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 # 30 dated 30th June 2007
=====================================================================
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)
=====================================================================
ISSUES RELEASED
With this issue, about 257 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
30 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. "AARANYA KHAANDAM" PART - 2 OF SRIMAD RAMAYANAM DISCOURSES IN THE
HINDU TEMPLE OF ATLANTA.
(ANBIL RAMASWAMY)
---------------------------------------------------------------------
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)
=====================================================================
xxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxx
=====================================================================
2.TAATPARYA RATNAVALI - SUBMISSION 25 - SLOKAM 14 -PART 1
(SRI N. KRISHNAMACHARAIAR SWAMI OF CHICAGO)
---------------------------------------------------------------------
-
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)
=====================================================================
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 |