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 # 25 dated 18th May 2007
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IN THIS ISSUE:
1. PANCHAANGAM DETAILS FOR CHITTHIRAI? (SRI MADHAVAKKANNAN)
2. "AYODHYA KHAANDAM" PART -1 OF SRIMAD RAMAYANAM DISCOURSES IN THE
HINDU TEMPLE OF ATLANTA.
(SRI ANBIL RAMASWAMY SWAMI)
3.TAATPARYA RATNAVALI - SUBMISSION 21 - SLOKAM 13 -PART 2
(SRI N. KRISHNAMACHARAIAR SWAMI OF CHICAGO)
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ISSUES RELEASED
With this issue, about 252 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
25 Issues of Vol. 8 (including this)
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1. Sarvajit varsha Vaikaasi Maasa Panchangam:
May 15 2007- Tuesday ? Vaikaasi month begins
May 16, 2007- Wednesday ? Amaavasyai
May 27, 2007 ? Sunday- Ekadasai Vratham
May 30, 2007- Wednesday ? Swami Nammaazhwaar Thirunakshathram
(Visakam)
June 1, 2007- Friday ? Thiruvaranga perumAL Ariayar Thirunakshathram
June 5, 2007- Tuesday ? SravaNam
June 6, 2007- Wednesday - PradhOsham
June 11, 2007- Monday- Villiputthur Andal Uthsavam
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2. "AYODHYA KHAANDAM" PART -1 OF SRIMAD RAMAYANAM DISCOURSES IN THE
HINDU TEMPLE OF ATLANTA.
(ANBIL RAMASWAMY)
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1. INTRODUCTION
In previous khaaNDam, Sage Valmiki emphasized the "Paratvam" of
Rama. In this, he brings out his "Soulabhyam", his observance
of "SaadaaraNa Dharmas" like "Pitruvaakhya paripaalanam", and
the "VisEsha Dharmas" like "Bhagavat Seshatvam" and "Bhaagavata
Seshatvam" as represented by LakshmaNa and Satrughna respectively.
While the word "Bharata" denotes "One who is destined to bear the
burden (of ruling a Kingdom, albeit by proxy), Valmiki calls
Satrughna as "Nitya Satru-ghna" indicating that he had conquered the
6 eternal foes of the soul namely, Kaama, KrOda, LObha, MOha, Mada
and Maatsartya.
2. BHARATA GOES TO HIS UNCLE'S PLACE
In the opening stanza of AyOdhya khaaNDam itself, Valmiki brings out
this by saying that when Bharata was leaving for his uncle's house
on invitation, he took Satrughna with him as if the latter was just
his personal effects like bedding etc. This shows that Satrughna
never had any "Swatantram" for himself but was solely dependent on
Bharata (Bhaagavata Paaratantryam), even as LakshmaNa was totally
subservient to Rama (Bhagavat Paaratantryam)
Gachataa maatula kulam BharatEna mahaatmanaa/
SatrugnO nitya SatrugnO NEETA: preeti puraskara: // (1-1)
3. THE MESSAGE OF THE WHITE HAIRS
One day when Dasaratha was looking at a mirror, he discovered a
streak of hair near his ears turning white and realized that he was
really getting old (and, this after 60000 years he had ruled!).
(Blond children!) Valmiki says that it looked as if all the sins of
Ravana took the form of the white hair to whisper into his ears that
it was high time that he quit as the ruler, in favor of Rama. Many
would not give up attachment to worldly objects even after becoming
too old even to stand with all faculties withering away like hearing
being greatly impaired.
4. THE DEAF MAN AND THE DYING MAN (SIDE STORY)
H.H. describes in this connection a funny episode in which a deaf
person went to his old friend who was terminally ill to inquire
about the latter's health but did not like to expose his own
deficiency in hearing. A conversation ensued in which the deaf
person thinking that he was consoling the friend asked him several
questions and repeatedly agreed with whatever disagreeable answers
the patient provided!
5. BRINGING HAPPINESS ? WHO AND WHEN? - MIXED FEELINGS!
Dasaratha immediately called for a conference of his ministers and
subjects to deliberate on the procedural details of "Transfer of
power". When the people heard straight from the king about Rama
being crowned as the prince to succeed him, they were overjoyed.
But, this was not without a mixed feeling of sorrow on the prospect
of their good king stepping down. The King was happy that the
subjects loved to see Rama being crowned but felt a little
embarrassed because this meant that they wanted him to quit! Indeed,
some people bring happiness wherever they go; others, whenever they
go!
An example of "mixed feelings" of joy and sorrow all at once! (SIDE
STORY)**
A son-in-law is watching his mother-in-law driving his expensive
brand new car reaching up to the top of a cliff with a sure
prognosis of a free fall in the deep ravine on the other side. The
guy feels "happy" because he can be sure of an end to the old lady
but "sorry" at the same time because of the impending grim prospect
of wrecking his beloved car in an inevitable crash!
6. WHEN TO DO PROSTRATION AND ABHIVAADANAM?
Dasaratha asked VasishTa to make necessary arrangements. Rama was
summoned to the Royal court. On arrival, Rama prostrated before the
King and did "Abhivaadanam" as he knew the rules in this regard.
What are the rules?
1. Prostration and Abhivaadanam should be done to father,
preceptor, and elders.
2. Prostration should not be done to those wearing footwear,
upper cloth wound around their heads, holding water pots, holding
alms bowl, undergoing pollution (theeTTu), doing Japam, lying down,
eating food, being bedridden, taking oil bath etc.
3. Prostration should not be done at Sannidis in temples (even
to elders) but should be done only near the Dwaja Sthambam because
Sannidis of GaruDan, Anjaneyar and other Bhaagavatas are stationed
in between. This is to avoid Bhaagavata apachaaram. It would be
enough if an "anjali" is offered.
4. Abhivaadanam should not be offered to such and also to
Sannyasis, gatherings (gOshTi)
5. The person receiving the "Abhivadanam" is required to repeat
the name of the person offering and bless him with the
words "Aayushmaan bhava?Sarman". Manu says that if the recipient who
does not do this "Prathi-Abhivaadanam" falls into several hells and
acquires the sins of the one that offers and is not fit to be
offered Abhivaadanam.
abhivaadE kritE yastu na karOti pratya abhivaadanam/
aasisham vaa guru srEShTa: sa yaati narakaan bahoon/
tat dush kritam bhavEt sa tasya agam prapadhyatE// Manu 125
Rama conveyed the good news to his mother, Kousalya and got her
blessings and got ready to observe the Upavaasam as a prelude to the
crowning function the next day.
7. THE EXPECTED AND THE UNEXPECTED!
As the arrangements were going in full speed and strength and
everyone was expecting the coronation, there was an unexpected
development. `Accidentally" says Valmiki that Mantarai climbed the
steps of Kaikeyi's mansion. The poet uses the word "yadruchayaa"
(accidentally) whenever there is a significant twist in the course
of events. Mantarai's appearance at the crucial moment is one such.
8. WHO IS THIS MANTARAI?
It is not known where she came from and who her parents were. All
that is known is that she was a servant maid in the household of
KeKaya raja and that she came to Dasaratha's place as a personal
attendant of KaikEyi who subsequently got into the good books of the
queen. When she saw the gala arrangements, an evil thought arose in
her mind that if Rama became the crown prince, KaikEyi and her son
Bharata would be virtual slaves of Rama. When she conveyed this
thought to the unsuspecting KaikEyi, the latter did not like it
because she loved Rama more than Bharata himself. She even offered
Mantarai an auspicious ornament as gift for the good news of Rama's
coronation! Mantarai promptly threw and broke it. This indicated
some impending. undesirable turn of events.
When Mantarai tried to persuade her further, KaikEyi rebuked her.
Enakku nallaiyum allai nee/ en magan bharatan
Tanakku nallaiyum allay/ ath dharamamE nOkkin
Unakku nallaiyum allay/ vandu oozh vinai tooNDa
Manakku nallana sollinai/ madhi ilaa manathOi (Soozhchi- 156)
9. MANTARAI CONTROLS KAIKEYI'S MIND
Ultimately, however, by her gift of the gab, Mantarai succeeded in
convincing KaikEyi to agree to get Bharata crowned and Rama banished
for 14 years in exile. Mantarai reminded her of the two promises
Dasaratha made at the time of the war with Sampara asura in return
for her saving his life on two occasions. KaikEyi offered to ask for
them at an appropriate time later. She retired to her `kOpaa-griham"
(Chamber for venting anger) and with disheveled hairs and haggard
appearance was lying down on the floor waiting for the arrival of
the king.
{Even today, if you go to AyOdhya, the guide will guide you to
this "kOpaa-griham" To believe or not to believe is left to your
choice!}
10. DASARATHA'S PREDICAMENT
Not knowing what he was about to face, poor Dasaratha walked into
her chamber like an insect entering the spider's web. He wished to
convey the good news to her. He was taken aback on seeing her
condition and tried as hard as he could to console her. She reminded
him of the two boons that he had promised her earlier and insisted
that she should have these promises fulfilled here and now.
Unthinkingly, if only to gladden her heart, he offered to carry out
unconditionally whatever she wanted. Making sure that he will not go
back on his plighted word, she threw a bombshell exactly as tutored
by Mantarai. Dasaratha could not yield to it since he had declared
earlier in the open assembly that Rama was to be crowned the next
day. And, he could not renege from his promise to KaikEyi. It was
the greatest dilemma (Dharma SankaTam) that a virtuous soul could
ever face. He tried to put forth several arguments to dissuade
KaikEyi from compelling him to do something much against his will
like:
- I will not be able to live without Rama.
- I have already promised in the presence of kings from
various countries.
- No one knows about my promises to you. If you relent, none
would blame you.
- Will not people think that I have lost my sense in denying
Rama his right?
- If as desired by you, I give the kingdom to you, you may
yourself give it to Rama
- Let Bharata be crowned, but please do not send Rama to
forest.
- If you do not relent, it will be like my having kept the
hangman's rope in safe custody.
- If Rama should go to forest, let not Bharata do my final
funereal rites.
KaikEyi was not the one to be moved by his entreaties in spite of
Dasaratha's falling at her feet and pleading pathetically. She
quoted instances as to how some of Dasaratha's predecessors like
Sibhi, Alarkkan and others and the Ocean king stood by their word
even in trying circumstances and that he should likewise keep up his
promise to her. And, if he would not, she would commit suicide.
10A. KAIKEYI'S MESSAGE TO RAMA
Caught between the devil and deep sea, Dasaratha bade Sumantra, his
charioteer to fetch Rama who was then conversing with Sita. When the
call came that the King in KaikEyi's place summoned him, he told
Sita that perhaps KaikEyi was hastening his coronation! As he
reached the chambers, KaikEyi addressed Rama saying that it was the
wish of the king that he should go to the forest for 14 years,
leaving the kingdom to be ruled by Bharata.
Aazhi soozh ulagam ellaam BharatanE aaLa nee pOi
taazhirum saDaigaL taangi taanga arum tavanm mErkoNDu
Ooozhi vem kaanam naNNi puNNiya thuraigaL aaDi
yEzuh iraNDu aaNDin vaa enru iyambinan arasan enraaL(KR-Soozhvinai-
288)
taazhirum saDaigaL taangi taangarum tavanmErkoNDu: Rama had always
been interested in leading the life of a Tapasvi and she seems to
say that here was a golden opportunity to do what he longed for long
puNNiya thuraigaL aaDi: KaikEyi cleverly places a bait before Rama
that he can have his longstanding desire to bathe in the holy
rivers, if he goes to the forest!
yEezhu iraNDu aaNDil vaa: Lest Rama should get scared on hearing
that his banishment would be for 14 long years, she says that it is
just 2 x 7 years!
Cf: Daughter-in-law`s oil bath "DeewaLikku DeewaLi";
daughter's "SaniyODu Sani"!
enru Iyambinan arasan enraaL: Lest Rama should brush aside, if he
were to be ordered by his father, she says it was the order of the
King that he cannot disobey!
On hearing this Rama's face blossomed like a freshly blossomed red
lotus flower!
"av vaachakam uNarak kETTa appozhudu alarnda sentaamaraiyai venradu
ammaa" (289)
Rama replies: "Even if it were not the King's order, will I not
obey, if it is your order?
Mannavan paNi anra aagil num paNi maruppanO (ibid-291)
11. CONSPIRACY SUCCEEDS
Thus the conspiracy hatched by Mantarai succeeded. What is the
significance of 14 years in exile? H.H. says that it would appear
that Ravana had only 14 more years to live!
Also, it is an accepted fact in jurisprudence that a person
abdicating one's rights for 14 years at a stretch forfeits one's
rights forever!
(To Continue with Ayodya kaaNdam)
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2.TAATPARYA RATNAVALI - SUBMISSION 21 - SLOKAM 13 -PART 2
(SRI N. KRISHNAMACHARAIAR SWAMI OF CHICAGO)
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SrImate SrI ra'nga rAmAnuja mahA deSikAya namaH.
tAtparya ratnAvaLi - Submssion 21, Slokam 13 Part 2, tiruvAimozhi
1.3 contd.
pASuram 1.3.3:
amaivuDai aRa neRi muzhuvadum uyarvaRa uyarnda
amaivuDai mudal keDal oDiviDai aRa nilam aduvAm
amaivuDai amararum yAvaiyum yAvarum tAnAm
amaivuDai nAraNan mAyaiyai aRibavar yArE? (tiruvAi. 1.3.3)
amaivuDai muzhuvadum aRam neRi uyarvaRa uyarnda amivuDai mudal keDal
iDai oDivu aRa nilam aduvAm amaivuDai amararum yAvaiyum yAvarum
tAnAm amaivuDai nAraNan mAyaiyai yAr aribavar? - Lord SrIman
nArAyaNan is the antaryAmi (Inner Controller) of all the cetana-s
(sentients) and acetana-s (insentients) in all the worlds; This
includes all the deva-s including brahmA and rudra, who have
attained their superior postions of creation and destruction
respectively through their superior dharma-s, to the point that one
sometimes wonders whether they themselves are the supreme beings.
BhagavAn has all of them as His body. Who will ever be able to
comprehend the avatAra rahasyam of Lord nArAyaNan?
SrI UV points to two versions for svAmi deSikan's description of the
primary guNa to be enjoyed in pASuram 1.3.3 ? "sarveshu
AsattimatvAt" and "sarveshu AsaktimatvAt", and prefers the first
version. SrI ve'nkaTeSAcArya has used the second pATham. Asatti
means "intimate union, close contact"; and "Asakti"
means "attachment, devotion, fondness".
The first version ? sarveshu AsattimatvAt, is interpreted in terms
of His being the AtmA of everything starting from brahmA and rudra,
extending all the way to all the cetana-s and acetana-s. The second
version is interpreted in terms of His being attached with fondness
to all the souls starting from brahmA and rudra, all the way to all
the other cetana-s and acetana-s.
The phrase in the pASuram tht corresponds to either of these
interpretations is "amaivuDai amararum yAvaiyum yAvarum tAnAm" ?
tAnAm ? He Who is all these things Himself, in the sense that they
are all His body. If we interpret the phrase as "tAn amararum
yAvaiyum yAvarum Am", then it can mean that He is the antaryAmi of
everything ? Asatti.
Given that the guNa at the daSakam level is bhagavAn's ananta-
saulabhyam, His being attached with fondness and with the same
affection to all, no matter whether it is the deva-s or the lowliest
of acetana-s, is more appealing than His being the AtmA and guiding
force of all the deva-s as well as all the other cetana-s and
acetana-s. SrImad tirukkuDanthai ANDavan summarizes the essence of
the pASuram 1.3.3 and says that it the nature of nArAyaNan to
consider that everything starting from brahmA, rudra etc., all the
way down to all the other cetana-s and acetana-s, are part of His
body, and He is their AtmA. They are all very dear to Him, and He
loves all equally.
amaivuDai amararum yAvaiyum yAvarum tAnAm amaivuDai nAraNan -
He is ananta-sulabhan because He is the AtmA or the Guiding Soul for
everything from the more accomplished souls such as the deva-s, to
the less evolved souls including the acetana-s etc., without
distinction, and they are all part of His body. It is significant
that nammAzhvAr uses the nAma `nArAyaNan' in the pASuram to describe
this guNa. SrI UV points out that the meaning for the nArAyaNa
Sabdam that is brought out here is that He is One who is the Cause
for all sentient and insentient objects, and One who is worshipped
by all including the likes of bramA, rudra etc. ? "nArAj-jAtAni
tattvAni nArANIti vidur budhAh | nArANAm ayanam yena tena nARAyaNah
Srutah".
? pASuram 1.3.4:
yArum Or nilaimaiyan ena aRivariya emperumAn
yArum Or nilaimaiyan ena aRiveLiya emperumAn
pErum Or Ayiram piRa pala uDaiya emperumAn
pErum Or uruvamum uLadillai iladillai piNakkE (1.3.4)
"He is One whose greatness is beyond realization by those who are
opposed to Him, and He is also One whose greatness is easily
realized by His devotees; for those devoid of devotion to Him, it is
a matter of constant argument whether our emperumAn has in fact
infinite guNa-s and nAma-s to be praised, or He is One who is devoid
of forms and names".
svAmi deSikan captures the main guNa from this pASuram through the
phrase "nata su-gamatayA - He who is easily accessed by those who
prostrate to Him ? yArum Or nilaimaiyan ena aRiveLiya emperumAn. "Or
nilaimaiyan" emphasizes that He is of the unique ease of
accessibility to all His devotees without any distinction. His
svarUpam and nature could be easily understood by a monkey
(hanumAn), a cowherd woman (yaSodA), a huntress ( SabarI), etc.
This same idea is coneyed by AlavandAr - "namo namo vA'ng-
manasAtiIbhUmaye namo namo vA'ngmanasaika bhUmaye"-
You are not accessible either through words or through thought to
those who try to comprehend You by their own efforts, while You are
easily accessible through words and through thought to those to whom
You wish to reveal Yourself". What is it that the devotee easily
realizes? It is the realization that He is One who is endowed with
infinite kalyANa guNa-s, and who takes countless incarnations each
with its own divine form.
-dAsan kRshNamAcAryan
(To be continued)
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