 
those who had not harmed him. "I know that you will never tell a lie 
nor will you ever look at other 
women                                                                
        "Na Raama para daaraan chaiva chaksurbhyaam api pasyati".
In fact, the only Avataara in which the Lord demonstrated "Grihasta 
Dharmam" (duties of a householder) in its entirety and with full 
vigor was Rama Avataara.
Sita says: "One thing that bothers me is that while promising the 
Rishis that you will kill the Raakshasas, will it not involve 
killing of even the good ones among them who have done no harm to 
us? The one whose hand itches can never keep away from scratching it 
and the one who wields a knife can never resist the temptation to 
use it and this is more so since you are a Kshatriya!" 

12. A BARBER'S FRIEND! (SIDE STORY)
A barber and his friend were traveling in a train. The friend told 
the barber that he was tired and would like to sleep. He requested 
the barber that if he continued to sleep when his station arrived, 
the barber should throw him out on the platform. The barber did 
exactly the same but not before shaving completely his friend's 
head, moustache, beard etc. The man woke up. Feeling and groping his 
bald head, he exclaimed "I asked him to throw ME out but he has 
thrown SOMEONE ELSE!"

"Also" Sita said. "There is the danger of somebody abducting me to 
wreak vengeance on you. Your appearance as an ascetic does not go 
well with this act of killing. It would be like a tiger in sheepskin 
that pounces on innocent cows that come its way. There may be among 
the Raakshasas who may really be innocent and don't you think that 
punishing them would be against the codes of Dharma? Like Vaamana, 
can you not protect the Sages without resorting to killing?"

13. RAMA'S REPLY TO SITA
"I am glad that out of your immeasurable love and concern for me, 
you have advised me on Dharma. 
-       But, when the Sages appealed to me having no other course 
for their protection, I told them that being a King, I should have 
rushed to their succor even before their asking me to help and I was 
indeed ashamed of myself for not doing this in the first place "mE 
hree yEshaa mama atulaa".
 (The implication is that they were like Sita who desisted from 
burning Ravana to ashes, even when she was capable, because it was 
Rama's turn to save her from Ravana and she had no mandate from him 
to act so)
asantO saathu raamasya tapasa: cha anu paalanaath/
na tvaa kurmi dasa greeva! Bhasma bhasma arha tEjasaa//
- When someone scolds or harms a virtuous person, they would not 
retaliate because only the offender would incur the sins of the 
offended. 
"sapyamaanasya yath paapam sapantham adigachati" 
 That is why the Sages did not curse the Raakshasas.
- So long as I live, I will never abandon my vow to protect the 
Saadus. Even if I were to lose you, my dearest soul or LakshmaNa who 
is not only my bodyguard but also my body itself - I cannot and will 
not go back on my promise. And, it is also your duty to follow me in 
keeping up this promise. (He seemed indirectly to hint that she 
would have to go to Lanka to protect the innocent VibheeshaNa and 
punishing Ravana and his evil clan)
- Let me remind you of the command of my Guru, VasishTa. He has 
commanded that it is my sacred duty to protect the Brahmins engaged 
in Tapas because they are higher than even Tirumaal, Siva and Brahma 
and higher than the Pancha-bhootas.
-You will remember what Mahaabali told when his Guru, Sukrachariar 
prevented him from giving daanam? He said that one should never 
prevent a "daanam" to a Brahmin.
If even a Raakshasa could reply thus to his own Guru, you may 
realize how it is much more important for a Kshatriya like me to 
keep up my plighted word "Vaak-daanam".

14. THE GLORY OF AGASTYA
As they arrived at the Asramam of Agastyar, Rama sent in LakshmaNa 
to inform the Sage about their arrival. The Sage was actually 
awaiting their arrival. He extended the usual courtesies. After 
exchanging pleasantries, the Sage blessed Rama with some weapons 
like sharp arrows, knives with golden handles and an incomparable 
bow.
Valmiki describes a couple of episodes in the life of Agastya to 
highlight his glory.
1.      Once in a war between Indra and Vritraasura, the latter hid 
himself under the ocean and could not be spotted by Indra. Indra 
approached Agastya for help. Agastya sipped the entire waters in one 
gulp and emptied the ocean. Vritra was exposed. Indra caught hold of 
Vritra and killed him. On request, Agastya spat out the waters back 
into the ocean.
2.      During the wedding of Siva with Paarvati, the entire world 
had assembled at Himalayas. The world sank under this burden. But, 
Vindya grew jealous about the height of the Himalayas and started 
growing blocking all traffic between the north and the south. At the 
request of the DEvas, Agastya went down South. Agastya pressed 
Vindya, his disciple with his toes and asked him to stay put till he 
returned north. Agastya never returned north. So, Vindya is said to 
remain in the same position awaiting his return!
Since Ravana was scared of Agastya, he would not go near his Asramam 
and they trio could have spent their time peacefully. But, Rama's 
main objective of encountering Ravana would not happen, if he 
continued there. So, Rama requested Agastya to show a place where 
they could spend the rest of their exile (about 4 years). Agastya 
directed them to go to a place called "Pancha-vaTee" at a distance 
of 16 miles from his Asramam on the banks of River Godavari. 

15. PANCHA-VATEE
It was called "Pancha-vaTee" because there were 5 (Pancha) huge 
banyan trees (vaTee) there. They reached "Pancha-vaTee" after 
passing through barren tracts and mountainous regions.

16. MEETING WITH JATAAYU
On the way to Pancha-vaTee, they saw a huge bird with a terrific 
appearance. First, they wondered if it could be another Raakshasa. 
He looked like the great Mantara Giri with which DEvas once churned 
the milky ocean; his wings were like molten gold; His beak was like 
the sharp goad of DevEndra's elephant Airaavatam. They went near and 
enquired who he was. JaTaayu was also perplexed as to their 
identity. He said to himself: "Not Indra, whom I know; not VishNu; 
not Brahma; not Siva. One looked like a red mountain; the other a 
black mountain". They had the resemblance of his old friend 
Dasaratha. JaTaayu enquired if they were Dasaratha's sons. They 
replied in the affirmative. JaTaayu then described how he was a good 
old friend of King Dasaratha and enquired about his welfare. 
Learning that Dasaratha was no more; he became grief stricken and 
swooned. Since JaTaayu was like the elder brother of Dasaratha, he 
is known in VaishNava Samparadaaya as "Periya Tiru udaiyaar".     
After that, all of them (including JaTaayu) proceeded to Pancha-
vaTee.

17. LAKSHMANA, THE ENGINEER
Having reached Pancha-vaTee, Rama asked LakshmaNa to choose a 
suitable location to build an Asramam for them to spend the rest of 
the 4 years to conclude their exile. LakshmaNa felt miserable 
because, he had accompanied Rama to the forest to serve him in every 
respect and expected Rama to choose a place and order him to build 
but Rama had now left the choice to him. This bothered him more than 
anything else. Thereupon, Rama chose a beautiful place filled with 
ponds containing lotus flowers and holy basil plants (Tulasi) and 
asked him to construct a hermitage. LakshmaNa did such a wonderful 
job like a professional Engineer - what with separate cubicles for 
Agni Saalai for performing HOmam, kitchen, store room, privacy of a 
bedroom for Rama and Sita, bath room etc with no more than bamboo 
sticks, dry leaves and clay for cementing. Rama was astonished at 
his skills and asked him when and how he learned the art because he 
never suspected LakshmaNa acquiring such skills as he was always in 
his company. He embraced LakshmaNa in appreciation. The only others 
besides, of course, Sita to get such embrace from the Lord were 
LakshmaNa and later on AnjanEya (when he brought the good tidings 
about Sita in AshOka vana). Valmiki describes LakshmaNa 
as             

"Bhaava-gjnEna krita-gjnEna Dahrma-gjnEna cha LakshmaNa:"
-       Bhaava-gjnEna: It looked as if LakshmaNa was reading the 
mind of Rama in custom designing the construction like what 
Dasaratha would have done by reading his mind. "tvayaa putrENa 
dharmaatmaa na samvritta: pitraa mama" Says Rama "I see my father in 
you. I feel that  I have not lost my father" (PVP)
-       Krita-gjnEna: It looked as if LakshmaNa had fulfilled to the 
last details very much like what his father would have wished for 
the comfort of Rama.
-       Dharma-gjnEna: While he constructed everything, he did not 
make any provision for himself. "How selfless was he" thought Rama 
and saw his father in LakshmaNa!

18. LAKSHMANA'S GROUSE
Enjoying the sylvan surroundings of the place and discussing the 
scenery, they used to go to the river early in the morning for their 
ablutions. LakshmaNa was reflecting on how Bharata would be spending 
his time in AyOdhya. Bharata would go to the river much earlier to 
avoid being seen and cursed by the Citizens for what they thought as 
his fault in sending Rama to forest. LakshmaNa wondered when 
Dasaratha and Bharata were so soft- hearted how KaikEyi could have 
acquired such a cruel heart! Remembering that Rama would chide him 
if he found fault with KaikEyi, he cleverly conveyed the same 
couched in words of sympathy for Bharata that though he was in the 
city he was suffering just like they did in the forest. Rama could 
read his intention and told him that just as he would not accuse 
Sumitra he should not accuse KaikEyi also even in a veiled manner 
and that one who gets worked up with anger might not hesitate even 
to kill one's Guru         "KruddhO hanyaat guroon api" and that he 
should desist from getting angry.

19. PEACE ON EARTH
Valmiki, Kamban and Adhyaatma Ramayanams vie with each other in 
describing how the divine couple sported in the river Waters (Jala-
kreeDai) and how they forgot themselves while enjoying the sight of 
swans, elephants, creepers, lotus flowers etc and making fun of each 
other in love-sport. They were virtually in the seventh heaven! This 
blissful experience was in stark and telling contrast to the 
accident that was to follow!

20. HERE COMES SOORPPANAKHA!
"Accidentally" says Valmiki, they happened to come across a 
monstrous creature in the form of Soorppanakha. Valmiki uses the 
term "yadruchchayaa" on occasions that give a twist to the events. 
We saw that the first one was in AyOdhya KhaaNDam when Mantarai 
climbed the steps of KaikEyi's palace. This prevented the "Yuva 
Raajya PaTTa- abhishEkam" and led to exile of Rama. The present one 
led to "Sita apa haraNam" (abduction of Sita). Soorppanakha was the 
sister of Ravana. Her husband, Vidyut-jihvan was killed by Ravana in 
a "friendly fire" during a war between Asuras and Raakshasas. By way 
of consoling her, he created "Janasthaana" so that she could live in 
safety there and nominated Kara, DhooshaNa and others for her 
protection. The word "Soorppam" means "Vessel filled with blood". 
She used to pour the blood in the fire pits of Sages doing 
hOmam. "Soorppam" also means a "winnow" As her nails were 
like "winnows", she is known as "Soorppa-nakha" However, she never 
forgot or forgave the loss of her husband at Ravana's hands. Such a 
one "chanced" to see the trio.

21. ONE SIDED LOVE!
Soorppanakha looked at Rama and fell in one-sided "love at first 
sight" itself. 
So far she had seen only skeleton-like aged bald headed Rishis and 
was fed up with them. It was like a pleasant breeze to ogle the 
quintessence of beauty that was Rama and congratulated herself on 
her good fortune! If he should appear so irresistible even in his 
ascetic form she wondered how much more charming his royal 
appearance would be if he were to appear in full bloom as a real 
king. 
Valmiki describes this as follows:
simhOraskam mahaa baahum padma patra nibhEkshaNam/
Aajaanu baahum deeptaa syam atheeva priya darsanam//
Gaja vikraanta gamanam jaTaa manDala dhaariNam/
Su-kumaaram mahaa sattvam paarthiva vyanchana anvitam//
raamam indeevara syaamam kandarpa sadrusa prabham/
bhabhoova indrOpamam drishTvaa Raakshasee kaama mOhitaa// (Sargam 
17.7 to9)

 "Soorppanakha saw Rama sitting there in all his majestic beauty; 
his broad and leonine chest; his long and powerful arms that reached 
below his knees; his lordly gait like that of an elephant in rut; 
his eyes lovely as the petals of a full blown lotus and his charming 
complexion that rivaled the delicate beauty of the blue lily- 
riveted her eyes. Clad in the lowly garb of hermits, with dress of 
bark and matted hair, the signs of high royalty shone through the 
cloud of adversity. He was fairer by far than the God of love, more 
radiant than millions of Suns, of more charming presence than the 
Queen of night, of prowess and valor undreamt of by the Lord of the 
celestials. She saw him and lost her heart to him" (Tr. C.R. 
Srinivasa Iyengar)

(To Continue with AaraNya kaaNdam)
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2.TAATPARYA RATNAVALI - SUBMISSION 25 - SLOKAM 14 -PART 1
(SRI N. KRISHNAMACHARAIAR SWAMI OF CHICAGO)
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-
SrImate ra'nga rAmAnuja mahA deSikAya namaH. 
tAtparya ratnAvaLi - Submission 25, Slokam 14 Part 1, tiruvAimozhi 
1.4 begins. 

? Slokam 14 ? tiruvAimozhi 1.4 ? a'nciRaiya maDa nArAi. : 
trANe-baddha-dhvajatvAt (1.4.1) Subha nayanatayA (1.4.2) svArtha 
lAbhe arthibhAvAt (1.4.3) 
timyan-megha-svabhAvAt (1.4.4) jagad-upajanana sthApanA 
ati-priyatvAt (1.4.5) | 
kAruNya Aptatva yogAt (1.4.6) anugata mahishI sannidheh (1.4.7) 
sa'ngadairghyAt (1.4.8) 
nAnA bandhaih (1.4.9) sva-rakshAvahitatamatayA (1.4.10) 
kshAmyati iti Aha kRshNam || 

svAmi deSikan describes the main guNam that is sung in this 
tiruvAimozhi as `kshmA' ? the forgiving nature of emperumAn, His 
aparAdha sahatvam ? His tolerance to our infinite sins. Note that 
svAmi deSikan has indicated this through the last phrase in the 
Slokam dedicated to tiruvAimozhi 1.4 above ? kshAmayati ? forgives. 
SrImad tirukkuDanthai ANDavan points out that bhagavAn's guNa of 
aparAdha sahatvam or forgiving our sins is the guNa that is revealed 
in this tiruvAimozhi. 

This tiruvAimozhi is in the form of outpouring of nammAzhvAr in 
nAyikA bhAvam. Readers may recall that svAmi deSikan has devoted a 
Slokam for the significance of the nAyikA bhAvam felt by AzhvAr in 
one of the Introductory verses (Slokam 3 of Introduction). In the 
first three tiruvAimozhi-s, AzhvAr has sung bhagavAn's greatness by 
having His anubhavam in his mind. Now he feels the intense desire to 
see Him in His form in front of him, and to embrace Him tightly. 
Since bhagavAn has not appeared in front of Him physically, AzhvAr 
is scorched by viraha tApam ? the pain of separation, and feels the 
same intense pain of separation that pirATTi felt when She was 
separated from Him in His rAma incarnation. The pASuram-s of the 
tiruvAimozhi are in the form of sending the different birds as 
messengers to Him because AzhvAr wants to be united with emperumAn 
without any delay. 

The different birds represent the intermediary role of the AcAryan 
in our tradition. This is the key aspect of this particular 
tiruvAimozhi ? namely, that it reveals the need for us to seek an 
AcAryan in order to attain Him. While each pASuram of this 
tiruvAimozhi sings emperumAn's guNa-s that support His guNa of 
kshamA at the daSakam level, the inner meaning of each of these 
pASuram-s is that each reveals the greatness of AcAryan's role in 
attaining Him, and the guNa-s of AcArya-s that facilitate our 
reaching Him. 

This is a key aspect of this tiruvAimozhi, and svAmi deSikan has 
brought out this svApadeSam (inner meaning) by dedicating an 
additional Slokam (Slokam 15) for this tiruvAimozhi, which we will 
cover after going through the current Slokam 14. 

? pASuram 1.4.1: 
a'nciRaiya maDa nArAi! ALiyattAi! nIyum nin 
a'nciRaiya SevalumAi AvA enRu enakku aruLi 
ve'nciRaip puL uyarttArkku en viDu tUdAi SenRakkAl 
van SiRaiyil avan vaikkil vaippu uNDAl en SeyyumO. 
am SiRaiya maDam nArAi! ALiyattAi! nIyum nin am SiRaiya 
SevalumAi `Ah' `Ah' enRu enakku aruLi, vem SiRai puL uyarttArkku en 
viDu tUDAi SenRakkAl, avan vaN SiRaiyil vaikkil vaippu uNDAl en 
Seyyum? ? Oh she-crane with beautiful wings and with the modesty to 
fulfil my request! You with the bent of mind to show mercy! You, 
together with your male counterpart who has equally beautiful wings, 
should show pity on me, and go as my messenger to the Lord who has 
the garuDa in His flag, (and convey my longing from separation from 
Him); if that results in your being improsned by Him, there is 
nothing wrong in your gladly accepting that also. 

svAmi deSikan identifies the principal guNa of bhagavAn sung in this 
pASuram through the words `trANe baddha-dhvajatvAt' ? vem SiRaip puL 
uyarttArkku - bhagavAn has raised His flag declaring that He will 
protect His devotee at all costs. In His flag, bhagavAn has garuDan 
who is violently dedicated to eliminating anyone who is opposed to 
Him, thereby protecting anyone who has sought refuge in Him. The 
underlying guNa is that bhagavAn will forgive all the sins of a 
devotee who surrenders to Him unconditionally. "vem SiRai" refers to 
the powerful wings of garuDan that will destroy anyone opposed to 
the Lord. ASrita duhkha nirasaneshu krUra paksha-s ? those wings 
that are intensely powerful in destroying the sorrow of those who 
have sought refuge in Him. 

The different finer aspects of this pASuram are very beautiful to 
enjoy, but they are not covered here for the sake of brevity. 

? pASuram 1.4.2. 
en Seyya tAmaraik kaN perumAnArkku en tUdAi 
en Seyyum uraittakkAl inak kuyilgAL nIr alirE? 
mun Seyda muzhu vinaiyAl tiruvaDik-kIzh kuRREval 
mun Seyya muyalAdEn agalvaduvO vidiyinamE. 

inam kuyilgAL! en Seyaa tAmarai perumAnArkku en tUdAi uraittakkAl, 
en Seyyum nIr alirE? mun Seyda muzhu vinaiyAl tiruvaDik-kIzh 
kuRREval mun Seyya muyalAdEn inam agalvaduvO vidi? - O gathering of 
cuckoos! What can ever go wrong if you go as my messenger to my dear 
Lord and convey my message to Him? Aren't you capable of doing this? 
The message you should convey is that even though as a result of my 
accumulated unadulterated sins in my previous births, I have failed 
to even make an effort to perform kai'nkaryam to You when I had 
ample opportunity, is it my misfortune that even after I have 
realized my mistake, You keep me aloof and separated from You? 
svAmi deSikan captures the key message from this pASuram as "Subha 
nayanatayA" ? He who is endowed with auspicious sight that bestows 
His blessings on us ? Seyya tAmaraik kaN perumAnAr. He is puNDarIka 
daLa amalAyata IkshaNan ? He has eyes that resemble the freshly 
blossomed lotus, and His sight on us will remove all our blemishes 
without trace. SrI UV comments that the reddish eyes are not a 
result of His anger at the devotee, but a result of His constant 
concern for the devotee. The meaning is that these eyes of His can 
remove all undesirable elements from us, and bring us all desirable 
benefits ? anishTa nivRtti and ishTa prApti. 

-dAsan kRshNamAcAryan 
(To be continued)
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