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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 # 36 dated 1st September 2007
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IN THIS ISSUE:

1. KISHKINDHAA KHAANDAM PART - 3 (SRIMAD RAMAYANAM DISCOURSES IN THE
HINDU TEMPLE OF ATLANTA by SRI ANBIL RAMASWAMY SWAMI)
2. .TAATPARYA RATNAVALI - SUBMISSION 31 - SLOKAM 15 -PART 2
(SRI N. KRISHNAMACHARAIAR SWAMI OF CHICAGO)

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ISSUES RELEASED
With this issue, about 263 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
36 Issues of Vol. 8 (including this)
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1. "KISHKINDHAA KHAANDAM" PART - 2 OF SRIMAD RAMAYANAM
(ANBIL RAMASWAMY)
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16.  SOME SPECIAL POINTS
(An important point to note is that while Vaali himself and more so, 
Tara herself felt that the killing of Vaali was quite justified, 
even to this day, some people gleefully criticize Rama for "Vaali 
Vadam"

It is Kamban who mentions about Vaali deriving half of the strength 
of his opponent who may face him because he was in the habit of 
prostrating before Lord Siva (called ATTamoorthi). This implied that 
it was the reason why Rama did not face him but hid himself behind a 
tree to kill him thus giving a handle for critics to find fault with 
Rama. Let us see what Kamban says 

kiTTuvaar porak kiDaikkin annavar/ paTTa nall valam baagam eithuvaan
eTTu maa tirathu irudi naaLum utru / aTTa moorthi taaL paNiyum 
aatralaan  
(Natpup kOt paDalam-117)

Again, Kamban attributes this to Tara when she prevents Vaali from 
going to fight for the second time: 

pEdaiyar edikkuvar eninum petruDai/ oodiya varangaLum uramum uLLadil
Paadiyum ennadaal pagaippadu enganam/ nee thuyar ozhiga ena ninru 
koorinaan" (Vaali Vadai PaDalam ? 255)

{This is not mentioned in Valmiki Ramayanam because Rama was not 
bound by all these and could worst any enemy at any time in any 
manner he liked}

17. H.H. observes that besides the above, there are some more of 
reasons that have a bearing on the "Avataara Rahasyam" of Rama:

1. We already saw that during the AswamEha Yaagam done by Dasaratha, 
the various DEvas came in person to receive their havirbaagam and 
they promised to take births as monkeys, bears etc to help Rama in 
his mission. One of the most important DEva was the Son of DEvEndra 
who took the form of Vaali. He was to be Rama's Commander-in-Chief. 
Even when an ordinary sepoy turns a traitor, he is severely 
punished. If the Commander-in- Chief himself turns traitor, Raja 
Neethi stipulates nothing short of Death penalty. As Vaali 
befriended Ravana, the arch enemy of Rama, he deserved capital 
punishment.

2. If Rama appeared before Vaali, Vaali might surrender. The earlier 
promise to Sugreeva that he would kill Vaali would become futile.

3. Also, if Vaali surrendered to Rama, Ravana who was weaker than 
Vaali might also have no alternative to surrendering to Rama. In 
this case, the very purpose of the Avatara, namely, Ravana Samhaaram 
will be nullified}
=========================================================
18. SUGREEVA PATTABHISHEKAM 

Rama asked LakshmaNa to install Sugreeva as King of Kishkinda since 
he could not enter the city in terms of the vow he had undertaken. 
(Kamban Arasiyar PaDalam 408) 

LakshmaNa duly installed Sugreeva as the King of Kishkinda. Rama 
declined the invitation of Sugreeva to come into the city because he 
was committed to stay in the forest for 14 years. As during the 
rainy season, none would venture out, he told Sugreeva to take rest 
but to come prepared to begin the search in the month of Kaartigai 
(VR26)

19. PRASRAVANA GIRI
Rama and LakshmaNa then retired to a cave in "PrasravaNa Giri" to 
spend the winter season, waiting for the dawn of "Sarat Ritu" (VR-27)

20. SUGREEVA, THE DRUNKARD
Sugreeva was in an intoxicated and inebriated mood having drunk 
heavily. He was in his own world of fantasy being immersed in 
enjoying the company of Rumai, Tara and other females of the species 
and became quite oblivious of everything including his promise to 
Rama. AnjanEya was very much upset to see the King in this 
condition. In due course, when Sugreeva was in a mood to listen, 
AnjanEya politely reminded him of the promise, warning him that Rama 
was waiting for him to do the needful. (VR29)

21. RAMA GETS ANGRY
The stipulated period was over but there was no trace of Sugreeva 
and no inkling whether and if so what efforts he had taken in terms 
of his promise. Rama felt that having got what he wanted, Sugreeva 
had become indifferent to him and took it as an insult. He sent word 
through LakshmaNa. "Tell him" he said "The path through which Vaali 
was dispatched is still open and I would not hesitate to dispatch 
Sugreeva also there, if he delayed any further" (VR 30).

Na cha sam kuchita: panthaa yEna vaalee hathO gata: /
samayE tishTa Sugreeva maa vaali patham anva gaa:// (Sargam 30-71)
yEka yEva raNE vaalee sarENa nihatO mayaa/
tvaam thu sathyaad ati kraantam hanishyaami sa baandhavam// (30- 72)

{This statement of Rama does not find a place in Kamba Ramayanam}

22. LAKSHMANA IS ALSO ANGRY
An angry LakshmaNa set out towards Kishkinda. Rama cautioned him not 
to kill Sugreeva because he was a friend by pact but to counsel him 
patiently and politely. Angada saw LakshmaNa heading towards 
Kishkinda and was terrified because precisely at that time Sugreeva 
had totally lost control and was not in a fit condition to meet with 
LakshmaNa (VR 31).

Sugreeva learned about the anger of LakshmaNa who was advancing and 
got jittery. AnjanEya comforted him saying that there was no way to 
pacify LakshmaNa than by praying to him with folded palms seeking 
pardon. (VR 32)

LakshmaNa almost neared the harem (anthah-puram). Sugreeva requested 
Tara to go forward to appease LakshmaNa. She hurried to LakshmaNa 
with disheveled hairs and without adjusting her dress properly. 
LakshmaNa bowed his head down not willing to view a woman especially 
in that condition. With folded palms, she spoke to LakshmaNa in a 
soft and soothing voice praying him to excuse Sugreeva's 
indiscretion in overlooking his duty due to his being under 
influence of liquor. 

dasoham
Anbil Ramaswamy

(To be continued)

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3.TAATPARYA RATNAVALI - SUBMISSION 31 - SLOKAM 15 -PART 2
(SRI N. KRISHNAMACHARAIAR SWAMI OF CHICAGO)
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SrImate ra'nga rAmAnuja mahaA deSikAya namah.

tAtparya ratnAvaLi - Submission 31 - Slokam 15 Part 2,
svApadeSam for tiruvAimozhi 1.4 contd.
 
 svApadeSam for pASuram 1.4.2 ? "en Seyya tAmaraika kaN 
permAnArkku..".   In this pASuram, AzhvAr sends the sweet-voiced 
cuckoo as his messenger to emperumAn.   svAmi deSikan describes the 
AcArya guNam reflected in this pASuram as "su-vAcah" ? kuyilgAL - 
those who always instruct their disciples through sweet words.   SrI 
UV refers us to the SrImad  rAmAyaNa dhyAna Slokam "kUjantam rAma 
rAmeti madhuram madhurAksharam |  Aruhya kavitA sAkhAm vande vAlmIki 
kokilam ||" , where vAlmIki is compared to the kokilam bird for his 
sweet words through SrImad rAmAyaNam.  SrI ve'nkaTeSAcArya 
comments:  "'samSrave madhuram vAkyam' enkiRa paDi SobhanaiyAna SrI 
sUktikaLai uDaiya AcAryarkaLai madhura vacassukkaLana kikila'ngaLaga 
nirdeSittAr" ? where reference is given to Hanuman's sweet words 
spoken to sItA pirATTi, and AcAryan's SrI sUkti's are compared to 
the sweet words of kokilam and to Hanuman's words to sItA ? 
extremely comforting, revealing truth, conferring benefit to the 
listener.  
  
In the previous pASuram, the j~nAnam was praised, and in the current 
pASuram, AcAryan's skill in communicating that j~nAnam in a way that 
appeals to the disciple is being brought out.  
 
SrI UV comments that AcArya-s are re-incarnations of Lord hayagrIva, 
and resemble vAlmIki in their skills of expression.  He points out 
that in one onpadAyirappaDi vyAkhyAnam, the pAThanm given for thie 
guNa is sad-AptAn.  One meaning for the word Aptan is "received, 
accomplished, abundant, full.  Sad-Aptan would mean those who are 
abundant in the necessary good attributes.  The attributes of 
relevance here are: the realization of the dharma-s as laid down in 
the SAstra-s, the magnanimity and compassion to share these 
truthfully as they have realized them, and the propagation of these 
accordingly.  
 
SrImad tirukkuDanthai ANDavan points out that in the first pASuram 
of this yiruvAimozhi, AzhvAr in his nAyikA bhAvam only asked the 
crane to go to Him as a messenger, but in this pASuram he is giving 
his message ? mun Seida muzhu vinaiyAl etc.  (See the previous write-
up for this pASuram).  Enjoy the thread ? the connectivity in the 
pASuram-s, which is also the purpose of tAtparya ratnAvaLi.
 
svApadeSam for pASuram 1.4.3:  "vidiyinAl peDai maNakkum.."  
pASuram.  In this pASuram, AzhvAr calls on `men-naDaiya anna'ngAL" ? 
the swans with their gentle gait, to be the messenger to 
emperumAn.   svAmi deSikan characterizes the AcArya guNam expounded 
in this pASuram through the words "su-carita subhagAn" ?  explained 
by SrImad tirukkuDanthai ANDavan as "sAra asAra vivekamuLLa 
naDattaiyai uLLavargaL" ? those whose conduct is based on a careful 
analysis of the desirable and undesirable aspects in everything they 
undertake".  SrI ve'nkaTeSAcArya explains svAmi deSikan's words as 
follows:  sAra asAra vivekam paNNi sAra-taramAna naDavaDiyai 
uDaiyarAi irukkiRa AcAryarkaLai nIra kshIra vibhAga kshama'nkaLAi 
manohara'nkaLAi sa'ncariA ninRa hamsa'nkaLAga aruLic ceidAr 
(ve'nkaTeSAcArya) ? those who analyse the aspects of interest and 
those not of interest in everything, and implement those that are 
worthy of implementing, those who can separate the good from the bad 
like the hamsa birds that can separate the milk from a mixture of 
milk and water, and that lead a dharmic way of life that resembles 
the beautiful gait that thrills the mind of the observer.    
 
SrI UV comments that in their intellect, the AcArya-s are like the 
hamsa bird that is able to separate milk from a mixture of milk and 
water - they can separate the good from a mixture of good and bad, 
they are pure like the pure while color of the hamsa pakshi, and 
they conduct their life with sadAcAram ? exemplary conduct according 
to dharma and SAstra-s, by treading their path carefully like the 
gentle walk of the swan.   Careful treading of the path followed is 
stressed in the following quote attributed to mahAbhArata ? vastra 
pUtam jalam pibet dRshTi pUtam padam nyaset.
 
svApadeSam for pASuram 1.4.4: - `en nIrmai kaNDu ira'ngi' pASuram:  
In this pASuram, AzhvAr is sending the blue-colored krau'nca bird as 
the messenger.  In the pASuram, nammAzhvAr describes bhagavAn with 
the words "en nIla mugil vaNNarkku" ? My Lord whose hue is that of 
the dark-blue water-laden clouds, a reference to His guNa of 
showering His Mercy on all without distinction; AzhvAr is sending as 
the messenger the "nan-nIla maganRilkAL" ? the dark-blue hued 
krau'nca birds.  As in previous pASuram-s, the messenger here is a 
reference to AcAryan, and the dark-blue hue of the krau'nca bird is 
to bring out the resemblance of the AcAryan to the dark-hued 
emperumAn.  It is this aspect that svAmi deSikan chooses to bring 
out as the svApadeSam in this pASuram, and the AcArya guNam he 
describes is "kRshNa sArUpya saumayAn" ? AcAryan who resembles 
emperumAn in all respects, and who is gentle, pleasing, agreeable 
(saumya ? handsome, pleasing, agreeable, gentle, soft, mild).    
svAmi deSikan reveals to us in his nyAsa vimSati Slokam 2, that 
AcAryan should be worshipped the same way as we worship bhagavAn, 
and he gives the reasons for this:
 
aj~nAna-dhvAnta-rodhAt agha-pariharaNAt Atma-sAmya-AvahatvAt 
janma-pradhvamsi-janma-prada-garimatayA divya-dRshTi-prabhAvAt | 
nishpratyUha-AnRSamsyAt niyata-rasatayA nitya-Seshitva-yogAt 
AcAryah sadbhiha-pratyupakAraNa-dhiyA deva-vat syAt-upAsyah || (nyAsa
 vimSati 2) 
 
- The AcArya removes the darkness of ignorance in us, 
- leads us in the right path and thus removes our sins, 
- helps us lead a life like him by helping us adopt the life that is 
conducive to realize Him, 
- gives us a new birth that will lead us to moksham by imparting the 
right kind of knowledge, 
- bestows his kaTaksham on us no matter how sinful a life we have 
led before and redeems us, 
- is unlimited in bestowing his kindness to his Sishya-s no matter 
how undeserving they may be for this, 
- is the non-satiating sweet nectar for those who surrender to him, 
and has the natural relation to the Sishya as Seshi to a Sesha. 
 
All these are no different from the role of emperumAn with respect 
to His devotee.  BhagavAn Himself has taken the form of AcAryan, and 
thus he is `kRshNa sA-rUpya saumyan', and should be respected and 
surrendered to as such. This point is repeatedly stressed by SrImad 
nammANDavan (AcAryan of SrImad tirukkuDanthai ANDavan) in his pAdukA 
sahasram commentary also.  
 
The commentaries for the AcArya guNam described by svAmi deSikan 
through the words `kRshNa sA-rUpamya saumayam' emphasize this 
resemblance between bhagavAn and AcAryan.  As an example, SrI UV's 
description is:  avan mugil pOlE tApa'nkaLaip pOkkukiRavan;  
AcAryarkaLum tApam nI'nga dayaiyinAlE nanmaiyai varshippar  (UV) ? 
emperumAn removes our sorrows by drenching us with His unbounded 
mercy, and the AcAryan also removes our sorrows by soaking us with 
his mercy.  
 
dAsan kRshNamAcAryan

(To be continued)

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