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                                  SrIH
SrImate raângarAmAnuja MahA deSikAya namaH
SrImate SrInivAsa rAmAnuja MahA deSikAya namaH
SrImate VedAnta rAmAnuja MahA deSikAya namaH
SrI raânganAtha divya maNi pAdukAbhyAm namaH

AcArya rAmAmRtam  - (from SrI raânganAtha pAdukA  dt. September08  Part 2)

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

        As published in SrI raânganAtha pAdukA by
SrI u.ve. nATTEri KiDAmbi rAjagopAlAcAriyAr  (Editor of SrI raânganAtha 
pAdukA)

(Please set your encoding to Unicode UTF-8)
SrImad ANDavan tiruvaDi,
kalyANi kRshNamAcAri
=====================================
            SrImad tirukkuDandai ANDavanâs SrImad rAmAyaNa upanyAsam

inbattil iRainjudalil isaiyum pERRil
 igazhAda palluRavil irAgam mARRil
tan paRRil vinai vilakkil tagavOkkattil
 tattuvattai uNarttudalil tanmaiyAkkil

anbarkkE avadarikkum Ayan niRka
 arumaRaigaL tamizh SeydAN tALE koNDu
tunbaRRa madurakavi tOnRak kATTum
 tol vazhiyE nalvazhigaL tuNivArgaTkE.
(adhikAra sangraham -2 and also rahasyatrayasAram - guruparamparA sAram)

deSikan says that it is enough for us to follow the path shown by madurakavi, 
namely, we do not even need PerumAL.

He says that whatever we need from PerumAL, can be had from our AcArya also.

AcAryaH sadbhiH apratyupakaraNadhiyA devavat syAt upAsyaH (nyAsa vimsati -2 
)â whatever PerumAL does, AcAryar does too.

inbattil â PerumAL confers bliss on His devotees.  AcAryar does that.

iRainjudalil -  PerumAL is the refuge for His devotees.  AcAryar is too.

isaiyum pERRil â PerumAL is purushArttam; He is the ultimate goal for the 
devotees.  AcAryar is the same way too.  

SvAmi deSikan shows ten reasons to show how AcAryar also has/does what PerumAL 
has/does. 

anbarkkE avadarikkum Ayan niRka â He took kRSNAvatAram for his devotees; when 
He is ever ready to bless them like that, 

arumaRaigaL tamizh SeydAN tALE koNDu
tunbaRRa madurakavi tOnRak kATTum  tol vazhiyE nalvazhi

Ignoring PerumAL, madurakavi benefited by choosing nammAzhvAr; his path is good 
enough for us also.  

That path with intense faith is sufficient for us.  If PerumAL comes, He can 
stay; how does that matter to us!  It is adequate if we have the AcArya who 
enjoys that PerumAL.  PerumAL will enjoy having His bhAgavata-s; that itself is 
a purushArttam (final goal) for us, right?

viyan mUvulagu peRinum pOi tAnE tAnE AnAlum
puyal mEgam pOl tirumEniammAn punai pUnkazhal aDikkIzh
SayamE aDimait talai ninRAr tiruttAL vaNangi, immaiyE
payanE inbam yAn perRRadu uRumO pAviyEnukke!
                                                  (tiruvAI. 8.10.2)
nammAzhvAr says in âneDumARkaDimaiâ pAsuram â Will enjoying PerumAL after 
crossing the three universes be equivalent to serving bhAgavata?

tvam cet prasIdasi? tavAsmi samipataScet!
   tvayyasti bhaktiranaghA kariSaila nAtha!
samsrujate yati ca dAsa janaH tvadIyaH
   samsAra esha bhagavan!  apavarga eva || (varada. pancA. 43)

deSikan places his slokam in kAncIpuram, in varadArAja pancAsat. It is his home 
town. What does he say?

tvam cet prasItasi â Hey! VaradArAjap perumAn! dEvAdirAja!  Hey prabho, who 
shines with a divine form and beauty like the fire surrounded by blackness.  
tvam cet prasItasi â If we are going to be blessed by You,

tavAsmi samipataScet â Your blessing must be full.  We should stay very close 
to You.  Like being in the first house in the sannidhi street. 

When PerumAL comes to visit the streets at the entrance of the temple gOpuram, 
one should be at the front of the street.   tavAsmi samipataScet tvayyasti 
bhaktiranagA kariSaila nAtha!  You should be fond of me. I should be close to 
You; when I am that close, I should not be stretching my legs in my home 
upstairs when You are doing Your visit. tvayyasti bhaktiranagA kariSaila nAtha 
â I should also have the devotion towards You. If we have these three, it 
will be great. 

Is there something that is equivalent to these three?

samsrujate yati ca dAsa janaH tvadIyaH

With two lines, he talks about the three desirable events and with one line, he 
talks about the most desirable event.  samsrujate yati ca dAsajanaH tvadIyaH 
â if we can get the blessing to be with Your bhAgavatA-s (and get bhAgavata 
sambandham).

samsAra esha apavarga eva !   - esha samsAraH â he refers to kAncIpuram. This 
kAncIpuram itself is salvation; we do not have to go there [SrIvaikuNTham] for 
moksham.

samsAra esha apavarga eva

esha samsAra eva apavarga â samsAram itself become moksham.

So,

ingE tirindERku izhukkuRRaden?  irumAnilam mun uNDumizhnda 
Senkolattap pavaLavAi SentAmarakkaNNenammAn
pongEzh pugazhgaL vAyavAi pulan koL vaDivu en manattadAi
angEi malargaL kaiyavAi vazhipaTTODa aruLilE
                                                  (tiruvAI. 8.10.2)

nammAzhvAr says in âneDumARkkaDimaiâ pAsuram.

So, purushArttam is being with bhAgavata-s (servants of emperumAn).

SezhumAmaNigaL SErum tirukkuDandai 
aSaivil ulagam paravak kiDandAi kANa vArAyE! (tiruvAi.5.8.9)

SezhumAmaNigaL â bhAgavata-s are like gems.

âKasai izhandavargaLukkum ponnai izhandavargaLukkum maNiyai 
izhandavargaLukkum vAsi uNDiREâ - There is a difference between losing coin 
money, losing gold and losing a gem.

Kasai izhandavargaLukkum  - Let us say, someone goes in a bus from here.  If he 
loses two annas or ten paise, what does he do?

He looks down; he looks up and down.  He is embarrassed that if he looks 
searching down, people may ask him what he is looking for. 

He will say, âOh nothingâ and keeps quiet.  When one loses money, the 
sorrow is very less.

ponnai izhandavargaLukkum - Suppose one loses a golden ring;  will the sorrow 
be less like when one loses ten paise?  He will keep on looking here and there; 
he will go back to the same place in the night and search for it again to see 
if it is there or not.  He will keep looking for several days. After ten days, 
he will go and ask for astrological prediction. He will pay five rupees for 
that. He will go with the route of âmaiâ where the seer applies some kind 
of paste and tries to predict where a particular lost thing is.  If he cannot 
get his ring even after all that, he gives up saying âkRSNArpaNamâ [I give 
it for kRSNa].  If one loses gold, the sorrow is greater.

maNiyai izhandavargaLukkum When one loses a gem like a blue jager/jagger  [old 
term describing diamond's color grade] diamond ring worth twenty thousand 
rupees, he mourns the loss and cries.  Why?  It is worth more.

Gold is more valuable than coin money; but, if one loses a gem, how much the 
mind grieves?  Like that, bhAgavata-s are similar to gems.  SezhumAmaNigaL 
SErum tirukkuDandai aSaivil ulagam paravak kiDandAi kANa vArAyE.

It is tirukkuDandai [the town of KumbakONam] where great, gem-like bhAgavata-s 
like tirumazhisai AzhvAr congregate. 

What is the specialty of the place?  It is special because bhAgavata-s are 
present.  Nothing else.

nallArgaL vAzhum naLir aranga nAgaNaiyAn
illAdOm kaip poruLum eyduvAn ottuLanE  (nAcciyAr tirumozhi - 5)

nalattAl mikkAr kuDandai kiDandAi unnaik kANban nAn
alappAi AgAsattai nOkki azhuvan tozhuvanE ! (tiruvAi..5.8.9)


nallAr navil kurugUr nagarAn tirumAl tiruppEr
vallAr aDikkaNNi SuDiya mARan viNNappam Seyda
sollAr toDaiyal innURum vallAr azhundAr piRappAm
pollA aruvinai mAyavan cERRu aLLal poi nilattE   (tiruviruttam â 100)

Therefore, in siddhAntam, kaimkaryam to bhAgavata-s is superior to kaimkaryam 
to PerumAL.  There is nothing higher than bhAgavata kaimkaryam.

A king named indradhyumna who was doing tiruvArAdhanam [worship] for PerumAL in 
a spectacular manner.  There were lamp, dUpam, ratnam, umbrellas, cAmaram, 
sandalwood, flowers etc.  The saffron water was red like blood.  He had kept 
that in five vessels (panca pAtram); there was lighted camphor.  Good prasAdams 
were kept ready for offering.  The king was doing a great tiruvArAdhanam.

agastyar came to visit him.  He asked - kaH go'tra bhoH?  - who is inside?  He 
called out three times.  There was no response.  He asked why the king had not 
come.

indradhyumna mahArAja is doing ArAdhanam.  He does not know the SAstram.  

It is bhagavAn's order â if a bhAgavata comes when one is doing ArAdhanam for 
PerumAL, kaimkaryam to bhagavAn can be dropped.

agastyar cursed him â since you behaved like a mad elephant, not knowing 
SAstram, you shall become an elephant.

That indradhyumna mahArAja was the one who became gajendra, who got caught in 
the crocodile's mouth. Since he was doing ArAdhana kaimkaryam for PerumAL 
earlier, it occurred in his mind to offer lotus flower to PerumAL when he got 
caught thus; he surrendered to PerumAL.

=========== 
To be continued â..




      


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