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 # 03 dated 7th October 2007
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IN THIS ISSUE:
1. SUNDARA KHAANDAM PART - 1 (SRIMAD RAMAYANAM DISCOURSES IN THE
HINDU TEMPLE OF ATLANTA by SRI ANBIL RAMASWAMY SWAMI)
2. .TAATPARYA RATNAVALI - SUBMISSION 33 - SLOKAM 15 -PART 4
(SRI N. KRISHNAMACHARAIAR SWAMI OF CHICAGO)
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ISSUES RELEASED
With this issue, about 266 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
03 Issues of Vol. 9(including this)
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1. "SUNDARA KHAANDAM" PART - 1 OF SRIMAD RAMAYANAM
(ANBIL RAMASWAMY)
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1. INTRODUCTION
In Kishkinda khaaNDam, it was shown how friends should be protected;
In this, following important messages are conveyed:
1. The Dharma of how an ambassador should conduct himself.
He proved himself such an ideal "Dhoota" that the Lord himself
wanted to emulate his example in Krishna Avatara as "PaaNDava
dhoota"
2. The Dharma of how a chaste woman should conduct herself.
3. The Dharma of a "Paramaguru" in voluntarily seeking and
redeeming the Sishya (whereas a "Guru" is one who instructs a Sishya
who approaches him)
4. The "Paara-tantryam" (Total dependence) of Jeevaatmas
on "Paramaatma"
2. WHAT IS SO GREAT ABOUT SUNDARA KHAANDAM? DOES IT MEAN THAT OTHER
SIX KHAANDAMS ARE NOT SUNDARAM
(BEAUTIFUL)?
Srimad Ramayanam has 7 KhaaNDams and each one of them is indeed
beautiful. There are several reasons to call this KhaaNDam as
Sundara KhaaNDam.
2(1) THE OTHER KHAANDAMS ARE LOCATION ORIENTED -
1. Baala khaaNDam and AyOdhya KhaaNDam describe the events that
happened in and around AyOdhya.
2. AaraNya KhaaNDam deals with the happenings in the forest
3. Kishkinda KhaaNDam deals with the Sugreeva Sakhyam, Vaali Vadam
etc that took place in Kishkinda.
4. Yuddha KhaaNDam deals with the Great War between Sri Rama and
Ravana.
5. Uttara KhaaNDam deals with the backgrounds in which several
incidents have been described in the whole of the epic.
But, Sundara KhaaNDam stands apart in the sense that the hero of the
KhaaNDam is the Rama bhakta Sri Hanuman, even as Sri Rama is the
hero for the whole Ramayana. If the entire epic is taken as a
garland, Hanuman sheds light on it like the central pendant
gem.
"RamayaNa mahaa maala ratnam vandE anila aatmajam"
2(2) WHAT HAS THE WORD SUNDARA TO DO WITH HANUMAN?
To answer this question, we have to go into the story as to how this
KhaaNDam came to be written. AnjanEya has several names. He is known
as `Hanuman' in Tamil, `Hanumanthaiah' and `Mukhya PraaNa Devaru' in
Kannada and `Hanumanthudu' in Telugu. As one moves North beyond the
Vindyas, he is called `Maaruti' and in Maharashtra, they call him
`Mahaaveera'. Do you know that besides being called `Vaayu-putran',
`AnjanEya' and `Siriya TiruvaDi' (Periya TiruvaDi being
GaruDazhwar), he had another name, which he himself did not know?
The story goes that Sage Valmiki wrote the epic after Sri Rama's
Coronation. After completing Aaranya KhaaNDam, he desired to name
the next Canto after AnjanEya. But, AnjanEya appeared before him
pleading that he need not be given such an importance, for after
all, he was only a "Rama Daasan" - a servant of Sri Rama. The Sage
took his assent to name the Canto as "Sundara KhaaNDam". Thereafter,
AnjanEya went to his mother to narrate the incident. Even as he was
approaching, Anjanai greeted him calling him by his pet
name "Sundara", for that was the "given name" she had given him at
birth. AnjanEya rushed back to the Sage to request him to drop this
title also. But, the Sage said that it was too late as the Chapter
had already been completed with "Sundara" as the hero. Thus, the
name Sundara got attached to this KhaaNDam.
2(3) THE DESCRIPTIONS IN THIS KHAANDAM ARE SPECIAL, EXCEPTIONAL AND
EXQUISITE WITH UNSURPASSED LYRICAL
BEAUTY
For example, the descriptions of -
(i) Lanka by Moonlight (Bhavana Vichaya: Sargam 5)
(ii) RavaNa's Palace (RavaNa gruhaavEkshaNam: Sargam 6)
(iii) Viewing the Aircraft (Pushpaka Darsanam:Sargam 7)
(iv) The Aircraft itself ( Pushpaka VarNanam: Sargam 8)
(v) The liquor bar (Paana bhoomi vichaya: Sargam11)
(vi) The destruction of the honey grove (Madhuvana PravEsa: Sargam
61)
2(4) THERE IS AN ALLEGORICAL SIGNIFICANCE IN THIS KHAANDAM
It represents allegorically how Paramaatma (represented by Sri Rama)
sends an Achaarya (represented by Hanumaan) to the Jivaatma
(represented by Sri Sita). The Achaarya dispels the sorrow of the
Jiva, redeems it from the shackles of Samsaaram and unites it with
Paramaatma. This is a great Tattva that this KhaaNDam is said to
reveal.
2(5) PHALAS IN READING/RECITING SUNDARA KHAANDAM:
Scholars who have practically experienced say that the "Phala" or
the benefits accruing (even at the mundane level) from the
PaaraayaNam of this KhaaNDam are many. The PaaraayaNam of individual
Sargas are said to bestow the following benefits viz.,
(i) Sargam 3: Lanka Devata Vijaya: To ward off the mischief of evil
spirits.
(ii) Sargam 7: Pushpaka Darsanam, Sargam 8: PushpakaaNu VarNanam,
Sargam 9: Sankulaanta: puram, Sargam 10: MaNDOdari Darsnam and
Sargam 11: Paana bhoomi Vichaya: - All these are said to dispel any
dosham arising out of misbehavior like extra-marital indiscretions.
(iii) Sargam 13; Hanumat NirvEda: is believed to cure mental
derangement.
(iv) Sargam 15: SitOpalamba: is said to repair losses suffered
(Daridram neenga)
(v) Sargam 27: TrijaTaa Swapna: neutralizing the effects of bad
dreams (Dur Swapna dOsha nivaaraNam)
(vi) Sargam 36: Anguleeyaka Pradaanam: Sure to bring together
couples separated for whatever reason. (ViTTup pirindavar onru sera)
(vii) Sargam 38: Vaayasa Vrittanta Kathanam (Story of the crow)
would save one from any hurt to Sri Rama or his Bhaktas in thought,
word or action (Rama aparaada dOsham)
2(6) SIMILES OF VALMIKI
The similes employed by Aadikavi in this KhaaNDam are so unique that
in the matter of Upama, it can be confidently asserted that it is
Valmiki who set the trend for other poets and writers to emulate. We
will see some of these later in the respective contexts.
3. ANJANEYA CROSSES THE OCEAN
After offering prayers to his Achaarya, Surya, MahEndra, his father,
Vaayu, Brahma who granted him rare boons, and other Bhoota-gaNas, he
made his body grow up beyond imagination. Unable to bear the impact
of pressure of his feet, the whole mountain shook as if in an
earthquake. The trees that got uprooted followed him like the
retinue of a King following him. When AnjanEya took off, jumping
over to cross the Ocean from the top of the mountain, the trees that
got uprooted by his speed followed him on his path for a while. This
was like dear friends and relatives who accompany one going on a
long journey.
There are some interesting points to note in connection with the
Sargam dealing with Hanumaan's crossing the Ocean:
1. Sargam 1 which is one of the longest should be recited in
one go and not in bits and pieces, if one wishes to overcome
obstacles like how Hanumaan overcame the 3 obstacles he
encountered en route.
2. "Rama Naama" is more powerful than Rama himself. How? Rama
had to build a bridge with enormous effort. But, by merely reciting
Rama Naama, Hanumaan could jump over to the other shores of the
Ocean.
When the trees could not follow anymore because of the decrease in
their speed they fell into the sea scattering far and wide their
flowery tribute, it looked as if the friends and relatives were
returning home after seeing him off, with a heavy heart and
streaming eyes! This was like dear relatives following only for a
short distance, the one who sets out on a long journey.
There is an important message for us in this is that we should not
accompany a person for too long a distance, if we desire his/ her
return safe and soon.
4. MAINAAKA, THE FRIENDLY MOUNTAIN
On seeing Hanumaan higher up in the sky on his journey by air, the
Ocean king wanted to honor him. So, he asked Mainaaka Parvatam with
golden peak that was submerged under the ocean to rise and request
Hanumaan to take some rest. Accordingly, he arose from the ocean and
prayed to Hanumaan to rest for a while before proceeding further.
Hanumaan thought that this might be a ruse to delay, if not stop,
his mission. Mainaaka convinced him saying that once upon a time all
the Mountains had wings and were flying hither and thither causing
hurt to others and Indra cut their wings with his Vajraayudam.
Thanks to Vaayu (Wind God), he escaped the wrath of Indra and took
refuge under the ocean and that it was by way of showing gratitude,
he made that request. Hanumaan however told him that since he was on
an urgent and important mission, he could not oblige and took leave
of Mainaaka and proceeded further.
5. SURASA, THE MOTHER OF SERPENTS:
"Surasa", the mother of serpents, stopped Hanumaan on the way and
told him that he could not proceed unless he entered her big mouth
which she progressively widened from 30 to 100 yOjanas. Undaunted,
Hanumaan increased his mouth to match it, entered her mouth and
suddenly and unexpectedly contracted his form to a tiny size and
quickly came out unscathed. She blessed Hanumaan to be successful in
his mission and gave him a warm send off.
6. SIMHIKA, THE RAAKSHASI:
Before long, Hanumaan was confronted by a Raakshasi called "Simhika"
who pulled him back by catching hold of his mere shadow! Hanumaan
played a similar game and with his sharp claws broke her body. While
giving up her life, she blessed him like Surasa. Hanumaan
successfully crossed the ocean of 100 yOjanas and reached the
outskirts of Lanka. (VR 1)
7. LANKA'S PROSPERITY:
Lanka was built on top of the middle peak of the three crowned
TrikooTa Mountains. It surpassed the divine cities of "Amaraavati"
the Capital of DEvEndra, "Alakaapuri", the Capital of KubEra
and "BhOgavati" of the Serpent kingdom. The greenery of the flora
and the lively fauna were sights for Gods to see. The already
fortified city was further protected with unsurpassed "homeland
Security" especially after the abduction and incarceration of Sita
in it. Hanumaan wondered that none could ever hope to conquer the
place either through diplomacy (Saama) because the diplomats were
more diplomatic in seeing through their designs, or by munificence
(Daana) because there was nothing wanting there that would entice
them or by engineering disaffection (bEda) because of the cleverness
of the administrators or by offering stiff fight (DaNDa) because of
the unflinching and dedicated host of the warriors who would be more
than a match to any offenders. So, he waited till nightfall for
having a closer look at the city in moonlight. (VR 2)
dasoham
Anbil Ramaswamy
(To be continued)
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3.TAATPARYA RATNAVALI - SUBMISSION 33 - SLOKAM 15 -PART 4
(SRI N. KRISHNAMACHARAIAR SWAMI OF CHICAGO)
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SrImate SrI ra'nga rAmAnuja mahA deSikAya namaH.
tAtparya ratnAvaLi - Submission 33, Slokam 15 Part 4,
svApadeSam for tiruvAimozhi 1.4 continued.
svApadeSam for pASuram 1.4.7, pASuram starting with "enbu izhai
kOppadu pOla". AzhvAr addresses the `young parrot' (iLam kiLi) as
the messenger in this pASuram. svAmi deSikan captures the AcArya
guNam conveyed as the inner meaning in this pASuram through the
words `bAlya guptAn" ? those who hide their greatness and present
theselves as if they were just young children. SrI ve'nkaTeSAcAya
explains the phrase as "sva-mAhAtmya gopana, pradarSita bAla
bhAvarAna AcArya-s" which conveys the meaning explained earlier.
In the phrase "yAn vaLartta iLam kiLiyE", SrI UV interprets the
word `yAn' as referring to the disciple, and `iLam kiLi' as a
reference to the AcAryan; in other words, the AcAryan is sustained
and grown by the affection and dedication of the disciples, and they
reciprocate by being dedicated to the welfare of the disciples,
hiding their greatness, and behaving like young children by being
simple and easily accessible to the disciples. The upanishad
declares: "tasmAt brAhmaNah pANDityam nirvidya bAlyena tishThAset"
(bRha. 3.5.1, subAlo. 13) ? "Therefore, a knower of the veda-s must
wish to lead an innocent and childlike life". In his vyAkhyAnam
for nAma 35 of SrI deSikan sahasra nAmam, nAvalpAkkam SrI
vAsudevAcArya explains that even after mastering all the four
aspects of learning (learning the SAstra-s, understanding their deep
inner meanings, leading a life consistent with that knowledge, and
imparting the knowledge to others interested in learning), svAmi
deSikan lived the life of an innocent child, without displaying his
pANDityam. That is the AcArya lakshaNam that is brought out in this
tiruvAimozhi through the words (iLam kiLi ? bAlya guptAn). AcArya-
s present themselves with the ease of accessibility of children,
ready to perform whatever they are asked to do by the Sishya-s.
SrI UV notes that the term "iLam" ? bAlya, also refers to the
attribute of the AcArya-s, that even though they may be young by
age, because of their pANDityam and anushThAnam, even their elders
go and surrender to them seeking guidance. Manu smRti declares that
one who imparts the knowledge of the veda-s, though young in age, is
to be respected like a father even by those who are older than him:
brAhmaNasya janmanah kartA svadharmasya SAsitA |
bAlo'pi vipro vRddhasya pitA bhavati dharmatah || (manu. 2.150)
SrI PBA's anubhavam is that "bAlya guptAn" is like "neeRu pUtta
neruppu" ? like red-hot coal that is coated outside by white ash
that hides the red-hot fire underneath. Their pANDityam is
concealed by their simplicity.
svApadeSam for pASuram 1.4.8 ? "nI alaiyE Siru pUvAi" pASuram: In
this pASuram, AzhvAr sends the SarikA bird as the messenger. svAmi
deSikan captures the svApadeSam conveyed in this pASuram through the
words "chAtra svac-chanda vRttIn" accoding to SrI ve'nkaTeSAcAya's
pATham, and as "chAtrac-chanda-sva vRttIn" according to SrI UV's
pATham. `chAtra' means `disciple'; vRtti is way of life; sva
means self; and chandah means `pleasure, desire, will' etc. SrImad
tirukkuDandai ANDavan conveys the meaning through the words "Sishya
jana'gaLukku vaSam Agum paDiyAga vyApAram SeibavargaL" ? AcArya-s
who lead a life that subjects them to their disciples' will. SrI
UV explains this idea by pointing out that AcArya-s just sustain
themselves with whatever their Sishya-s offer them on a day-to-day
basis, without worrying about their sustenance for the following
day; they don't accumulate or gather anything for their sustenance
in the future. This is conveyed by AzhvAr's words "ini unadu vAi
alagil in aDiSil vaippArai nADAyE" ? the life of dependence on the
Sishya-s, without caring for themselves because of their vairAgyam.
At the same time, it should be understood that they are
not `expecting' or dependent on the Sishya-s either ? their vRtti or
life is one of utter lack of concern about their own welfare and
survival.
SrI UV notes that in the previous pASuram, AzhvAr refers to `iLam
kiLi', and in the current pASuram, the reference is to `SiRu pUvAi",
and points out that "SiRu" conveys the same meaning as "iLam" ?
`bAlya guptAn' explained earlier.
-dAsan kRshNamAcAryan
dAsan kRshNamAcAryan
(To be continued)
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