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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