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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.09 / ISSUE # 03 dated 7th October 2007
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IN THIS ISSUE:

1. SUNDARA KHAANDAM PART - 1 (SRIMAD RAMAYANAM DISCOURSES IN THE
HINDU TEMPLE OF ATLANTA by SRI ANBIL RAMASWAMY SWAMI)
2. .TAATPARYA RATNAVALI - SUBMISSION 33 - SLOKAM 15 -PART 4
(SRI N. KRISHNAMACHARAIAR SWAMI OF CHICAGO)

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ISSUES RELEASED
With this issue, about 266 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
36 Issues of Vol. 8
03 Issues of Vol. 9(including this)
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1. "SUNDARA KHAANDAM" PART - 1 OF SRIMAD RAMAYANAM
(ANBIL RAMASWAMY)
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1. INTRODUCTION
In Kishkinda khaaNDam, it was shown how friends should be protected; 
In this, following important messages are conveyed:
1.      The Dharma of how an ambassador should conduct himself. 
He proved himself such an ideal "Dhoota" that the Lord himself 
wanted to emulate his example in Krishna Avatara as "PaaNDava 
dhoota" 
2.      The Dharma of how a chaste woman should conduct herself.
3.      The Dharma of a "Paramaguru" in voluntarily seeking and 
redeeming the Sishya (whereas a "Guru" is one who instructs a Sishya 
who approaches him)
4.      The "Paara-tantryam" (Total dependence) of Jeevaatmas 
on "Paramaatma"

2. WHAT IS SO GREAT ABOUT SUNDARA KHAANDAM? DOES IT MEAN THAT OTHER 
SIX KHAANDAMS ARE NOT SUNDARAM 
(BEAUTIFUL)?                                                         

Srimad Ramayanam has 7 KhaaNDams and each one of them is indeed 
beautiful. There are several reasons to call this KhaaNDam as 
Sundara KhaaNDam.
2(1) THE OTHER KHAANDAMS ARE LOCATION ORIENTED -
1. Baala khaaNDam and AyOdhya KhaaNDam describe the events that 
happened in and around AyOdhya.
2. AaraNya KhaaNDam deals with the happenings in the forest
3. Kishkinda KhaaNDam deals with the Sugreeva Sakhyam, Vaali Vadam 
etc that took place in Kishkinda.
4. Yuddha KhaaNDam deals with the Great War between Sri Rama and 
Ravana.
5. Uttara KhaaNDam deals with the backgrounds in which several 
incidents have been described in the whole of the epic.
But, Sundara KhaaNDam stands apart in the sense that the hero of the 
KhaaNDam is the Rama bhakta Sri Hanuman, even as Sri Rama is the 
hero for the whole Ramayana. If the entire epic is taken as a 
garland, Hanuman sheds light on it like the central pendant 
gem.                                                            

"RamayaNa mahaa maala ratnam vandE anila aatmajam"

2(2) WHAT HAS THE WORD SUNDARA TO DO WITH HANUMAN?
To answer this question, we have to go into the story as to how this 
KhaaNDam came to be written. AnjanEya has several names. He is known 
as `Hanuman' in Tamil, `Hanumanthaiah' and `Mukhya PraaNa Devaru' in 
Kannada and `Hanumanthudu' in Telugu. As one moves North beyond the 
Vindyas, he is called `Maaruti' and in Maharashtra, they call him 
`Mahaaveera'. Do you know that besides being called `Vaayu-putran', 
`AnjanEya' and `Siriya TiruvaDi' (Periya TiruvaDi being 
GaruDazhwar), he had another name, which he himself did not know?
The story goes that Sage Valmiki wrote the epic after Sri Rama's 
Coronation. After completing Aaranya KhaaNDam, he desired to name 
the next Canto after AnjanEya. But, AnjanEya appeared before him 
pleading that he need not be given such an importance, for after 
all, he was only a "Rama Daasan" - a servant of Sri Rama. The Sage 
took his assent to name the Canto as "Sundara KhaaNDam". Thereafter, 
AnjanEya went to his mother to narrate the incident. Even as he was 
approaching, Anjanai greeted him calling him by his pet 
name "Sundara", for that was the "given name" she had given him at 
birth. AnjanEya rushed back to the Sage to request him to drop this 
title also. But, the Sage said that it was too late as the Chapter 
had already been completed with "Sundara" as the hero. Thus, the 
name Sundara got attached to this KhaaNDam.

2(3) THE DESCRIPTIONS IN THIS KHAANDAM ARE SPECIAL, EXCEPTIONAL AND 
EXQUISITE WITH UNSURPASSED LYRICAL 
BEAUTY                                                               
                                               
For example,  the descriptions of -
(i) Lanka by Moonlight (Bhavana Vichaya: Sargam 5)
(ii) RavaNa's Palace (RavaNa gruhaavEkshaNam: Sargam 6)
(iii) Viewing the Aircraft (Pushpaka Darsanam:Sargam 7)
(iv) The Aircraft itself ( Pushpaka VarNanam: Sargam 8)
(v) The liquor bar (Paana bhoomi vichaya: Sargam11)
(vi) The destruction of the honey grove (Madhuvana PravEsa: Sargam 
61)

2(4) THERE IS AN ALLEGORICAL SIGNIFICANCE IN THIS KHAANDAM       
It represents allegorically how Paramaatma (represented by Sri Rama) 
sends an Achaarya (represented by Hanumaan) to the Jivaatma 
(represented by Sri Sita). The Achaarya dispels the sorrow of the 
Jiva, redeems it from the shackles of Samsaaram and unites it with 
Paramaatma. This is a great Tattva that this KhaaNDam is said to 
reveal.

2(5) PHALAS IN READING/RECITING SUNDARA KHAANDAM:                   
Scholars who have practically experienced say that the "Phala" or 
the benefits accruing (even at the mundane level) from the 
PaaraayaNam of this KhaaNDam are many. The PaaraayaNam of individual 
Sargas are said to bestow the following benefits viz., 
(i) Sargam 3: Lanka Devata Vijaya: To ward off the mischief of evil 
spirits.
(ii) Sargam 7: Pushpaka Darsanam, Sargam 8: PushpakaaNu VarNanam, 
Sargam 9: Sankulaanta: puram, Sargam 10: MaNDOdari Darsnam and 
Sargam 11: Paana bhoomi Vichaya: - All these are said to dispel any 
dosham arising out of misbehavior like extra-marital indiscretions.
(iii) Sargam 13; Hanumat NirvEda: is believed to cure mental 
derangement.                     
(iv) Sargam 15: SitOpalamba: is said to repair losses suffered 
(Daridram neenga)           
(v) Sargam 27: TrijaTaa Swapna: neutralizing the effects of bad 
dreams (Dur Swapna dOsha nivaaraNam) 
(vi) Sargam 36: Anguleeyaka Pradaanam: Sure to bring together 
couples separated for whatever reason. (ViTTup pirindavar onru sera)
(vii) Sargam 38: Vaayasa Vrittanta Kathanam (Story of the crow) 
would save one from any hurt to Sri Rama or his Bhaktas in thought, 
word or action (Rama aparaada dOsham)

2(6) SIMILES OF VALMIKI 

The similes employed by Aadikavi in this KhaaNDam are so unique that 
in the matter of Upama, it can be confidently asserted that it is 
Valmiki who set the trend for other poets and writers to emulate. We 
will see some of these later in the respective contexts.

3. ANJANEYA CROSSES THE OCEAN  
                        
After offering prayers to his Achaarya, Surya, MahEndra, his father, 
Vaayu, Brahma who granted him rare boons, and other Bhoota-gaNas, he 
made his body grow up beyond imagination. Unable to bear the impact 
of pressure of his feet, the whole mountain shook as if in an 
earthquake. The trees that got uprooted followed him like the 
retinue of a King following him. When AnjanEya took off, jumping 
over to cross the Ocean from the top of the mountain, the trees that 
got uprooted by his speed followed him on his path for a while. This 
was like dear friends and relatives who accompany one going on a 
long journey. 

There are some interesting points to note in connection with the 
Sargam dealing with Hanumaan's crossing the Ocean:

1.      Sargam 1 which is one of the longest should be recited in 
one go and not in bits and pieces, if one wishes to overcome 
obstacles like how Hanumaan overcame the  3 obstacles  he 
encountered en route.
2.      "Rama Naama" is more powerful than Rama himself. How? Rama 
had to build a bridge with enormous effort. But, by merely reciting 
Rama Naama, Hanumaan could jump over to the other shores of the 
Ocean.

When the trees  could not follow anymore because of the decrease in 
their speed they fell into the sea scattering far and wide their 
flowery tribute, it looked as if the friends and relatives were 
returning home after seeing him off, with a heavy heart and 
streaming eyes! This was like dear relatives following only for a 
short distance, the one who sets out on a long journey. 

There is an important message for us in this is that we should not 
accompany a person for too long a distance, if we desire his/ her 
return safe and soon. 

4. MAINAAKA, THE FRIENDLY MOUNTAIN                      

On seeing Hanumaan higher up in the sky on his journey by air, the 
Ocean king wanted to honor him. So, he asked Mainaaka Parvatam with 
golden peak that was submerged under the ocean to rise and request 
Hanumaan to take some rest. Accordingly, he arose from the ocean and 
prayed to Hanumaan to rest for a while before proceeding further. 
Hanumaan thought that this might be a ruse to delay, if not stop, 
his mission. Mainaaka convinced him saying that once upon a time all 
the Mountains had wings and were flying hither and thither causing 
hurt to others and Indra cut their wings with his Vajraayudam. 
Thanks to Vaayu (Wind God), he escaped the wrath of Indra and took 
refuge under the ocean and that it was by way of showing gratitude, 
he made that request. Hanumaan however told him that since he was on 
an urgent and important mission, he could not oblige and took leave 
of Mainaaka and proceeded further.

5. SURASA, THE MOTHER OF SERPENTS:
                            
"Surasa", the mother of serpents, stopped Hanumaan on the way and 
told him that he could not proceed unless he entered her big mouth 
which she progressively widened from 30 to 100 yOjanas. Undaunted, 
Hanumaan increased his mouth to match it, entered her mouth and 
suddenly and unexpectedly contracted his form to a tiny size and 
quickly came out unscathed. She blessed Hanumaan to be successful in 
his mission and gave him a warm send off.

6. SIMHIKA, THE RAAKSHASI:      

Before long, Hanumaan was confronted by a Raakshasi called "Simhika" 
who pulled him back by catching hold of his mere shadow! Hanumaan 
played a similar game and with his sharp claws broke her body. While 
giving up her life, she blessed him like Surasa. Hanumaan 
successfully crossed the ocean of 100 yOjanas and reached the 
outskirts of Lanka. (VR 1)

7. LANKA'S PROSPERITY:      

Lanka was built on top of the middle peak of the three crowned 
TrikooTa Mountains. It surpassed the divine cities of "Amaraavati" 
the Capital of DEvEndra, "Alakaapuri", the Capital of KubEra 
and "BhOgavati" of the Serpent kingdom.  The greenery of the flora 
and the lively fauna were sights for Gods to see. The already 
fortified city was further protected with unsurpassed "homeland 
Security" especially after the abduction and incarceration of Sita 
in it. Hanumaan wondered that none could ever hope to conquer the 
place either through diplomacy (Saama) because the diplomats were 
more diplomatic in seeing through their designs, or by munificence 
(Daana) because there was nothing wanting there that would entice 
them or by engineering disaffection (bEda) because of the cleverness 
of the administrators or by offering stiff fight (DaNDa) because of 
the unflinching and dedicated host of the warriors who would be more 
than a match to any offenders. So, he waited till nightfall for 
having a closer look at the city in moonlight. (VR 2)

dasoham
Anbil Ramaswamy

(To be continued)

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3.TAATPARYA RATNAVALI - SUBMISSION 33 - SLOKAM 15 -PART 4
(SRI N. KRISHNAMACHARAIAR SWAMI OF CHICAGO)
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SrImate SrI ra'nga rAmAnuja mahA deSikAya namaH.
tAtparya ratnAvaLi - Submission 33, Slokam 15 Part 4, 
svApadeSam for tiruvAimozhi 1.4 continued.
 
svApadeSam for pASuram 1.4.7, pASuram starting with "enbu izhai 
kOppadu pOla".  AzhvAr addresses the `young parrot' (iLam kiLi) as 
the messenger in this pASuram.  svAmi deSikan captures the AcArya 
guNam conveyed as the inner meaning in this pASuram through the 
words `bAlya guptAn" ? those who hide their greatness and present 
theselves as if they were just young children.  SrI ve'nkaTeSAcAya 
explains the phrase as "sva-mAhAtmya gopana, pradarSita bAla 
bhAvarAna AcArya-s" which conveys the meaning explained earlier.   
 
In the phrase "yAn vaLartta iLam kiLiyE", SrI UV interprets the 
word `yAn' as referring to the disciple, and `iLam kiLi' as a 
reference to the AcAryan; in other words, the AcAryan is sustained 
and grown by the affection and dedication of the disciples, and they 
reciprocate by being dedicated to the welfare of the disciples, 
hiding their greatness, and behaving like young children by being 
simple and easily accessible to the disciples.  The upanishad 
declares:  "tasmAt brAhmaNah pANDityam nirvidya bAlyena tishThAset" 
(bRha. 3.5.1, subAlo. 13) ? "Therefore, a knower of the veda-s must 
wish to lead an innocent and childlike life".   In his vyAkhyAnam 
for nAma 35 of SrI deSikan sahasra nAmam, nAvalpAkkam SrI 
vAsudevAcArya explains that even after mastering all the four 
aspects of learning (learning the SAstra-s, understanding their deep 
inner meanings, leading a life consistent with that knowledge, and 
imparting the knowledge to others interested in learning), svAmi 
deSikan lived the life of an innocent child, without displaying his 
pANDityam.  That is the AcArya lakshaNam that is brought out in this 
tiruvAimozhi through the words (iLam kiLi ? bAlya guptAn).    AcArya-
s present themselves with the ease of accessibility of children, 
ready to perform whatever they are asked to do by the Sishya-s.  
 
SrI UV notes that the term "iLam" ? bAlya, also refers to the 
attribute of the AcArya-s, that even though they may be young by 
age, because of their pANDityam and anushThAnam, even their elders 
go and surrender to them seeking guidance.  Manu smRti declares that 
one who imparts the knowledge of the veda-s, though young in age, is 
to be respected like a father even by those who are older than him:
 
   brAhmaNasya janmanah kartA svadharmasya SAsitA    |
   bAlo'pi vipro vRddhasya pitA bhavati dharmatah   || (manu. 2.150)
 
SrI PBA's anubhavam is that "bAlya guptAn" is like "neeRu pUtta 
neruppu" ? like red-hot coal that is coated outside by white ash 
that hides the red-hot fire underneath.  Their pANDityam is 
concealed by their simplicity.  
 
svApadeSam for pASuram 1.4.8 ? "nI alaiyE Siru pUvAi" pASuram:  In 
this pASuram, AzhvAr sends the SarikA bird as the messenger.  svAmi 
deSikan captures the svApadeSam conveyed in this pASuram through the 
words "chAtra svac-chanda vRttIn"  accoding to SrI ve'nkaTeSAcAya's 
pATham, and as "chAtrac-chanda-sva vRttIn" according to SrI UV's 
pATham.  `chAtra' means `disciple';  vRtti is way of life;  sva 
means self;  and chandah means `pleasure, desire, will' etc.  SrImad 
tirukkuDandai ANDavan conveys the meaning through the words "Sishya 
jana'gaLukku vaSam Agum paDiyAga vyApAram SeibavargaL" ? AcArya-s 
who lead a life that subjects them to their disciples' will.   SrI 
UV explains this idea by pointing out that AcArya-s just sustain 
themselves with whatever their Sishya-s offer them on a day-to-day 
basis, without worrying about their sustenance for the following 
day; they don't accumulate or gather anything for their sustenance 
in the future.  This is conveyed by AzhvAr's words "ini unadu vAi 
alagil in aDiSil vaippArai nADAyE" ? the life of dependence on the 
Sishya-s, without caring for themselves because of their vairAgyam.  
At the same time, it should be understood that they are 
not `expecting' or dependent on the Sishya-s either ? their vRtti or 
life is one of utter lack of concern about their own welfare and 
survival.    
 
SrI UV notes that in the previous pASuram, AzhvAr refers to `iLam 
kiLi', and in the current pASuram, the reference is to `SiRu pUvAi", 
and points out that "SiRu" conveys the same meaning as "iLam" ?
 `bAlya guptAn' explained earlier.   
 
-dAsan kRshNamAcAryan
dAsan kRshNamAcAryan

(To be continued)

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