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.08 / ISSUE # 34 dated 4th August 2007
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IN THIS ISSUE:
1. KISHKINDHAA KHAANDAM PART -1 OF SRIMAD RAMAYANAM DISCOURSES IN THE
HINDU TEMPLE OF ATLANTA
(SRI ANBIL RAMASWAMY SWAMI)
2. .TAATPARYA RATNAVALI - SUBMISSION 29 - SLOKAM 14 -PART 5
(SRI N. KRISHNAMACHARAIAR SWAMI OF CHICAGO)
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ISSUES RELEASED
With this issue, about 260 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
34 Issues of Vol. 8 (including this)
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1. "KISHKINDHAA KHAANDAM" PART - 1 OF SRIMAD RAMAYANAM
(ANBIL RAMASWAMY)
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1. INTRODUCTION
In the previous khaaNDam, Rama demonstrated how he helped the
helpless; in this, he illustrates how he helps his friends and how
one would react to circumstances while facing misfortunes and how
one should get over the same by adhering to Dharmas. Also, this
khaaNDam highlights the essential requisites of an ideal Achaarya.
Only an Achaarya can be considered an ideal Achaarya if he "preaches
what he practices and practices what he preaches".
Swami Desika lists as many as 14 qualifications in SlOkam 1 of
his "Nyaasa Vimsati" thus:
Siddham sath sampradaayE sthiradhiyam angaham srOtriyam brahma
nishTam
Sattvastvam satya vaacham samaya niyatiyaa saadu vrittyaa samEtam/
Dambaa asooyaadi muktam jita vishayi gaNam dheergha bandhum dayaaLum
skhaalityE saasidaaram sva para hitam dEsikam bhooshNureepsEth//
An ideal Achaarya should -
(1) Be well grounded in tradition laid down by Azhwars and
Acharyas of his lineage
(2) Have steady mind in all circumstances unperturbed by false
arguments
(3) Be totally free from all faults and blemishes
(4) Be well versed in the Vedas and Vedantas
(5) Be with a mind riveted in unshakeable faith and Bhakti
towards the Lord
(6) Be always taking care to act in a manner conducive to
augmenting SattvaguNa
(7) Be Unswerving from truth at all times without resorting to
deceit or falsehood
(8) Be Practicing AnushTaanams in tune with the times but
without compromising on the basics laid down in the Saastras
(9) Be Devoid of ego, envy and the like
(10) Be Keeping all senses under perfect control
(11) Be a reliable and permanent friend to everyone both here and
hereafter.
(12) Be extremely compassionate even to those acting inimically
(13) Not hesitate to correct disciples going the wrong way and
bring them on to the mainstream of good behavior.
(14) Be Interested in the spiritual well being of both his self
and those he comes into contact.
Hanumaan fits the bill like a "T" on all these counts.
2. THE SPRING SEASON
Spring season is said to bring joy to lovers and wedded couples,
putting out attractive foliage and beautiful flowers, the weather
conditions being conducive to the same. But, in the mood of
dejection and sorrow at his separation from Sita, Rama could not
appreciate, leave alone enjoy the charm. On the other hand, he felt
as if the very same objects of enjoyment were conspiring to torture
him. Even the pairs of swans and other birds and animals seemed to
mock at him. The very cool and pleasant breeze that was a source of
comfort when Sita was by his side now seemed to burn him up. Rama
mused "Perhaps Ravana had not seen the beauty of peacocks which
looked like Sita and that is why he had not abducted them!" He
lamented pitifully to LakshmaNa: "If and when I return to AyOdhya,
what would I say if Janaka or Kousalya were to ask about Sita. Can
they still be alive on hearing that Sita had been abducted by a
Raakshasa and that we could not trace her whereabouts?" LakshmaNa
consoled him saying that he should not lose hope and that somehow
they would be able to find her out, if only they tried with
determination. Exchanging such sentiments, the duo reached "Rishya-
mookha" and sighted a few monkeys on top of the mountain. (VR 1)
3. THE SCARED SUGREEVA
The monkeys were none other than Sugreeva and AnjanEya and a few of
their confidants. Sugreeva who was scared to death from his brother
Vaali, was living in the safe haven of the Mountain that Vaali could
not approach due to the curse of Matanga Maharishi. He was
apprehensive whether the duo was sent by Vaali to deal with them. It
was Hanuman who allayed his fears saying that he did not doubt so.
The very first words spoken by Hanumaan in Ramayanam were "Cast off
fear" "sambranas thyajataam Esha Vaali kilbisha sankhitam".
Valmiki describes him as "Vaakhya kOvida:" which Kamban echoes
as "Sollin Selvan" (the master of speech).
Anyone who prays to him would not have to face any fear.
Sugreeva asked him to take the form of a celibate, go to them to
find out who they were and why they were there. (VR 2)
Adhyaatma Ramayanam adds that Sugreeva asked Hanumaan to indicate by
body language (with his fingers) that they were not inimical but
friendly.
"yati dushTa hridayou samnaam kuru kara agrata:"
4. SOLLIN SELVAN
By mere sight, AnjanEya could gauge that they were not inimical and
explained to them the plight of Sugreeva in choice words that were
as soft as they were meaningful. From the way he spoke, Rama felt
that he should have mastered all the Vedas and wondered if he could
be the four faced Brahma or Lord Siva.
"sollaalE thOnritru anrE yaar kol ich chollin selvan /
vill aar thOL iLaiya veera virinchanO viDai valaanO?" (Anuma-60)
Rama answered him that he had already heard about Sugreeva and in
fact, they had come to meet with him. AnjanEya was convinced that
they could vanquish Vaali and decided to introduce them to Sugreeva.
(VR 3)
LakshmaNa narrated how and why Rama was exiled, how Sita accompanied
him and how she was abducted by Ravana. As for himself, he said that
he was a younger brother to Rama and attracted by the qualities of
Rama, he had become Rama's slave and servant and accompanied him.
"aham asyaa varO bhraataa guNair daasyam upaagata:" (VR Sargam 4-12)
He told how he was committed to serve his brother in all
circumstances in all ways and every way and in all places and every
place at all times and every time.
He said that the one who is savior of the whole world now sought the
help of Sugreeva. Hanuman lifted them on his shoulders and brought
them before Sugreeva (VR 4)
5. THE SACRED PACT
Relieved of his anxiety and fear, Sugreeva bowed to Rama and said
that after all he was only a simian and that Rama's befriending him
showed his magnanimity. AnjanEya raised a fire pit with pieces of
wood. With fire as witness, Rama and Sugreeva sealed a pact that
Rama would help Sugreeva in killing Vaali and restoring his wife,
Rumai - abducted by Vaali. In return, Sugreeva would help in
searching and restoring Rama's wife, Sita - abducted by Ravana (VR 5)
6. SITA'S JEWELS
Sugreeva told Rama that a while ago, a woman who was being carried
away by someone threw a bundle containing a few jewels. He ordered
his attendants to bring it and show to Rama to identify them as
belonging to Sita. Indeed, they were Sita's. Rama could not control
his grief and asked LakshmaNa to identify. LakshmaNa said he had not
seen any of the ornaments worn by women above the shin but he could
identify those worn at the feet like anklets saying that he had seen
them while prostrating before her every day. This was because
LakshmaNa never used to look up at the face of Sita (VR-6)
{Kamban makes no mention of LakshmaNa's identifying jewels worn at
Sita's feet}
7. SUGREEVA'S PROMISE
Sugreeva told Rama that both of them were in the same boat having
missed their spouses and therefore could empathize with the feelings
of Rama. He further told how in spite of his being a lowly simian,
he kept his composure and that Rama being a great soul should not
lose heart and promised that he would do his best to search for Sita.
(VR-7) In his turn, Rama promised to kill Vaali immediately and
bring relief to Sugreeva (VR 8)
[To be continued]
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3.TAATPARYA RATNAVALI - SUBMISSION 29 - SLOKAM 14 -PART 5
(SRI N. KRISHNAMACHARAIAR SWAMI OF CHICAGO)
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SrImate ra'nga rAmAnuja mahA deSikAya namaH.
tiruvAimozhi 1.4 contd.
? pASuram 1.4.9:
nADAda malar nADi nAL torum nAraNan tan
vADAda malar aDik-kIzh vaikkavE vagukkinRu
vIDADi vIRRirundu vinai aRRadu en SeivadO?
UDADu pani vADAi! Uraittu IrAi en uDalE.
UDu ADu pani vADAi! nAL tORum nADAda malar nADi nAraNan tan vADAda
malar aDik kIzh vaikkavE vagukkiRu, vIDu Adi vIRRiruttal vinai
aRRadu en SeivadO? uraittu en uDal IrAi ? Oh cool breeze with a
sweet fragrance who keeps roaming the space between me and my Lord!
Instead of using my body and mind to worship Him through flowers
such as j~nAnam, tapas, etc., I have ascended the throne of non-
performance of devoted kai'nkaryam to Him because I am separated
from Him; I do not know where else this sin of mine will lead me
into. If your informing Him of my plight does not evoke His
forgiveness for me, then you might as well shatter this body of mine
into pieces.
svAmi deSikan stresses bhagavAn's relationship to us in multiple
ways as another cause for His kshamA - nAnA bandhaih ? nAraNan tan ?
mAtA pitA bhrAtA ityAdigaLin paDiyE sarva vidha sambandhattai
uDaittAgaiyAlum ? Because He is associated with us as our Mother,
Father, Brother, and all else . In sulabhopanishad, we have - mAtA
pitA bhrAtA nivAsah SaraNam suhRt gatih nArAyaNah (subAlaopanishad
6)? nArAyaNa is the Mother, Father, Brother, Abode, Refuge, Friend,
and the Final goal. He puts up with our excesses just as our own
father and mother put up with our mistakes. SrI UV explains this
through the words ? "kAraNattva, svAmittva, AdhArattva, niyantRttva,
upAyattva AdigaLAna pala bandha'ngaLAl pizhai porukkum" - He who
forgives our sins because He is our Cause, our Lord, our Support,
our Controller, the means to attain Him, etc. SrI PBA refers us to
tiruma'ngai AzhvAr's pASuram, describing the various relationships
we have with the Lord - "empirAn entai ennuDai SuRRam, enakku araSu,
ennuDai vANAL" (periya tirumozhi 1.1.6) ? "My Lord, my Father, my
relative, my king, my entire life".
? pASuram 1.4.10:
uDal Azhip piRappu vIDu uyir mudalA muRRumAi
kaDal Azhi nIr tORRi adanuLLE kaN vaLarum
aDal Azhi ammAnaik kaNDakkAl idu Solli
viDal Azhi maDa ne'njE! vinaiyOm onRAm aLavE.
Azhi maDa ne'njE! uDal Azhip piRappu, vIDu uyir mudalA muRRumAi,
Azhi nIrk kaDal tORRi, adanuLLE kaN vaLarum aDal Azhi ammAnaik
kaNDakkAl, idu Solli, vinaiyOm onrAm aLavu viDal (viDEl) ? O my deep
mind who is ever subservient to Him! At least you don't give up on
me as He has done, until I who am loaded with the heavy burden of
prior karma-s, am united with Him ? He who is the Cause for the
cycles of our infinite births and deaths, is in the form of all our
diverse objects of enjoyment as well as the means to enjoy them, and
is reclining in the deep Milky ocean in His yoga nidrA with His
powerful discus ever-ready to protect His devotees.
svAmi deSikan describes the aspect of kshmA that is reflected in
this pASuram through the words "sva-rakshA avahita-tamatayA".
avahita ? gavanam uLLa ? One who is intent on; avahita taman ? One
who is the best among those who is always intent on protecting all
that is His, which includes all the cetana-s and acetana-s in al the
worlds (avahitan, avahita taran, avahita taman ? the best) .
AzhvAr's words that refer to this attribute of bhagavAn are " kaDal
Azhi nIr tORRi, adanuLLE kaN vaLarum aDal Azhi ammAn". The words
of SrI ve'nkaTeSAcArya are: "tirup pARk kaDalilE loka rakshaNattilE
avahitanAik koNDu kaN vaLarndu aruLugaiyAlum". One is repeatedly
reminded of AzhvAr's pASuram "kAkkum iyalvinan kaNNa perumAn
(tiruvAimozhi 2.2.9). SrI PBA explains svAmi deSikan's words here
as " tannuDaiyavargaLin rakshaNattilE migavum jAgarUkan" ? One who
is ever watchful in the protection of His property ? which is the
universe of all that exists, has existed, and will ever exist.
To summarize, the ten pASuram-s of this tiruvAimozhi covered above
sing the guNa of kshamA and aparAdha sahatvam of emperumAn:
- 1.4.1: He has as His flag garuDan who is very powerful in
eliminating anyone who is opposed to His devotees.
- 1.4.2: He is endowed with auspicious eyes that bestow His
blessings on us.
- 1.4.3: He stoops to the level of begging for His own
wealth even from someone like mahAbali, to whom the wealth did not
belong in the first instance.
- 1.4.4: He is of the nature of the water-laden clouds ? He
who showers His Mercy on one and all without distinction.
- 1.4.5: He delights Himself in creating and protecting all
the beings of the world.
- 1.4.6: He is a relative and a friend to everyone out of
His sheer mercy.
- 1.4.7: He is endowed with an ever-forgiving nature
because of His inseparable association with pirATTi.
- 1.4.8: He has extreme attachment to all of us.
- 1.4.9: He is associated with us as our Mother, Father,
Brother, and all else.
- 1.4.10: He is the best among those who is always intent on
protecting all that is His.
All the above aspects of His guNa reveal to us that it is the Nature
of bhagavAn to forgive our mistakes, once we seek His protection.
(The intent of AzhvAr is to persuade those among us who are unsure
of the value of surrender to seek His Divine feet, to desist from
seeking protection from anya-devatA-s, and to realize the
unquestionable Supremacy of Lord SrIman nArAyaNa).
-dAsan kRshNamAcAryan
(To be continued)
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