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 # 35 dated 11th August 2007
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IN THIS ISSUE:
1. KISHKINDHAA KHAANDAM PART -2 (SRIMAD RAMAYANAM DISCOURSES IN THE
HINDU TEMPLE OF ATLANTA by SRI ANBIL RAMASWAMY SWAMI)
2. .TAATPARYA RATNAVALI - SUBMISSION 30 - SLOKAM 15 -PART 1
(SRI N. KRISHNAMACHARAIAR SWAMI OF CHICAGO)
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35 Issues of Vol. 4
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30 Issues of Vol. 6
50 Issues of Vol. 7 and
35 Issues of Vol. 8 (including this)
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1. "KISHKINDHAA KHAANDAM" PART - 2 OF SRIMAD RAMAYANAM
(ANBIL RAMASWAMY)
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8. MAAYAAVI
Sugreeva then narrated how his brother Vaali was so powerful as to
kill an equally powerful enemy, Dundhubhi, the son of Mayan over a
fight for a woman. Dundhubhi entered a cave. Vaali followed him,
asking Sugreeva to stand guard at the entrance of the cave to
prevent Dundhubhi escaping. Sugreeva patiently waited for one whole
year.
{Kamban, however, says that he waited for 28 months since Vaali was
fighting with Dundhubi for 28 months inside the cave. (2x7+7=28)}
yEgi vaaliyum IRUDU YEZHODU YEZH/
VEga vem pilam taDavi vemmaiyaan/
mOga venri mEl muyalvin vaigiDa/
sOkam eithinan tuNai tuLanginaan (Natpu-130)
Neither of them had come out. But, at one stage, blood was oozing
out from the cave. Assuming that it was Vaali's blood, Sugreeva
concluded that Vaali must have been killed. He closed the entrance
with a huge rock and returned to Kishkinda. The ministers compelled
him to take over the kingdom. He reluctantly agreed. Vaali after
killing Dundhubhi kicked the rock, came out and was enraged on
seeing Sugreeva on his throne. In spite of his pleadings that it was
due to a misunderstanding, Vaali hounded out Sugreeva. (VR-9&10)
9. A SHOW OF STRENGTH
Earlier this Dundubhi taking the form of a buffalo challenged the
Himavaan and the Samudra Raja who said that they were no match to
him and directed him to go to Vaali. Vaali when challenged wore a
golden chain granted to him by his father DEvEndra which imparted
unimaginable prowess to him. Vaali smashed Dhundubhi down on earth
and threw his body at a distance of one yOjana. While doing so, a
splash of blood fell on the Asramam of Sage Matanga who cursed that
whoever had done such desecration would die if ever they set foot
near about the Asramam. From then on, neither Vaali nor anyone of
his aides ever dared to come near there. Sugreeva also narrated how,
Vaali used to uproot seven big "Saala" trees and throw them with
bare hands and asked if Rama could attempt to pierce one of the
trees with his arrow.
{While Valmiki portrays that Sugreeva suggested to Rama to prove his
strength by piercing the Saala tree, Kamban, however, says that
testing the strength of Rama was suggested by AnjanEya}
(NatpukkOtpaDalam 155)
Piridum annavan peru vali aatralai periyOi
aridhi ennin uNDu upaayamum akdu aru marangaL
neriyil ninrana yEzhil onru uruva in neDiyOn
pori koLL ven charam pOvadu kaaNN enap puganraan
Rama not only lifted the bones of Dundhubhi with his toe but sent an
arrow that pierced all the 7 trees in one go. (VR-11&12)
{While Valmiki says that Rama threw away the body of Dundubhi by his
toe, Kamban says that it was LakshmaNa who did it.} He says
kETTanan amalanum kiLarnda vaaru elaam /
vaaL tozhil ilavalai idanai mainda nee/
OTTu ena avan kazhal viralin undhinaan/
meeTTu adu virinjan naaDu utru meeNDadE ( Dundhubi PaDalam 192)
10. THE BROTHERS FIGHT
Sugreeva went with Rama to Vaali's place and called him for a fight.
Vaali came out. A fierce fight took place between the brothers who
looked alike so much that Rama could not tell one from the other.
Therefore, he did not enter the fray lest he should mistakenly kill
Sugreeva instead of Vaali. Sugreeva was grievously defeated and came
back to Rama and demanded an explanation why he had not helped him.
Rama told the reason and offered him a garland of flowers
called "Gaja-pushpi" to wear so that he could be identified and
asked him to go ahead once again. (VR 12-14)
11. TARA PREVENTS
Tara, the wife of Vaali apprehended that this time Sugreeva could
not have come again unless he was backed by powerful forces behind
him. She expressed her suspicion to Vaali and requested him to give
up. Vaali would not listen. (VR -15)
(These words of Tara dissuading Vaali is depicted by Kamban even
during the first call itself from Sugreeva whereas Valmiki reserves
this to the second call}
12. VAALI VANQUISHED
Vaali boasted that Sugreeva was "Su-greeva" (one with beautiful
neck) only in name and that he would make him "neck-less". "I will
not kill him but I am going to show him his place". So saying, he
started for a bitter fight this time. In the fight, the strength of
Vaali seemed to grow while that of Sugreeva seemed to diminish and
he was looking around for Rama. Rama shot a powerful arrow that went
with lightning speed and pierced Vaali's heart. Vaali swooned .
(VR16)
{Kamban says that when he plucked the arrow that pierced his heart,
Vaali saw and read the two lettered name of Ra-ma" inscribed on it -
the name that is the great "Taaraka mantram" which grants like a
medicine instant relief from the circle of births and deaths}
Mummai saal ulagukku ellaam moola mantirattai mutrum
thammaiyE tamarkku nalgum tanip perum padathaai thane
immaiyE ezhumai nOikkum marundinai iRaaman ennum
semmai sEr naamam tannaik kaNgaLin teriyak kaNDaan (Vaali Vadai
PaDalam 305)
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{Paadma PuraaNam SrishTi khaaNDam 14 says that these two who were
born as Sugreeva and Vaali in Rama Avataara were born as KarNa and
Arjuna respectively in KrishNa Avataara}
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{Aananda Ramayanam says that though Rama killed Vaali as punishment
for his misdeeds, he assured him that he would be born as a hunter
in KrishNa Avataara and stay in Prabhaasa KshEtra and would kill
KrishNa by aiming at his foot mistaking it to be the body of a stag}
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13. VAALI'S ACCUSATIONS
Vaali regained consciousness and started hurling a volley of
accusations against Rama:
- "I have known you to be the son of Emperor Dasaratha and
believed that due to your Sattva guNa and glorious birth, you would
never indulge in "adharma".
- How come that you hit me when I was fighting with another
one? I never expected this kind of behavior on your part.
- Did I at anytime harm either yourself or any of your
subjects in your kingdom?
- I am a denizen of the forest living on fruits and roots
whereas you are a great Kshatriya. I am in no way equal to you
either by birth or upbringing. It is unfair on your part to attack
me like this.
- Normally, kingdom, gold, silver and other kinds of wealth
are the basis for fights among Kshatrityas. I have none of these to
incite your venturing to kill me.
- I am a king in my place and in my own right. You know that
the following would definitely go to hells:
1. One who kills another king (other than in a straight battle)
2. One who kills a Brahmin or a cow
3. One who is a thief, one who kills animals without reason
4. One who is an atheist
5. One who marries when his elder brother remains unmarried
6. One who carries tales
7. One who is a miser
8. One who betrays friends
9. One who seeks to sexually assault his preceptor's wife-
Can you quote any authority from Manu Dharma Saastra for your
exceptional act when I am not guilty of any of the above? If not,
why do you indulge in such a heinous act? (Valmiki and Kamban)
- When two folks are fighting, how can you show partiality to
one to the detriment of the other? (Kamban)
- You did a silent revolution by giving up your kingdom to
your younger brother. May be you wanted to do another silent
revolution in the forest by killing me for handing over my kingdom
to my younger brother! (Kamban)
- Is it written anywhere that Dharma Saastras have to be
observed only by the lowly and are not applicable to the high born
like you? (Kamban)
- Unlike the deer whose skin is used as seat, the silkworm
whose threads are used to spin cloths, elephants whose tusks and
bones are used for various decorations, I have none of these that
you can use for any purpose. Even my flesh cannot be eaten as the
flesh of monkeys is unfit for consumption and is prohibited in the
Saastras. This being the case, what is it that prompted you to kill
me?
- You should have exhibited your valor against the one who
took away your wife and not against me.
- Only the moon has a black mark on its face; by your act, you
have soiled the fair name of "Soorya kula" and brought a black mark
on it! (Kamban)
- Your killing me when I am not even aware of you - is like a
serpent biting a sleeping drunkard who has lost his senses.
- If only you had asked me to bring back Sita and restore her
to you, would I have not done so being more powerful than the wicked
Ravana? It is a shame that you made pact with a puny Sugreeva
instead of me. It is like seeking the help of a hare (Sugreeva)
while a lion (Vaali) was very much available to you. (Both Valmiki
and Kamban)
- Above all, let me know if you have any justification for
attacking me being away from my sight. (VR-17)
14. RAMA'S REPLIES
- The entire Jambudveepam with its hills and dales are the
property of Ikshvaaku dynasty of which Bharata is the ruler.
Protecting and punishing the denizens are the privilege and duty of
the Ikshvaaku kings. As his representative outside the city limits,
it is my duty to carry out his responsibilities. You are not aware
of this fact and that is why you seek to accuse me like this.
- Giving up the Dharma of the ancients, you have forcibly
taken possession of your brother's wife who is thus your daughter-in-
law. Thus, you are guilty of incest, a misdemeanor punishable by
death. There is no punishment other than death laid down for one who
commits such incest with one's own daughters, sisters and brother's
wives.
- I have already given my solemn pledge to annihilate the foes
of Sugreeva and other Vaanaras. I have no alternative to killing
you, in terms of this agreement.
- As per rules of Statecraft (Raja-Dharma), you are the enemy
of my friend and therefore, my enemy too. If you think it out
properly, you will agree that I have done the right thing only.
- After all, you are just an animal. Royal personages can hunt
and kill animals in the forest by remaining incognito and unnoticed
by them and this is the privilege authorized in the Saastras. There
was no need for me to offer a straight fight appearing before you.
Vaali was convinced and accepted his faults. He entrusted his dear
son, Angada to the custody of Rama for protection. He said that he
was fortunate to die at Rama's hands because that way, he could
attain the highest Heavens. (VR-18)
15. TARA'S LAMENT
On learning what had happened, Tara came running to see Vaali who
was in the throes of death. She realized that during the first
fight, he did not kill Vaali and only when he opposed Sugreeva, (who
was the friend and devotee of Rama) that he ventured to kill Vaali.
(VR-19)
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3.TAATPARYA RATNAVALI - SUBMISSION 30 - SLOKAM 15 -PART 1
(SRI N. KRISHNAMACHARAIAR SWAMI OF CHICAGO)
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SrImate ra'nga rAmAnuja mahA deSikAya namaH.
tAtparya ratnAvaLi - Submission 30 - Slokam 15 Part 1,
tiruvAimozhi 1.4 svApadeSam.
? Slokam 15 (svApadeSam of tiruvAimozhi 1.4).
sadhrI bhavyAn (1.4.1) suvAcah (1.4.2) su-carita subhagAn (1.4.3)
kRshNa sArUpya saumyAn (1.4.4)
sva-AhAra udAra SilAn (1.4.5) tanudhRta bhagavan lakshmaNo (1.4.6)
bAlya guptAn (1.4.7) |
chAtra svac-chanda vRttIn (1.4.8) abhigata SiSirAn (1.4.9)
antara'nga ukti yogyAn (1.4.10)
AcAryAn kRshNa labdhau AvRNuta SaThajit preyasI dUta nItyA ||
This is the first tiruvAimozhi for which svAmi deSikan has composed
a Slokam to bring out the inner meaning of this tiruvAimozhi. We
saw that, in his nAyikA bhAvam, AzhvAr sends several birds as
messengers to emperumAn to convey his longing for Him. The inner
meaning is that all these messengers represent the AcAryan ? in
other words, AzhvAr stresses the importance of the intermediary role
of the AcAryan in our attaining the Lotus feet of emperumAn. While
every pASuram of this tiruvAimozhi sings a different aspect of the
guNam of aparAdha sahattvam of emperumAn, it also simultaneously
reveals to us a corresponding guNam of our AcAryan that enables us
to attain Him easily through the blessings of the Lotus feet of our
AcAryan. Slokam 15 brings out the different guNa-s of our AcAryan
that help us to attain the feet of emperumAn. SrImad
tirukkuDanthai ANDavan points out that in these pASuram-s, the birds
that are sent as messengers refer to AcArya-s, and the prayer is to
them is to communicate to emperumAn our deep love to be united with
Him. The two wings of the bird represent j~nAnam and anushThAnam ?
the correct understanding of SAstric knowledge and its strict
observance in their lives.
svApadeSam for pASuram 1.4.1: "am-SiRaiya namDa nArAi" pASuram. In
this pASuram, AzhvAr seeks the `am-SiRaiya maDa nArAi!' ? the female
crane with its beautiful wings, to intercede with bhagavAn so that
bhagavAn grants His Mercy on the jIvan.. svAmi deSikan captures the
AcArya guNam conveyed here through the words "sadhrI bhavyAn". SrI
UV suggests that the pATham may be more appropriately "sadhra para
bhavyAn", and gives the literal meaning as "sahAyattODu SErndavarAi
SubharAna", or "SErnda vastukkaLAL anukUlarAna" ? "One who is
associated with those that endow him with the guNam of being
auspicious or being able to assist in our best interests". The
different interpretations reflect the different aspects of this
association that the AcAryan has, that enable him to guide and
assist us in our best interests ? such as the inseparable
association with emperumAn, being associated with the lineage of
prAcArya-s or pUrvAcArya-s, being equipped with j~nAnam and
anushThAnam as the two wings of a bird, being assisted by the AcArya
patni who treats the disciple as her own child, being endowed with
auspicious qualities such as infinite and selfless mercy towards the
disciple, being associated with easy accessibility, etc. We will
see these interpretations below.
SrImad tirukkuDanthai ANDavan gives the explanation as `eLidAgak
kiTTum paDi bhavyarkaLai iruppavargaL' - those who are so simple
that they are easily accessible, those who are endowed with the
quality of saulabhyam or easy accessibility (sadhri means `along
with, together with'; bhavyam means eLiyan, sulabhan, one who can
be easily approached).
SrI ve'nkaTeSAcArya explains the svAmi deSikan's phrase through the
words - "PurushakAra sAhityattAlE eLidAgak kiTTalAi irukkiRa
AcAryargaLai, sarvadA pEDaiyODE sa'ncarikkaiyAlE bhavya'nkaLai
irukkiRa nAraikaLAga nirUpittAr" ? Our AcArya-s perform the role of
being advocates for us with emperumAn, and represent us to emperumAn
and pirATTi, and so they are easily accessible to us. They are also
simultaneously ever associated with emperumAn, the parama purushan.
Here, AzhvAr compares this role of our AcArya-s to the female crane
with modesty as one of her asttributes, and who is always together
with her nAthan ? the male crane. In addition, AzhvAr identifies
another guNam of AcArya-s here by comparing them to the she-crane ?
aLiyattAi ? one who is endowed with great mercy ? kAruNyam or
dayA. Note AzhvAr's words ? Ah Ah enRu enakku aruLi ? "Feeling
extremely compassionate about my pitiable state, shower your mercy
on me, Oh my Great AcAryan!".
SrI PBA gives the interpretation for the guNa "sadhrI bhavyAn:"
as ""SevalODu kUDiyirukkum nAraigaL pOlE emperumAnODu iNai piriyAdu
irukkum AcAryargaL" ? AcArya-s who are ever inseparably associated
with emperumAn like the she-crane that is always together with its
purushan ? nIyum nin SEvalumAi. (sadhRi ? together with, bhavyam ?
existence).
SrI UV brings out some additional finer points for this pASuram. He
notes that "nIyum nin SEvalumAi" can be understood as a reference
the duality of AcAryan and AcArya patni. He points out that AcArya
patni can also equally advocate the case for the disciple to
emperumAn. He gives the example from SrImad rAmAyaNam (reference
from IDu vyAkhyAnam) ? sa bhrAtuS-caraNo gADham nipIDya raghu
nandanah | sItAm uvAca ati-yaSA rAghavam ca mahA vratam ||
(ayodhyA. 31.2) ? While firmly holding the Feet of his Brother rAma,
lakshmaNa addressed his words to sItA and to rAma. He notes that
sama-prAdhAnyam or equal efficacy ? primary role, is what is denoted
here, irrespectrive of to whom the request is made. It is explicit
here that upAyatvam is equally in the domain of pirATTi as well as
emperumAn.
Another interpretation for `nIyum nin SevalumAi' is a reference to
AcAryan and to the prAcArya-s (the AcArya lineage going back above
the current AcAryan) ? in other words, a reference to the AcArya
paramparA of the lineage of AcArya-s.
The word maDa in `maDa nArAi' refers to the quality of AcAryan
forgiving the faults of the disciple, and showering his vAtsalyam
(kindness akin to that of the cow towards the calf) on the
disciple. `aLiyattAi' refers to the mercy to remove the sorrow of
the disciple. The reference to `am-SiRai' or the beautiful wings is
a reference to the j~nAnam and anushThAnam, as pointed out earlier ?
"ubhAbhyAm eva pakshAbhyAm yathA ke pakshiNAm gatih, tathaiva
j~nAna karmabhyAm prApyate purushottamah" . The white color of the
crane refers to the sattva guNam of AcAryan.
In the context of singing the glory of emperumAn, the
words `ve'nciRaip puL uyartArkku' was interpreted as One Who has
garuDan who will not spare any enemy of bhagavAn's devotee' ?
stressing bhagavAn's guNam of protecting His devotee at all costs.
When the same phrase is looked at another way, it sings the glory of
AcAryan. garuDan is the form of all the veda-s. AcAryan is one who
has veda as his pramANa or support for all his j~nAna and karma
anushThAna-s that will burn away even the worst sin of his
disciple. `van SiRaiyil avan vaikkil' ? Even if emperumAn is angry
at the enormous sins of the jIva and refuses to as much as look at
the sinful jIva, the prayer to the AcAryan is to take mercy and
forgive the sins and protect the jIva.
`van SiRaiyil avan vaikkil vaippuNDAl en SeiyyumO' ? `What
difference does it make even if He punishes you in the process by
putting you in prison?'. SrI UV gives an example that illustrates
the meaning of these words more than any words of mine can do. When
bhagavad rAmAnuja learned the significance of tiru mantra from
tirukkOTTiyUr nambi after great effort, he imparted the knowledge
right away to all his disciples without testing them much for their
fitness to receive the instructions. When his AcAryan questioned
his action, bhagavad rAmAnuja said that he could not bear to see the
suffering of his disciples, and had to uplift them right away
without delay, and that he himself was willing to undergo any
punishment as a consequence. Such is the extent of mercy of the
AcAryan towards his disciples.
All of these guNa-s of AcAryan that are conveyed in this pASuram by
AzhvAr are condensed by svAmi deSikan in two words ? sadhrI bhavyAn.
Now we will look at some pATha bheda-s ? alternate versions of svAmi
deSikan's Slokam 15 for the phrase `sadhrI bhavyAn'. These
different versions are found in SrI UV's commentary for tAtparya
ratnAvaLi.
In the commentary on tiruvAimozhi by SrI periya parakAla svAmi
(padineTTAyirappaDi), he uses the words `prApta upAyAn" instead
of `sadhrI bhavyAn'. The meaning is: "One who is equipped with the
upAya-s or means for attaining Him". The reference is to the
AcAryan's infinite Grace (aLiyattAi!), his two wings of j~nAnam and
anushThAnam (am-ciRaiya maDa nArAi!), and his association with his
prAcArya-s and pUrvAcArya-s (nIyum nin SevalumAi).
Another version given is `sad hRI bhavyAn' ? He who is endowed with
modesty.
A pATham ? "sad-dhI bhavyAn", is also found. This means one who is
endowed with the right kind of knowledge. The right kind of
knowledge is a key attribute of an AcAryan. This appropriate
knowledge finds use in AcAryan's role as purushakAra bhUtan of
emperumAn ? His representative as intermediary in helping the jIva
to attain Him. In onpadinAyirappaDi (na'njIyar), this knowledge is
referred to as "purusha kArattva upayogi j~nana sampat" - the wealth
of knowledge that is of use in enabling the role of
purushakArattvam, or intermediary pleading the case of the jIva to
emperumAn. "sad-dhI" here is explained by SrI UV as "sad-dhi ya
vidye veditavye" ? The possession of the right kind of knowledge,
and the ability to communicate this knowledge to others who are in
need of it.
The sheer size of the write-up for this first AcArya guNam far
exceeds the corresponding write-up of bhagavAn's guNam reflected in
this same pASuram.
This makes me feel that nammAzhvAr primarily sings the glory of
AcAryan in this tiruvAimozhi, and bhagavAns' guNam becomes only
secondary. Such is the importance of AcAryan in our sampradAyam ?
the prtyaksha daivam or Living God for us, who guides us in our
journey to attain Him.
dAsan kRshNamAcAryan
(To be continued)
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