Sri Ramanuja Munaye Namaha,
Sri Velukkudi Krishnan Swami Guruve Namaha,
Dear BhagavAta,
Elaborating the first point little more about the first point “Srimadh Ramayanam is considered as Sharnagathy Shastram where all the Bhaktas in the Ramayanam as mentioned above are EQUALLY Great adiyars”.
Swami Ramanujar in HIS Kalakshepam while explaining the Srimadh Ramayanam, explains each verse and the Sooksham Artham (Deep Meaning called as the Swapadhesha Artham), and related to those verses, each Bhaktas like Bharata, Lakshamana, Shatrugna, Anjaneeya Swami equally play an important role in serving SriRama.
Like,
Lakshmama → Represents BhagavAt Sheshatvam (Serves BhagavAn SriRama by all means, as Lakshmana is AdhiSheshan Avtaram. Sendraal kudayaam, Irundhaal singaasanamaam, Nindraal maravadiyaam, means When Perumal is Wlaking Adhisheshan does Kainakryam as Umberlla, When Perumal is Sleeping, then Adhisheshan is HIS Bed, When Perumal is Standing, Adhisheshan is HIS Padhuka/footwear).
Bharatha –> Represents BhagavAt Parathantriyam (Serves BhagavAn SriRama based on BhagavAN’s WISH. SriRama said, Go to Ayodohya and don’t come with me in forest, Bharata obeyed the order. This is called as Absolute Servitude).
Shatrugna → Represents BhagavAtA Sheshatvam/Parathantriyam (Serves another Pure devotee of SriRama like Bharatha. Another examples of this type of BhagavAtA Kainkaryam are Madhurakavi Alwar to Swami NamAlwar, and Andrapoornar (Vaduga Nambhi) to Swami Ramanujar like Thevu Mattrru Ariyaen (means Adiyen don’t know about any GOD like Sriman NarayanAn other than adiyen’s Acharyan itself is BhagavAn).
Anjaneeya → Represents Acharyan as well as Dasoham (Sheshatvam).
There are TWO primary Sookshma Arthams in Srimadh Ramanayanam about Swami Anjaneeya’s role that Swami Ramanujar explains to HIS Shishyas.
Sookshma Artham-1:
We know SriRama and Sita Piratti are Divya Dhampadhis (BhagavAn Sriman NarayanAn and Bhooma Devi Thayar). When they descended and BhagavAN took SriRama Avatar, HE Hide HIS ParamAthma Swaroopam and told everyone that “Aham Maanusham ManyE Ramam Dhasarathmajam” (I’m A Human and Son of Dhasaratha), and Bhooma Devi Thaayar played the role as a ordinary Human (Sita) as a JeevAthama suffering in this world.
Like Ravan 10 heads represents OUR 5 Karmedriyangal (mouth, hand, leg, Mala Dwaram, Jala Dwaram) and OUR 5 Gyanadriyangal (Ears, Skin, Eyes, Tongue, Nose).
Sita stuck in Lanka for 10 months represents WE BhaddhAthmas stuck in oor Mothers Womb (Samsaram) for 10 months of suffering. During pregnancy, If the mother is involved in Loukeeka vishayam like watching entertainment, eats anything , talks anything, then these are the sufferings that a baby undergoes inside mothers womb, but if the same mother listens to BhagavAt vishayam during their pregnancy, then it reflects like the Prahaladha charitram, how Narada was telling Sriman NarayanAn stories to Hiranya Kashibhus wife.
Anjaneeya Swami coming to Lanka (Sundhara Kaandam) represents the Acharyan who brings News to Sita Devi and says “Dhothoham Ramasya (I’m a Rama Dhoootha)”, and then on there are Gems and Gems of beautiful (Sundharamana) conversations between Sita Piratti and Anjaneeya Swami, where Anjaneeya Swami Gives Hope and Dhairyam to Sita Devi that SriRama is already on HIS way to rescue Devi. This represents Acharyan preaching about BhagavAn’s Parathvam and Rakshagatvam that HE will save us from this Samsaram and Give Moksham.
Sookshma Artham-2:
Considering now the original Roopam of SriRama as BhagavAn himself and Sita Piratti as Bhooma Devi Thayar itself, and consider Anjaneeya Swami as Devotee/Bhakta (Elite JeevAthma), then we need to revisit the sentence “Dhoothoham Ramasya“ This implies Hanuman saying that I’m a Rama Dhoootha, but no Dhasoham (servitude of Hanumam is reflected). Then Bhoo Devi Thayar understood that Hanuma only got BhagavAN SriRamam’s Dharshan, but He did not get the Piratti’s Purushakaarathvam (Kataksham) yet, that’s why Hanumam did not introduce Himself as servant of SriRama. Hence, after Sundhara Kandam, when Hanumam returned to Kishkintha, He carried Sita Piratti’s Choodamani as an evidence to show SriRama that He has met HER and has conveyed SriRama’s message.
When Hanuma met SriRama, He said “Dasoham Kousalendrasya”, means I’ Servant of Kaouslaya’s Son SriRama.
See the transition in Hanuman here before and after meeting Sita Piratti,
“Dhoothoham Ramasya“ (This statement did not reflect as servant of BhagavAn) transitioned to “Dasoham Kousalendrasya” (with Dasoham/Servitude attitude to BhagavAn ONLY), which can happen only due to Piratti’s Purushkaaratvam, and all our Karmas/Paapams gets erased.
These kind of Swapadhesa Arthams can be seen only in VishishtAdvaitam due to Swami Ramanujar Krupai and GuruParamparai. Adiyen believe, BhagavAta is yet to here the Detailed Acharya Vyakayanams regarding “Sharanagathy Shastram (Srimadh Ramayanam). But these are only few glimpses of Swami Ramanujar Sampradhaya Greatness that we have received with Sri Velukkudi Swami’s Anugraham and Acharya Krupai.
Adiyen Sri Velukkudi Krishna Dasan,
வாழி எதிராசன் வாழி எதிராசன்
வாழி எதிராசன் என வாழ்த்துவார்– வாழி என
வாழ்த்துவார் வாழி என வாழ்த்துவார்– தாளிணையில் தாழ்த்துவார்
விண்ணோர் தலை.
Sarvam Sri Krishnarpanam Asthu
