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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 # 34 dated 4th August 2007 
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IN THIS ISSUE: 

1. KISHKINDHAA KHAANDAM PART -1 OF SRIMAD RAMAYANAM DISCOURSES IN THE
HINDU TEMPLE OF ATLANTA
(SRI ANBIL RAMASWAMY SWAMI)
2. .TAATPARYA RATNAVALI - SUBMISSION 29 - SLOKAM 14 -PART 5
(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
34 Issues of Vol. 8 (including this)
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1. "KISHKINDHAA KHAANDAM" PART - 1 OF SRIMAD RAMAYANAM
(ANBIL RAMASWAMY)
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1. INTRODUCTION

In the previous khaaNDam, Rama demonstrated how he helped the 
helpless; in this, he illustrates how he helps his friends and how 
one would react to circumstances while facing misfortunes and how 
one should get over the same by adhering to Dharmas. Also, this 
khaaNDam highlights the essential requisites of an ideal Achaarya. 
Only an Achaarya can be considered an ideal Achaarya if he "preaches 
what he practices and practices what he preaches". 

Swami Desika lists as many as 14 qualifications in SlOkam 1 of 
his "Nyaasa Vimsati" thus:

Siddham sath sampradaayE sthiradhiyam angaham srOtriyam brahma 
nishTam
Sattvastvam satya vaacham samaya niyatiyaa saadu vrittyaa samEtam/
Dambaa asooyaadi muktam jita vishayi gaNam dheergha bandhum dayaaLum
skhaalityE saasidaaram sva para hitam dEsikam bhooshNureepsEth//

An ideal Achaarya should -
(1)     Be well grounded in tradition laid down by Azhwars and 
Acharyas of his lineage
(2)     Have steady mind in all circumstances unperturbed by false 
arguments
(3)     Be totally free from all faults and blemishes
(4)     Be well versed in the Vedas and Vedantas
(5)     Be with a mind riveted in unshakeable faith and Bhakti 
towards the Lord
(6)     Be always taking care to act in a manner conducive to 
augmenting SattvaguNa
(7)     Be Unswerving from truth at all times without resorting to 
deceit or falsehood
(8)     Be Practicing AnushTaanams in tune with the times but 
without compromising on the basics laid down in the Saastras
(9)     Be Devoid of ego, envy and the like
(10)    Be Keeping  all senses under perfect control
(11)    Be a reliable and permanent friend to everyone both here and 
hereafter.
(12)    Be extremely compassionate even to those acting inimically
(13)    Not hesitate to correct disciples going the wrong way and 
bring them on to the mainstream of good behavior.
(14)    Be Interested in the spiritual well being of both his self 
and those he comes into contact.

Hanumaan fits the bill like a "T" on all these counts.

2. THE SPRING SEASON

Spring season is said to bring joy to lovers and wedded couples, 
putting out attractive foliage and beautiful flowers, the weather 
conditions being conducive to the same. But, in the mood of 
dejection and sorrow at his separation from Sita, Rama could not 
appreciate, leave alone enjoy the charm. On the other hand, he felt 
as if the very same objects of enjoyment were conspiring to torture 
him. Even the pairs of swans and other birds and animals seemed to 
mock at him. The very cool and pleasant breeze that was a source of 
comfort when Sita was by his side now seemed to burn him up. Rama 
mused "Perhaps Ravana had not seen the beauty of peacocks which 
looked like Sita and that is why he had not abducted them!" He 
lamented pitifully to LakshmaNa: "If and when I return to AyOdhya, 
what would I say if Janaka or Kousalya were to ask about Sita. Can 
they still be alive on hearing that Sita had been abducted by a 
Raakshasa and that we could not trace her whereabouts?" LakshmaNa 
consoled him saying that he should not lose hope and that somehow 
they would be able to find her out, if only they tried with 
determination. Exchanging such sentiments, the duo reached "Rishya-
mookha" and sighted a few monkeys on top of the mountain. (VR 1)

3. THE SCARED SUGREEVA

The monkeys were none other than Sugreeva and AnjanEya and a few of 
their confidants. Sugreeva who was scared to death from his brother 
Vaali, was living in the safe haven of the Mountain that Vaali could 
not approach due to the curse of Matanga Maharishi. He was 
apprehensive whether the duo was sent by Vaali to deal with them. It 
was Hanuman who allayed his fears saying that he did not doubt so. 
The very first words spoken by Hanumaan in Ramayanam were "Cast off 
fear" "sambranas thyajataam Esha Vaali kilbisha sankhitam". 
Valmiki describes him as "Vaakhya kOvida:" which Kamban echoes 
as "Sollin Selvan" (the master of speech).
Anyone who prays to him would not have to face any fear.

Sugreeva asked him to take the form of a celibate, go to them to 
find out who they were and why they were there. (VR 2) 

Adhyaatma Ramayanam adds that Sugreeva asked Hanumaan to indicate by 
body language (with his fingers) that they were not inimical but 
friendly. 
"yati dushTa hridayou samnaam kuru kara agrata:"

4. SOLLIN SELVAN

By mere sight, AnjanEya could gauge that they were not inimical and 
explained to them the plight of Sugreeva in choice words that were 
as soft as they were meaningful. From the way he spoke, Rama felt 
that he should have mastered all the Vedas and wondered if he could 
be the four faced Brahma or Lord Siva. 

"sollaalE thOnritru anrE yaar kol  ich chollin selvan / 
vill aar thOL iLaiya veera virinchanO viDai valaanO?" (Anuma-60)

Rama answered him that he had already heard about Sugreeva and in 
fact, they had come to meet with him. AnjanEya was convinced that 
they could vanquish Vaali and decided to introduce them to Sugreeva. 
(VR 3)

LakshmaNa narrated how and why Rama was exiled, how Sita accompanied 
him and how she was abducted by Ravana. As for himself, he said that 
he was a younger brother to Rama and attracted by the qualities of 
Rama, he had become Rama's slave and servant and accompanied him.
 "aham asyaa varO bhraataa guNair daasyam upaagata:" (VR Sargam 4-12)

He told how he was committed to serve his brother in all 
circumstances in all ways and every way and in all places and every 
place at all times and every time. 

He said that the one who is savior of the whole world now sought the 
help of Sugreeva. Hanuman lifted them on his shoulders and brought 
them before Sugreeva (VR 4)

5. THE SACRED PACT

Relieved of his anxiety and fear, Sugreeva bowed to Rama and said 
that after all he was only a simian and that Rama's befriending him 
showed his magnanimity.  AnjanEya raised a fire pit with pieces of 
wood. With fire as witness, Rama and Sugreeva sealed a pact that 
Rama would help Sugreeva in killing Vaali and restoring his wife, 
Rumai - abducted by Vaali. In return, Sugreeva would help in 
searching and restoring Rama's wife, Sita - abducted by Ravana (VR 5)

6. SITA'S JEWELS

Sugreeva told Rama that a while ago, a woman who was being carried 
away by someone threw a bundle containing a few jewels. He ordered 
his attendants to bring it and show to Rama to identify them as 
belonging to Sita. Indeed, they were Sita's. Rama could not control 
his grief and asked LakshmaNa to identify. LakshmaNa said he had not 
seen any of the ornaments worn by women above the shin but he could 
identify those worn at the feet like anklets saying that he had seen 
them while prostrating before her every day. This was because 
LakshmaNa never used to look up at the face of Sita (VR-6)

{Kamban makes no mention of LakshmaNa's identifying jewels worn at 
Sita's feet}

7. SUGREEVA'S PROMISE

Sugreeva told Rama that both of them were in the same boat having 
missed their spouses and therefore could empathize with the feelings 
of Rama. He further told how in spite of his being a lowly simian, 
he kept his composure and that Rama being a great soul should not 
lose heart and promised that he would do his best to search for Sita.
(VR-7) In his turn, Rama promised to kill Vaali immediately and 
bring relief to Sugreeva (VR 8)

[To be continued]
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3.TAATPARYA RATNAVALI - SUBMISSION 29 - SLOKAM 14 -PART 5
(SRI N. KRISHNAMACHARAIAR SWAMI OF CHICAGO)
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SrImate ra'nga rAmAnuja mahA deSikAya namaH.
tiruvAimozhi 1.4 contd.
 
?        pASuram 1.4.9:
 
nADAda malar nADi nAL torum nAraNan tan
vADAda malar aDik-kIzh vaikkavE vagukkinRu
vIDADi vIRRirundu vinai aRRadu en SeivadO?
UDADu pani vADAi! Uraittu IrAi en uDalE.
 
UDu ADu pani vADAi! nAL tORum nADAda malar nADi nAraNan tan vADAda 
malar aDik kIzh vaikkavE vagukkiRu, vIDu Adi vIRRiruttal vinai 
aRRadu en SeivadO?  uraittu en uDal IrAi ? Oh cool breeze with a 
sweet fragrance who keeps roaming the space between me and my Lord!  
Instead of using my body and mind to worship Him through flowers 
such as j~nAnam, tapas, etc., I have ascended the throne of non-
performance of devoted kai'nkaryam to Him because I am separated 
from Him; I do not know where else this sin of mine will lead me 
into.  If your informing Him of my plight does not evoke His 
forgiveness for me, then you might as well shatter this body of mine 
into pieces.    
 
svAmi deSikan stresses bhagavAn's relationship to us in multiple 
ways as another cause for His kshamA - nAnA bandhaih ? nAraNan tan ? 
mAtA pitA bhrAtA ityAdigaLin paDiyE sarva vidha sambandhattai 
uDaittAgaiyAlum ? Because He is associated with us as our Mother, 
Father, Brother, and all else .   In sulabhopanishad, we have - mAtA 
pitA bhrAtA nivAsah SaraNam suhRt gatih nArAyaNah (subAlaopanishad 
6)? nArAyaNa is the Mother, Father, Brother, Abode, Refuge, Friend, 
and the Final goal.  He puts up with our excesses just as our own 
father and mother put up with our mistakes.  SrI UV explains this 
through the words ? "kAraNattva, svAmittva, AdhArattva, niyantRttva, 
upAyattva AdigaLAna pala bandha'ngaLAl pizhai porukkum" -  He who 
forgives our sins because He is our Cause, our Lord, our Support, 
our Controller, the means to attain Him, etc. SrI PBA refers us to 
tiruma'ngai AzhvAr's pASuram, describing the various relationships 
we have with the Lord - "empirAn entai ennuDai SuRRam, enakku araSu, 
ennuDai vANAL" (periya tirumozhi 1.1.6) ? "My Lord, my Father, my 
relative, my king, my entire life".   
 
?        pASuram 1.4.10:
 
uDal Azhip piRappu vIDu uyir mudalA muRRumAi
kaDal Azhi nIr tORRi adanuLLE kaN vaLarum 
aDal Azhi ammAnaik kaNDakkAl idu Solli
viDal Azhi maDa ne'njE! vinaiyOm onRAm aLavE. 
 
Azhi maDa ne'njE! uDal Azhip piRappu, vIDu uyir mudalA muRRumAi, 
Azhi nIrk kaDal tORRi, adanuLLE kaN vaLarum aDal Azhi ammAnaik 
kaNDakkAl, idu Solli, vinaiyOm onrAm aLavu viDal (viDEl) ? O my deep 
mind who is ever subservient to Him!  At least you don't give up on 
me as He has done, until I who am loaded with the heavy burden of 
prior karma-s, am united with Him  ? He who is the Cause for the 
cycles of our infinite births and deaths, is in the form of all our 
diverse objects of enjoyment as well as the means to enjoy them, and 
is reclining in the deep Milky ocean in His yoga nidrA with His 
powerful discus ever-ready to protect His devotees.  
 
svAmi deSikan describes the aspect of kshmA that is reflected in 
this pASuram through the words "sva-rakshA avahita-tamatayA".  
avahita ? gavanam uLLa ? One who is intent on;  avahita taman ? One 
who is the best among those who is always intent on protecting all 
that is His, which includes all the cetana-s and acetana-s in al the 
worlds (avahitan, avahita taran, avahita taman ? the best) .  
AzhvAr's words that refer to this attribute of bhagavAn are " kaDal 
Azhi nIr tORRi, adanuLLE kaN vaLarum aDal Azhi ammAn".   The words 
of SrI ve'nkaTeSAcArya are:  "tirup pARk kaDalilE loka rakshaNattilE 
avahitanAik koNDu kaN vaLarndu aruLugaiyAlum".  One is repeatedly 
reminded of AzhvAr's pASuram "kAkkum iyalvinan kaNNa perumAn 
(tiruvAimozhi 2.2.9).  SrI PBA explains svAmi deSikan's words here 
as " tannuDaiyavargaLin rakshaNattilE migavum jAgarUkan" ? One who 
is ever watchful in the protection of His property ? which is the 
universe of all that exists, has existed, and will ever exist.  
 
To summarize, the ten pASuram-s of this tiruvAimozhi covered above 
sing the guNa of kshamA and aparAdha sahatvam of emperumAn:
 
-         1.4.1:  He has as His flag garuDan who is very powerful in 
eliminating anyone who is opposed to His devotees.
-         1.4.2:  He is endowed with auspicious eyes that bestow His 
blessings on us.
-         1.4.3:  He stoops to the level of begging for His own 
wealth even from someone like mahAbali, to whom the wealth did not 
belong in the first instance.
-         1.4.4:  He is of the nature of the water-laden clouds ? He 
who showers His Mercy on one and all without distinction.
-         1.4.5:  He delights Himself in creating and protecting all 
the beings of the world.
-         1.4.6:  He is a relative and a friend to everyone out of 
His sheer mercy.
-         1.4.7:  He is endowed with an ever-forgiving nature 
because of His inseparable association with pirATTi.
-         1.4.8:  He has extreme attachment to all of us.
-         1.4.9:  He is associated with us as our Mother, Father, 
Brother, and all else.
-         1.4.10: He is the best among those who is always intent on 
protecting all that is His.
 
All the above aspects of His guNa reveal to us that it is the Nature 
of bhagavAn to forgive our mistakes, once we seek His protection.  
(The intent of AzhvAr is to persuade those among us who are unsure 
of the value of surrender to seek His Divine feet, to desist from 
seeking protection from anya-devatA-s, and to realize the 
unquestionable Supremacy of Lord SrIman nArAyaNa).
 
-dAsan kRshNamAcAryan

(To be continued)
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