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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.09 / ISSUE # 02 dated 29th September 2007
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IN THIS ISSUE:

1. KISHKINDHAA KHAANDAM PART - 4 (SRIMAD RAMAYANAM DISCOURSES IN THE
HINDU TEMPLE OF ATLANTA by SRI ANBIL RAMASWAMY SWAMI)
2. .TAATPARYA RATNAVALI - SUBMISSION 31 - SLOKAM 15 -PART 3
(SRI N. KRISHNAMACHARAIAR SWAMI OF CHICAGO)

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ISSUES RELEASED
With this issue, about 265 Regular issues of SRS have been released
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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
02 Issues of Vol. 9(including this)
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1. "KISHKINDHAA KHAANDAM" PART - 3 OF SRIMAD RAMAYANAM
(ANBIL RAMASWAMY)
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23. SUGREEVA BEGS PARDON
Meanwhile, Sugreeva also came to LakshmaNa with faltering steps and 
pleaded forgiveness. He admitted that ingratitude could never be 
excused. He told LakshmaNa that being drunk is a serious crime that 
dulls one's capacity to differentiate between one's wife and one's 
mother and it was one of the five great crimes (others being murder, 
theft, lying, and speaking ill of one's preceptor)

Teevinai aindin onraam anriyum tirukku neengaa /
maayaiyin mayangu ginraam mayakkin mEl mayakkum vaithaam 
(Kitkindaai PaDalam 650)

 Further,
Vanjamum kaLavum poyyum mayakkamum marabil koTpum
Tanjam enraarai neekkum tanmaiyum kaLippum taakkum
Kanja mell aNangum teerum kaLLinaal arundinaarai
 nanjamum kolvadu allaal naraginai nalgaadu anrE (Kitkindaai PaDalam 
655)

Meaning
Deceit, thieving, falsehood, ignorance, going against established 
traditions, treachery etc will automatically take hold of one who 
indulges in binge; Goddess of wealth will desert him. Drinking is a 
through ticket to hells. Poison would kill only the body; 
Intoxicating drinks would rob one of not only the body but also 
one's soul.

Tara informed LakshmaNa that Sugreeva had already sent message to 
all the chieftains to muster enough soldiers and was actually 
waiting to hear their response. LakshmaNa, in his turn begged pardon 
of Sugreeva saying that unable to bear the sorrow of Rama, he also 
got upset and had spoken harshly. (VR-33-36)

{There is an important message here. When a Bhaagavata accuses 
another Bhaagavata, it is good manners for both of them to beg the 
pardon of the other}

24. MONKEY BATTALLION BY NUMBERS
Valmiki gives a "count by numbers" of the strength of the monkey 
battalion that assembled for their onward march in search of Sita: 
Anjanagiri: 3 Crores; Astigiri: 10 Crores; Kailasa Parvatam: Several 
thousand Crores; Plains adjoining Himalayas: Several Crores; Vindya 
mountains: Several Crores; Ksheera Samudra forests: Innumerable. (VR 
37) 

Valmiki gives another count by numbers starting from hundreds, 
thousands, ten thousands, lakhs, ten lakhs, Crores, arbuda, brinda, 
kharva, nikharva, mahaa kharva, sarOja, sankha, samudra, anthra, 
madhya, paraardha- each ten times the previous one, they are past 
count. (VR 38) 

Yet another count mentions the names of the chieftains with the 
soldiers under their control: Satabali:10,000crores; Tara's father, 
SushENa: Several 10000 Crores; Rumai's father Taara: 1000 Crores; 
kEsari: several thousands; Gava aksha: 1000 Crores; Dhoomra: 2000 
Crores; Panasa: 3 Crores; Neela: 10 Crores; Gavaya: 5 Crores; Dharee 
mukha: 1000 Crores; Mainda and Dvivida (Aswini putras):1000 Crores; 
Gaja: 3 Crores; Jaambhavaan: 10 Crores; RumaNvaa:100 Crores; Gandha 
maadana: 10 lakhs; Angada (Crown prince):1000 lakh Crores; Indra 
jaanu: 11 Crores; Rambha: 11600 Crores: Dur mukha: 2 Crores; 
Hanumaan: 1000 Crores; NaLa: 100 thousand: Dadhi mukha, Sarabha, 
Kumuda, Vahni, Ramha: Each 10 Crores. 

When all of them assembled in front of where Rama and Sugreeva were, 
there was not even space enough for a needle on the ground. The dust 
raised by their march covered the whole atmosphere negating all 
visibility! (VR 39)

25. SEARCHING THE FOUR CORNERS OF THE WORLD
Thereupon Sugreeva ordered his generals to go with their battalions 
to search for Sita and ordered them to report by one month. He sent 
them in all the four directions. The descriptions of the terrains 
and territories they went through are really mind-boggling and give 
us an insight into the extent of old world geography: 

EAST: Vinatan to cover up to and beyond Malaysia, Java, Sumatra etc 
and oceans like Ikshu, Suraa, Grida (Ghee),  islands like Saalmali, 
Kusadwipa, Pushkara, mountain peaks like Udayagiri etc. (VR 40)

SOUTH: Neelan, AnjanEya, Jaambhavaan, Angada and others to cover
Rivers like Narmada, Godavari, KrishNa vENi, Varadaa, mEkhalaa, 
Utkala, and KaavEri, Cities like Aswa vanti, Avanti, Vidarbham, 
Risheekam, Maahishakam, Vangam, KaLingam, Kowsikam, DaNDaka araNyam, 
Aandram, PuNDram, ChOzha naaDu, PaaNDyam (with KapaaTa puram as its 
Capital), kEraLam etc. and finally reaching MahENDra mountain beyond 
which there is the sea of 100 yOjanas separating Lanka from the 
mainland. (VR 41)

WEST: SushENa to cover countries like SouraashTram, Baahlikam, 
Surat, Bheemam, Mountains like VaiDooriyam, Chakravaan, and a 
kingdom called Praag-jyOtisham where lived an Asura called Naraka 
(who was subsequently killed by Sathyabama in a fight in KrisNa 
Avataara) beyond which lay the mountain SaavarNi mEru (where lived 
Sage mErusaavarNi) (VR 42)

NORTH: Satabali to cover up to Himalayas,  countries like mlEchcham, 
PuLindam, Aara sEnam, Pra sthalam, Bharatam (including cities like 
Indra prastam, Hastinaa puram etc), DakshiNa Kuru, Madrakam, 
KaambhOjam, Yavanam, Sakam, AaraTTakam, Baahlekam, Risheekam, 
Pouravam, DangaNam, Cheenam (China), Parama Cheenam, Neehaaram, 
Daratam etc., Kailaasam Mountain, Krouncha Giri, , Mainaaka and  
lakes like Vaikhaanasam, Parvatam,  Uttara Kuru and LavaNa samudram 
(As Raakshasas cannot live in mEru mountain, it was not mentioned) 
(VR 43)
26. RAMA HANDS OVER HIS SIGNET RING TO ANJANEYA
Seeing AnjanEya getting ready to start, Rama handed over to him his 
signet ring with Rama's name engraved on it for showing it to Sita 
to convince her that the messenger was in fact the one sent by Rama. 
(VR 44) 

The battalions started on their quest and looked like locusts and 
grasshoppers covering the sky like a blanket. (VR 45)

27. SUGREEVA'S KNOWLEDGE OF ANCIENT GEOGRAPHY
Rama enquired Sugreeva, how he happened to know the locations to 
which he ordered the monkey bands to go in search of Sita. Sugreeva 
replied that when Vaali gave him a chase to kill him after the 
killing of Dundhubhi, he was running in every direction and came to 
know about the locations in all the four directions until he reached 
the Asramam of Sage Matanga on the advice of AnjanEya who informed 
him of the curse on the head of Vaali that if ever Vaali set foot in 
the vicinity of the Asramam, his head would get broken to 
smithereens. (VR 46)

28. RETURN OF THE VANARAS 
The "date of expiry" of their voyage period had arrived but the 
Vaanaras had no clue about the whereabouts of Sita. Crestfallen, the 
groups returned except the one that went southwards. (VR47) 

The Southern command fared no better. On their way, they met with 
Sage KaNDu and later a Raakshasa who challenged them. Angada mistook 
the Raakshasa to be Ravana and with his fist dealt a deadly blow and 
killed him.  Having become totally exhausted, the Vaanaras came upon 
a cave that was covered with total darkness and they almost lost 
their way. (VR 48)

They were fortunate to meet with an old lady who was shining like a 
Tapasvi. AnjanEya went near her, offered his obeisance and enquired 
about the place (VR49-50)

29. SVAYAM PRABHA
The Tapasvi was Svayam Prabha. She narrated her story as 
follows: "My name is Svayam Prabha. I am living here to guard this 
place on behalf of my friend hEmai. Maya, the divine architect 
created a golden city and was living here happily. He gave his 
daughter MaNDOdari in marriage to Ravana, the king of Lanka. But, he 
was involved with hEmai for which Indra killed him. Brahma gave this 
place to hEmai. She has now gone to Brahma lOka. (VR 51-52)

(NOTE: Names such as Viswakarma, Maya etc occur frequently in the 
Itihaasas. It is believed that these denote to a class of people who 
specialized in the kind of work they had expertise. Actually, they 
may refer to different persons doing similar works, not necessarily 
the one and the same person) (Vide footnotes of CRS Iyengar in his 
book)

30. IN THE WILDERNESS AGAIN!
The Vaanaras narrated why they were there and sought her help to get 
out of the dark cave. She asked them to close their eyes and in an 
instant brought them out of the cave.

{According to Kamban, AnjanEya asked the Vaanaras to stand behind 
him and catch his tail and the rest of them to catch that of the one 
before.  With the help of shining ear ornament he was wearing, he 
slowly led them out of the dark cave. (Pilam pukku PaDalam-841-842)}

The Vaanaras were perplexed because the timeframe set for them was 
already over. Only if they went back with the tidings of locating 
Sita there was some sense in going back; otherwise, they were sure 
to be put to death by their strict king Sugreeva. 

Taaran suggested that they might go back to the cave and live there 
happily. Angada seemed to agree. But, AnjanEya was made of a 
different mettle. He could not imagine giving up the efforts (VR 53-
54)

Angada had lost all hopes and proposed to perform "praayOpavEsam" 
(self-immolation by entering fire). The other Vaanaras seconded the 
proposal (VR55)

31. SAMPAATI
Just at that moment, they spotted an eagle sitting on the rock where 
they had intended to undergo the fire ordeal. Sampaati was the 
brother of JaTaayu. He was once very powerful and was the King of 
birds. Once in an attempt to save his brother from the scorching 
Sun, he covered JaTaayu with his wings. The rays of the Sun burnt 
Sampati's wings. Learning from the Vaanaras about the death of his 
brother, he was struck with grief and performed the final rites for 
JaTaayu. (VR 56)

Though he had lost his strength, Sampaati had a sharp vision with 
which he could see clearly whatever lay at whatever distance.  He 
could immediately spot out where Sita was incarcerated and told them 
that she was in Lanka (VR 57). 

He told them that Ravana was the son of Visravas and brother of 
kubEra and that he was living in Lanka that was 100 yOjanas away 
from where they were (VR 58) 

He also narrated how he happened to see Ravana carrying Sita. The 
Maharishi who was there assured him that when the messengers of Rama 
came to him, his wings will again grow and he would secure his lost 
strength. He blessed the Vaanaras all success in their endeavors and 
flew away. And, as directed by Sampaati, the Vaanaras reached the 
shores of the ocean dividing the mainland from Lanka (VR 59-63).


32. A TRIAL OF STRENGTH
Angada wanted to know the relative capacity of the warriors in 
crossing over the ocean. Each one spelled out their capacities but 
all assessments fell far short of the goal of jumping to Lanka and 
return unharmed. Jaambhavaan said that he had lost most of his 
strength due to old age. At best, he could jump 90 yOjanas; Angada 
told that he could jump over to reach Lanka but was not sure if he 
could jump back! (VR 65)

33. JAAMBHAVAAN PRAISES ANJANEYA
AnjanEya was keeping mum. Jaambhavaan narrated the story of the 
great monkey Chieftain kEsari by name. He had a wife called Anjanai. 
Her other name was Punjistalai an Apsaras. She was born to a monkey 
called Kunjaran. One day, as she was walking along the top of a 
hill, the wind God (Vaayu) saw her and was carried away by her 
beauty. He tried to embrace her. She was shocked and demanded an 
explanation for his action. He said that he was not intending to 
molest her or spoil her modesty but by hugging her, wanted to bless 
her with a son who was as strong and wise as himself, one who could 
accomplish whatever was impossible for others. "And, you are that 
son" he said to AnjanEya. He continued that AnjanEya was the one and 
only person who could save the situation and asked him to perform 
the feat of jumping over to Lanka. (VR 66)

{According to Kamban, Angada dismissed the Vaanaras and ordered them 
to reassemble at MahEndra Mountain (Sampaati PaDalam -940)}

34. ON TOP OF MAHENDRA MOUNTAIN
On hearing the words of Jaambhavaan, AnjanEya agreed to his proposal 
and took a huge form needed for performing the stupendous task 
entrusted to him and took a stand on top of the MahEndra Mountain 
(VR 67)

True to his name "TiruvaDi", he set his foot firmly down on the tip 
of the mountain in an attempt to spring from there into the sky. 

Poru varu vElai Taavum pundiyaan Bhuvanam taaya
Peru vaDivu uyarnda maayOn mEkku urap peyarnda TaaL pOL
Uru vari vaDivin umbar Onginan uvamaiyaalum
tiruvaDi ennum tanamai yaavarkkum teriya ninraan 
(MahEndrap PaDalam 1027)


dasoham
Anbil Ramaswamy

(To be continued)

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3.TAATPARYA RATNAVALI - SUBMISSION 31 - SLOKAM 15 -PART 3
(SRI N. KRISHNAMACHARAIAR SWAMI OF CHICAGO)
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SrImate ra'nga rAmAnuja mahA deSikAya namaH.
tAtparya ratnAvaLi - Submission 32, Slokam 15 Part 3, 
svApadeSam for tiruvAimozhi 1.4  contd.
 
svApadeSam for tiruvAimozhi 1.4.5:  "nalgittAn kAttaruLi" pASuram:

In this pASuram, AzhvAr sends the magnanimous little crane as a 
messenger.  The crane is described in the pASuram with the 
words "malgu nIrp punal paDappai irai tEr vaN SiRu kurugE!".  
paDappai refers to the gardens.  The beautiful and magnanimous 
little crane is being described as one that is searching for 
the `appropriate' food for its little ones in the clean and clear 
waters running flawlessly in the gardens.  The inner meaning is that 
the AcAryan very meticulously searches the available pramANa-s and 
chooses the ones that are appropriate for each given Sishya, and 
generously and selflessly imparts instructions to the disciple that 
are appropriate for the level of the disciple, and give the disciple 
the correct interpretation of the SAstra-s as well the enjoyment of 
bhagavad anubhavam.
 
svAmi deSikan captures the inner meaning conveyed in this pASuram 
through the phrase "sva-AhAra udAra SilAn" ? AcArya-s who are 
magnanimous in presentimg to the Sishya-s the level of detail 
appropriate for the disciple, with supports from authentic works 
etc.  SrI ve'nkaTeSAcArya gives a more elaborate interpretation for 
this AcArya guNam than for any other guNam described so far in all 
the previous Sloka-s.   His interpretation is:  uNNum SORu, parugu 
nIr, tinnum veRRilai, ellAm kaNNan enkiRa paDiyE vaN tuvaraip 
perumAnaiyE dhAraka poshaka bhogyamAga anubhavittu ta'ngaLuDaiya 
nishThaiyai ASrita jana'ngaLukkum vazhan'ngikkoNDirukkiRa 
mahAtmAkkaLAna AcAryarkaLai samRddhamAi salila pravAha madhyattil 
SuddhamAna AhArattait tEDi adai svAnubandhikaLukkum vazha'ngik koNDu 
udAra'ngaLai irukkiRa sArasa'ngaLAga sambhAvittu aruLinAr ? 
AcAraya's are ones for whom kaNNan alone is the food, water, and all 
else that sustains them, grows them, and gives them all the joy that 
they derive;  the great AcArya-s impart this disciplined way of life 
to those who seek their guidance.  svAmi deSikan compares the 
magnanimity of these AcArya-s to the generous little cranes that 
selflessly look for good and pure food for their young ones in the 
nicely flowing pure waters and generously share it with all their 
dear ones.    
 
SrI PBA gives the explanation ? "kuTTikaLukku uNavu tEDit taruginRa 
kurugukaL pOlE SishyarkaLukku SAstrArtha'ngaLaiyum bhagavad 
anubhava'ngaLaiyum koDuppavargaL ? AcArya-s who give the proper 
interpretation of SAstra-s and bring the experience of perumAL to 
their disciples, just like the cranes that select good and 
appropriate food for their young ones and feed them.  
 
svApadeSam for pASuram 1.4.6:   "aruLAda nIr aruLi avar Avi tuvarA 
mun" pASuram:   In this pASuram, AzhvAr sends the `Azhi vari vaNDu' ?
 the merrily circling bee that has the marks of circles (cakra) on 
its body as his messenger.   svAmi deSikan captures the AcAya guNam 
reflected in this pASuram through the phrase "tanu-dhRta bhagavan 
lakshmaNah" ?  AcArya-s  who bear the marks of bhagavAn ? the 
Sa'nkha and cakra marks on their divine body.   SrI UV gives the 
meanings:  Azhi ? cakra, vari ? Sa'nkham.  Thus, `Azhi vari vaNDu', 
in svApadeSam, refers to AcAryan who bears the marks of Sa'nkha and 
cakra on his tirumEni.  The other marks such as the Urdhva puNDram, 
the tulasI garland, the lotus bead garland, etc. are all to be 
understood.  
 
One meaning for the word `lakshmaNa' is `having marks, possessed of 
good or auspicious marks' according to the samskRt dictionary by 
Apte.   This is the meaning in which the term `tanu-dhRta bhagavad 
lakshmaNah' is used here by svAmi deSikan.   SrI UV notes that there 
is an alternate pATham ? tanu dhRata bhagavad lakshaNAn" ? which 
essentially gives the same meaning.   The interpretation is same as 
given above ? AcAryan bears the marks of bhagavAn such as the 
Sa'nkha and cakra, the UrdhvapuNDram etc., and this compares to the 
beautiful marks on the body of the vaNDu.   Azhi also means depth 
(ocean), gAmbhIryam, etc.  Azhi vaNDu in svApadeSam refers to 
AcAryan's depth of knowledge, depth of anushThAnam or rigorous 
practice of the SAstra-s, etc. of the AcAryan as well.
 
The analogy between the `vaNDu' and AcAryan is extended further in  
pUrvAcAryas' anubhavam.  `vanDu' has six legs.  When `vaNDu' is 
interpreted as a reference to AcAryan, the `six legs' are 
interpreted in several ways:
 
-         The most direct comparison of the six-legged bee to a `man 
of wisdom' (AcAryan) is found in SrImad bhAgavatam:
 
aNubhyaSca mahadbhyaSca SAstrebhyah kuSalo narah   |
sarvatah sAram AdadyAt pushpebhya iva shaTpadah   ||  (bhAga. 
11.8.10).
 
"Just as a bee (shaTpada) gathers honey from small and big flowers, 
a wise man (kuSalo narah, a reference to AcAryan in our context) 
extracts knowledge of good essence from all sources including the 
minor as well as the major SAstra-s (and imparts it to the disciple 
who seeks guidance from him)".
 
-AcArya-s are firmly established in the dvaya mantra, which can be 
looked at as consisting of six phrases that bring out its meaning  ? 
SrIman nArAyaNa caranau, SaraNam, prapadye, SrImate, nArAyaNAya, 
namah.  AcArya-s live their lives firmly established in the dvaya 
mantra, and impart this SaraNAgati mantra to the disciple who seeks 
it, and show the path for moksham at the end of this birth.
 
-AcArya-s are firmly established in the six aspects of SaraNAgati, 
as declared in ahirbudhnya samhitA ? 37.28.  They are rigorous 
practioners of all the six aspects of SaraNAgati, and in addition, 
out of their infinite mercy, they guide the devotees in the path of 
surrender selflessly. 
 
AnukUlyasya sa'nkalpam prAtikUyasya varjanam  |
rakshishyati iti viSvAsah goptRtva varaNam tathA  ||
Atma nikshepa kArpaNye shad-vidhA SaraNAgatih  | 
 
(bhara samarpaNam involves surrendering the responsibility for our 
protection to the Lord by observing the following five a'nga-s of 
prapatti: performing only those acts that will be pleasing to the 
Lord (AnukUlya sa'nkalpam), desisting from any act that will be 
displeasing to Him (prAtikUlya varjanam), recognizing that one is 
incapable of observing any other means for prapatti and with 
humility surrendering to Him (kArpaNyam), having the firm faith that 
He will definitely protect us (mahA viSvAsam), and praying to Him 
with this firm faith to protect us (goptRtva varaNam).  
 
-AcArya-s are ones who rigorously practice the six actions 
prescribed for brAhmaNa-s ? yajanam, yAjanam, adhyayana, adhyApana, 
dAna and pratigraha (the act of performing sacrifice, the act of 
leading in conduct of sacrifice, study of the veda-s, teaching and 
instructing of the veda-s, giving dAnam to others, and receiving or 
accepting alms that are offered).
 
yajanam yAjanam dAnam viSishTaSca pratigrahah  |
adhyApanam ca adhyayanam viprakarma prakIrtitam  ||
 
-AcArya-s are ones who strictly observe the following six activities 
prescribed for a brAhmaNa:  
 
snAnam sandhyAjapo homo devatAnAm ca pUjanam   |
Atithyam vaiSvadevam ca shat karmANi dine dine  |
jAti mAtropajIvI tu viprah syAt brAhmaNa bruvah  ||
 
According to our ancient religious scripture, these six actions are 
prescribed for discharging the three types of obligations relating 
to gods, ancestors and society.
 
-In AcArya hRdayam, the comparison is made that just as a bee will 
not consume anything other than sweet and delicious honey, the 
AcAryan will also turn his interest only on bhagavad vishayam that 
sings His sweet and magnanimous glory.   SrI PBA gives this analogy 
in his explanation of the svApadeSam for pASuram 1.4.6.   SrI PBA 
also gives reference to ALavandAr's stotra ratnam (27), that 
expresses the same thought:
 
   tavAmRtasyandini pAda pa'nkaje niveSitAtmA katham anyat icchati |
   sthite aravinde makaranda nirbhare madhuvrato na ikshrakam hi 
vIkshate   ||
 
ALavandAr declares that with his soul having tasted the nectar of 
bhagavAn's Lotus Feet, it will not be interested in anything else, 
just as a bee that has the delicious nerctar from a lotus flower wll 
not go anywhere near a scorched thistle flower.  In our current 
context, AcAryan is one who is firmly fixed on bhagavAn's Lotus 
Feet, analogous to the bee that is fixed on the honey-bearing lotus 
flower


dAsan kRshNamAcAryan

(To be continued)

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