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 # 24 dated 20th April 2008
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IN THIS ISSUE:
1. MAASA PANCHANGAM ? CHITHRAI MONTH (by MADHAVAKKANNAN)
2. YUDDHA KHAANDAM PART - 15 (SRIMAD RAMAYANAM DISCOURSES IN THE
HINDU TEMPLE OF ATLANTA by SRI ANBIL RAMASWAMY SWAMI)
3. TAATPARYA RATNAVALI - SUBMISSION 54- SLOKAM 20- Part 4
(SRI N. KRISHNAMACHARAIAR SWAMI OF CHICAGO)
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ISSUES RELEASED
With this issue, about 287 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
24 Issues of Vol. 9 (including this)
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1. Sarvajit varsha maasi maasa Panchangam:
April 13, 2008 ? Sunday ? Chithrai month begins
April 14, 2008 ? Monday ? Sri Rama Navami
April 16, 2008 - Wednesday ? Ekadasi
April 17, 2008 ? Thursday - Dwadasi ? Mahapradhosham
April 20, 2008 - Sunday - Chithrai Star ? Madhurakavi AzhwAr
Thirunakshathram
April 20, 2008 - Sunday ? Chithra pourNami
April 28, 2008 - Monday ? SravaNam
May 01, 2008 - Thursday ? Ekadasi
May 02, 2008 - Friday ? Dwadasi
May 03, 2008 ? Saturday ? Mahapradhosham
May 05, 2008 - Monday ? Amavasyai
May 08, 2008 - Thursday ? Akshaya thrithiyai
May 09, 2008 - Friday - Sri Bhashyakarar Thirunakshathram
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2. "YUDDHA KHAANDAM" PART - 14 OF SRIMAD RAMAYANAM
(ANBIL RAMASWAMY)
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71. SRI RAMA PATTABHISHEKA MAHOTSAVAM (131)
Tatah sa prayatO vriddhO vasishTO braahmaNai: saha/
Raamam ratnamayE peeTE saha seetam nyavEsayat//
vasishTO vaamadEvas cha jaabaalir atha kaasyapa:/
kaatyaayana: suygjnas cha goutamO vijayas tathaa//
abhyashinchan nara vyaaghram prasannEna sugandhinaa/
salilEna sahasra-aksham vasavO vaasavam yathaa//
ritvik-bhi: braahmaNai: poorvam kanyyaa-bhir mantiri-bhis tathaa/
yOdhais chaiva abhishinchyam tE samprahrishTaa: sanaigamai: // (131-
59-62)
Meaning:
"Then VasishTa of the ancient days, the priest of Ikshvaaku race
with his mind and senses serene, having obtained the assent of the
BrahmaNas, installed Raaghava and Sita on the throne bedecked with
gems, as the Vasus enthroned Indra, even so did VasiashTa, VaamdEva,
Jaabaali, Kaasyapa, Kaatyaayana, Suyagjna, Goutama and Vijaya ? the
eight Mahaatmas- enthroned Sri Ramachandra, bathing him with pure
and fragrant waters to the beatified chanting of the Vedas, the
Sacrificial priests, the BrahmaNas, the virgins, the officials, the
Kshatriyas and the Vaisyas, sprinkled on Raghuveera holy waters
mixed with the juices of celestial herbs". (Tr. CRS Iyengar)
Satrughna held the white royal parasol; LakshmaNa and VibheeshaNa
waved white fans made of Yak tails (Saamarams) on either side. In
the sky, the celestials assembled to witness the gala function.
Rama presented valuable gifts like cows and precious jewels to one
and all. Rama gave a pearl necklace to Sita and asked her to present
it to whomsoever she wished as deserving based on extraordinary
valor, strength, intelligence and other qualities. Sita presented it
to Hanumaan.
72. YUVA RAAJA PATTABHISHEKAM
Rama asked LakshmaNa to assume charge as "Yuvaraaja" but, he
declined it politely. Rama then made Bharata the "Yuvaraaja"
73. RAMA RAJYAM
During his reign, only the word Rama was on the lips of everyone;
the stories of his exploits were the only thing that could be heard
everywhere. The whole world became "Raama mayam".
raamO raamO raama iti prajaanaam abhavan kathaa:/
raamabhootam jagad abhoot raamE raajyam prasaasati// (131-101)
Rama ruled over the kingdom for 11000 years.
Dasa varsha sahasraaNI dasa varsha Sataani cha/
bhraatrubhi: sahita: sreemaan RaamO raajyam akaarayat// (131-106)
Rama performed innumerable Yaagas and Yagjnas. No woman got widowed;
no wild animals dared to encroach human habitations; None suffered
from any ailments; there were no thieves; none had to undergo any
hardships in life; there was no untimely death; all the subjects
followed the virtuous life that Rama exemplified; the trees put
forth foliage, flowers and fruits in abundance irrespective of the
seasons; the march of the seasons was orderly; none of the subjects
was greedy; all followed the duties of their respective VarNa and
Ashrama; all were intent on performing Dharma, in being always
truthful and were happy and prosperous.
74. PHALA-SRUTI
Aadi kaavyam idam tu aarsham puraa vaalmeekinaa kritam//
Ya: paTEt sruNuyaat lOkE nara: paapaad vimuchyatE/
Putra kaamastu putraan vai dhana kaamO dhanaani cha//
labhatE manujO lOkE srutvaa raamaabhishEchanam/
maheem vijayatE raajaa ripooms cha api adhitishTati// (131-107 to109)
srutvaa raamaaYaNam idam dheergham aayush cha vindati// (131- 111)
praartitaan cha varaan sarvaan praapnuyaad iha raaghavaat/
sravaNEna suraa; sarvE preeyantE samprasruNvataam//(131-113)
striyO rajasvalaa srutvaa putraan ssoyur anuttamaat/
aiswaryam putralaabhas cha bhavishyanti na samsaya://(131-117, 118)
kuDuma vriddhim dhana dhhanya vriddhim
striyas cha mukhyaa: sukham uttamam cha/
srutvaa subham kaavyam idam mahaartham
praapnOti sarvaam bhuvi cha artha sasiddhim//
aayushyam aarOghyakaram yasasyam
soubraatrukam buddhikaram subham cha/
srOtavyam Etad niyamEna sadbhi:
aakhyaanam Ojaskarriddhi kaamai://( 131- 120, 121)
Meaning:
One who reads or hears this first and grand epic especially Sri Rama
PaTTaabhishEkam composed by Valmiki is cleansed of all sins; whether
one wants offspring or wealth or health, triumph over enemies, one
is sure to get, all desires fulfilled; will be rid of all passions
like lust and anger; the celestials as well as manes will be
pleased. Sri Ramachandra is ever pleased with such a one. May every
thing good and gracious go with you; speak it without a shadow of
shyness or a glint of misgiving; speak it with a heart unclouded
with doubt or uncertainty. When the Ramayana is read or heard with
devotion, all the gods are filled with perennial delight and shower
all that is best like long life, fame, happiness, wealth, loving
siblings, intelligence etc.
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75. PravamEtat puraavrittam ?Samapana Slokams
dasoham
Anbil Ramaswamy
(To be continued)
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3.TAATPARYA RATNAVALI - SUBMISSION 54 - SLOKAM 20 -PART 4
(SRI N. KRISHNAMACHARAIAR SWAMI OF CHICAGO)
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SrImate ra'nga rAmAnuja mahA deSikAya namaH.
tAtparya ratnAvaLi Submission 54, Slokam 20 Part 4,
tiruvAimozhi 1.9, pASurams 1.9.9, 1.9.10.
pASuram 1.9.9:
kamalak kaNNan en kaNNiNuLLAn kANban avan kaNgaLAlE
amala'ngaLAga vizhikkum aim-pulanum avan mUrti
kamalattu ayan nambi tannait kaNNudalAnODum tORRi
amalat daivattODu ulagamAkki en neRRiyuLAnE.
en neRRiyuLAnE - BhagavAn has now reached my forehead - He who
created Sivan and brahmA and all the other deva-s entered into my
eyes, and I see Him. By His divine sight on me, I have become
completely pure, and all my indriya-s - the five senses - are now
subservient to Him. And now He has taken residence in my forehead.
svAmi deSikan describes the union of bhagavAn with AzhvAr described
in this pASuram as 'sthitam alika taTe' - (alikam - the forehead) -
He who has taken residence in the forehead. Though in this pASuram,
bhagavAn occupying AzhvAr's forehead is the union of bhagavAn with
AzhvAr that is sung, there is mention again about bhagavAn entering
AzhvAr's eyes (kamalak kaNNan en kaNNiNuLLAn - the subject of the
previous pASuram), His giving AzhvAr the ability to see Him in
person (kANban), and bhagavAn blessing AzhvAr with His kaTAksham
(amala'ngaLAga vizhikkum). There is discussion about whether AzhvAr
is having a yogic experience of seeing bhagavAn's tirumEni here, or
whether he is actually seeing bhahavAn's tirumEni. The veda-s
declare that He is beyond perception by human eyes - 'na mAmsa
cakshubhir vIkshate tam', 'na cakshushA paSyati', etc. SrImad
tirunkkuDandai ANDavan comments that the veda-s just took an
exception here - similar to bhagavAn giving the divine vision to
arjuna that enabled him to see bhagavAn's viSva rUpam. Another
interpretation given is that AzhvAr is relating his yogic experience
once bhagavAn has entered his eyes.
pASuram 1.9.10:
neRRiyuL ninRu ennai ALum nirai malarp pAda'ngaL SUDi
kaRRait tuzhAi muDik kOlak kaNNa pirAnait tozhuvAr
oRRaip piRai aNindAnum nAnmuganum indiranum
maRRai amararum ellAm vandu enadu ucci uLAnE.
oRRaip piRai aNindAnum, nAnmuganum, indiranum, maRRai amararum
ellAm, kaRRait tuzhAi muDi kOlam kaNNa pirAnai, neRRiyuL ninRu ennai
ALum nirai malarp pAda'ngaL SUDit tozhuvAr; vandu enadu ucci uLAnE.
BhagavAn has now taken a seat on top of my head - the same emperumAn
who wears on His crown the tulasI garlands that have been offered
with respect by rudran, brahmA, indra, and all the other deities,
and who are worshipping His lotus feet resting on my forehead with
great devotion, has now moved to my head and has taken His seat
there - to stay there forever (In the next and concluding pASuram of
this tiruvAimozhi, AzhvAr declares: ucci uLLE niRkum kaNNapirArkku -
KaNNa pirAn who stays put on top of my head.)
svAmi deSikan describes AzhvAr's experience in this pASuram through
the words 'mastake tasthivAmsam' (mastaka - head, the top of the
head; tasthu - immovable, stable; amsam - a part, portion).
In conclusion of this tiruvAimozhi, it is noted that just as bhakti
yogi-s take a stepwise approach in adopting the steps of bhakti
yoga, and this gradually grows their level of bhakti, so also,
bhagavAn has bestowed His union with AzhvAr in gradual steps to
AzhvAr, such that each step and its full enjoyment are digested
completely by AzhvAr. This is referred to as 'pratyAhAra kramam' -
'withholding, approaching in gradual steps' in bhakti yoga. Thus,
AzhvAr has described the steps through which bhagavAn bestowed His
samSlesham - mei kalanda vagai - physical union, with AzhvAr in
gradual steps. This is supported by the following thoughts in the
ten pASuram-s of this tiruvAimozhi:
- BhagavAn approaches AzhvAr, along with pirATTi, with all His
Glory expressly revealed to AzhvAr, by appearing in the region
around AzhvAr, as if looking for the best point to approach AzhvAr
and present Himself to him (1.9.1)
- Having thus taken many incarnations etc., in which He performs
great acts beyond comprehension just to attract AzhvAr to Him, and
after attracting AzhvAr to Him through His infinite kalyANa guNa-s,
bhagavAn gets even closer to AzhvAr now (1.9.2).
- Though He has garuDan and pirATTi close to Him, He prefers to
be with AzhvAr rather than mingling with garuDan, pirATTi, the nitya
sUri-s, etc., and instead, is looking for the best way to climb on
to AzhvAr's waist like Child KRshNa trying to get on to yaSodA's
waist (1.9.3).
- BhagavAn in the form of KaNNan has now climbed on to AzhvAr's
waist, and is giving AzhvAr the experience of Mother YaSodA (1.9.4)
- BhagavAn has now moved to AzhvAr's chest, even as pirATTi
resides eternally in bhagavAn's vaksha sthalam - agalakillEn iRaiyum
enRu alarmEl ma'ngai uRai mArbhA!(1.9.5)
- Next, bhagavAn climbs on to AzhvAr's shoulders, just as He is
seated on nitya sUri garuDAzhvAr (1.9.6)
- Next He takes His seat on AzhvAr's tongue, a place from which
no one can take Him away (1.9.7)
- BhagavAn next occupies the center of AzhvAr's eyes, with His
delicate form (1.9.8)
- BhagavAn moves over to AzhvAr's forehead next (1.9.9)
- From there, He moves over and takes permanent residence on
AzhvAr's head, with His divine feet worshipped by all the deva-s
(1.9.10)
Regards
dAsan kRshNamAcAryan
(To be continued)
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