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                    SrI:
SrImate raâ??ngarAmAnuja MahA deSikAya namaH
SrImate SrInivAsa rAmAnuja MahA deSikAya namaH
SrImate VedAnta rAmAnuja MahA deSikAya namaH
SrI raâ??nganAtha divya maNi PAdukAbhyAm namaH

AcArya rAmAmRtam  - (from SrI raâ??nganAtha PAdukA  dt. Nov 07  Part 2)

               English Translation of 
SrImad rAmAyaNa upanyAsam in tamizh by SrImad tirukkuDandai ANDavan

        As published in SrI raâ??nganAtha pAdukA by
SrI u.ve. nATTEri KiDAmbi rAjagopAlAcAriyAr  (Editor of SrI raâ??nganAtha
PAdukA)

(Please set your encoding to Unicode UTF-8).

SrImad ANDavan tiruvaDi,
kalyANi kRshNamAcAri
=====================================
                    SrImad tirukkuDandai ANDavanâ??s SrImad rAmAyaNa upanyAsam

Thus, the asura-s lost the amRtam.  They lost their kingdom as well.  Their
mother was diti.  She did penance to beget a son to kill indran.  She asked her
husband. 

pUrNe varsha sahasre tu Sucir yadi bhavishyasi |
putram trailokya bhartAram mattaH tvam janayishyasi || (bAla. 46.6)

diti asked her husband.  He said:  â??If you observe penance for a thousand
years with great strictness, you will beget a son who will kill indranâ??.  She
agreed because she wanted a son who could kill indran!  She wanted to observe
strict purity for a thousand years.  She was pregnant.  990 years were over. 
Ten more years to go.  

kaSyapar had diti as one wife and aditi as another wife.  aditiâ??s sons were
the devas.  ditisâ??s sons were asuras.  Both were cousin brothers of each
other.  Devas and asuras had cousin fights even in those days; you donâ??t have
to ask about current day.  They were like that. 

Ten more years to go.  diti was still doing penance.  indran came and said,
â??Oh mother [elder stepmother]!  I will do kaiâ??nkaryam to youâ??.  diti
agreed.  indran did kaiâ??nkaryam to her.  He would do work like bringing
flowers, tulasi for ArAdhanam, cooking, etc., all the time looking for
disturbing her penance.  One day around 12 noon, she felt sleepy.  She lied
down when she felt sleepy.  pAdau kRtvAâ??tha SIrshataH | 

ityuktvA ca ditis tatra prApte madhyam divAkare |
nidrayAâ??pahRtA devI pAdau kRtvAâ??tha SIrshataH ||
dRshTvA tAm aSucim SakraH pAdayoH kRta mUrdhajAm |
Sira sthAne kRtau pAdau jahAsa ca mumoda ca || (bAla.46 - 16,17)

[One day, during noon, she fell asleep, and her hair touched her feet].

One vyAkyAnam is that as she was leaning down while sleepy, her hair touched
her feet.   Some will have long hair, right!  SiraH kRtvAâ??tha SIrshataH â??
there are two or three meanings.  Only if one is sitting and sleeping, the hair
will touch the leg.  Her hair touched her leg.  indran was happy that she was
unclean now. 

another vyAkhyAnam â?? in a bed or a mat, the head is supposed to be placed in
one side and the leg in the other.  In our mats, there will be lots of knots
tied in one end â?? this is the side where the leg should be. One should make
sure that the head is placed at the correct side.  SAstram says that it is
impure if the head is placed in the side where leg is supposed to be.

The aâ??nga vastram (dhoti worn on the top portion of the body) must not be
worn in the bottom part; the dhoti used for the lower part must not be worn in
the top part. If worn the other way, it is considered impure.

If the lower part dhoti is worn on the top, the sacred thread becomes impure,
because the cloth has come in contact with the body parts in the bottom. It
becomes impure if the top garment is worn in the bottom also; top must remain
in the top; bottom must remain in the bottom.

What should one do when taking a bath?  There should be a separate garment for
bathing in, called snAna SATI.  That should not be used as a towel for drying
the body.  There are SAstrams like that. 

Nowadays, people keep one dhoti for everything.  The way the dhotis cost now,
how many can you buy?

[The second interpretation is that] diti kept her leg where the head is
supposed to go and kept her head where her leg was supposed to go.  That was
the impurity.  Saying so, indran went into her body in a sUkshma rUpam
(invisible form).  He went into her womb and cut up the child with his weapon. 
The baby started crying.

mA rudo mA rudah ceti garbham Sakroâ??bhyabhAshata |
bibheda ca mahAtejA rudantam api vAsavaH || (bAla.46.20)

indran kept saying, â??Do not cry! Do not cry!â??, and kept cutting the child. 
diti shouted, â??Who is cutting the baby?â??

â??I am indran!  You were impure!  So, I am cutting up the baby.  Will I keep
quiet if you are doing vratam to kill me?â??

diti said:  â??Okay!  You take the baby into your [devaâ??s] side!  Baby has
become seven parts now.  Let them be the gods of the seven types of storm winds
(marut-s).â??

ViSvAmitrar tells rAman â?? â??That is why the seven children are called
marut-s.  This town is the place where indran served diti.  It is called viSAla
deSam â?? the viSAla country.  This kingdom is a branch of sUrya vamSam.  Let
us visit the king in this branch, stay here, and then proceed on our journey
tomorrow.â?? 

He took rAma and lakshmaNa to that palace.  All the mahaRshi-s went also.  The
king gave arghyam, pAdyam etc. (welcoming them as traditionally prescribed) to
ViSvAmitrar, and welcomed rAma and lakshmaNa as well.  Then the king asked,
â??mahaRshi!  Who are these boys?â??

imau kumArau bhadram te!  deva tulya parAkramau !
gaja simha gatI vIrau SArdUla vRshabhopamau ||      (bAla. 48.2)

padma patra viSAlAkshau khaDga tUNI dhanurdharau |
aSvinAviva rUpeNa samupasthita yauvanau ||          (bAla. 48.3)

yadRcchayaiva gAm prAptau deva lokAt ivAmarau |
katham padbhyAm iha prAptau kimartham kasya vA mune  ||  (bAla. 48.4)

bhUshayantau imam deSam candra sUryavivAmbaram |
parasparasya sadRSau pramANa iâ??ngita ceshTitaiH ||     (bAla..48.5)

ViSvAmitrar gave a beautiful description.  The great king looked !  imau
kumArau! Who are these boys!  Bhadram te!  When one looks at their beauty, it
appears there will be dRshTi dosham [effect caused by jealousy by the person
who looks at them]!  This is a maâ??ngaLASAsanam - praise. Bhadram te!  There
is maâ??ngaLASAsanam in the whole of rAmAyaNam in several places.  devatulya
parAkramau â?? it looks like they have valor comparable to that of devas! 
Their gait is so intriguing!

gaja simha gatI vIrau SArdUla vRshabhopamau !  They walk with the gait of the
elephant; they walk with the valorous walk of a lion; they have the majestic
walk of a bull; they walk like the ferocious tiger.  There are four types of
gaits associated with men â?? elephant-gait, lion-gait, bull-gait and
tiger-gait.  rAman walked in all the four gaits. He walked like a lion,
effectively subduing the on-lookers.  His gait was so beautiful. VAlmIki
describes this when He was in the citrakUTa mountain.

rAman and sItai were taking a walk in citra kUTa mountain area.  An elephant
came in front of them.  When that elephant saw rAman, it hid its head behind a
banyan tree and stood hiding.  sItai looked at that and started laughing
loudly.  

After a while, they saw mandAkinI river.  A swan in that river looked intensely
at sItai and then hid its head behind a lotus leaf.  rAman started laughing
aloud.  Both of them were laughing.  

They wandered around that mountain and came and sat on a rock.

asmin mayA sArdham udAraSIlA
SilAtale pUrvam upopavishThA |  (AraNya, 63.12)

Both of them sat down.  And they laughed.  rAman asked why She laughed. sItai
asked why He laughed.

sItai â?? â??The elephant came. It looked at Your gait and felt ashamed that
people compare its gait to Your beautiful gait, and stuck its head into a
banyan tree, feeling that it wonâ??t be able to retain that fame any more. I
saw that and laughed.â??

rAman â?? â??The swan looked at your gait.â?? Normally, women folk are said to
have the gait of a swan.

peDaiyODu annam peivaLaiyAr tam pin SenRu
naDaiyODiyali nANi oLikkum naRaiyUrE (periya tirumozhi 7.5.5)

anna vaDivAL aSaiyum anna naDaiyAL 
            uyarum anna araSERi varuvAL
attan ayan at tanayan utti tanai 
            attu idena utti puriyAL
nannaDai viDA naDam idenna naDavA 
            naDuvuL naNNu kuvaDu ERi izhivAL
naRpadigaL aRpadigaL kaRpuraLa 
          aRputa maruL gatiyinAl
kal naDai viDA iDamil unnati 
            SiRA vigaDa mannu giri kUDam iDiyak
kaTTu avviDai iRRu vIzha muRRum 
            vizhi uRRaDaiya viTTu aruguRa
annanaya SIr ayan idu en ena 
            vizhA vamarar mannu padi ERi maghiza
accutan aNaittanuvil attiSai 
            varattagaiya aRRu aNugiNAL
(svAmi deSikan â?? hastigiri mAhAtmyam-12)

vegavatI river is coming flowing.  When vegavatI comes, the meter should show
the speed.  That is our deSikanâ??s SrI sUkti.  Meter shows that.  That is the
style.

anna araSERi varuvAL anna naDaiyAL â?? he says she has the swanâ??s gait.  He
says women folk have swanâ??s gait.  Normally, people would say to women: 
â??Why are you walking like a swan?â?? [meaning why do walk so slow]

â??sItE!  The swan saw your gait and feeling ashamed, it stuck its head behind
a lotus leaf. So, I laughedâ??.

rAman has the gait of an elephant â?? gaja simha gatI vIrau, 

kaimmAvin naDaiyanna mennaDaiyum
kamalam pOl mugamum kANAdu
emmAnai en maganai izhandiTTa 
  izhi tagaiyEn irukkinREnE â?? (perumAL tirumozhi 9.6)

kulasekhara AzhvAr says in â??daSarathan pulambalâ?? - kaimmAvin naDaiyanna
mennaDai - rAman would walk beautifully, with His body moving with the beauty
of an elephantâ??s walk.  Kambar has described gaja gati in citrakUTa mountain;
this is not found in vAlmIki rAmAyaNam.

gaja simha gatI vIrau SArdUla vRshabhopamau 

Can we see this gait now in anyone?  What do we have now? all svastik gait
[quick gaits?]  (AcAryar is laughing)  If you want to see the gaits of perumAL
- If you want to see all this, you can see it in namperumALâ??s gaits â?? if
you want to see today, go and look in SrI raâ??ngam.

na punar bhajante samsAra kAntAra gatAgatAni  (pAdukA sahasram 275)

svAmi deSikan says that those who have the sight of namprumALâ??s beautiful
gaits will never again be tortured by the forest of repeated births and deaths
- na punar bhajante samsAra kAntAra gatAgatAni .

kanaka sarit anUPe kalpa vRkshasya bhUshNOH (pAdukAsahasram 57) â?? One can see
the gaja gati, simha gati, vRshabha gati and vyAghra gati in the kalpaka
vRksham (the kalpaka tree that bestows all the boons sought) that has grown on
the banks of kAverI â?? Lord raâ??nganAthar.

â??Who are these boys?â??

padma patra viSAlAkshau khaDga tUNI dhanurdharau â?? they have swords on their
waists. They also have arrow holders.  They have lotus like eyes - padma patra
viSAlAkshau,  aSvinAviva rUpeNa samupasthita yauvanau â?? youth is just
blossoming in them.  They look like aSvinI devatA-s. 

yadRcchayA iva gAm prAptau deva lokAt ivAâ??marau â?? they look like deva-s who
have come to the earth from deva lokam.  Oh, mahaRshi!  How did you bring them
here?

katham padbhyAm iha prAptau deva lokAt ivAâ??marau â?? that king cries!

â??How did you bring these kids?  Did you make them walk?  You have a hundred
carts.â??  (ViSvAmitrar had wooden carts; it is better to walk by foot rather
than ride in the carts â?? AcAryar laughs slightly); â??How did you bring them?
I do not know!â??

katham padbhyAm iha prAptau kimartham kasya vA mune â?? who do they belong to?

bhUshayantau imam deSam candra sUryAvivAmbaram (48.5) â?? they both look like
the moon and the Sun. rAman looks like the moon; lakshmaNan looks like the Sun.
 He would appear a little angry, thinking:  â??Why should we be walking like
this? Why are these Brahmins making my elder brother walk like this?  I am not
able to say anything1â??  So he will look a little rough always.  Both of them
appear like the cool moon to friends and like the hot Sun to enemies.  kadir
madiyam pOl mugattAn nArAyaNanE namakkE paRai taruvAn pArOr pugazhap paDindElOr
empAvAi (triuppAvai 1)

parasparasya sadRSau pramANa iâ??ngita ceshTitaiH â?? â??they look like
brothers in all aspects!  What is going on?â?? - asked the king. 

ViSvAmitrar said â?? â??Yes; they are daSarathanâ??s sons.  I brought them for
protecting my yAgam.  I am taking them to show the bow in mithilA city.  They
belong to the great king ikshvAkuâ??s race.  You also belong to sUrya vamSam.
So, you can entertain themâ??.

King said, â??I am blessedâ??.  He extended all kingly welcomes.  He worshipped
them as visitors and did special upacArams.  Do you understand!  [AcAryan uses
the word â??teriyaRadAâ?? here]  (AcAryan is imitating SrI anantarAma
dIkshitarâ??s style; with a sense of humor, he is asking a svAmi â??
teriyaRadA).  

Then, they all slept there; the next day, they left for mithilA.

When they were leaving, ViSvAmitrar was extremely happy; â??I will show sItai
to rAman; rAman will break the bow; I will arrange their marriage; and I will
get the fame that vasishThar did not get.â?? 

=========== 
(End of translation of AcArya rAmAmRtam as it appeared in the November 2007
issue of SrI raâ??nganAtha pAdukA)

To be continued â?¦..






      
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