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SrI:

Dear Srimathy Kalyani Krishnamachari :

It is so delightful to follow the postings of
yours on Srimad RaamAyaNa UpnyAsam of
HH Thirukkudanthai Andavan Swamy from
the year 1972 . These are treasures from
a great UpanyAsakar and revered AchAryan ,
who was a dear friend of my Father . My cousin
is the dharma pathni of one of the sons of
Srimad Andavan from Poorvasramam days .

HH Thirukkudanthai Andavan's upakArams
to Ahobila Matam are legendary . His nirvAhams
of Dhivya Prabhandham , Srimad RaamAyaNam
and any topic of His choice are boons and blessings
to the fortunate listeners .

Please accept my sincere thanks for the MahOpakAram
that you are doing thru the brilliant translations of
these treasures for posterity .

You are dear to ANDAL thru your extensive
commentraies on Her Dhivya Pranhandham of
NaacchiyAr Thirumozhi . May ANDAL's and
AchAryan's paripoorNa blessings be with you
and all members of your Family !

NamO SrI RaaghavAya anisam ,
Oppiliappan Koil V.Sadagopan
----- Original Message ----- 
From: "Kalyani Krishnamachari" <kkrishnamachari@xxxxxxxxx>
To: <andavan@xxxxxxxxxxxxxxx>; <ramanujamission@xxxxxxxxxxxxxxx>; 
<raamabhakthi@xxxxxxxxxxxxxxx>; <oppiliappan@xxxxxxxxxxxxxxx>
Sent: Thursday, November 27, 2008 9:44 PM
Subject: [RaamaBhakthi] AcArya rAmAmRtam - (from SrI raânganAtha pAdukA dt. 
August 08 Part 2)


                                  SrIH
SrImate raângarAmAnuja MahA deSikAya namaH
SrImate SrInivAsa rAmAnuja MahA deSikAya namaH
SrImate VedAnta rAmAnuja MahA deSikAya namaH
SrI raânganAtha divya maNi pAdukAbhyAm namaH

AcArya rAmAmRtam  - (from SrI raânganAtha pAdukA  dt. August 08  Part 2)

               English Translation of
SrImad rAmAyaNa upanyAsam in tamizh by SrImad tirukkuDandai ANDavan

        As published in SrI raânganAtha pAdukA by
SrI u.ve. nATTEri KiDAmbi rAjagopAlAcAriyAr  (Editor of SrI raânganAtha 
pAdukA)

(Please set your encoding to Unicode UTF-8)
SrImad ANDavan tiruvaDi,
kalyANi kRshNamAcAri
=====================================
            SrImad tirukkuDandai ANDavanâs SrImad rAmAyaNa upanyAsam

gacchhatA mAtula kulaM bharatena tadA'naghaH  |
Satrughno nityaSatrughno nItaH prItipuraskRtaH  ||  (ayodhyA. 1.1)

This is the first Slokam in ayodhyA kANDam.

The king of kekaya (Kaikeyiâs father) told his son, YudhAjit, âI want to 
see 
Bharata; bring himâ.

YudhAjit was bharataâs uncle (Kaikeyiâs brother).  He came to ayodhyA.

daSaratha  extended a very special welcome to the guest.  YudhAjit said, 
âGrandfather wanted to see bharata and asked me to bring him; that is why I 
cameâ.

daSaratha sent Bharata with him happily.

gacchhatA mAtula kulaM bharatena tadA'naghaH  |
Satrughno nityaSatrughno nItaH prItipuraskRtaH  ||

This Slokam is very well analyzed in bhagavad vishayam.

gacchhatA mAtula kulaM â bharata went to his uncleâs place. When he left, 
Satrughna also went with him.  Satrughna is always with bharata, just as 
lakshmaNa is always with rAma.

VAlmIki says that Satrughna has no blemish.  anaghaH â one without any sin 
(aghaH = pApam); he is sinless.

This Slokam is very prominent in SrIvaishNava vyAkhyAnams.  SrI vaishNava-s 
do very interesting vyAkhyAnam about viSishTAdvaita philosophy. The above 
Slokam implies that Satrughna is the one who has no sin, which would suggest 
that the other three are not without sin.  âThose who were in the palace 
were all sinners.  He is the only one who did not commit any sin.â  What was 
the sin committed by the others in the palace?

rAma darSana mAtra pApam â Satrughna is the one who does not have the sin of 
rAma darSanam.  rAma darSanam is the sin!  If you say this today, people 
will throw stones at you.

Why?  When one looks at rAma, He will simply attract that person to Him! 
Then one cannot do bhAgavata kaimkaryam.  SAstram says the goal of life is 
to do kaimkaryam to  bhAgavata-s.

Bharata is a great bhAgavata.  rAma will draw away Satrughna from doing 
kainkaryam to Bharata.  That is His nature.

tiritandAgilum devapirAnuDai
kariyakOlat tiruvuruk kANban nAn
periya vaN kurugUr nagar nambikku AL
uriyanAi aDiyEn peRRa nanmaiye.
                         (kaNNinuN SiruttAmbu â 3)

For those who want to attain salvation, both puNyam (virtue) and pApam (sin) 
are obstacles and considered pApam or sin. Virtue also is a burden, similar 
to sin, since the benefits of the good deeds also have to be enjoyed through 
another birth.

buddhiyukto jahAtIga ubhe sukRta dushkRte  (bhagavad. 2.50) â ââA man 
with 
evenness of mind discards here and now, good and evilâ.

SArnda iru valvinaigaLum Sarittu mAyap paRRaruttu.. âObliterating all the 
good and bad deeds that I have accumulatedââ
                                                                 (tiruvAimozhi 
1.5.10)

aSva iva romANi vidhUya pApam candra iva rAhormukhAt pramucya â(chhAnDogya 
upanishad 8.13.1) â âShaking off all the sins like a horse shakes off his 
hairs and shedding the body just like the moon gets out of the mouth of 
Rahuâ

It is said that for attaining moksham ( salvation), one has to shed both 
puNyam and pApam.  Why should one shed the puNyam?  Sin must be the one to 
be shed.  Is puNyam an enemy for going to moksham?

Yes.  puNyam is an enemy!   puNyam leads one to svargam or deva lokam. 
Therefore it is an obstacle to attain moksham or salvation.

PApam or sin leads to hell or narakam and is an obstacle.to moksham.  PuNyam 
leads to svargam and prevents one from attaining moksham.  What difference 
does it make?   The result is the same â no moksham.

Since puNyam is an obstacle to attaining the most supreme goal of reaching 
bhagavAn, it is grouped together with pApam.

Like that, kaimkaryam to rAman is grouped with pApam because it is an 
obstacle to oneâs attaining the goal of service to bhAgavata-s.   Since 
bhagavad sevai is an obstacle to doing bhAgavata sevai, that is grouped as 
pApam.  Satrughna is one who does not have that pApam.  Satrughna stayed 
away from seeing rAman even though he was in the same palace in AyodhyA.

The eye is a great indriyam (sense organ).  It cannot resist seeing! 
SatrughnaH â The conquerer of enemies.  Satrughna had won over the eyes! 
Who are the enemies?  The eye, ear, nose, tongue, tvak (skin) â these sense 
organs are our enemies.  We are in this samsAram only because we are ruined 
by these senses.   It is said that one attains greatness only by overcoming 
and controlling these senses.

In the book âpraSnottara mAlikAâ, a student asks Adi Sankarar, âWho is a 
valorous person?â  He replies that one who wins over the five senses in the 
body is a person of valor.  We get ruined only by these senses.  Satrughna 
won over his eyes and managed to stay without looking at rAma.

Satrughno nityaSatrughno nItaH prItipuraskRtaH | - Satrughna who had 
conquered the sense organs that are our constant enemies, was taken with 
Bharata.

Satrughna accompanied bharata right away.  Why did he accompany him?  Did he 
do it thinking, âI have stayed with him all these days.  What can I do?  It 
is my fate!  So, let me go with him now?â

No.  nItaH prIti puraskRtaH â his love and attachment to Bharata nudged him 
forward saying, âgo, goâ; so, he went.

daSaratha tells Satrughna â âbharata is leaving today; why donât you go 
tomorrow?!  He can leave today early and go and stay in some station; you 
can go and join him there.  Why do you have to leave today itself?  Donât we 
have to check if the star and date are okay for you?  bharata and you have 
adjacent stars.  He was born under pushyam.  You were born under Ayilyam. 
Donât we have to see whether the star and date are okay for you?  For him, 
they are okay.  They may not be okay for you.  Why do you want to go today?â

Satrughna says, âWe do not have to look for star and dateâ.

âWhy, arenât you also a prince?  Arenât you also a son born to a king? 
Donât 
I have to look for this date and star for you?â

âIt is enough if it was seen for bharata.  It doesnât have to be seen for 
 meâ.

âHow is it enough?â

âWhen you were checking the star and date for bharata, did you check the 
same for his luggage?  Did you check the same for his sword?  Those things 
will accompany him anyway.  I am like those things.  I will also accompany 
him when he goes.  I am subservient to him.  I am just a thing belonging to 
him.  So, you do not have to check the star for me.â

BhAgavata Seshatvam (subservience to bhAgavatas â perumALâs devotees) is 
being stressed here in this Slokam.  This is a very important character for 
SrIvaishNava-s.  That is how the special vyAkhyAnams explain this Slokam. 
Tomorrow, (August 13, 1972), we will explain this and continue with the 
story.

svasti prajAbhyaH paripAlayantAM
  nyAyyena mARgeNa mahIm mahISAH |
go-brAhmaNebhyaH Subham astu nityaM
 lokAH samastAH sukhino bhavantu ||

mangaLam kosalendrAya mahanIya guNAbdhaye |
cakravarti tanUjAya sArvabhaumAya mangaLam ||
mangaLASAsanaparaiH madAcArya purogamaiH |
sarvaiSca pUrvaiH AcAryaiH satkRtAyAstu mangaLam  ||

Next day, (August 13, 1972), upanyAsam begins with anusandhAnam of the 
following:

SrImad vedavatamsa lakshamaNamuneH prAptAgamAnta dvayam
tena SrI raghupungavAnghriygaLe nyastAtma rakshAbharam
SrImad SrInidhi yogivarya karuNA labdhAbja cakrAnganam
vande SAnti virakti pUrNam anagham SrIranganAtham gurum
                                                                           
(tenpiRai 
ANDavan tannian)

diSantu me sadA tvadIyAH (HayagrIvar)
samasta jananIm vande (tAyAr)
kamapyanavadhim vande (tiruvenkaTamuDaiyAn)
vande tam yaminAm dhurandharam (SrIbhAshyakArar)
pitAmahasyApi pitAmahAya (tirumalainambigaL)
kUjantam (vAlmIki)
anjanAnandanam (tiruvaDi)
anjile onRu peRRAN (tiruvaDi)
kaRpAr rAmapirAnai allAl (tiruvAimozhi)


gacchhatA mAtula kulaM bharatena tadA'naghaH  |
Satrughno nityaSatrughno nItaH prItipuraskRtaH  ||  (ayodhyA. 1.1)

payilum SuDaroLi mUrttiyai pangayakkaNNanai
payila iniya nam pARkaDal SErnda paramanai
payilum tiruvuDaiyAr yavarElum avar kaNDIr
payilum piRappiDai tORu emmaiyALum paramarE
                                                 (tiruvAimozhi 3.7.1)

[AzhvAr declares that he is an eternal servant of the bhAgavata-s â devotees 
of emperumAn â in any number of births he will take for that purpose.]

vAlmIki writes that because of his love for his brother Bharata, Satrughna 
also went with bharata when bharata left for his uncleâs house.

mAtula kulaM gacchhatA bharatA, Satrughno nItaH prItipuraskRtaH â  Satrughna 
was taken to bharataâs uncleâs house by bharata.

The kekaya kingYudhAjit  is the uncle only for bharata.  He is not 
Satrughnaâs 
uncle; he is bharataâs motherâs brother.  Kaikeyiâs father aSvapati 
mahArAja 
wanted to see his grandson (bharata).  Satrughna is Sumitraâs son.

mAtula kulaM gachhatA bharatena  - when bharata went to his motherâs family; 
nItaH â Satrughna also was taken.

Satrughna left at the same time as bharata.  With the terms tadA and 
anaghaH, Satrugnaâs greatness is revealed.  tadA means at the same time. 
Satrughna AzhvAn was such a great servant of a bhAgavata and a bhAgavata 
SeshabhUtan (subservient) that he did not want to check for his star or his 
own comforts and left, considering service to bhAgavata the most important 
goal.

anaghaH â without any blemish; having no faults.  If he sees bhagavAn, his 
servitude to a bhAgavata will be hindered.  Since kaimkaryam to bhagavAn is 
so great, he may become very involved with that.  So, he is trying not to 
look at rAman - he does not have the blemish of hindered bhAgavata 
kaimkaryam.  That is how the vyAkhyAnam goes.  Even when living in the same 
palace and the four of them were coming together, he will not look at rAma. 
pumsAm dRshTi cittApahAriNam â rAmaâs form is such that if anyone looks at 
Him, His beauty will draw that  person to Him.  It is stressed that 
servitude to a bhAgavata is considered primary and more important. 
Therefore, because looking at bhagavAn will get in the way of doing 
bhAgavata kaimkaryam, he won over his eyes and other senses and made his 
name, âSatrughnaâ,  meaningful.

Satrughna means one who vanquishes or subdues the enemies.  It is pointed 
out that winning over the inner senses in the body like the eyes, ears, 
etc., is more valorous than winning the enemies outside.

SatrughnaH nityaSatrughnaH â there are two kinds of enemies â nitya Satrus 
and anitya Satrus.  Those who are outside the body are called anitya Satrus; 
they will be enemies for a few days and then they may become friends.

SEmam SenkOn aruLE, SeRuvArum naTpAguvar enRu
Emam peRa vaiyam sollum meyyE, paNDellAm aRaikUy
yAmangaL tORu eri vISum nam kaNNan antaNNam tuzhAit
tAmam punaiya avvADai IdO vandu taNNenRadE.
                                                                
(tiruvituttam-27)

SeRuvArum naTpAguvar â those who are enemies for some time will become 
friendly later  (at this point, a great scholar is coming to the sabha to 
listen to SRImad ANDavanâs upanyAsam; so the topic changes).  SvAmi is a 
great scholar.  He is the resident vidvAn of ahobila mutt.  He is very close 
to all of us.  If he is asked to speak, he can speak for hours together. 
Because that will hinder our current program, I have asked him not to speak. 
Should I ask him to talk?  (audience laughs).  AcAryar continues.

===========
To be continued â..






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