Re: aditya hridayam
From the Bhakti List Archives
• February 8, 2001
--- viswam kotawrote: > respected bhagawatar, i read with interest the > objections you presented. pleading my ignorance and > seeking forgiveness to present another > perspective,please permit me to do so. > > Lord Sri Rama, the SuperBeing, upheld the human > qualities including its frailties as He abided by > the > rules that dictate life as a human being. It is His > Humility when He accepted and showered His > Friendship > to the boatman Gayu while leaving Ayodhya or making > friendship with vanara king Sugriva or even > accepting > Education from such Acharyas as Sri Vashist or Sri > Viswamitra. if it were to be the Role of a Supreme > Lord He required nor the vaanara help to cross the > ocean or on the battle field when Sri Lakshmana > became > unconscious.if we accept this, what is wrong in > accepting possible aditahridayam being a part if not > for our parochial reasons in the name of literary > style or other schisms? > > in Ramayana, against the plausible backdrop of life > as > an ordinary mortal, the SuperBeing exhibited to an > extra-ordinary extent the emotional qualities be it > bravery, intelligence, humility, friendship, > devotion, > dedication, kindness, perseverance and such, as well > as grief(at the time of loss of parent and spouse, > Sri > Lakshmana's unconsciousness on battle field), > ignorance(God could not recognise who was Sugriva > and > who was Vaali and asked for a re-fight!), > dependence(on Sri Hanuman and other Vaanaraas), and > fear of being misinterpreted or wrongly imputed(in > asking for Agnipariksha after the war and banishing > Mata Sita to forest later in Ayodhya). looking at > these mortal acts and interpreting in a mortal way > Sri > Rama comes as a Purush but the real emotional > qualities where He discerned clearly the Tasks and > put > Duty to the fore while playing perfectly His Role as > a > human being (this role as against the other Role)it > becomes clear that the essence of Ramayana is not in > the external depictions by the characters but in its > true Message where a Purush is actually a > Purushottama. > > i humbly reiterate that this is my perception of the > Epic and am not qualified to commment and therefore > beg to be forgiven. > Humbly yours+vlnkota > > > > > --- sadagopan iyengar > wrote: > respected bhagawatas, srimad ramayana > parayanam has > > been a paitamaham danam in adiyen's household.we > > have > > always been taught that aditya hridayam is not a > > part > > of srimad ramayana, but a later addition, as its > > very > > tone tenor and content are quite at variance with > > the > > rest of srimad ramayana.Further, to even imply > that > > Sri Rama,of all people, needed to pray to one of > His > > own creations,for inspiration,strngth and courage > , > > is > > indeed ridiculous. "Bheeshodethi soorya:" and > > Sooryachandramasow dhata yatha poorvam akalpayath" > > are > > a couple of the upanishad vakyas that strike > adiyen > > offhand, which deny credibility to aditya > hridayam. > > One could cite any no. of slokas as internal > > evidence, > > to contradict this.The srimad ramayana grantam > > adiyen > > had till a few years ago indicated the aditya > > hridaya > > sargam as"Prakshiptam". dasan,sadagopan. > > > > __________________________________________________ > > Get personalized email addresses from Yahoo! Mail > - > > only $35 > > a year! http://personal.mail.yahoo.com/ > > > > > -------------------------------------------------------------- > > - SrImate rAmAnujAya namaH - > > To Post a message, send it to: > > bhakti-list@yahoogroups.com > > > > Aditya Hridayam Dear shri Viswam, Your response indicates the deep love you have for shri Rama and Srimad Ramayanam. I do agree with you that during Ramavataram,Sri Rama did display his susceptibility to basic human emotions of grief and anger. As HE himself says in his response to the DevAs” praise,”AatmAnam Manusham manyE RamAm DasaratAtmajam”{I consider myself to be a mere mortal, Rama the son of dasaratA}.As an avatArA of Sriman NarAyana, Sri RamA was incapable of any of the human frailties.However, the grief that He displayed at the loss of Sri Mythili was only an “abhinaya” or an act put on by Him, to demonstrate how deeply the loss of one’s better half would affect a man. Hence the mere display of human emotions by Sri RamA does not render Him so prone to ineffectiveness on the battlefield as to pray to SuryA for inspiration,strength and prowess. There could not be any doubt at all in our minds about the capabilities of Sri RamA as a warrior par excellence, not in need of anyone’s special blessings for destroying His foes. In the words of Sri Valmiki himself, in the very first sargA,Sri RamA is described as “Arindama:”,”MahAveerya:”,etc.,and is said to be resemble the unshakeable HimAlayAs in boldness and bravery {“dhairyEna HimavAn iva”}. Further, KakAsura, having committed an unpardonable apachArA to PirAtti,and being pursued by RamAstrA, knocks at the doors of all the devatAs-BrahmA,RudrA, and his own father IndrA_ only to be turned away by them with the homily that no one, neither the four-headed Brahma, nor Shiva the destroyer of TripurAs, nor even Indra, the Lord of the gods, could save a person whom Sri RamA has decided to destroy (Brahma:swayambhoo;chaturAnanO vA,Rudra:trinEtra: tripurAntakO vA-Indra :surEndra:suranAyakO vA , tratum na sakyA yudhi raghavadhyam). It would be evident from this that Sri RamA had no need to pray to SuryA ,one of His own creations (Soorya chandramasow dhatA yatA poorvam akalpayath} for inspiration or restoration of strength. Please do remember, we are talking about the “AsahAya Soora”, who could destroy single-handedly fourteen thousand RakshasAs of the ilk of KharA ,DooshanA, etc. From all this, it should be clear that Aditya Hridayam (while being an excellent stotram in its own right for believers of Shanmatha theory) does not fit into the overall theme and content of Srimad RamAyanA, and must have been a later addition. Looking at it from another angle, Sri KoorattAzhwAn, the erudite disciple of Sri RamAnujA, in his beautiful stotra “AtimAnushastavam”, lists out the very human actions of Sri RamA, not at all befitting an avatara of Sriman NarAyanA, and inquires of Him, “When you portrayed yourself as a human being with all so called failings, how was it possible for you to perform superhuman acts like the bridging of the ocean,the piercing of seven trees and worlds with a single arrow, the granting of Moksha to Sabari and Jataayu, etc?”. Sri AzhwAn devotes 16 slokas to the RamAvatArA , and furnishes an exhaustive list of the mortal frailties displayed by Sri RamA on various occasions {His abject distress at the kidnapping of Sri Janaki , His seeking the help of mere monkeys in the search for Her, His failure to face Vali in battle, His entreaties to Samudra Raja for enabling the vanara sainya to cross the ocean, His apparent helplessness when Sri Lakshmana was felled by the mAyAvi Indrajit,etc.}.The point to note here is that Sri KoorattAzhwAn does not include in this long list any prayer to the Sun God by a RamA in distress on the battlefield. This makes it clear that Aditya Hridayam was not a part of srimad RamAyanA, atleast during Sri AzhwAn’s times (roughly a thousand years ago).It is noteworthy that the very same author of “AtimAnushastavam” while dealing with Sri KrishnAvatArA, makes fun of Sri Krishna for having sought a boon for a child from Shiva, the very Shiva who was vanquished in the battle of VarAnasi and when he came to the aid of BanAsurA. A perusal of Sri GovindarAjA’s commentary should throw conclusive light on the subject; adiyen should be grateful if someone could comment on this. Dasan,sadagopan. > > > _____________________________________________________________________________ > http://entertainment.yahoo.com.au - Yahoo! > Entertainment > - Feeling a little bored? Need some entertainment? __________________________________________________ Do You Yahoo!? Get personalized email addresses from Yahoo! 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