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 # 29 dated 16th June 2007
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IN THIS ISSUE:
1. PANCHAANGAM DETAILS FOR AANI? (SRI MADHAVAKKANNAN)
2. "AARANYA KHAANDAM" PART -1 OF SRIMAD RAMAYANAM DISCOURSES IN THE
HINDU TEMPLE OF ATLANTA.
(SRI ANBIL RAMASWAMY SWAMI)
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ISSUES RELEASED
With this issue, about 256 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
29 Issues of Vol. 8 (including this)
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1. Sarvajit varsha Aani Maasa Panchangam:
June 15 2007- Friday ? Amavasya ? Vaikaasi month begins
June 25 2007- Monday ? Swaathi ? Periyazhwar Thirunakshathram
June 26 2007- Tuesday ? Ekadasi
June 27 2007 ? Wednesday ? Anusham -Sriman Nathamuni Thirunakshathram
July 03 2007 ? Tuesday ? SravaNam
July 10 2007 ? Tuesday ? Sarva Ekadasi
July 11 2007 ? Wednesday ? Koorma Jayanthi
July 14 2007 ? Saturday ? Amavasyai (13th July- Bodhayana Amavasai)
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2. "AARANYA KHAANDAM" PART - 1 OF SRIMAD RAMAYANAM DISCOURSES IN THE
HINDU TEMPLE OF ATLANTA.
(ANBIL RAMASWAMY)
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1. INTRODUCTION
In the earlier KhaaNDams, Dharmas like "Pitru-vaakhya Paripaalanam"
etc were brought out. In this, Valmiki emphasizes how Rama
addressed "DushTa nigraham" punishing the foes for the protection of
the virtuous "SishTa paripaalanam".
2. DANDAKAARANYA
Securing the blessings of Sage Atri and Anasuya, they entered the
forest known as "DaNDakaaraNya" named after one of the ancestors of
Ikshvaaghu dynasty called "DaNDaka". Now, it was a dense and fearful
forest. The Raakshasas living there were torturing the Sages who
desisted from cursing them lest the power of their Tapas should be
set at naught and they were waiting for the arrival of Rama who had
vowed to protect the virtuous by destroying the evil forces. When
Rama appeared in their midst, they were mesmerized by his charm even
though he was clad in barks of trees and animal skin apparels very
much like them. In Mahabharata, we find that the attendants of
Draupati were so charmed by her incomparable beauty, wished to be
males (pum bhaavam manasaa aayayu). The Sages in DaNDakaaraNya,
wished to become female! And, since Rama was committed to monogamy,
he is said to have assured them that in his Avataara as Krishna, he
would satisfy their desires and the story goes that it is these
Rishis who were born as Gopis in Krishna Avataara and dedicated
themselves with unsullied love to him.
3. REQUEST OF THE SAGES:
The Sages expressed their plight of suffering at the hands of
Rakshasas saying that as King of Ikshvaaghu, he was duty bound to
protect them for no other reason than their being in the forests
belonging to that lineage. Just as the citizens gave one-sixth of
their income as taxes, the Rishis were offering part of the merit
acquired by them through Tapas and therefore it was his duty to
protect them. That Rama was the king for the city dwellers, he was
so for the forest dwellers as well - has been confirmed in several
passages earlier throughout Srimad Ramayanam.
4. VIRAADAN
In a very short while, they encountered a mammoth mountain-like
being before them. The animals and birds in the forest were in
panic. The eyes of the being were like deep wells; his body and
tummy were bloated beyond recognition; his hands were miles long,
his body was wrapped with skins of tigers; he was holding in his
hand a terrific trident.
Bootham athanai yum Ore vaDivu koNDa pudidu enru
Oda otha uruvathan urmotha kuralan (KR- Virada - 18)
On seeing the trio, he thundered "Who are you? How come, though you
look like ascetics yet unlike ascetics, you are holding bows and
arrows, loitering in my territory with a woman? Do you know who I
am? I am Viraada, a Raakshasa fully armed and I live by eating the
flesh of these Sages". He pounced on Sita saying that he was
carrying her away on his shoulders to make her his wife "mama
bhaaryaa bhavishyati" and that he intended to kill them and drink
their blood. On hearing this, Sita was trembling with fear like a
banana leaf shaken by a twister. Rama wondered whether the intention
of KaikEyi and Mantarai had borne fruit so soon! He was not so much
sorry for his exile as for witnessing Viraada touching Sita. "para
sparsam tu vaidEhyaa: na duhkataram asti mE"
Rama shot an arrow at Viraada that pierced his heart. Dropping down
Sita, he went jugular at the brothers with his trident and instantly
lifted them on his shoulders and started moving away from the sight
of Sita. Her pleading with the Raakshasa to free them and instead
kill herself proved futile. Meanwhile, LakshmaNa cut off his left
hand and Rama his right hand, pushed him to the ground and smashed
him with their feet. Viraada could not be killed because of the
boons he had obtained through intense Tapas. But, the very moment
the feet of Rama touched him, he regained Jnaanam (knowledge) and
his Svaroopam (original form). Addressing Rama, he told how he was a
Gandharva by name Tumburu and how his King KubEra had cursed him to
become a Raakshasa and on his pleading for forgiveness, he was told
that in an encounter with Rama, he will be relieved of his curse. He
showed them the way to go to the hermitage of Sage Sarabhanga.
5. SAGE SARABHANGA
As he had vanquished (bhanga) the arrows (saram) of the Lord of love
Manmatha, he is known as "Sara-bhanga". He had successfully eschewed
from his mind both Kaama (lust) and krOda (anger). Because one is
motivated into action by "Manas" humans are called "manushya:" A
mind guided by RajOguNa into such uncontrolled desire and anger is
the worst enemy of this "manushya". The Lord says in Bhagavad Gita
"kaama yEsha: krOda yEsha: rajO guNa samudbhava: /
Maha asanO mahaa paapmaa vidhati yEnam iha vairiNam (BG 2-37)
As the trio was approaching the hermitage of Sarabhanga, they
noticed a divine chariot at the entrance of the Asramam. It was the
chariot of Indra, the Lord of DEvas who had come to see the Sage.
Indra also saw them from at a distance and hurriedly took leave of
the Sage and left. After Indra left, they came into the Asramam and
was warmly welcomed by the Sage. The Sage told them that Indra had
come there to invite him to Svargam but because he was waiting for
the arrival of Rama, he declined the offer. Sarabhanga was not the
one to seek trivial benefits not even Svarga, because his aim was to
reach Parama padam, the highest one could strive to achieve.
6. THE BOON OF CHAFF (SIDE STORY)
H.H cites a couple of funny stories: Once a person
doing "Oupaasanam" (fire rites) prayed to Bhagavaan. As he had gone
out of stock with "umi" chaff used for "Oupaasanam" for over 4 days,
when Bhagavaan appeared before him he asked for "umi". As he
returned home, he saw 10 bags of chaff lying at his doorstep. He had
no space even to stock them! Sarabhanga was not like that.
It is said that one may pray to Sun God for health; Fire God for
wealth; MahEswara for wisdom. But, only Janaardhana (Lord Narayana)
can grant mOksham.
aarOgyam bhaaskaraath ichchEt sriyam ichchEt hutaasanaath/
Jnaanam mahEswaraath ichchEt mOksham ichchEt janaardhanaath//
7. THE THREE STRIKES (SIDE STORY)
Once the Lord appeared before a Bhakta and asked him what he wanted.
He could not come up with an answer. The Lord gave him a wooden
stick and told him that if he struck the ground with it desiring
anything, he would get it instantly. The man had an ugly old wife.
He struck the stick and desired that she should become young and
attractive. She became one. But, the King who was passing through
his house saw her and took her to his harem. On his return home, the
man's wife was found missing. In a fit of anger, he struck the stick
and wished his wife to become a donkey. The people in the harem saw
the braying of the donkey and chased it out. It came back to the
man's home. The man could not bear to see the plight of his
erstwhile wife now turned into a donkey. A third time he struck the
stick with a wish that she should regain her original form. And, she
did turn into the old ugly form! He thought: "Is it for this I did
so much Tapas and got the boon of the stick?" Sarabhanga was not
like that.
8. SARBHANGA TO SUDEEKSHANA
Offering mOksha, Rama requested Sarabhanga to suggest a place where
the trio could live happily. Sarabhanga pointed to the nearby
hermitage of Sage SudeekshaNa on the banks of River Ganga and told
him that SudeekshaNa would help him in every way. As Sarabhanga
attained mOksham, a host of Maharishis like Vaikhaanasas,
Vaalakilyas, Samprakshaalas, Mareechipars, AsmakuTtars and
Patraasanas flocked to the place to witness the sight.
9. THE SURRENDER OF THE SAGES
The Sages narrated harrowing tales of their sufferings at the hands
of the Raakshasas and pleaded for protection by Rama.
"Marappinum odhuk koLal aagum paarp paan
Pirappum ozhukkam kunrak keDum" (KuraL 194)
Because of the tortures of the merciless Raakshasas, who would not
let them do the nitya karmas ordained for Brahmins (Paarppaan) they
were forfeiting their BraahmaNatvam (Brahmin hood)
Why are they called "Paarppaan"? It is because, they were learning
the Vedas (odhu = Vedas) and constantly researching on the nuances
contained therein (paarppadu)
Irakkam enra oru poruL ilaada nenjinar
Arakkar enru uLar silai arathin neenginaar
Nerukkavum yam paDar neriyall neri
Turakkavum arum tavam turaiyuL neenginOm (Agastya- 129)
Rama told them it was not for them to request him to help; they
should command him to do so and pledged to decimate the Raakshasas
who harmed them.
10. SAGE SUDEEKSHANA'S HERMITAGE
Surrounded by the Rishis, the trio reached the hermitage of Sage
SudeekshaNa and introduced themselves. The Sage was about to leave
his mortal coils and was glad that he could have Darshan of Rama at
the crucial moment. He offered to Rama and LakshmaNa bows, bags full
of arrows sharp knives etc. and bade them good bye.
(To Continue with AaraNya kaaNdam)
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2.TAATPARYA RATNAVALI - SUBMISSION 24 - SLOKAM 13 -PART 5
(SRI N. KRISHNAMACHARAIAR SWAMI OF CHICAGO)
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SrImate ra'nga rAmAnuja mahA deSIkAya namaH.
tAtparya ratnAvaLi - Submission 24, Slokam 13 Part 5,
tiruvAimozhi 1.3 concluded.
? pASuram 1.3.9:
valattanan tiri-puram erittavan iDam peRat tundit-
talattanan ezhu tiSai-mukan paDaitta nal ulagamum tAnum
pulappaDap pinnum tan ulagattil agattanan tAnE
Solap pugil ivai pinnum vayiRRuLa ivai avan tuyakkE.
tundit-talattu ezhu tiSai mukan paDaitta nal ulagamum tAnum tundit
talattu iDam peRa, tiri-puram erittavan valattanan; pinnum tan
ulagattil pulappaDa tAnE agattanan; Solap pugil, pinnum ivai
vayiRRuLa; ivai avan tuyakkE. ?
The four-faced brahmA who was born from the navel of bhagavAn has a
place of sustenance at that same lotus navel, along with the worlds
that he created; rudran who is credited with destroying the three
cities in the form of the three asura-s, has a place of protection
on the right side of emperumAn. While He is thus Supreme above all
else, still He takes incarnations and presents Himself in that same
world for all of us to see. If we are to list His kalyANa guNa-s,
there are infinte such guNa-s that we don't even realize. Our
inability to realize Him fully is just another of His mAyA-s.
svAmi deSikan captures the essence of this pASuram through the
words "SarvAdeh svA'nga dAnAt" - Because He has offered a place of
protection for rudra etc. in His body. SrImad tirukkuDanthai ANDavan
refers us to the following from moksha dharma, which converys the
same message: paSya ekAdaSa me rudrAn dakshiNam pArSvam ASritAn
(moksha dharma 36.11). Even when bhagavAn shows His extreme
saulabhyam by offering places of protection to rudra and brahmA in
His own tirumEni, and even though He has given them the same
treatment as He has given tio pirATTi by offering a place in His
tirumeni to them (refer to nammAzhvAr's pASuram ERALum iRaiyOnum
tiSai muganum tirumagaLum kURALum tiru uDamban ? tiruvAi. 4.8.1),
and even when He has revelaed His superiority over all through His
incarnations, still there are those who are confused about who the
Supreme Deity is (ivai avan tuyakkE). The fact that bhagavAn is a
sulabhan in not only revealed by His offering a place of protection
to brahmA and rudra in His body, but also by His taking incarnations
in the world in which even the likes of brahmA and rudra don't set
foot, just to be accessible to His devotees.
? pASuram 1.3.10:
tuyakkaRu madi-il nal j~nAnattuL amararait tuyakkum
mayakkuDai mAyaigaL vAnilim periyana vallan
puyal karu niRattanan peru nilam kaDanda nal aDip pOdu
ayarppilan, alaRRuvan, tazhuvuvan, vaNa'nguvan amarndE.
tuyakkaRu madi il nal j~nAnattuL amararai tuyakkum mayakkuDai
vAnilim periyana mAyaigaL vallan , puyal karu niRattanan, peru nilam
kaDanda nallaDip pOdu amarndu, ayarppilan, alaRRuvan, tazhuvuvan,
vaNa'nguvan. ? I will stay put at the Lotus Feet of that dark-hued
emperumAn who measured the three worlds, and who can control the
minds of even the likes of rudra and brahmA who are endowed with
superior knowledge and with clear minds beyond confusion, through
His leelA-s that are more huge even than the sky itself, and I will
not be distracted from my enjoyment of the greatness of those Lotus
Feet, I will brag about their greatness incessantly, I will embrace
them, and I will prostrate to them.
svAmi deSikan captures the most noteworthy guNa of bhagavAn from
this pASuram through the words "prahita padatayA" ? Because He gave
the shelter of His extended Feet to all (during His trivikrama
incarnation) - peru nilam kaDanda nal aDi. The word `prahita'
means `Placed, extended, stretched out, dispatched, directed'. One
derivation given by SrI UV for the word prahita is `prakRshTam hitam
pra-hitam', stressing tht it is for the hitam or good of all. It is
not just those who are not devoted to Him that have difficulty
realizing His true nature; even the likes of brahmA and rudra, who
know that He is the Supreme Deity, get distracted by their desires,
and get confused about His true nature. If this is the case with the
likes of brahmA and rudra, there is nothing to wonder about the
state of confusion in which ordinary people find themselves in, when
it comes to realizing who the Supreme Deity is, and in following the
sure and correct path to redeem themselves from the bondage of
samsAra. To redeem these countless jIva-s, bhagavAn in His Infinite
Mercy, decided to take the tri-vikrama incarnation, decided to
extend His Feet to reach all these jIva-s and became accessible to
them without any effort on their part. Those Lotus Feet are the
resort that nammAzhvAr reveals to us in this pASuram. Through this
act, bhagavAn who is the utmost sulabhan (recall the guNa at the
daSakam level) shows His deep attachment to all the jIva-s who are
His possession.
As noted earlier, svAmi deSikan concludes the Sloka 13, identifying
the 10 key guNa-s of the ten pASuram-s of tiruvAimozhi 1.3, with the
summary for this tiruvAimozhi ? ananta saulabhyam Aha ? AzhvAr is
revealing the infinite saulabhyam (infinite ease of access to the
true devotee), through the ten pASuram-s of tiruvAimozhi 1.3
(pattuDai aDiyavarkku eLiyavan).
This concludes Slokam 13.
-dAsan kRshNamAcAryan
(To be continued)
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