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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 # 23 dated 2nd April 2008
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IN THIS ISSUE:

1. YUDDHA KHAANDAM PART - 13 (SRIMAD RAMAYANAM DISCOURSES IN THE
HINDU TEMPLE OF ATLANTA by SRI ANBIL RAMASWAMY SWAMI)
2. TAATPARYA RATNAVALI - SUBMISSION 53- SLOKAM 20- Part 3
(SRI N. KRISHNAMACHARAIAR SWAMI OF CHICAGO)

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ISSUES RELEASED
With this issue, about 286 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
23 Issues of Vol. 9 (including this)
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1. "YUDDHA KHAANDAM" PART - 13 OF SRIMAD RAMAYANAM
(ANBIL RAMASWAMY)
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63. RAMA MEETS WITH DASARATHA
Dasaratha descended from the high Heavens and appeared before Rama. 
He narrated how he learned about all the happenings from the time of 
his casting off his mortal coils to the moment of his meeting with 
Rama now. Rama requested him that he should not be unhappy with 
KaikEyi and Bharata anymore since they were instrumental in the 
fulfillment of his "Avataara kaaryam". Dasaratha agreed and went 
back to Indra lOkam (122).

64. THE CELESTIALS BLESS RAMA
The celestials descended from the Heavens and praised Rama as God 
but he replied "I regard myself as a mere human being. I am Rama, 
the son of Dasaratha" (120). Indra blessed that all the monkeys that 
had died fighting on behalf of Rama would be back alive (123).

65. VIBHEESHANA'S REQUEST TO HONOR RAMA
Rama declined VibheesahaNa's request to stay in Lanka as he was 
anxious to go back and meet with Bharata who would be awaiting his 
arrival at AyOdhya and if he delayed his return, Bharata might 
immolate himself. (124)

66. ON THE BOARD OF PUSHPAKA VIMAANAM
As desired by Vaanaras and Raakshasas, Rama asked all of them to 
board the "Pushpaka Vimaanam" to go back to AyOdhya (125). On the 
way, Rama showed Sita all the places he had traversed in searching 
for her(126).

67. SOJOURN AT BHARADWAAJA ASHRAMAM
On completion of 14 years of exile, they arrived at the Ashramam of 
Sage Bhara-dwaaja on Chitrai month Panchami Tithi and offered their 
obeisance to the sage. The Sage gave a hefty feast to Rama's 
entourage. Rama sent Hanumaan to convey the news of his arrival to 
Bharata. Just at that moment, Bharata had completed his 3rd Pra-
dakshNam of the fire and was about to jump into the fire when 
Hanumaan arrived at the nick of time and conveyed the good news 
(128). Hanumaan narrated  all that happened, how Rama killed Ravana 
in war and retrieved Sita. He told Bharata that Rama was in 
Bharadwaaja Ashramam and was expected to arrive any moment. Rama did 
arrive on time. On the ShashTi day, he entered Nandigraamam, 
removing his matted hairs. It was a family reunion of all the four 
brothers who were overwhelmed with joy of reunion (129, 130).

68. RAMA PROSTRATES FIRST TO KAIKEYI
Rama prostrated first to KaikEyi first even before his Guru, his 
mother Kousalya and Sumitra - thus indicating his gratitude to her 
for facilitating the successful completion of his "Avataara Kaaryam" 
namely "Ravana Samhaaram" But for her sending him to the forest this 
would not have been possible! Kamban:

kaikayan tanai yai mundhak kaal urap paNithu matrai
Moi kuzhal iruvar taaLum muramaiyin vaNangu sekaNN
Aiyanai malargaL taamum anbura thazhuvi thum thum
Seiyya taamaraik kaNeeraal manjana thozhilum seidaar 
(Meetchi PaTalam 4217)

69. SRI RAMA ACCEPTS BHARATA'S REQUEST
Rama sent back Pushpaka Vimaanam to KubEra and waited outside at 
Nandigramam because he wished to enter AyOdhya only after securing 
the permission of Bharata, the virtual ruler. Bharata came running 
and with his palms cupped up over his head in supplication, welcomed 
Rama and requested him to take over the kingdom saying
-       "How could a small and weak calf (himself) drag a heavy 
vehicle that could be drawn only by a mighty bull (Rama)?
-       How could the walk of a donkey (himself) be compared with 
the majestic trot of a royal equine (Rama)?
-       How can the lowly crow (himself) be compared with the grace 
of the beautiful swan (Rama)?
-       Our father did intense yaagas, begot you after 60, 000 years 
and doted on your succeeding him on the throne. Make his wish come 
true".
Rama accepted Bharata's request. 

70. ARRANGEMENTS FOR CORONATION
Satrughna arranged for the ceremonial shaving for the four brothers, 
had them take holy bath and decorate them with fragrant garlands 
etc. Sumantra brought the chariot drawn by high bred horses. They 
boarded the chariot along with Sugreeva, VibheeshaNa and Hanumaan. 
As desired by Satrughna, Sugreeva deputed four monkey heroes to all 
the four directions to bring holy waters from 500  rivers flowing in 
different parts of the country. SushENa, Rishaba, Gavaya and NaLa 
brought waters from the Oceans on the East, South, West and North 
respectively. All arrived right on time as the Sun rose in the East. 


dasoham
Anbil Ramaswamy
(To be continued)
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2.TAATPARYA RATNAVALI - SUBMISSION 53 - SLOKAM 20 -PART 3
(SRI N. KRISHNAMACHARAIAR SWAMI OF CHICAGO)
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SrImate ra'nga rAmAnuja mahA deSikAya namaH.
tAtparya ratnAvaLi - Submission 53, Slokam 20 Part 3,
tiruvAimozhi 1.9, pASuram-s 1.9.6 to 1.9.8. 
 
?        pASuram 1.9.6:
 
mAyan en ne'njil uLLAn maRRum yavarkkum ahdE
kAyamum Seevanum tAnE kAlum eriyum avanE
SEyan aNiyan yavarkkum Sindaikkum gocaram allan
tUyan tuyakkan mayakkan ennuDait tOLiNaiyAnE.  
 
ennuDait tOLiNaiyAnE - He got on to my shoulders, just as He is 
seated on His garuDan.  He who is both my body and my soul, He who 
is Himself the five great elements - air, fire, etc., He who is 
readily accessible to the devotee and at the same time beyond the 
remotest comprehension of the non-devotee,  He who is bent upon 
being together with those who have surrendered to Him and therefore 
has made my mind long after Him - He has now occupied my two 
shoulders.  Has this happened to anyone else?
 
svAmi deSikan captures AzhvAr's anubhavam of bhagavad samSlesham - 
union with emperumAn, in this pASuram through the words 'bhuja 
Sikhara gatam' - He has climbed on to the top of my shoulders - 
enneDait tOLiNaiyAnE - as He is seated on garuDan.    
 
Just as we want to have physical contact with the object of our 
liking, bhagavAn is having physical contact with His devotee whom He 
likes immensel.y.  tUyan - He who does not have any other objective 
except to be united with His devotee;  tuyakkan - He who keeps 
always stirring up the mind of the devotee by showing His kalyANa 
guNa-s;  mayakkan - He who mesmerizes the devotee through happiness 
of thoughts of Him.  mAyan - He who is full of wondrous acts such as 
these;  mAyan en ne'njin uLLAn - He who is on my chest;  ennuDait 
tOLiNaiyAnE - has now climbed on to my shoulders;  maRRum yavarkkum 
ahdE - AzhvAr exclaims:  Has anyone else had this wonderful union 
with emperumAn!   
 
?        pASuram 1.9.7:
 
tOLiNai mElum nan mArbin mElum SuDar muDi mElum
tALiNai mElum punainda taNNan tuzhAi uDai ammAn
kELiNai onRum ilAdAn kiLarum SuDar oLi mUrti
nAL aNaindu onRum agalAn ennuDai nAvil uLAnE.
 
ennuDai nAvil uLAnE - He is in my tongue -  bhagavAn who wears the 
cool and fragrant tulasI garlands on His broad shoulders, on His 
vaksha sthalam - chest, on His head and on His feet, has no equal to 
Him in any sense, and has the tirumEni that radiates incomparable 
effulgence, will never leave me once He has mingled with me, and is 
permanently seated in my tongue. 
 
svAmi deSikan describes the gist of this pASuram with the 
words 'tALu simhAsanastham' - He who is seated on my tongue as His 
simhAsanam.  tALu means jaw or tongue.  SrI UV notes that the 
meaning is like that of 'cAru jihvAsanastham' - cAru - beautiful, 
jihvA - tongue, Asanastham - seated.  The word 'Asana' indicates 
that He is physically seated; it does not refer to His being the 
antaryAmi of vAk or speech, which is true in also.  Here it means 
that bhagavAn tok a seat in the tongue that sings His praise 
superbly.  His physical presence is what is sung here - bhagavAn is 
aghaTita ghaTanA sAmarthyan.  He is seated with tirut-tuzhAi - 
tulasi decorating His broad shoulders, His chest, His head and His 
Feet - shoulders with which He embraces AzhvAr, chest on which 
pirATTi who makes Him embrace the devotee is seated (in Her role of 
purushakArattvam), on His crown which shows His Seshittvam or 
Lordship over all, and on His feet where the devotee surrenders and 
which reinforces His supreme Lordship.   This order is also as if a 
hero garlands his weapons first, then his wife, then himself, and 
then the servant is given the garland.   BhagavAn decorates Himself 
with the tulasI garlands as AzhvAr sings of Him, and is seated in 
his tongue now, with the determination that He won't be separated 
from AzhvAr.
 
Just as the nAyakan decorates himself attractively when he comes to 
see his nAyaki, bhagavAn is enhancing Hin natural beauty with tulasI 
garlands decorating all parts of His tirumEni and comes to AzhvAr.  
SrI PBA comments that since AzhvAr keeps repeatedly referring 
to 'taNNam tuzhAi' when he sings about perumAL in tiruviruttam, He 
decided to come to AzhvAr fully decorated with taNNam tuzhAi.  
 
?        pASuram 1.9.8:
 
nAvinUL ninRu malarum j~nAnak kalaigaLukkellAm
Aviyum Akkaiyum tAnE aLippODu azhippavan tAnE
pUviyal nal taDam tOLan poru paDai Azhi Sa'ngEndum
kAvi nan mEni kamalak kaNNan en kaNNil uLAnE.
 
en kaNNil uLAnE - He has now occupied my eyes -  the same emperumAn 
who is the body and soul - words as well as their meanings - of all 
the arts that originate in the tongue, is both the origin and 
destruction of all of these,  is soft like the gentle flowers, has 
the four broad shoulders that bear the conch and the discus,  has 
the beautiful dark-complexioned tirumEni, and has the beautiful 
lotus-like reddish eyes, is now seated inside my eyes.  
 
     svAmi deSikan describes AzhvAr's samSlesha anubhavam - 
experience of union with bhagavAn, with the words ' cakshur-madhye 
nivishTam' - He who is seated in the center of the eye (nivishTa - 
seated, encamped).  SrI UV notes that BhagavAn is seated inside 
AzhvAr's delicate eyes with a soft tirumEni, with all His weapons 
etc. 

     SrI UV stresses that the meaning here is NOT that bhagavAn is 
SEEN by AzhvAr with his eyes - He is physically seated in AzhvAr's 
eyes - another level of physical union with His devotee, and this He 
does because there is nothing that He cannot do. 
 
     ARAyirappaDi vyAkhyAnam is "en kaNNukkuLLE pugundu aruLinAn" - 
He blessed me by entering my eyes.  SrImad tirukkuDandai ANDavan 
says in his word- for-word meaning for this pASuram - 'ennuDaiya 
cakshussukkuLLE pugundAn' - He entered into my eyes; cakshur-
vishayamAnAn ennavumAm".   Thus, both interpretations are 
given:  'He entered my eyes', and 'He became the object of my eyes'.

Regards
dAsan kRshNamAcAryan
(To be continued)
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