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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