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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 3)

               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

When both bhagavAn and bhAgavata-s are available, bhAgavata kaimkaryam has a 
higher merit; so, when bharata left for his uncle's place, SatrughnAzhvAn also 
left without caring about good day or star for travel.  Thinking of himself as 
bharata's sword or garment or luggage [for which good day or star need not be 
determined for travel], he left with bharata.  SatrughnaH nitya SatrughnaH 
nItaH prIti puraskRtaH |  (ayodhyA. 1.1) 'When bharata is going, does his sword 
also need a calculation of good day for travel?  Does his luggage trunk need 
one?  Or, do his garments need one?   Just as acetana [inanimate] things do not 
need to get a good travel day calculated, why does bharata's Sesha bhUtan 
[subservient] like me need one?'

gacchatA mAtula kulam bharatena tadA'nagaH |

SatrughnAzhvAn is so deeply involved in bhAgavata kaimkaryam.

SatrughnaH nitya SatrughnaH nItaH prIti puraskRtaH |

Such kind of people will fondly serve only bhAgavata-s.

I have already told you in the first day of kAlakshepam.  What is that?

It is said -
mat-bhakta-jana vAtsalyam pUjAyAm cA'numodanam 

anAdhRtasutam gehI purusham nAbhinandati
tadA'narcita sadbhaktam bhagavAn nA'bhinandati

Some person is going to visit a wealthy man, who is sitting on the front porch. 
 That wealthy man's child is playing in the front lawn.  When the child sees 
the svAmi who had come to visit, he comes running to watch.  If the visitor 
says, âDo not touch me!  Go away!  You are vizhuppu [unclean]â, and 
proceeds to go and see the wealthy man, how angered will the latter (the boy's 
father) be?  He will not even let the visitor near him.  Like that, if a person 
neglects bhAgavata-s and comes to Him, perumAL will not take this person.  
There are eight kinds of bhakti-s. [fn 1]  Out of the eight, the first one 
mentioned is matbhaktajana vAtsalya.  pUjAyAm cA'numodanam â bhagavad pUja 
comes only after that.  Since bhAgavata bhakti is on a higher caliber than 
bhagavad bhakti, SatrughnAzhvAn's way is the best.  That is exactly what SrI 
vaishNava sampradAyam is.

gacchatA mAtula kulam bhratena tadA'nagaH
Satrughno nitya SatrughnaH nItaH priti puraskRtaH ||

So, when bharata left for his uncle's house in kekaya desam, Satrughna also 
left with him with a desire to serve him.

rAma and lakshmaNa are staying in ayodhyA with their wives.  rAma is staying 
with His wife, sItA.  He serves His father very well.  The Lord of all the 
lords is showing how to serve a father.  That rAma is the sarveSvaran to whom 
all the deva-s surrendered with a request to vanquish rAvaNa.  

sahi devaiH udIrNasya rAvaNasya vadhArthibhiH |
arthito mAnushe loke jan~je vishNuH sanAtanaH ||
                                 (ayodhyA. 1.7)

If those deva-s had been defeated by ordinary rAkshasa, they would not have 
surrendered.  udIrNasya rAvaNasya vadhArthibhiH â since rAvaNa was very 
strong, they requested sarveSvaran to take avatAram in the earth.  SarveSvaran 
came to this bhUmi.  

vAlmIki stands bewildered saying, âHe came, He cameâ.

arthito mAnushe loke jan~je â Why should He come to this manushya lokam?  He 
came and was born in the earth where the deva-s do not [want to] come.  This is 
a very interesting Slokam.  

VyAkyAnam on this is as follows: 

If the deva-s are asked to come to this earth, they say - âNo; even if we 
touch this bhUmi, we feel like vomiting. Even the nectar that we took during 
last paurNami [full moon day] is coming out as vomitâ.   They say that our 
country has unpleasant odor.  Do we feel that way?  Only they think so.  Even 
when we do yAgam for them, they make agni bhagavAn bring their share and when 
he takes it to them, they take it, but facing away from him (they do not even 
want to see his face).  Those deva-s asked sarveSvaran to come to earth bearing 
all the bad smell. 

arthito mAnushe loke jan~je vishNuH sanAtanaH |

One who is sanAtanaH [Eternal] came and was âbornâ and earned the name 
âpiRandAnâ (was born).   

SarveSvaran vishNu made Himself born! He made Himself born!  VishNu, who is 
Omnipresent, came and was born as 'SrIrAma' â vAlmIki keeps admiring.

daSaratha had four sons.  Of the four sons, there was no one son like rAma.  
guNaiH daSarathopamaH (ayodhyA.1.8) â bhagavAn was born with His own 
extraordinary traits as well as traits equivalent to daSaratha's.  

He had sarveSvaran's auspicious guNa-s as well as his father's qualities.  rAma 
was a great son.  

VAlmIki says - 

sa ca nityam praSantAtmA mrdu pUrvam prabhAshate |
ucyamAno'pi parusham nottaram pratipadyate || (ayodhyA.1.10)

These two sentences of vAlmIki are worth chanting everyday.  

sa ca nityam praSantAtmA â He was ever peaceful.  He could never be provoked. 

mrdu pUrvam prabhAshate  -  when He was talking to anyone, He talked very 
softly.  He never talked with authority. His thought was â if He talked 
authoritatively, the listeners would become afraid.  pUrvam prabhAshate | Our 
nature is that, even if we see people we have known for a long time, we will 
wait till the other person starts the conversation.

rAma  pUrvam prabhAshate - mrdu pUrvam prabhAshate â He talked very soft.  It 
is said that this ANDavan [AcAryar himself] is a soft talker. That is not 
enough.  How does rAma talk?  mrdu pUrvam prabhAshate â people say I need two 
microphones.  mrdu pUrvam prabhAshate |

ucyamAno'pi parusham nottaram pratipadyate ||

Even when He was chided to the point of getting provoked, He would not answer.

parusham ucyamAno'pi parusham nottaram pratipadyate ||

He never responded even when someone spoke to Him with anger. Normally, if 
someone is told, âYou are badâ, a quick retort would be, âOnly you are 
bad, your father is badâ etc.  rAma never talked back.  Such was His nature. 

kathamcit upakAreNa kRtenaikena tushyati |
nasmaratyapakArANAm Satam apyAtmavattayA || (ayodhyA.1.11)

kathamcit upakAreNa kRtenaikena tushyati |

Even if we try very hard to make mistakes, He will not think about them.
 
nasmaratyapakArANAm Satam apyAtmavattayA ||

The meaning for this AtmavattayA must be told by an AcAryan and should be 
listened to.  My svAmi (SrImad tErazhundUr ANDavan) must explain this.  And we 
should listen.  

kathamcit upakAreNa kRtenaikena tushyati | - no matter what mistakes we make, 
He will forget them.   If we do some good deed some day, He will remember that. 
 Even if did not think of doing something good, but we did it without any 
desire, still He will think of that as a great help.   kathamcit upakAreNa 
kRtenaikena tushyati | He does not remember any apakAram.   

katamcit upakAreNa  - a person bought four or five bunches of bananas and kept 
them in his home.  He asked everyone to eat them.  They all did.  He asked his 
wife if she took them.  Wife said that she did and she had kept four or five 
because they were rotten.  He asked her - âWhy didn't you tell me yesterday 
itself?  I would have taken them to the temple? You are telling me nowâ.  So 
saying, he took four bananas to the temple (laughter in the audience).  
kathamcit upakAreNa kRtenaikena tushyati |

He offered four rotten bananas to perumAL who took them.  PerumAL was very 
pleased.  He did not reject the rotten bananas. He felt happy that he had at 
least brought them and offered to Him (audience laughs).  kRtenaikena tushyati |

kaNNan laid down with rukmiNI.  He was conversing with her.  kRsNa had a  
vomiting sensation.  rukmiNI got up.   âWhat is this? What happened?  Was 
sattumudu [or rasam = watery soup] not done in a vessel quoted with Iyam [lead; 
it is legendary to make this soup in a vessel made out of the alloy of copper 
and zinc coated with lead to make it more flavored; this practice is considered 
to be more risky in current day hygiene]?  Didn't the cooks perform their 
duties correctly?  Why do you keep such servants for work?  Shouldn't you be 
more careful?  Shouldn't you take care of your health?  What is this vomiting?  
There is so much vomit.â

kaNNan said, âNothing!  The cooks are all okay.  Nothing elseâ.

rukimiNI insisted further.  kaNNan said, âNothing!  It is all because of what 
a cow-owner didâ.

A cow-owner had ten or twenty cows.  He used to provide water etc to the cows 
and calves.  One of his cows would drink the kazhunIr [water in which rice or 
lentil has been washed] only if he gave taviDu [bran] also.  One of the cows 
would drink only pure water.  Another cow would need kazhunIr, paruttikoTTai 
[cotton seeds] and taviDu and puNNAkku [oil cake] also.  Another cow was a 
paramaikAnti [devotee with a mind fixed on God alone] cow eating only grass.  
It grew in "purisai" (AcAryar is indulging in humor here for purisai kalyANam 
mAmA [uncle] â in the audience may be).

That cow did not drink the mixture of kazhunIr,  paruttikoTTai,  taviDu and 
puNNAkku.  The mixture started fermenting because it was so old.  

Since that cow did not drink that, he gave that to a bull.  The bull did not 
like it either.  Then, he gave it to its calf, which did not like it also.  He 
then said, âkRSNArppaNam astuâ  (laughter in the audience).

I took that.  That is why I am vomiting.  kathamcit upakAreNa kRtenaikena 
tushyati | 

He said âkRshNaâ at least at the time when his cow, bull and calves refused 
to drink the food.  kRtenaikena tushyati |  That fount its way to my stomach.  
My vomiting will be cured. 

Even if one offers without any love, He takes it.

kathamcit upakAreNa kRtenaikena tushyati | 
--------------------------------------------------------
[fn 1]  
matbhaktajana vAtsalyam pUjAyAm cA'numodanam
matgatASravaNe bhaktiH svaranetrAnga vikriyA |
mayyAradhane yatnaH mamArtte Dambavarjanam
mamA'nusmaraNam nityam yaSca mAm nopajIvati ||

1. love to my devotees.  2. Doing pUjA to Me.  3. Listening to stories about 
Me.  4.  Voice cracking, crying, hair standing up on end, all because of 
bhakti. 5. Trying to do ArAdhanam for Me.  6.  Egoless bhakti. 7. Constant 
thought about Me.  8.  Not making Me an object of business. -  These are the 
eight kinds of bhakti according to bhagavAn (pAncarAtram).
=========== 
(End of translation of AcArya rAmAmRtam as it appeared in the September 2008 
issue of SrI raânganAtha pAdukA)
-----------------
To be continued â..




      


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