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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 # 02 dated 29th September 2007
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IN THIS ISSUE:
1. KISHKINDHAA KHAANDAM PART - 4 (SRIMAD RAMAYANAM DISCOURSES IN THE
HINDU TEMPLE OF ATLANTA by SRI ANBIL RAMASWAMY SWAMI)
2. .TAATPARYA RATNAVALI - SUBMISSION 31 - SLOKAM 15 -PART 3
(SRI N. KRISHNAMACHARAIAR SWAMI OF CHICAGO)
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50 Issues of Vol. 7 and
36 Issues of Vol. 8
02 Issues of Vol. 9(including this)
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1. "KISHKINDHAA KHAANDAM" PART - 3 OF SRIMAD RAMAYANAM
(ANBIL RAMASWAMY)
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23. SUGREEVA BEGS PARDON
Meanwhile, Sugreeva also came to LakshmaNa with faltering steps and
pleaded forgiveness. He admitted that ingratitude could never be
excused. He told LakshmaNa that being drunk is a serious crime that
dulls one's capacity to differentiate between one's wife and one's
mother and it was one of the five great crimes (others being murder,
theft, lying, and speaking ill of one's preceptor)
Teevinai aindin onraam anriyum tirukku neengaa /
maayaiyin mayangu ginraam mayakkin mEl mayakkum vaithaam
(Kitkindaai PaDalam 650)
Further,
Vanjamum kaLavum poyyum mayakkamum marabil koTpum
Tanjam enraarai neekkum tanmaiyum kaLippum taakkum
Kanja mell aNangum teerum kaLLinaal arundinaarai
nanjamum kolvadu allaal naraginai nalgaadu anrE (Kitkindaai PaDalam
655)
Meaning
Deceit, thieving, falsehood, ignorance, going against established
traditions, treachery etc will automatically take hold of one who
indulges in binge; Goddess of wealth will desert him. Drinking is a
through ticket to hells. Poison would kill only the body;
Intoxicating drinks would rob one of not only the body but also
one's soul.
Tara informed LakshmaNa that Sugreeva had already sent message to
all the chieftains to muster enough soldiers and was actually
waiting to hear their response. LakshmaNa, in his turn begged pardon
of Sugreeva saying that unable to bear the sorrow of Rama, he also
got upset and had spoken harshly. (VR-33-36)
{There is an important message here. When a Bhaagavata accuses
another Bhaagavata, it is good manners for both of them to beg the
pardon of the other}
24. MONKEY BATTALLION BY NUMBERS
Valmiki gives a "count by numbers" of the strength of the monkey
battalion that assembled for their onward march in search of Sita:
Anjanagiri: 3 Crores; Astigiri: 10 Crores; Kailasa Parvatam: Several
thousand Crores; Plains adjoining Himalayas: Several Crores; Vindya
mountains: Several Crores; Ksheera Samudra forests: Innumerable. (VR
37)
Valmiki gives another count by numbers starting from hundreds,
thousands, ten thousands, lakhs, ten lakhs, Crores, arbuda, brinda,
kharva, nikharva, mahaa kharva, sarOja, sankha, samudra, anthra,
madhya, paraardha- each ten times the previous one, they are past
count. (VR 38)
Yet another count mentions the names of the chieftains with the
soldiers under their control: Satabali:10,000crores; Tara's father,
SushENa: Several 10000 Crores; Rumai's father Taara: 1000 Crores;
kEsari: several thousands; Gava aksha: 1000 Crores; Dhoomra: 2000
Crores; Panasa: 3 Crores; Neela: 10 Crores; Gavaya: 5 Crores; Dharee
mukha: 1000 Crores; Mainda and Dvivida (Aswini putras):1000 Crores;
Gaja: 3 Crores; Jaambhavaan: 10 Crores; RumaNvaa:100 Crores; Gandha
maadana: 10 lakhs; Angada (Crown prince):1000 lakh Crores; Indra
jaanu: 11 Crores; Rambha: 11600 Crores: Dur mukha: 2 Crores;
Hanumaan: 1000 Crores; NaLa: 100 thousand: Dadhi mukha, Sarabha,
Kumuda, Vahni, Ramha: Each 10 Crores.
When all of them assembled in front of where Rama and Sugreeva were,
there was not even space enough for a needle on the ground. The dust
raised by their march covered the whole atmosphere negating all
visibility! (VR 39)
25. SEARCHING THE FOUR CORNERS OF THE WORLD
Thereupon Sugreeva ordered his generals to go with their battalions
to search for Sita and ordered them to report by one month. He sent
them in all the four directions. The descriptions of the terrains
and territories they went through are really mind-boggling and give
us an insight into the extent of old world geography:
EAST: Vinatan to cover up to and beyond Malaysia, Java, Sumatra etc
and oceans like Ikshu, Suraa, Grida (Ghee), islands like Saalmali,
Kusadwipa, Pushkara, mountain peaks like Udayagiri etc. (VR 40)
SOUTH: Neelan, AnjanEya, Jaambhavaan, Angada and others to cover
Rivers like Narmada, Godavari, KrishNa vENi, Varadaa, mEkhalaa,
Utkala, and KaavEri, Cities like Aswa vanti, Avanti, Vidarbham,
Risheekam, Maahishakam, Vangam, KaLingam, Kowsikam, DaNDaka araNyam,
Aandram, PuNDram, ChOzha naaDu, PaaNDyam (with KapaaTa puram as its
Capital), kEraLam etc. and finally reaching MahENDra mountain beyond
which there is the sea of 100 yOjanas separating Lanka from the
mainland. (VR 41)
WEST: SushENa to cover countries like SouraashTram, Baahlikam,
Surat, Bheemam, Mountains like VaiDooriyam, Chakravaan, and a
kingdom called Praag-jyOtisham where lived an Asura called Naraka
(who was subsequently killed by Sathyabama in a fight in KrisNa
Avataara) beyond which lay the mountain SaavarNi mEru (where lived
Sage mErusaavarNi) (VR 42)
NORTH: Satabali to cover up to Himalayas, countries like mlEchcham,
PuLindam, Aara sEnam, Pra sthalam, Bharatam (including cities like
Indra prastam, Hastinaa puram etc), DakshiNa Kuru, Madrakam,
KaambhOjam, Yavanam, Sakam, AaraTTakam, Baahlekam, Risheekam,
Pouravam, DangaNam, Cheenam (China), Parama Cheenam, Neehaaram,
Daratam etc., Kailaasam Mountain, Krouncha Giri, , Mainaaka and
lakes like Vaikhaanasam, Parvatam, Uttara Kuru and LavaNa samudram
(As Raakshasas cannot live in mEru mountain, it was not mentioned)
(VR 43)
26. RAMA HANDS OVER HIS SIGNET RING TO ANJANEYA
Seeing AnjanEya getting ready to start, Rama handed over to him his
signet ring with Rama's name engraved on it for showing it to Sita
to convince her that the messenger was in fact the one sent by Rama.
(VR 44)
The battalions started on their quest and looked like locusts and
grasshoppers covering the sky like a blanket. (VR 45)
27. SUGREEVA'S KNOWLEDGE OF ANCIENT GEOGRAPHY
Rama enquired Sugreeva, how he happened to know the locations to
which he ordered the monkey bands to go in search of Sita. Sugreeva
replied that when Vaali gave him a chase to kill him after the
killing of Dundhubhi, he was running in every direction and came to
know about the locations in all the four directions until he reached
the Asramam of Sage Matanga on the advice of AnjanEya who informed
him of the curse on the head of Vaali that if ever Vaali set foot in
the vicinity of the Asramam, his head would get broken to
smithereens. (VR 46)
28. RETURN OF THE VANARAS
The "date of expiry" of their voyage period had arrived but the
Vaanaras had no clue about the whereabouts of Sita. Crestfallen, the
groups returned except the one that went southwards. (VR47)
The Southern command fared no better. On their way, they met with
Sage KaNDu and later a Raakshasa who challenged them. Angada mistook
the Raakshasa to be Ravana and with his fist dealt a deadly blow and
killed him. Having become totally exhausted, the Vaanaras came upon
a cave that was covered with total darkness and they almost lost
their way. (VR 48)
They were fortunate to meet with an old lady who was shining like a
Tapasvi. AnjanEya went near her, offered his obeisance and enquired
about the place (VR49-50)
29. SVAYAM PRABHA
The Tapasvi was Svayam Prabha. She narrated her story as
follows: "My name is Svayam Prabha. I am living here to guard this
place on behalf of my friend hEmai. Maya, the divine architect
created a golden city and was living here happily. He gave his
daughter MaNDOdari in marriage to Ravana, the king of Lanka. But, he
was involved with hEmai for which Indra killed him. Brahma gave this
place to hEmai. She has now gone to Brahma lOka. (VR 51-52)
(NOTE: Names such as Viswakarma, Maya etc occur frequently in the
Itihaasas. It is believed that these denote to a class of people who
specialized in the kind of work they had expertise. Actually, they
may refer to different persons doing similar works, not necessarily
the one and the same person) (Vide footnotes of CRS Iyengar in his
book)
30. IN THE WILDERNESS AGAIN!
The Vaanaras narrated why they were there and sought her help to get
out of the dark cave. She asked them to close their eyes and in an
instant brought them out of the cave.
{According to Kamban, AnjanEya asked the Vaanaras to stand behind
him and catch his tail and the rest of them to catch that of the one
before. With the help of shining ear ornament he was wearing, he
slowly led them out of the dark cave. (Pilam pukku PaDalam-841-842)}
The Vaanaras were perplexed because the timeframe set for them was
already over. Only if they went back with the tidings of locating
Sita there was some sense in going back; otherwise, they were sure
to be put to death by their strict king Sugreeva.
Taaran suggested that they might go back to the cave and live there
happily. Angada seemed to agree. But, AnjanEya was made of a
different mettle. He could not imagine giving up the efforts (VR 53-
54)
Angada had lost all hopes and proposed to perform "praayOpavEsam"
(self-immolation by entering fire). The other Vaanaras seconded the
proposal (VR55)
31. SAMPAATI
Just at that moment, they spotted an eagle sitting on the rock where
they had intended to undergo the fire ordeal. Sampaati was the
brother of JaTaayu. He was once very powerful and was the King of
birds. Once in an attempt to save his brother from the scorching
Sun, he covered JaTaayu with his wings. The rays of the Sun burnt
Sampati's wings. Learning from the Vaanaras about the death of his
brother, he was struck with grief and performed the final rites for
JaTaayu. (VR 56)
Though he had lost his strength, Sampaati had a sharp vision with
which he could see clearly whatever lay at whatever distance. He
could immediately spot out where Sita was incarcerated and told them
that she was in Lanka (VR 57).
He told them that Ravana was the son of Visravas and brother of
kubEra and that he was living in Lanka that was 100 yOjanas away
from where they were (VR 58)
He also narrated how he happened to see Ravana carrying Sita. The
Maharishi who was there assured him that when the messengers of Rama
came to him, his wings will again grow and he would secure his lost
strength. He blessed the Vaanaras all success in their endeavors and
flew away. And, as directed by Sampaati, the Vaanaras reached the
shores of the ocean dividing the mainland from Lanka (VR 59-63).
32. A TRIAL OF STRENGTH
Angada wanted to know the relative capacity of the warriors in
crossing over the ocean. Each one spelled out their capacities but
all assessments fell far short of the goal of jumping to Lanka and
return unharmed. Jaambhavaan said that he had lost most of his
strength due to old age. At best, he could jump 90 yOjanas; Angada
told that he could jump over to reach Lanka but was not sure if he
could jump back! (VR 65)
33. JAAMBHAVAAN PRAISES ANJANEYA
AnjanEya was keeping mum. Jaambhavaan narrated the story of the
great monkey Chieftain kEsari by name. He had a wife called Anjanai.
Her other name was Punjistalai an Apsaras. She was born to a monkey
called Kunjaran. One day, as she was walking along the top of a
hill, the wind God (Vaayu) saw her and was carried away by her
beauty. He tried to embrace her. She was shocked and demanded an
explanation for his action. He said that he was not intending to
molest her or spoil her modesty but by hugging her, wanted to bless
her with a son who was as strong and wise as himself, one who could
accomplish whatever was impossible for others. "And, you are that
son" he said to AnjanEya. He continued that AnjanEya was the one and
only person who could save the situation and asked him to perform
the feat of jumping over to Lanka. (VR 66)
{According to Kamban, Angada dismissed the Vaanaras and ordered them
to reassemble at MahEndra Mountain (Sampaati PaDalam -940)}
34. ON TOP OF MAHENDRA MOUNTAIN
On hearing the words of Jaambhavaan, AnjanEya agreed to his proposal
and took a huge form needed for performing the stupendous task
entrusted to him and took a stand on top of the MahEndra Mountain
(VR 67)
True to his name "TiruvaDi", he set his foot firmly down on the tip
of the mountain in an attempt to spring from there into the sky.
Poru varu vElai Taavum pundiyaan Bhuvanam taaya
Peru vaDivu uyarnda maayOn mEkku urap peyarnda TaaL pOL
Uru vari vaDivin umbar Onginan uvamaiyaalum
tiruvaDi ennum tanamai yaavarkkum teriya ninraan
(MahEndrap PaDalam 1027)
dasoham
Anbil Ramaswamy
(To be continued)
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3.TAATPARYA RATNAVALI - SUBMISSION 31 - SLOKAM 15 -PART 3
(SRI N. KRISHNAMACHARAIAR SWAMI OF CHICAGO)
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SrImate ra'nga rAmAnuja mahA deSikAya namaH.
tAtparya ratnAvaLi - Submission 32, Slokam 15 Part 3,
svApadeSam for tiruvAimozhi 1.4 contd.
svApadeSam for tiruvAimozhi 1.4.5: "nalgittAn kAttaruLi" pASuram:
In this pASuram, AzhvAr sends the magnanimous little crane as a
messenger. The crane is described in the pASuram with the
words "malgu nIrp punal paDappai irai tEr vaN SiRu kurugE!".
paDappai refers to the gardens. The beautiful and magnanimous
little crane is being described as one that is searching for
the `appropriate' food for its little ones in the clean and clear
waters running flawlessly in the gardens. The inner meaning is that
the AcAryan very meticulously searches the available pramANa-s and
chooses the ones that are appropriate for each given Sishya, and
generously and selflessly imparts instructions to the disciple that
are appropriate for the level of the disciple, and give the disciple
the correct interpretation of the SAstra-s as well the enjoyment of
bhagavad anubhavam.
svAmi deSikan captures the inner meaning conveyed in this pASuram
through the phrase "sva-AhAra udAra SilAn" ? AcArya-s who are
magnanimous in presentimg to the Sishya-s the level of detail
appropriate for the disciple, with supports from authentic works
etc. SrI ve'nkaTeSAcArya gives a more elaborate interpretation for
this AcArya guNam than for any other guNam described so far in all
the previous Sloka-s. His interpretation is: uNNum SORu, parugu
nIr, tinnum veRRilai, ellAm kaNNan enkiRa paDiyE vaN tuvaraip
perumAnaiyE dhAraka poshaka bhogyamAga anubhavittu ta'ngaLuDaiya
nishThaiyai ASrita jana'ngaLukkum vazhan'ngikkoNDirukkiRa
mahAtmAkkaLAna AcAryarkaLai samRddhamAi salila pravAha madhyattil
SuddhamAna AhArattait tEDi adai svAnubandhikaLukkum vazha'ngik koNDu
udAra'ngaLai irukkiRa sArasa'ngaLAga sambhAvittu aruLinAr ?
AcAraya's are ones for whom kaNNan alone is the food, water, and all
else that sustains them, grows them, and gives them all the joy that
they derive; the great AcArya-s impart this disciplined way of life
to those who seek their guidance. svAmi deSikan compares the
magnanimity of these AcArya-s to the generous little cranes that
selflessly look for good and pure food for their young ones in the
nicely flowing pure waters and generously share it with all their
dear ones.
SrI PBA gives the explanation ? "kuTTikaLukku uNavu tEDit taruginRa
kurugukaL pOlE SishyarkaLukku SAstrArtha'ngaLaiyum bhagavad
anubhava'ngaLaiyum koDuppavargaL ? AcArya-s who give the proper
interpretation of SAstra-s and bring the experience of perumAL to
their disciples, just like the cranes that select good and
appropriate food for their young ones and feed them.
svApadeSam for pASuram 1.4.6: "aruLAda nIr aruLi avar Avi tuvarA
mun" pASuram: In this pASuram, AzhvAr sends the `Azhi vari vaNDu' ?
the merrily circling bee that has the marks of circles (cakra) on
its body as his messenger. svAmi deSikan captures the AcAya guNam
reflected in this pASuram through the phrase "tanu-dhRta bhagavan
lakshmaNah" ? AcArya-s who bear the marks of bhagavAn ? the
Sa'nkha and cakra marks on their divine body. SrI UV gives the
meanings: Azhi ? cakra, vari ? Sa'nkham. Thus, `Azhi vari vaNDu',
in svApadeSam, refers to AcAryan who bears the marks of Sa'nkha and
cakra on his tirumEni. The other marks such as the Urdhva puNDram,
the tulasI garland, the lotus bead garland, etc. are all to be
understood.
One meaning for the word `lakshmaNa' is `having marks, possessed of
good or auspicious marks' according to the samskRt dictionary by
Apte. This is the meaning in which the term `tanu-dhRta bhagavad
lakshmaNah' is used here by svAmi deSikan. SrI UV notes that there
is an alternate pATham ? tanu dhRata bhagavad lakshaNAn" ? which
essentially gives the same meaning. The interpretation is same as
given above ? AcAryan bears the marks of bhagavAn such as the
Sa'nkha and cakra, the UrdhvapuNDram etc., and this compares to the
beautiful marks on the body of the vaNDu. Azhi also means depth
(ocean), gAmbhIryam, etc. Azhi vaNDu in svApadeSam refers to
AcAryan's depth of knowledge, depth of anushThAnam or rigorous
practice of the SAstra-s, etc. of the AcAryan as well.
The analogy between the `vaNDu' and AcAryan is extended further in
pUrvAcAryas' anubhavam. `vanDu' has six legs. When `vaNDu' is
interpreted as a reference to AcAryan, the `six legs' are
interpreted in several ways:
- The most direct comparison of the six-legged bee to a `man
of wisdom' (AcAryan) is found in SrImad bhAgavatam:
aNubhyaSca mahadbhyaSca SAstrebhyah kuSalo narah |
sarvatah sAram AdadyAt pushpebhya iva shaTpadah || (bhAga.
11.8.10).
"Just as a bee (shaTpada) gathers honey from small and big flowers,
a wise man (kuSalo narah, a reference to AcAryan in our context)
extracts knowledge of good essence from all sources including the
minor as well as the major SAstra-s (and imparts it to the disciple
who seeks guidance from him)".
-AcArya-s are firmly established in the dvaya mantra, which can be
looked at as consisting of six phrases that bring out its meaning ?
SrIman nArAyaNa caranau, SaraNam, prapadye, SrImate, nArAyaNAya,
namah. AcArya-s live their lives firmly established in the dvaya
mantra, and impart this SaraNAgati mantra to the disciple who seeks
it, and show the path for moksham at the end of this birth.
-AcArya-s are firmly established in the six aspects of SaraNAgati,
as declared in ahirbudhnya samhitA ? 37.28. They are rigorous
practioners of all the six aspects of SaraNAgati, and in addition,
out of their infinite mercy, they guide the devotees in the path of
surrender selflessly.
AnukUlyasya sa'nkalpam prAtikUyasya varjanam |
rakshishyati iti viSvAsah goptRtva varaNam tathA ||
Atma nikshepa kArpaNye shad-vidhA SaraNAgatih |
(bhara samarpaNam involves surrendering the responsibility for our
protection to the Lord by observing the following five a'nga-s of
prapatti: performing only those acts that will be pleasing to the
Lord (AnukUlya sa'nkalpam), desisting from any act that will be
displeasing to Him (prAtikUlya varjanam), recognizing that one is
incapable of observing any other means for prapatti and with
humility surrendering to Him (kArpaNyam), having the firm faith that
He will definitely protect us (mahA viSvAsam), and praying to Him
with this firm faith to protect us (goptRtva varaNam).
-AcArya-s are ones who rigorously practice the six actions
prescribed for brAhmaNa-s ? yajanam, yAjanam, adhyayana, adhyApana,
dAna and pratigraha (the act of performing sacrifice, the act of
leading in conduct of sacrifice, study of the veda-s, teaching and
instructing of the veda-s, giving dAnam to others, and receiving or
accepting alms that are offered).
yajanam yAjanam dAnam viSishTaSca pratigrahah |
adhyApanam ca adhyayanam viprakarma prakIrtitam ||
-AcArya-s are ones who strictly observe the following six activities
prescribed for a brAhmaNa:
snAnam sandhyAjapo homo devatAnAm ca pUjanam |
Atithyam vaiSvadevam ca shat karmANi dine dine |
jAti mAtropajIvI tu viprah syAt brAhmaNa bruvah ||
According to our ancient religious scripture, these six actions are
prescribed for discharging the three types of obligations relating
to gods, ancestors and society.
-In AcArya hRdayam, the comparison is made that just as a bee will
not consume anything other than sweet and delicious honey, the
AcAryan will also turn his interest only on bhagavad vishayam that
sings His sweet and magnanimous glory. SrI PBA gives this analogy
in his explanation of the svApadeSam for pASuram 1.4.6. SrI PBA
also gives reference to ALavandAr's stotra ratnam (27), that
expresses the same thought:
tavAmRtasyandini pAda pa'nkaje niveSitAtmA katham anyat icchati |
sthite aravinde makaranda nirbhare madhuvrato na ikshrakam hi
vIkshate ||
ALavandAr declares that with his soul having tasted the nectar of
bhagavAn's Lotus Feet, it will not be interested in anything else,
just as a bee that has the delicious nerctar from a lotus flower wll
not go anywhere near a scorched thistle flower. In our current
context, AcAryan is one who is firmly fixed on bhagavAn's Lotus
Feet, analogous to the bee that is fixed on the honey-bearing lotus
flower
dAsan kRshNamAcAryan
(To be continued)
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