Guest guest Report post Posted December 19, 2001 SrIman! SrI Ranga Sriyam anubadravam anudhinamsamvardhaya/ SrIman! SrI Ranga Sriyam anubadravam anudhinamsamvardhaya// KAvEri VardhathAm kAlE, kAlE varshathu vAsava:/ SrI RanganAthO jayathu SrI Ranga SrIs cha VardhathAm// =============================================================== SRI RANGA SRI VOL 03 / ISSUE 06 DATED 18th December 2001 =============================================================== IN THIS ISSUE: 1. "TIRUVENKATAMUDAIYANUM AZHWAARGAL ANUBHAVAMUM"- PART 2: PERIYAZHWAR, ANDAL AND TIRUPPAANAZHWAR Excerpts from talk delivered by Anbil Ramaswamy during the Tirunakshatram Mahotsavam of Tiruvenkatamudaiyan and Swami Vedanta Desikan celebrated jointly by "Swami Desika Darsana Satsangam", "Sri Ramanuja Mission" and the Hindu Cultural Society (HCS), Buffalo, New York on 29th September 2001. This also marked the 5th Anniversary of "Swami Desika Darsana Satsangam and the 1st Anniversary of "Sri Ranga Sri" Electronic journal. 2. "DASAAVATAARA STOTRAM OF SWAMI DESIKA"- PART 2 INTRODUCTORY SLOKAM– Anbil Ramaswamy 3. SRI RANGA VIJAYAM – PART 23 – "A CONJUGAL FEUD" "PRANAYA KALAHAM" >From "Sri Ranga Vijayam" by Purisai Sri Krishnamachariar Swami, Editor, "Nrisimhapriya" (translation in English: Anbil Ramaswamy) 4. "LEARN OUR TRADITION THE EASY WAY"- SAMPRADAYA LESSONS FOR KIDS: GRADE 2 LESSON 11: "LAWS OF RIGHTEOUSNESS" (written in Tamil by Desika Bhakta Ratnam, U. Ve. Seva Srinivasa Raghava chariar Swami under his "Jayamangala Paada Thittam" and translated in English by Sri M.K.Srinivasan Swami of Vedanta Desika Research Center) -- FOR YOUR INFORMATION; The issues have been archived for public view at; IF you are satisfied with the quality and contents of "Sri Ranga Sri": Tell your friends. IF not: Tell us as to how we may improve. Dasoham Anbil Ramaswamy, Editor & Publisher, "Sri Ranga Sri" =================================================================== 1. "TIRUVENKATAMUDAIYANUM AZHWAARGAL ANUBHAVAMUM"- PART 2: PERIYAZHWAR, ANDAL AND TIRUPPAANAZHWAR Excerpts from talk delivered by Anbil Ramaswamy during the Tirunakshatra Mahotsavam of Tiruvenkatamudaiyan and Swami Vedanta Desikan celebrated jointly by "Swami Desika Darsana Satsangam", "Sri Ramanuja Mission" and the Hindu Cultural Society (HCS), Buffalo, New York on 29th September 2001. ---- Of the 108 Divyadesams, the most of Azhwars' "Mangalaasaasanam" have been on TiruvenkaTam (202) next only to Srirangam ((247). All the Azhwars (except Madhurakavi, who sang only on his Acharyan Kurugoor SaTakopan) have sung on TiruvEmkaTam. There is not a single word or even a punctuation mark that does not carry some deep significance in the Paasurams of Azhwars. It is extremely difficult to choose one Paasuram over the others because every one of them is a gem by itself and brings forth a new experience. It will not be possible to dwell on all these in a short presentation like this. Therefore, we will attempt to allude to a few anubhavams by way of random sampling. 1. PERIYAZHWAR's ANUBHAVAM in PERIYAZWAR TIRUMOZHI "SenniyOngu thaNN TiruvemkaTamudaiyaai, ulagu thannai vaazha ninra nambi! DamOdraa! Sadhiraa! Ennaiyum ennuDai uDaimaiyaium unn chakkarappori konDu ninnarulE purindirundEn, ini yen TirukkurippE?" (5.4.1) In this decad, the Azhwar says that the Lord takes Avataaras for protecting the virtuous, destroying evil and establishing Dharma in the world and this is precisely the purpose in his Archaa roopam as TiruvEmkaTamudaiyaan. " Oh! Lord! You have taken your abode on top of the cool TiruvEmkaTam mountain only to save the virtuous through your auspicious qualities. Oh! You who were tied by a rope on your waist (DaamOdharaa!). You have a unique capability of ignoring the faults of your devotees (Sadhiraa = capability). I am totally dependent on this capability of Your's for saving my body and soul. What are you going to do now?" 2. ANDAL's ANUBHAVAM in Naachiyaar Tirumozhi In decad 8, Naachiyaar sends clouds as emissaries to her lover, TiruvEmkaTamudaiyaan. i. "viNN neela mElaappu virithaar pOl mEgangaaL theNNeer paai vEnkaTathen tirumaalum pOndaanE kaNNeergaL mulai kuvaTTil thuLI sEra sOrvEnai peNNeermaiyeedazhikkum idhu thamokkOr perumaiyE?(8.1) When the Lord took leave of ANDAL last time, she inquired when He would return. He promised to be back during the rainy season. The rainy season had come but He had not arrived! So, she sends the rain bearing clouds as her messenger. Since they did not respond, she asks them whether Her Lord had "gone with the wind" and asks them to convey poignantly whether He was doing the right thing by her by tormenting her. "Oh! Blue Clouds! You look as if you have spread your canopy along the whole sky. I wonder if my Lord accompanied you! Anyway, can you tell Him that on account of separation from Him my tears drop on the tips of my breast. Ask Him if this indifference adds to His glory?" ii. "madha yaanai pO lezhunda maamugilkaaL, vEmkatathai pathiyaaga VaazhveerkaaL! PaambaNaiyaan vaarthai yennE, Gathi onrum thaanaavaan karudaadhu Oru peNN koDiyai vadhai seithaan ennum sol Vaiyagathaar madhiyaarE" (8.9) In this, she asks whether the words of Her Lord who reclines on a serpent will become false. She seems to imply that the serpent has two tongues, the Lord reclining on it has also perhaps developed two tongues -promising one thing and doing just the opposite! "Oh! Huge clouds! Looking like the behemoth elephant in rut! What did He promise? Did He not say that He would be back at the start of the rainy season? Why is He not keeping up His word? Is He indulging in double talk? Has He forgotten that here is a poor, pathetic girl for whom He had promised protection? If He literally kills me by His indifference, will not the world blame Him of duplicity? Go, tell Him" iii. "naagathiNaiyaanai naNNuthlaaL nayandhu urai sei mEgathai vEmkaTakkOne viDu thoodhil viNNappam bhOgathil vazhuvaadha Puduvaiyar kOne Kodai Thamizh aagathu vaithu uraippaar avar aDiyaar aaguvarE (8.10) In this, she has a dig at her Lord. If He is "VenkatakkOne", she was no ordinary girl. She is the daughter of another "kOne- PuduvaiyarkOne", Vishnuchittar. " I am the beautiful daughter of Periyaazhwar. I have sent this message through the clouds to Lord TiruvEmkaTamudaiyaan who reclines on his serpent couch. Those who recite this "Megadhootam" sent with my soft and sweet message to my Lord will attain eternal kainkaryam in Nityavibhoothi". 3. TIRUPPAANAZWAR's ANUBHAVAM in Amalanaadhipiraan i. "Amalan Aadhipiraan aDiyaarkku ennai aaTpaDuthiya vimalan, viNNavarkOne viraiyaar pozhil vEmkaTavan Nimalan, ninmalan, neethi vaanavan neeL madhil arangathammaan tirukkamalapaadam vandhu en kaNNinuLLana okkinravE" (1) meaning: "He is ever pure. (amalan) He is the primordial being. (aadhi) He is the munificent benefactor. (piraan) He is blemish-less placing me at the service of the devoted. (aDiyaarkku ennai aaTpaDuthiya vimalan) He is the Lord of the celestials. (viNNavarkOne) He resides at Vengadam that abounds in fragrant groves. (viraiyaarpozhil vEnkaTavan) He is without any faults. (nimalan) He remains unaffected by the faults of others. (ninmalan). His permanent abode is Paramapadam, the seat of righteousness.(nnethi vaanavan). He is my Lord who reclines in Srirangam."(neeL madhil arangathamman) His lotus feet seem to have come and entered into my very eyes (Tirukkamalpaadam vandhu en KaNNinuLLana OkkinradE)" There is an `Aithihyam" here. Someone asked Pillai Tirunaraiyur Araiyar why the Azhwar who embarked on enjoying Arangan addressed TiruvEmkaTamudaiyaan. He answered "Can a person drowning in marsh get out by planting just one of his feet? When singing the praise of someone, his background has to be mentioned. Like PerumaL when He left Paramapadam first stopped over at Madurai before proceeding to TiruvaippaaDi, the Lord descended from SrivaikunTam first stopped over at Tirumalai and then only took His abode at Srirangam> Hence, it is only proper for the Azhwar to sing Tirumalai first and then Tiruvarangam". ii. mandhipaai vaDa vEmkata maamalai, vaanavargaL sandhi seyya ninraan arangatharavinaNaiyaan andhi pOl niratha aaDaiyum athan mEl ayanaip paDaithadOr ezhil undhi mEldhanrO aDiyEn ullathin uyirE"(3) "The Lord reclining on the serpent couch in Srirangam is the Lord who stands on top of the great VengaDa Mountain in the north, where monkeys hop hither and thither – so that the celestials may meet and offer their worship to Him. The dusk colored garment and the shining navel above it that created the four faced Brahma – on them rest my mind and soul" There is a subtle suggestion here. The reddish color of His dress "andhi pOl niratha aaDaiyum" set the celestials thinking it was already dusk and prompted them to do "Saayam Sandhya" - "vaanavargaL Sandhi seyya ninraan" ---- To Continue: Part 3: OTHER AZHWARS' ANUBHAVAM ===================================================================== 2. "DASAAVATAARA STOTRAM OF SWAMI DESIKA"- PART 2 INTRODUCTORY SLOKAM– Anbil Ramaswamy ------------------------------- DevO na: Subham AaathanOthu dasadhaa nirvarthayan bhoomikaam RangE dhaamani labda nirbhara rasaih adhyakshithO bhaavukai:/ Yad bhaavEshu pruthak vidhEshu anuguNaan bhaavaan swayam bibhrathee Yad dharmair iha dharmiNi viharathE naanaa kritir naayikaa// 1 MEANING: " May the Supreme Lord who descended down to earth in ten incarnations and acted, all in sport, a variety of roles on the massive stage of this earth and Mother Goddess who took appropriate roles and also presided over their drama as great Connoisseurs of histrionic arts – May the Divya Dhampathis shower on us their divine grace" COMMENTS: 1. The first Slokam is prefatory outlining the twin requisites of ancient dramatics of "Naandhi" and "Prasthaavana" Naandhi = Prayer to Ishtadevata a Mangalaasaasanam Prasthaavana = Introduction of the "dramatis personae" and the roles donned by them. Both the "Sutradaara"(narrator) and the `NaTi" (actors) have to enter the stage in the opening scene itself. So, both Perumal and Thayar are mentioned in this Sloka. The last 2 Slokas present a summation (Padavakhyam) and Concluding remarks (Phalasruthi) 2. The first word is "Deva" and the last is "Nayika" establishing that the Divine couple together is the Lord of all, the basic tenet of our Siddhantam. 3. Subham = Prayer for eternal bliss and happiness which they alone can grant. 4. Na: = includes "us"- not only the actors but also the audience signifying active involvement and mutual gratification. 5. Bhumikaam = Stage, Costumes, and the World (Bhumi) - (All the world is a stage!) 6. Dasadhaa = 10 Scenes, 10 roles 7. Range Dhaamani = Holy city of Srirangam, the stage or the dais, this universe. 8. Labda = indicates "acquisition of a new experience hitherto unobtained" 9. Nirbhara = "Overflow" of the enjoyment like floods breaching the embankments. 10. Rasaih = is in plural indicative of the rich variety of bliss, a multifaceted experience. 11. AdhyakshitO bhaavukai: = Between (na:) Rasikas and actors (bhaavuka:), SD introduces "adhyakshita" (Presiding) the Chief patron of the kshetram, Lord Ranganatha Himself who is both "Vaktaa" and "bhoktaa" and enjoys the show in the company of Rasikas. 12. Prithakvideshu anugunaan = Swami Desika emphasizes the common intent and purpose of the Lord and the Lady who are inseparable, a condition that is "sine-qua-non" as per our Sampradayam. "Dwandam anyonya lakshyam". He seems to suggest that if it were not for Her Sankalpam, the Lord's Sankalpam would be vitiated by "Rasabangham", "Karyabangham" and "Dharma bangham" 13. Yath Dharmairiha Dharmini = She is one with the Lord in the discharge of His Dharma as "sahadharmiNi" 14. Iha = can mean in Srirangam, in this world, and "in every Avatara dasa" as "anthar bhoothai" and "pathni" 15. Naayika = may mean Sriranganayaki, also that she directs the show implying that the entire show is meant to bring out Her greatness. Is nor Ramayana called "Sitaayaa: Charitam mahath"? 16. Naanaa kritir naayika = again, affirms the multifaceted roles she dons in different Avataras. 17. ViharatE = reemphasizes that both the Lord and the Lady "Play" their respective roles. In the drama in 10 scenes. -------------------- Courtesy: Kalakshepams heard while in India under Mahamahopadhyaya Paiyambadi Setlur V. Srivatsankachar Swami and his book "Dasavataara Stotram" published by "Sri Vaishnava Sri Paadam Kainkaryam Sabha" , Mylapore, Chennai in 1989. =================================================================== 3. SRI RANGA VIJAYAM – PART 23 – "A CONJUGAL FEUD" - "PRANAYA KALAHAM" From "Sri Ranga Vijayam" by Purisai Sri Krishnamachariar Swami, Editor, "Nrisimhapriya" (translation in English: Anbil Ramaswamy) -------------------------------- Lord Ranganatha goes to the Sannidhi of Uraiyur Nachiyar on the 6th day of Aadhi Brahmotsavam. After a "sleep over" that night at Uraiyur, He returns to Srirangam the next morning. Periya Piratti is upset that Her Lord had left Her to enjoy the company of Uraiyur Nachiyar. Through Her servitors, she forbids the Lord from entering Her place! An interesting argument ensues in which the Lord denies any wrongdoing while Thayar marshals unassailable evidence to fix blame on the Lord. This conjugal feud seems to go on forever. It is Nammazhwar who intervenes and acts as a moderator- mediator. He settles the dispute to the satisfaction of both the parties. This is known as "PraNaya Kalaha Utsavam" and "MaTTaiyaDI Utsavam". Obviously, this is also another scene in the drama enacted by the Divya Dhampathis to reflect similar episodes in many families! This takes place on the morning of Panguni - Uthram day. It is a sight to see the arguments of the disputants as revealed through the "Araiyars" representing either side. On reaching reconciliation, both Perumal and Thayar proceed to occupy the "Pangunu Utsava Mantapam". It is in one of these Utsavams that Bhagavad Ramanuja submits his Gadhya Trayam to the Divya Dhampathis in what is known as "Serthi Sevai", which is held only once in every year. Millions of devotees throng to follow the footsteps of Bhagavad Ramanuja in offering their obeisance to the Divine couple. ====================================================================== 4. "LEARN OUR TRADITION THE EASY WAY"- SAMPRADAYA LESSONS FOR KIDS: GRADE 2 LESSON 11: "LAWS OF RIGHTEOUSNESS" (written in Tamil by Desika Bhakta Ratnam, U. Ve. Seva Srinivasa Raghava chariar Swami under his "Jayamangala Paada Thittam" and translated in English by Sri M.K.Srinivasan Swami of Vedanta Desika Research Center) ---- The scriptures and texts which teach the laws of rightful behavior, rightful conduct, observance of our duties according to our station in lifer are called "dharma Saastraas". These texts contain rules and guidelines which govern an orderly, rhythmic, peaceful existence for every living being on earth – be it man, animal, bird, fish or tree. Each has its own sets of rules to observe. Righteousness begets good to others besides doing good to the doers. That which harms oneself and others is called unrighteousness or "Adharma". The word "Dhrama" comes from the root "dhru" which means uphold, bear, keep, support etc. The Vedas, in fact, abound in Dharma concepts under various shades, each harmoniously blending with others. They are called the origin of Dharma (Veda: akhila Dharma moolam). The ancients who transmitted the Vedas to us have adopted the tenets of Dharma enunciated in the Vedas. They explained through precept and practice that "yath Abhyutaya nisreyasa siddhih sa Dharma:" There are several adages on Dharma, some of which are given below: 1. Righteousness eradicate sins: " Dharma: paapam anupatati" 2. Perform your duties: "Dharmam Chara" 3. Rama is the embodiment of Righteous conduct: "RamO vigrahavaan Dharma:" 4. Krishna is eternal righteousness: "Krishnam Dharmam Sanaathanam" 5. May righteous behavior protect you: "Dharmas tvam abirakshatu" 6. Righteousness protects those who protect it: "DharmO rakshati Rakshita:" 7. I incarnate in every aeon to establish righteousness: "Dharma Samsthaapanaarthaaya Sambhvaami yugE yugE" The above utterances will confirm the paramount necessity of observing duties and righteousness in all their varied forms in thought, word and deed, at all times. It is the first and foremost of the four goals of mankind (viz.) Dharma, Artha, Kaama and Moksha (i.e.) Righteousness, wealth, sense of enjoyment and liberation. Duties varies from person to person, from condition to condition. The son's duty differs from the father's. The pupil's from the preceptor's, and the subject's from the king's. A bachelor or student's duties differ from that of a householder, again from that of a recluse. A man's duties when alone are different when he belongs to a group or a society. Instances like these can be multiplied. But, being subject to changes should not be interpreted as having no duties or Dharma at all. A simple rule that can be applied is whether an act is conducive to one's own welfare, welfare of the family and welfare of the Society, the nation and above all whether it conforms to the ancient texts. When in doubt, elders have to be consulted and their advice heeded. The four-fold caste system of yore and the four stages in a man's life were all calculated to infuse a sense of duty, rightful conduct (Dharma) in every one. They were meant to harmoniously distribute the functions but not to establish a hierarchy. Hierarchy or high or low, if at all, can come only through conduct. The ancient civilization had many adepts in interpreting the Dharma from different standpoints. It was said that they were carrying the sword of scriptures and discriminated between right and wrong while driving the chariot of righteousness. What they said casually should be adopted as the law of righteousness. While the Brahmin caste was given the duty of discerning Dharma and disseminating to people, the kingly or Kshatriya caste bore the burden for enforcing Dharma among their subjects. They established several institutions and helped in administering them. We may see several institutions even today wedded to the spread of Dharma though surrounded by forces to the contrary. These are remnants of a once-righteous and flourishing civilization, which had among its makers stalwarts like Manu, Yagnvalkya, Saandilya, Gautama etc. They shed much light on every aspect of Dharma. Though couched ion different words, though with different emphasis, they all spoke of the underlying need for harmony and peace internally within oneself and externally with others. These works are called Smritis. There are also Itihasas and Puranas that promulgated these rules through stories and descriptions. All these are intended to make us adhere to righteousness. Cultivate the habit of doing our duties, sustain this nature in others. Righteousness triumphs. Unrighteousness fails and destroys the fabric of society. To whom else can we turn to keep us on the right path except Swami Desika who is the incarnation of the Lord's bell and appeared to save Dharma? "Dharma thraanaaya yO abhooth sa jayathu Vishnu Gantaavataara:" He promulgated the paramountcy and efficacy of Vaishnava Dharma with infallible proofs from Vedas and other literature. Even among the Vaishnava Dharmas, the doctrine of surrender (Saranagathi Dharma) is the most effective and embraces all other Dharmas. The attitudes that flow from surrender (Saranagathi or Prapatti) all conform to the age-old dictates of several millennia in that it brings peace to one self and others and both intra-personal and inter-personal relationship. -------------------------- QUESTIONS 1. How many types of Dharmas are you aware of? 2. Define "Dharma"? 3. Will Dharma change? 4. Why do we say that Rama is the embodiment of Dharma? 5. What do scriptures teach us? 6. What to do when there is a conflict of Dharmas? (A difficult question, Consult elders) 7. Which is the highest Dharma? 8. What is Swami Desika's contribution to Dharma literature? ================================================================ Quote Share this post Link to post Share on other sites
