Jai Sri Ram.
Rama visits Sharabhanga and SuteekshNa Ashrams:
Viradha, though a Gandarva born of Java and Shatahrada, largely of
curse and by boons granted by Brahma had become a gruesome-rakshasa
who can not be killed by weapons of any sort. The sharp arrows shot at
him by Rama thus went in vain. Leaving Seetha on the ground he grabbed
Rama, LakshmaNa and putting them on his shoulders like babies, started
running into the forest deep.
Rama though would not like to travel with him yet watched and waited
for what he does next. Hearing Seetha scream to sacrifice Her for
their release, both decide to take on the demon and LakshmaNa severed
the left arm while Rama cut the other. Viradha fell on the ground like
a mountain hit by Indra's vajrAyuda but could not be killed by any
further cutting or shearing. Hence LakshmaNa made a huge pit on the
advise of Rama and buried to see the end of him. Rama embraced Seetha
comforting Her from a state of fear and panic.
Thus released of his curse by Rama, Viradha narrated his story of how
he became a demon from being a celestial Gandarva named Tumburu etc.
And before departing helped Rama reach sage Sharabhanga's place.
On approaching Sharabhanga's Ashram, Rama finds Indra waiting on his
chariot un-grounded and saddled with horses of green colour, to take
the Sage along with him to Brahma loka. But the Sage desiring to see
and worship Rama, Seetha and LakshmaNa before that sends him off
un-accompanied.
On arrival the Sage receives Rama, LakshmaNa and Seetha and narrates
the visit by Indra and the Brahma loka that awaits him. Having met
with Him, he said to Rama that all the worlds including that of the
Brahma Loka are of lesser significance and would offer them to Rama,
his guest. Rama rather would reply saying " I do seek a dwelling in
this forest as dedicated by you".
Guiding Rama to seek the assistance of Sage SuteekshNa in this regard,
he departs, invoking Yogic fire and forsaking his body in that, as
snake cast it's molt.
Rama in the garb of an ascetic can not accept the worlds offered by
sage Sharabangha nor a Kshatriya can accept donations like Brahamins.
Pertinent to the context what He seeks is a dwelling as an ordinary
human albeit as God-incarnate he could.
Hence His visit to sage SuteekshaNa, next.
Monday, June 17, 2013
RamarpaNam-298-299
Jai Sri Ram.
DandakarNaya pravEsam and VirAta vadam:
All along Rama has been wandering in the plains and hilly terrines north of Vidharba and for the first time is stepping into the thick and trecherous forest area encompassed between Chitrakuta, Ramtek (Nagpur) and Panchavadi (Nasik) appearing in a triangle.
This forest area serves as a divide between the then prevailing organised and civilised society of the North from the ethnic and barbaric society of the south so to say a great divide between the Aryavarta and Janastana communes.
The native inhabitants behaved as cruel man-eaters often disrupting the peace of the divergent race. Rama needing to establish a single civil order had to eliminate the demonly both as protector of the suppressed and the peace loving as well as ruler of both these lands. He thus established Himself as a deena-Jana and mitra-Jana rakshaka. With this mission in mind He entered the Dandaka forest right in.
The forest reverberating the sounds of Vedic chants by holy sages seated besides the tri-Agni, the birds chirping along the roaring of animals at a distance, all greeted them. The august sages who gathered to receive the three, blessed them with Vedic chants to ward off the evil eyes especially their own as the ascetic attire in which Rama, LakshmaNa appeared were more fitting to them than to the sages themselves. They offering fruits and flowers worshipped them and showing their eaten and mutilated limbs pleaded to Rama to protect them as a mother would do to her child in the womb. Rama rather felt ashamed of His failure to protect their person and belongings, He instead of being the first to reach for their safety have left them suffer and plead for help too.
The Lord feels His appetite satisfied essentially by surrendering to His protective arms instead of making food offerings and slipping away from His fold, as believers of " sva-rakshNe-svanvayam ".
Next day after bidding farewell to the sages, Rama entered the deep forest and while Seetha and LakshmaNa followed Him, there appeared a huge eyed demon with large belly and dreadful look. He came running and catching hold of Seetha asked why they need a wife for a warrior in ascetic garb. Claiming himself to be Viradha asked Rama, LakshmaNa, who they are? With Seetha panicking and Rama disheartening, enraged LakshmaNa calming Rama said he would with the same anger as he ravaged against Bharata, a ruinous arrow would be released to finish Viradha.
The demon admonishing Rama, LakshmaNa for flouting sainthood grabbed them both to kill and make Seetha his wife. From here on necessitating Rama eradicate the demonic forces all around and provide a safe home to the sages who surrendered to Him in right earnest.
DandakarNaya pravEsam and VirAta vadam:
All along Rama has been wandering in the plains and hilly terrines north of Vidharba and for the first time is stepping into the thick and trecherous forest area encompassed between Chitrakuta, Ramtek (Nagpur) and Panchavadi (Nasik) appearing in a triangle.
This forest area serves as a divide between the then prevailing organised and civilised society of the North from the ethnic and barbaric society of the south so to say a great divide between the Aryavarta and Janastana communes.
The native inhabitants behaved as cruel man-eaters often disrupting the peace of the divergent race. Rama needing to establish a single civil order had to eliminate the demonly both as protector of the suppressed and the peace loving as well as ruler of both these lands. He thus established Himself as a deena-Jana and mitra-Jana rakshaka. With this mission in mind He entered the Dandaka forest right in.
The forest reverberating the sounds of Vedic chants by holy sages seated besides the tri-Agni, the birds chirping along the roaring of animals at a distance, all greeted them. The august sages who gathered to receive the three, blessed them with Vedic chants to ward off the evil eyes especially their own as the ascetic attire in which Rama, LakshmaNa appeared were more fitting to them than to the sages themselves. They offering fruits and flowers worshipped them and showing their eaten and mutilated limbs pleaded to Rama to protect them as a mother would do to her child in the womb. Rama rather felt ashamed of His failure to protect their person and belongings, He instead of being the first to reach for their safety have left them suffer and plead for help too.
The Lord feels His appetite satisfied essentially by surrendering to His protective arms instead of making food offerings and slipping away from His fold, as believers of " sva-rakshNe-svanvayam ".
Next day after bidding farewell to the sages, Rama entered the deep forest and while Seetha and LakshmaNa followed Him, there appeared a huge eyed demon with large belly and dreadful look. He came running and catching hold of Seetha asked why they need a wife for a warrior in ascetic garb. Claiming himself to be Viradha asked Rama, LakshmaNa, who they are? With Seetha panicking and Rama disheartening, enraged LakshmaNa calming Rama said he would with the same anger as he ravaged against Bharata, a ruinous arrow would be released to finish Viradha.
The demon admonishing Rama, LakshmaNa for flouting sainthood grabbed them both to kill and make Seetha his wife. From here on necessitating Rama eradicate the demonic forces all around and provide a safe home to the sages who surrendered to Him in right earnest.
RamarpaNam-296-297
Jai Sri Ram.
Anasuya Gifts flowers and ornaments to Seetha.
Love towards God is not diminished or conditioned by the punishments or gifts of life by Him, as they are the results of our own folly and favors to fellow beings while God ensures their fruits with out disparity. So much so devotion to husband by wife or the other to his counter part should stem out of bandage and not by virtues on either side. Seetha agreeing to the advise by Anusuya on the duties of a devoted wife cites the example of SAvitri and RohiNi as to how faithful and inseparable She is to Rama.
Pleased with that Anasuya offers gifts of flowers, fragrant oil and ornaments collected from forest yields to Seetha with a request to adorn them for ever.
Seetha is worth much more valuable than these as a pampered child of Vidheha and privileged queen of Ayodhya. But the sheer love of Anusuya make the gifts very special to Her, not wanting in any way.
Anasuya desiring to hear the self-narration of Seetha's Svayamvara
makes a request to Her and Seetha too seizing the opportunity gives a fair account from the start of Her birth when King Janaka ploughed the land and how he plunged in the ocean of anxiety, immediately on attaining marriageable age by Her.
The svayamvara is all about lifting and stringing of a bow given by rain-God VaruNa, resembling the weight of a mountain.Being unable to lift, all the Princes went away offering salutation to it. After a long time Rama with true valor,brought by Sage Visvamitra, arrived at Mithila to witness the Yagjna conducted by King Janaka. As per the words of the Sage, Janaka caused the bow to be brought for Rama to string the same. But the bow halved into two. There after, with due consent of King Dasararha, Seetha was given to Rama and UrmiLa, her sister to LakshmaNa.
Charmed by the story telling by Seetha, Anasuya hugged and kissed Her fore arms. As night was approaching Seetha returned to Rama with all the ornaments and flowers adorning Her, resembling Goddess Lakshmi.
Following day both Rama with His consort and LakshmaNa finishing the morning oblations set on their journey deep into the forest, as the sun masked by clouds.
Anasuya Gifts flowers and ornaments to Seetha.
Love towards God is not diminished or conditioned by the punishments or gifts of life by Him, as they are the results of our own folly and favors to fellow beings while God ensures their fruits with out disparity. So much so devotion to husband by wife or the other to his counter part should stem out of bandage and not by virtues on either side. Seetha agreeing to the advise by Anusuya on the duties of a devoted wife cites the example of SAvitri and RohiNi as to how faithful and inseparable She is to Rama.
Pleased with that Anasuya offers gifts of flowers, fragrant oil and ornaments collected from forest yields to Seetha with a request to adorn them for ever.
Seetha is worth much more valuable than these as a pampered child of Vidheha and privileged queen of Ayodhya. But the sheer love of Anusuya make the gifts very special to Her, not wanting in any way.
Anasuya desiring to hear the self-narration of Seetha's Svayamvara
makes a request to Her and Seetha too seizing the opportunity gives a fair account from the start of Her birth when King Janaka ploughed the land and how he plunged in the ocean of anxiety, immediately on attaining marriageable age by Her.
The svayamvara is all about lifting and stringing of a bow given by rain-God VaruNa, resembling the weight of a mountain.Being unable to lift, all the Princes went away offering salutation to it. After a long time Rama with true valor,brought by Sage Visvamitra, arrived at Mithila to witness the Yagjna conducted by King Janaka. As per the words of the Sage, Janaka caused the bow to be brought for Rama to string the same. But the bow halved into two. There after, with due consent of King Dasararha, Seetha was given to Rama and UrmiLa, her sister to LakshmaNa.
Charmed by the story telling by Seetha, Anasuya hugged and kissed Her fore arms. As night was approaching Seetha returned to Rama with all the ornaments and flowers adorning Her, resembling Goddess Lakshmi.
Following day both Rama with His consort and LakshmaNa finishing the morning oblations set on their journey deep into the forest, as the sun masked by clouds.
RamarpaNam-294-295
Jai Sri Ram.
Virtues of a devoted dAmpathya vis-vis Pathi-Patni dharma:
Anasuya appreciating Seetha for Her chosing to accompany Rama during exile explains virtues-woman as the one:
1. Who is dear to their husband no matter whether he is sinful or otherwise, wealthy or devoid of riches,
2. Who look upon husband as a friend and protector,
3. Who is clear as to what is virtue and vice and are submissive to their husband,
4. Who take prosperity and adversity in their strides with detachment and
5. Who is loyal and honest to their husband to the end.
Marital relation is essentially for the treaking of dharma by the husband and the wife his accomplice, apart from they being the procreators of proginy. Either of them deviating from this set goal ultimately will be de-touring their journey, like a ship off course without a steward.
Sita concurred with Anusuya saying "no austerity I ever eschew in being obedient to my husband, as was decreed by my parents during marriage witnessed by fire". Sita as though concerned said that Rama is full of virtues and thus She had no occasion to prove Her honesty in their absence. Such meritorious women are honored in heaven, blessed Anusuya wishing that every thing get fulfilled to Her.
As desired by Sita there was an occasion when Rama was un-kind and banished Her to the forest for the sake of an accusation by a dhobi of Her chastity. Still She remained faithful and honest to Rama and entered earth's crest after giving birth to Lav and Kush, at the end proving so.
Devotion that comes on account of good manners and attributes is of less significance than the one that comes naturally of being wedded husband and wife or the Lord and His subjects. Swaroopa kruta dAsyam vies great against guNa kruta dAsyam in this respect for the same reason.
Virtues of a devoted dAmpathya vis-vis Pathi-Patni dharma:
Anasuya appreciating Seetha for Her chosing to accompany Rama during exile explains virtues-woman as the one:
1. Who is dear to their husband no matter whether he is sinful or otherwise, wealthy or devoid of riches,
2. Who look upon husband as a friend and protector,
3. Who is clear as to what is virtue and vice and are submissive to their husband,
4. Who take prosperity and adversity in their strides with detachment and
5. Who is loyal and honest to their husband to the end.
Marital relation is essentially for the treaking of dharma by the husband and the wife his accomplice, apart from they being the procreators of proginy. Either of them deviating from this set goal ultimately will be de-touring their journey, like a ship off course without a steward.
Sita concurred with Anusuya saying "no austerity I ever eschew in being obedient to my husband, as was decreed by my parents during marriage witnessed by fire". Sita as though concerned said that Rama is full of virtues and thus She had no occasion to prove Her honesty in their absence. Such meritorious women are honored in heaven, blessed Anusuya wishing that every thing get fulfilled to Her.
As desired by Sita there was an occasion when Rama was un-kind and banished Her to the forest for the sake of an accusation by a dhobi of Her chastity. Still She remained faithful and honest to Rama and entered earth's crest after giving birth to Lav and Kush, at the end proving so.
Devotion that comes on account of good manners and attributes is of less significance than the one that comes naturally of being wedded husband and wife or the Lord and His subjects. Swaroopa kruta dAsyam vies great against guNa kruta dAsyam in this respect for the same reason.
RamarpaNam-292-293
Jai Sri Ram.
Athri-Anasuya, a divine and enviable couple.
After Bharata's return to Ayodhya, Rama dwelling in the forest one day observed the Sages living there in the vicinity were anxious and perturbed. Rama inquisitively asked the reasons for their distress and anguish as to whether they were disturbed by His or Lakshmana or Seetha's improper behavior, if any.
Discounting Rama's apprehension they said it is rather on account of the atrocities of the demons Khara and Dushana, Ravana's younger brothers, that they are moving out to a safe and better place. These demons who stay in Janasthana are cruel and eaters of human flesh make the sages life beyond endurance. The eldest of the sages complaining this to Rama cautioned Him to be watchful of their danger and requested Him to move along with them.
Rama continued to live there keeping the memories of the visit of Bharata, all His mothers to that place. But could not stay for long in deprivation of the sages, who departed. So Rama, Lakshmana and Seetha left the place too deciding to move elsewhere.
Moving down south on the banks of Mandakini river, they reached at the ashram of Atri. The sage welcomed them with full honors and introduced his revered, devoted and virtuous wife. She appeared feeble with wrinkled face, hair turned grey due to old age and her body shaking like a banana tree hit by a storm. Seetha introduced herself, by announcing her name to Anasuya.
The Puranas claim that Atri is born to Brahma from his eyes. Anasuya is the child of Devahooti and Khardama and marrying Atri she gave birth to Pracheena Bargis and to them were born the 10 Praachetas, the descendant of whom Sage Valmiki is one.
The three Gods, Brahma, Vishnu and Shiva were born as Moon, Datatreya and Dhurvasa respectively to Anasuya by a boon granted to her for her being the cause of releasing the sun God kept arrested by one Seelavathi alias Susheela. Such is the greatness of this divine couple.
Anasuya receiving Seetha, who greeted her with respect, gives a detailed account of the role and responsibility of a devoted wife, which have relevance to this day.
RamarpaNam-291
Jai Sri Ram.
Paduka Prabhavam.
Swami Desikar glorifies Sri Rama Paduka in several ways by means of anecdotes, metaphors and simile. The following will open up the Pandora box of such exhibition of His poetic frenzy.
1. There lies a lion's den. The male lion walks up to the entrance to trounce an elephant in a fight at its gate. The she lion walks along but returns to suckle its cub. That is the story of Paduka Pattabisheka, he portrays.
The den is Ayodhya. The male lion is Rama who goes to Dandakaranya, from where He is drawn into a fight with Ravana, the elephant. The she lion is Rama Padhuka going up to the Dantaka but returns to suckle Bharata, its cub. This symbolically means that Bharata left the care of himself and his subjects to the Paduka's prevalence.
2. Despite several requests and pleading by Bharata, Rama commits Himself further into forest journey. This He does, says Swami Deska by pledging His Padukas to instill confidenc that He will return to Rulership after fulfilling His vow to His father.
It is common knowledge that the thing pawned is more valuable than the amount loaned. So much so, Rama Padukas are of greater daya and Her presence would have acted against Rama's nir-daya in terminating the evils in the shape of Vali and Ravana, extrapolates Swami Desika.
3. Her greatness is told in one more way: at the time when Rama decided to surrender to the Lord-of-the-seas, the call was not acknowledged. Rama got angered and set the arrow in His bow and threatened to dry the whole of sea waters. Swami Desika believes that Rama would have failed in His attempt as the bathing waters of the Paduka, through river Sarayu and the Ganges flowing east ward in to the Bay of Bengal forming part of Rameswaram shores, would have made it impossible for Him.
4. He invents a novel way to explain why the sandals-Rama Padukas are curved at the middle and broad and wide at the ends like a woman of slender waist. And the reason he gives is that the center portion is not in contact with the feet of Rama in as much as the two ends and out of longing for it, the center had gone weak and shrunk.
5. To cap them all he adds: the Vedas being great source of enlightenment paves the way for redemption or moksha. The Dramido-upanishad of Sri Namalwar does the same thing by being the means and end in itself, like the Lord it's subject matter. The wise and the common man alike benefit not even by learning them but by simply battening 'satari' on their head, as sri Namalwar resides in the Lotus feet of Lord Sriman Narayana.
It doesn't end with this. Swami Desika goes on 1000 such ways to invoke the "daya" of Sri Ranga Mani Padula.
Let the sacred waters of satari - Sri Pada Theertam - sprout Rama Bhakti in us, who quench it.
RamarpaNam-289-290
Jai Sri Ram.
Paduka Pattabishekam.
Bharata before starting to look after the state administration along with his ministers from Nandhigrama decided that the Kingdom Rama had given to him in trust, he would dedicate the same to Rama Paduka, installing her on the Royal Throne.
Not a day longer he would wait to restore the Kingdom to Rama when reunited, Bharata said he would remain a servant to Him ever thereafter, laying down the burden of Rulership.
The Royal Insignia like the white umbrella and the Choware he ordered them to be offered to the Padukas and earnestly reported all the duties discharged in State affairs, maintaining subservience to the Rama Paduka.
Swami Vedanta Desika's magnum opus creation 'Paduka Saharam' deals at length the glories of Sri Ranga Mani Paduka.
Lord Ranganatha or Periya Perumal is none other than the Deity of Ikshvaku Kings, so to say the Aradhya Perumal of Sri Rama-Chakravarty Thirumagan, who is NamPerumal Himself. Swami Namalwar otherwise known as Satari is the lotus Feet of NamPerumal. So Paduka Sahasram is all about Namalwar and His grace.
Swami Desikar - Paduka Sahasram-1000 verses are said to be sung in one night to drub an opponent in a competition as well as a great literary work of no equal by others or of Desika himself.
He declares that the glory of SriRanga Paduka can not fully unfold even by using the vast sky space as paper and the 7 seas as the printing ink by the ablest 1000 headed Adhisesha either. To illustrate a few of them, we shall note that:
The Ganges accepts her tributaries like Yamuna as well as the garbages of city streams so much so SriRanga Paduka are as sacred as the Ganges to be glorified by sages like Valmiki and by Desika, he rebukes himself.
Her greatness lies in that She bears the feet of the Lord, who bears the Universe.
Just as the Dravida Veda enliven the inner meaning of the Samskrit Vedas, Mani Paduka reveal the Lord, who is the subject matter of such Vedas.
Bharata also known as Ramanuja acted as the custodian of Rama's trust in accepting the throne of Ayodhya. Similarly Bhagavat Ramanuja, acting in trust for Namalwar also known as SriRanga Paduka, grants the kingship of Paramapada to all His devotees.
The reason for Rama going bare foot is to pacify Bharata, who like an infant insisting Rama's return needed a toy-substitute for Rama in the guise of His Paduka, he goes on.
One other reason for Rama to oblige His Paduka to Bharata is essentially that Her grace being far reaching than Rama Himself, would come in the way of His terminating injustice in the form of Vali and Ravana.
She is far superior to Sita herself in Paratantriyam, as Padukas obliged staying in Ayodhya while Sita did not.
Dasarata wished Rama shoulder the burden of ruling Ayodhya. Bharata desired to offer the same to His Paduka but she occupied the Throne. Leaving His bare foot to crown mother Earth.
In this and many other ways, she protects all those who seek refuge in Her by being Namalwar, Ramanuja and in Her own grace as SriRanga ManiPaduka.
Sri Rama Jayam.
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