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 # 33 dated 20th July '07
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IN THIS ISSUE:
1. PANCHAANGAM DETAILS FOR AADI? (SRI MADHAVAKKANNAN)
2. AARANYA KHAANDAM PART -5 OF SRIMAD RAMAYANAM DISCOURSES IN THE
HINDU TEMPLE OF ATLANTA
(SRI ANBIL RAMASWAMY SWAMI)
3. .TAATPARYA RATNAVALI - SUBMISSION 27 - SLOKAM 14 -PART 4
(SRI N. KRISHNAMACHARAIAR SWAMI OF CHICAGO)
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ISSUES RELEASED
With this issue, about 260 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
33 Issues of Vol. 8 (including this)
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1. Sarvajit varsha Aadi Maasa Panchangam:
July 17 2007- Tuesday ? Aadi month begins
July 25 2007- Wednesday ? Ekadasi
July 28 2007- Saturday - Pooradam ? Srimad Poundarikapuram Swami
Srinivasa Mahadesikan Thirunakshathram
July 29, 2007- Sunday ? Utthiradam- Swami Alavandhar
Thirunakshathram (Pournami)
July 30 3007 ? Monday ? SravaNam
Aug 8 2007 - Wednesday ? Ekadasi
Aug 12 2007 ? Sunday ? Amavasya
Aug 15 2007 ? Wednesday ? Thiru Adi pooram ? Sri Andal
Thirunakshathram
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2. "AARANYA KHAANDAM" PART - 5 OF SRIMAD RAMAYANAM
(ANBIL RAMASWAMY)
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50. AYOMUKHI
After doing the "PrEta kainkaryams" for JaTaayu, they proceeded to a
place called Krouncha-araNyam. LakshmaNa was going a few yards
before Rama. Suddenly, he chanced upon a Raakshasi with wide mouth
and ugly appearance. She fell in love with LakshmaNa and dragged him
to her side asking him to marry her. LakshmaNa wriggled out of her
grip, cut her nose and ears. She ran away.
51. KABANDHAN
A little further off, they came across a figure that had no head but
with a wide mouth in its big belly and long hands extending to
several miles. The figure was that of a Gandharva turned a demon
called "Kabandan" due to a curse of Sage Sthoola Siras. He used to
grab whatever and whoever came within the ambit of his long hands,
devour them to satisfy his hunger. Rama and LakshmaNa somehow got
caught, entangled in his grip. He was about to put them in his
mouth. Not knowing how to escape his grip, Rama and LakshmaNa cut
off his hands. Kabandhan took his original from of Gandharva and
narrated how the Sage who cursed him also advised him that when Rama
and LakshmaNa cut his arms, he would be relieved of the curse.
Kabandhan requested them to dig a huge pit, burn and bury his body.
They did accordingly and Kabandhan attained Svargam. But, before
that, he advised Rama and LakshmaNa to proceed to a mountain
called "Rishya-mookha" where the monkey king Sugreeva was living and
asked Rama to seek his friendship saying that Sugreeva would help
him in searching for and locating Sita.
52. SABARI MOKSHAM
On their way to Rishya-mookham, they met with Sabari, an old woman
at the hermitage of Sage Matanga. She was a great Bhaktai who was
doing kainkaryam to Maharishis. The
Maharishis while leaving for higher worlds asked her to remain till
Rama came her way when she would attain mOksham and join them in
Heaven. Accordingly, she gathered ripe fruits, preserved them for
offering to Rama. When Rama did arrive, she was happy to offer the
fruits and Rama offered her mOksham.
{Swami Desika, however, says that Rama was a witness to her
attaining Parama-padam implying that it was her Achaarya Bhakti that
earned for her mOksham and Rama was just a witness to this spectacle}
{Some people mistakenly say that Sabari offered spittle tainted
fruits to Rama. This is not mentioned so either in Valmiki or in
Kamba Ramayanams. Being a Bhaktai, she knew that she cannot do the
sacrilegious act of offering spittle tainted edibles. She used to
pick out one fruit from one tree and if found sweet enough, she
would leave all other fruits in that tree intact for offering to Rama
(Thus ends AaraNya kaaNdam. Let us continue with Kishkinda kaaNdam )
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3.TAATPARYA RATNAVALI - SUBMISSION 27 - SLOKAM 14 -PART 4
(SRI N. KRISHNAMACHARAIAR SWAMI OF CHICAGO)
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SrImate ra'nga rAmAnuja mahA deSikAya namaH.
tAtparya ratnAvaLi - Submission 28 - Slokam 14 Part 4,
tiruvAimozhi 1.4 contd.
? pASuram 1.4.7:
enbu izhai kOppadu pOla pani vADai IrginRa
en pizhaiyE ninaindu aruLi aruLAda tirumAlArkku
en pizhaittAL tiruvaDiyin tagavinukku enRu oru vAi Sol
enbu izhaikkum iLam kiLiyE! yAn vaLartta nI alaiyE.
enbu pani vADai izhai kOppadu pOl IrginRadu; en pizhaiyE ninaindu
aruLi aruLAda tiru mAlArkku tiruvaDiyin tagavinukku en pizhaittAL
enRu oru vAi Sol; enbu izhaikkum en kiLiyE! yAn vaLartta nI alaiyE ?
The cold breeze is piercing the fleshless bones of my body like a
thread that is stringing the bones together. Please bring word from
my Lord as to why, in spite of blessing me with flawless and
complete knowledge of Him, He is still keeping in His mind all my
previous sins, and refusing to bless me with union with Him. Ask
Him what sin I have committed that overrides even His unbounded
mercy. (By not helping me) You are grinding the fleshless bones of
my body further. Aren't you one who has been brought up by me?
svAmi deSikan captures the key guNam of bhagavAn sung in this
pASuram as "anugata mahishI sannidheh" ? He who is endowed with an
ever-forgiving nature because of His inseparable association with
pirATTi ? tirumAlArkku. The bhAvam here is that the parrot (read
AcAryan) will present the jIva's case for surrender in front of
periya pirATTi (tiru), who functions in the role of purushakAratvam
(recommending to emperumAn to forgive all the sins of the jIva and
accept the surrender). Our AcArya-s remind us of pirATTi's words ?
na kaScin nAparAdhyati (yuddha kANDam 116-49). Recall also the
similarity here between rAman suffering from the cool breeze from
the pampA river while separated from pirATTi, and AzhvAr expressing
his suffering from the cool breeze and feeling the pain in the bones
of the body as if they are being pierced and a thread inserted
through them (enbu izhai kOppadu pOla pani vADai IrginRa).
BhagavAn's guNam of kshamA ? aparAdha sahastvam when one surrenders
to Him unconditionally, is being emphasized by recalling the
integral role of purushakAratvam of pirATTi. In other words, His
kshamA or aparAdha sahatvam is because of the inseparable Duality
that is bhagavAn with pirATTi, and it is this inseparable Duality
that we should worship
? pASuram 1.4.8:
nI alaiyE SiRu pUvAi! neDu mAlArkku en tUdAi
nOi enadu nuval enna nuvalAdE irundu ozhindAi
SAyaloDu maNi mAmai taLarndEn nAn ini unadu
vAi alagil in aDiSil vaippArai nADAyE.
SiRu pUvAi! nI alaiyE neDu mAlArkku en tUdAi enadu nOi nuval enna,
nuvalAdE irundu ozhindAi. nAn maNi mAmai SayaloDu taLarndEn. ini
unadu vAi alagil in adiSil vaippArai nADAyE ? Oh little SarikA bird!
Even after I asked you to go to my Supreme Lord who is endowed with
extreme attachment to His devotees and convey to Him my disease of
extreme love to Him, you have not gone and communicated my message,
but have just stayed behind. As a result, I who fed you and brought
you up continue to lose all my feminine beauty. Now it is time for
you to look for someone other than me who will open your mouth and
feed you the sweet rice inside your mouth with fondness.
svAmi deSikan describes the key guNa of bhagavAn sung in this
pASuram as "sa'nga dairghyAt" ? He who has extreme attachment to all
the beings. (The word `dairghyam' can be understood based on the
word dIrgham ? long, extended; `sa'ngam' means attachment, love,
affection). nammAzhvAr refers to bhagavAn as `neDu mAlAr' in this
pASuram ? "neDumAlArkku en tUdAi?", and these words literally map
to svAmi deSikan's words ? sa'nga dairghyam (neDu ? long, extended,
and mAl ? love, affection, attachment). SrI ve'nkaTeSAcArya gives
the meaning `ASritar iDattil migavum vyAmohattai uDaittAgaiyAlum' ?
He who has extreme attachment and love towards those who have
surrendered to Him. SrI PBA gives the meaning ? bhaktargaL
pakkalil paittiyam piDittavar ? When it comes to His devotees,
bhagavAn is madly in love with them beyond all reason. It is this
extreme attachment to His devotees that leads Him to forgive their
sins ? aparAdha sahatvam or kshamA.
It may be noted that the word `neDu mAlAr' has other interpretations
as well; for instance,
- mAl also means the Suprmeme Being ? mAl = perumai uDaiyavan,
mEnmai uDaiyavan; neDu = vegu dUrattil irukkum ? One who is far
away; and neDu mAl could mean `The Supreme Being who is far away
from reach (for the non-devotee ? yArum Or nilaimaiyanan ena
aRivariya emperumAn ? 1.3.4); one meaning given for the word `neDu
mAlArkku' is `dur-labhatayA dUrabhUtanAna sarveSvaranukku ? kiDaikka
ariyavanAi irukkiRa emperumAnArkku - The Supreme Lord who is beyond
easy access;
or
- neDu ? nINDa aiSvaryam uDaiyavanum, mAl = vyAmohattaiyum
uDaiyavan ? One who has supreme wealth and who has extreme
attachment to the devotees.
However, svAmi deSikan has chosen the meaning `sa'nga dairghyAt' ?
One who is extremely attached to His devotees, to capture the guNam
of kshamA that is the most desirable guNam from the perspective of
the devotee who has committed enormous sins, and who surrenders to
Him and seeks His protection.
Note that the guNam brought out in the previous pASuram was `tiru
mAlAr', and the guNam brought out in the current pASuram is `neDu
mAlAr'.
dAsan kRshNamAcAryan
(To be continued)
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