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Re: Raghu Veera Gadhyam -- Ayodhyaa Khaandam

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Krishna Kalale • November 14, 1996 


I really liked this portion of Raghuvira Gadhyam by Sadagopan.  The
Kakasuran vrittantam is very well summarized here, which shows that even
sinners (like me) have a chance that such " prapatti " is really a way out.
Here the concept of "why "Sri-Tatvam"? is very well hinted.  Further, for me
this is also attractive portion of Ramayana. It is very easy to appreciate
Srimadbhagawatam or Mahabharatha - because, Krishna is always a hero.  He
never let anyone bother him or mess him up!(ie. the expression of guna of
"Paratva" - transcendence), even acting apparently against Dharma!! (I'm
sure Dharma is one of those non-mathematical or not so easy issues and as
Lord Krishna, he is dharma - krishnam dharmam sanathanam.  He is dharmic and
obviously in the right path, though some of us may not understand).  Rama on
the otherhand, in the guise of a human being, balances dharma so carefully,
and in many circumstances is a victim of destiny (the kidnapping of Sita or
Losing Kingdom due to his father's promises to Kaikeyi).  Rarely does one
realize the paratva of Rama in Ramayana. For once this vrittanta, shows his
power that he could convert a blade of grass into a deadly weapon which
could not be stopped by anyone else in the whole universe.

 One may ask why is "Paratva" important.  For a person who wants to
surrender and give up all responsibility, this virtue is most necessary in
the "one" to whom he/she surrenders to .  For example, if the person to whom
one surrenders to, does not have "ultimate transcendence" or paratva, one
might ask - "Well, if he can't protect himself, how can I trust that he will
protect me!!.".  Rama concealed his paratva to just abide by "should act as
a human  being"- clause! but had Paratva all along with him. So he is verily
the one to whom one should surrender .

His Holiness Srimushnam Andavan and even H.H. 44th Jeer of Ahobila mutt,
once commented to the effect that - the charama shloka - 18th chapter 66
verse is sort of not so direct, since it applies to Bhakti Yogis in context
and to all by derivation.  Then both  of them Joked that " Avan Moshakaaran
Da" - (He is sort of a cheat!) - referring to Lord Sri Krishna!.  Obviously,
they did not really mean it, but just wanted to praise the
straight-forwardness of Lord Rama, whom they commented - "Who will not
surrender to Sri Rama, since he blessed vaikunta to all the living beings of
Ayodhya, when he just asked all of them to get on the pushpaka vimana and
reach his eternal abode (vaikunta) - I think this is explained in the verse
:  Saketha Janipada jagama taditara Jantu Jata divya gati dana darshita
divya leela - Raghuvira Gadyam (ending) ".  It is said "Ramo dvir
naabhibhashate" - Rama does not lie.  ( Obviously, it does not mean that
charama shloka is a lie!!) Krishna also should be understood to be truthful.
Both are avataras of the same SrimanNarayana.  Only that, in each avatara,
they highlighted some gunas.  It cannot be concluded that "Narasimha did not
have pitr-bhakti or respect to father, but Rama had pitrbhakti!!".  It is
obvious that since it was a pillar from which Narasimha came did not give
Narasimha much of a chance to show the pitrbhakti guna!. Similarly, one
should understand that all the infinite gunas of Lord is present in all
avataras.


Just a thought,


Krishna




At 08:59 PM 11/11/96 EST, you wrote:
>DhyAnam : 
>
>RAMAM PURAANA PURUSHAM RAMANEEYA VESHAM
>RAJAATHIRAAJA MAKUTAARCHITA PAADHA PEETAM I
>SITAAPATHIM SUNAYANAM JAGADEKA VEERAM 
>SRI RAMACHANDRAM ANISAM KALAYAAMI CHITTEH II
>
>-----SRI RAMA KARNAAMRUTHA SLOKAM 
>
>GS : 26 --Pisitha ruchi vihita dhuritha  valamathana 
>tanaya balibhuganugathi sarabhasa sayana truNa 
>sakala  paripathana bhaya chakitha Sakala Sura
>munivara bahumatha mahaastra Saamarthya !
>Jaya ! Jaya ! 
>
>( Meaning ) : O Lord of  incomparable valor whose skills
>in endowing a mere blade of grass with the power of 
>Brahmaasthram ! You sent that blade of grass from 
>your darbha mattress , when You were horrified to see the 
>apachaaram done by KAkAsura to your Devi out of his 
>desire for eating flesh . All the Devas and sages were afraid 
>that  the Darbham consecrated by you to have the power of
>the mighty BrahmAsthram would land on them , when KaaakAsuran
>sought them as refuge . O Lord of such valor ! Hail to Thee !
>Hail to Thee ! 
>
>(Musings ) : KaakAsuran( Crow) was the son of Indran, the king 
>of Devaas. Kaakasuran saw Sita Devi in Chitrakutam . She  
>was holding the head of  Sri Rama on her thigh as he was taking
>rest. The crow slowly approached the Jaganmaathaa and took a
>second peck at her breast because of his desire for eating flesh . Blood 
>poured out and fell on the sleeping Rama's head. Sita Devi 
>would not move since she did not want to wake up Rama by 
>her movement. The contact of the warm blood however 
>woke up Rama and he sized up the situation immediately . 
>
>Rama was outraged by the aparaadham of the crow 
>and he consecrated a blade of Dharbhaa graas 
>from his bed and directed it  at the Crow , which was rushing away 
>out of fear of Sri Rama. That blade of grass possessing the power 
>of the mighty Brahmaastram chased the Crow in all the three worlds . The
>crow sought refuge at his father's feet  . Indra was afraid to give protection
>to his own son for fear of the damage that will come to him from Rama's
>arrow ( empowered Blade of grass ). The Crow flew off to the abodes 
>of Brahma , Rudraa and sages. None of them wanted to get in the way 
>of the Brahmaasthram for fear of their own lives. They saluted the power of 
>the Lord's blade of grass and were awe struck at the event of 
>that  blade of grass chasing the guilty crow acros the entire 
>span of the Universes . The  arrow chased the Crow with vigor,
>when it flew in a direction away from  Rama and slowed down , when
>the Crow flew in the direction of Rama.  
>
>GS 27: DRUHINA  HARA VALATHANA DHURAARAKSHA SARALAKSHA !
>JAYA ! JAYA ! 
>
>(Meaning ) : O Lord whose arrow's aim can not be interfered with 
>even by Brahmaa , Rudraa and Indraa . They could not protect 
>the object of your arrow's target with their power. Hail to Thee!
>Hail To Thee!  
>
>(Musings ) : The incident of the Apacharam of KaakAsuran 
>took place in Chitrakutam . There is however no mention 
>of this incident by Sage Valmiki in the Ayodhyaa Khaandam
>verses dealing with the life of the divine couple at Chitrakootam.
>This incident s mentioned by Sita Devi in Ashoka Vanam
>in Sundara Khaandam in her conversations with Hanuman
>in the 38 th sargam. She was recalling the anger of Rama 
>at the ApachAram of the Crow towards her and was telling 
>Hanuman that she could not understand how Rama is now
>indifferent to the heinous act of RavaNaa , who kidnapped her 
>and held her as a prisoner away  from Rama . 
>
>She recites at length the incident of the Crow hurting her 
>and Rama's rage at the crow. Swami Desikan in his 
>Chillarai Rahasyam known as " Abhaya Pradhaana Saaram "
>dwells at length on Kakasuran's Aparaadham  and Rama's 
>Kaarunyam as SaranAgatha Rakshakan even in the case of 
>the most undeserving KaakAsuran. Swami Desikan cites 
>this incident as one of the many ( VibhishaNa SaraNaagathi ,
>Samudra Raja saraNaagathi et al ) to justify his insightful 
>description of Srimad RaamaaYaNam as the SaraNaagathi 
>Saastram .
>
>Kaakasuran ran everywhere in the three worlds 
>and could not escape from the Brahmaastram of
>Rama  and could not gain the protection of any one 
>to save him from the wrath of the blade of grass .
>He  fell at the feet of Rama finally and sought his 
>pardon . Sage Valmiki describes the plight of 
>KaakAsuran and his SaraNaagathi in Sundara Khandam
>through Sita's words :
>
>THREEN LOKAAN SAMPARIKRAMYA TAMEVA SARANAM GATHA :
>
>The SaranAgatha RakshaNam of the Lord is beautifully 
>described by the Adi Kavi this way :
>
>SA THAM NIPATHITHAM BHUMOU SARANYA: SARANAAGATHAM I
>VADHAARHAMAPI KAAKUTSTHA : KRUPAYAA PARYAPAALAYATH II
>Sundara Khaandam Sargam 38 verse 34.
>
>The crow had fallen at the feet of the Lord . That crow was fit 
>to be killed (Vadaarhan ) . He was begging for his life( PraaNarthi ). 
>The Lord gave him the boon of life ( PraaNa Dhaanam ) . One of 
>the reason for Rama's saving Kakasuran's life was due to the 
>presence of the Parama KaaruNikatvaam of the Piraatti ,
>who was standing next to Rama. This is the Rahasyam behind  
>the fulfilment of the SaraNaagathi of Kakaasura by Rama 
>according to Swami Desikan .
>
>VARAM NA YAACHEH RAGHUNAATHA YUSHMATH 
>PAADAABHJA BHAKTHI:  SATATHAM MAMAASTHU I
>IDHAM PRIYAM NAATHA ! VARAM PRAYACCHA
>PUNA: PUNA : TVAAM IDHAMEVA YAACHEH II
>
>(MEANING) : O Saranagatha Vatsala Rama! 
>O Bhaktha Vatsala  Raghu Naathaa!
> I am not asking You for any boon except  one . May I be
>blessed with devotion for your lotus feet always ! 
>This is dear to me my Lord . please giveme this boon. 
>I will be asking you for this boon  again and again. 
>
>Sri Jaanaki RamaNa Parabrahmaneh Nama: 
>
>Oppiliappan Koil Varadachari Sadagopan      
>
>      
>
>
>
Krishna Kalale
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