RamarpaNam 397 => 400.

Jai Sri Ram.

Rama enlightens Dharma to Vali :

Vali is guilty of deviating from both Raja-dharma as well as Vanara-dharma.

1. Raja-dharma requires a King to protect/save the one who seeks pardon/surrenders at his feet. Vali not only failed to treat his brother, Sugreeva, as his own son but also chased him to the brink of death ignoring the axiom ''praNaan pari thejya harihi rakshitouya:"

2. Nara or Vanara- in both the dharma brother's wife has to be counted as his own daughter-in-law but Vali made Sugreeva's wife, Ruma his wife. An exception perhaps for Vanara is that widow of a deceased brother can be given asylum while humans have no such exceptions. Vali contrary to such Vanara-dharama usurped Ruma, when Sugreeva is alive and forced in-exile.

3. Ravana, the anti-hero, by separating Seetha from Rama, has become His enemy. Vali having friendship with Ravana, an enemy's friend is an enemy for Rama too. This apart working with Vali to trace Seetha''s where abouts, will amount to taking side with adharma for the said reasons. Hence Vali's suggestion to Rama that He ought to have sought his friendship is un-tenable.

4. A King will be sinned if the guilty is not punished by him and the guilty will not be divested of his blemish either, by not undergoing the punishment. Applying this logic also Vali is punishable for Rama to escape the sin of in action.

5. Last but not the least and the under lining Deva-rahasya, by which all the Celestial who took birth in Kishkindha as Monkey-army, under the leadership of Vali, the son of Indra, instead of joining hand with Rama has become Ravana's friend and so Rama had to finish Vali before eliminating Ravana, fulfilling the promise given to Devas & DhandakaraNya Rishis.

Enlightened thus by Rama, Vali gets to know his folly and appeals to Rama that it will be apt for Him to show the same kind of bond towards Sugreeva, which He has for Bharata and Lakshmana and the same compassion towards Angada, his son. Further that Sugreeva may not insult the self-admonishing Tara, after his death. Seeking His pardon for all the blame he made against Rama, Vali breathed his last and attained veera-Swarga, the world for the valorous-vanquished.

The sinned land in naraga after death and the holy in swarga by virtue of their pApa or PuNya and those who raise above both reach the World of no-return more appropriately known as Paramapadam or Sri Vaikundam.

Lust for woman of another is a vice due to which both Vali and Ravana met their fate in the hands of a man who stood for the virtue, namely - fidelity of husband to wife. One who can not practise can not sit in judgement over the erred. Rama practised what he preached in His next Avatar as Sri Krishna, in that Magnum Opus called Bagavath Gita.

Rama followed what ever taught in ''Gitopanishad'' but the ''Love for God'', which He can only receive and not give, is exemplified by Hanuman, the other name for ''Rama Bhakti'', complementing that which is missing in Rama and for all of us to eschew such values in life.

RamarpaNam 391 => 396.

Jai Sri Ram.

Vali's accusations and self-remorse :

Hit by Rama's arrow, Vali sank on the ground like a banyan tree cut off its roots. Though fallen he is still alive with the kAnchana-hara glittering around his neck, sustaining his radiance and splendour. Rama and Lakshmana neared him with due respect and Vali trivialised by the one arrow from Rama, launched several questions as missiles with anger in eyes and caring for Dharma, his propriety.

As though praising Rama, he ridicules Him - in that His Nobility, good Conduct, Truthfulness and His lovable character as King etc. valued by others and His own Self-demeanour such as control of Self , control of Senses, Endurance, Firmness, Bravery and Dharmic outlook etc. are a mere farce. As He shot down Vali :-

1. hiding behind a tree,

2. bringing Himself without-enmity in a fight between two others

3. when there is no dispute directly of land or right over any other property

4. When one is a city-dweller and the other is forest-dweller, and

5. if hunted so, for what gain like skin, nail, hair or meat?

This sort of ninda-sthudi, appear sarcastic but in effect lords the praise worthy qualities of Rama. Perhaps His arrow, a quick means to salvation, has brought about a change in Vali for good.

He pleaded not guilty of

1. any misdeed in the land under the control of Ayodhya or

2. he is chargeable for treason, as

3. he lives far away from the city, deep in the jungle

4. subsisting on fruits and roots and

it will not be fair to hit

5. from a hide out

6. such a person who is facing away and

7. while engaged in a combat with another.

Will anybody born of Kshatriya family, a learned one in Vedas, who can perceive what is right or wrong, can execute such a ruthless act in the name of honesty?

People will not touch the skin, bone, nail, hair or meat of five-clawed animals. Then why kill an un-offending one, who is a monkey?

Disregarding Tara's words in delusion is the only mistake committed , submits Vali and has now been hit, like a sinner bitten by a snake while sleeping.

How can Rama, born of great soul like Dasharatha, forsake Virtue? Perhaps Maithili's separation has rendered His reasoning faculty fail throwing His actions in disarray.

Instead of Sugreeva, Vali says if Rama approached him for finding Seetha, he would have brought the evil minded Ravana by a noose around his neck and presented Maithili to Him. But that was not his mistake..

Rama knows that Vali's accusations springing out of agony but will end with drying up of his mouth. He kept quite until then and justifies Vali's elimination, asserting the following :

1. This entire earth with its mountains, woods, and forests, belongs to Ikshvaku with the authority to censure or forgive its Subjects, be it the animals, birds or humans and Bharatha is the ruler of this vast land..

2. Vali not abiding by the conduct of a King has transgressed the rules and ethics of Society and so is liable for punishment. To be specific Vali, while Sugreeva is alive has usurped Ruma,his wife, who should be counted as his daughter-in-law.

3. Jungle also has to abide by laws like the strong should not oppress the weak. Vali is strong and Sugreeva, the weaker of the two was not given space to live in Kishkindha, despite his seeking apology and surrender at the feet of Vali, for his assuming the Kingship not by choice but by compulsion from his subjects, when Vali did not emerge out of the cave fight with Mayavi.

4. Punishment to the erring is not handed by the King personally. He orders it to be carried out. Like wise Rama shot Vali from behind a tree as he need not go in front of Vali to carry out His decision to punish him.

5. Vali is hunted not for any gain of flush, skull, nail, skin or hair as contended by him but Rama felled Vali in combat with His arrow considering him a tree-animal, with out need for Him to confirm whether Vali is not combating with Rama or combating against Rama.

When kings impose proper punishment on their humans who have sinned, they become sinless. According to this code of Manu, Rama is blemish less in eliminating Vali. Vali too at the end acknowledges that what all Rama said and did are proper, and sought His pardon.

RamarpaNam 386 => 390.

Jai Sri Ram.

The end of Vali :

Sri Vishnusahasranamam contains 1000 Names of Sri Mahavishnu and the one name that succincts all of them is the Lord's Rama Nama. Goddess Parvathi and Lord Shiva believe thus and I quote:

PARVATI UYVACHV
Keno-paayena laghunaa vishnur-nama saha-skrakam
Patyate pamditeh nityam shortu michha myaham prabho
ESHWARA UVACHA
Shree-rama ram rameti rame raame mano-rame
Saha-sranaama tattulyam raama-naama varaa-nane
For that matter, Rama Nama is considered to be ''miruta sanjeevini''., meaning => the bestower of life to the dying. That merciful Lord of Grace Sri Rama on certain occasions do punish people like Vali , for toeing adharma.
Human birth in this world is to raise above wordily aspirations and get blessed by the God, treading the path of Dharma. Those who detract get eliminated by way of capital punishment to stop them from erring further. So His punishment is considered an act of Grace.

Sugreeva while describing Vali's strength, his harsh and cruel ways, gives a detailed account of his brother's encounter with a fearsome demon named Maayaavi, the elder brother of Dundubhi and Vali nurturing enmity with him, ultimately banishing him from Kishkinda etc. Vali's courage, fearlessness and heroism are best explained in his fight with the demon-buffalo called Dundubhi and in its wake the curse he got of Sage Matanga finally saved the life of Sugreeva.

To inspire confidence in Sugreeva Rama subjects himself to the tests given by him, by rushing the skeleton of the dead buffalo by the might of his foot, and making it fall at a distance 10 times far away than what Vali's flick could achieve. When not convinced, Rama shot an arrow perforating the seven Sala-trees lined up on the distant mountain and unsatiated as though pierced all that stood for number seven in this world vis a vis seven seas, seven stars and the like, before finally returning to His quiver.

Sugreeva then is asked to go and challenge Vali for a bout, which ends in thrashing of Sugreeva by Vali. Sugreeva fumes and Rama regretfully states that he could not make out the difference between the two brothers as they look like twins. Rama then suggests Sugreeva to wear the gaja-pushpa-garland and go for the second challenge.

Rama along with brother Lakshmana, Sugreeva and other monkeys on their way to Kishkinda meet seven-sages and offer worship to them with heart fully pleased. One who is assertive of his own valour will not tolerate to hear enemy's darings, as Sugreeva, the child of Sun-god with reinforced bravery, blared at the gate of Kishkinda.

Tara, wife of Vali, intervenes to advice Vali not to confront Sugreeva, who has made friendship with Rama. Vali ignoring Tara's words, starts out to fight with Sugreeva. A dreadful fight ensues in which Sugreeva's strength depletes by the pendent worn by Vali and by virtue of the boon given by Indra accordingly. In a certain death situation, Sugreeva looks for Rama's help. Rama at the right time shoots his arrow aiming Vali's chest, but that did not render him dead immediately. Thus the mighty and unassailable Vali is felled by Rama, amidst the aspersions hurled at Him for hitting Vali from behind a tree. Whether Rama is really culpable, let us turn to Vali's accusation and self-remorse containing the answer for the same, at the end of their debate.

RamarpaNam 383 => 385.

Jai Sri Ram.

 

Rama avows to eliminate RavaNa & Co.

 

Sugreeva promising to fetch Seetha from where ever She is, informs that he has seen Seetha travelling overhead in the sky while being abducted. He also says that the lady while being abducted has dropped her ornaments wrapping in her upper cloth at their place atop the mountain. Then he shows the ornaments to Rama asking him to identify them. At their sight, Rama became like mist filled moon with tears over whelming and failed to recognise the ornaments. Lakshmana then is asked to identify them. Lakshmana reverentially replied saying that he does not know the ornaments of upper body like thOdu (ear ring). addigai (necklace), vangki (shoulder ornament) or oddiyaNam (waist girdle) but is aware only of the noopuram (anklets) as he always worshiped the feet of Seetha,  nor Her upper cloth used for wrapping the ornaments is known to him. Rama now vows to lead the whole of demons into the jaw of Death for the sake of one demon who abducted Seetha. To this Sugreeva promise to get back Maithili in no longer a time at the same time consoling Rama advises him not to forsake courage for despair, out of loss of Seetha, which is  un-fitting to a person like Rama. Pumped up by such words of self-esteem, Rama promises to be truthful to his word in alleviating the fear of Vali for Sugreeva. 

 

''Untruth is not uttered by me earlier nor will be at anytime from now'' -- Making this promise in the name of truthfulness, Rama blessed that all the efforts put to search Seetha by Sugreeva will unfailingly reap like the crops planted during rainy season in good soil.

 

These words by Rama is quoted by NamperumaL of Sri Rangam in the wake of doubts raised by Baghavat Ramanuja, while seeking moksha to His followers. The brief story connected with this anecdote is that Sri Ramanuja, who was born in Sri Perumbudur and who spent large part of His life in Sri Rangam, on a Paguni Uttiram day performed saranagathi in the presence of Divya Dambadhi and the Lord granted Paramapadam to Sri Ramanuja. Not satisfied with that, Sri Ramanuja pleaded that Kainkarayam at their Lotus Feet in His abode namely Sri Vaikundam be granted to all His followers, who bear allegiance to the 74 Simhasanathi Pathi-s and who have become Ramanuja-samandhi by that.

 

While granting the boon as prayed by Sri Ramanuja, NamperumaL quotted what Rama said to Sugreeva here and I repeat :

 

''anRitam na ukta puurvam me na ca vakShye kadaachana..''

 

One more interesting fact to be noted here is that a Prapanna will be assured of moksha by the Lord only with the consent and grace - purushakAram by Goddess Lakshmi. But in case of Sugreeva, Rama's grace has fructified though Seetha is away and not near to conjure.  Is this an exception to the general rule, one may doubt.  The answer is  a big NO as the God's grace worked on Sugreeva subsequent to Seetha dropping the auspicious jewellery aiming at him, which in fact is a blessing in approval by Her.

 

Sugreeva then gives an account of his plight and why he fear for Vali, who made his own brother an enemy and abducted Sugreeva's wife. Rama asking for the real cause of enmity request Sugreeva to narrate the story in full, so that He can take a just decision.

 

Rama taking side with Sugreeva is not accidental or opportunistic. But was based on ethics and morality He wishes to establish in the jungle Raj. His purpose of finding Seetha would have been served well, befriending Vali. But that was not to be as it amounts to achieving a just cause by un-just means. Thus Sugreeva is asked to narrate the real cause of his enmity with Vali, so that Rama stands by the righteous of the two.

RamarpaNam 381 => 382.

Jai Sri Ram.

Rama befriends Sugreeva :

After Hanuman finishes his talking and verily prompted by Rama, Lakshmana narrates about Rama and how and why He took to forest dwelling, the abduction of Seetha, His wife by a demon while in the forest etc. Talking about himself Lakshmana says that while others see me as His younger brother ''I am the one in servitude dispensed by His great qualities or attributes''.

GuNa kruta Dasyam is the initial state while Swaroopa kruta Dasyam is the final stage and ultimately desirable one.

''Kabhanda, who took to demon-hood by curse and who was killed by us in an encounter said that Sugreeva may know about the abductor of His wife. Saying this he got released from his demon-hood and became a Celestial. So we are searching for one Sugreeva, King of Vanaras, to befriend him in order to take help in finding Seetha''.

''He who is the only refuge for all earlier, such Raaghava is now seeking refuge with Sugreeva. That Rama, who is renowned in all the three worlds for his own sheltering the needy, is now seeking shelter under Sugreeva, the Lord of the monkeys'', so exasperated Lakshman.

Hanuma who is on a similar mission to befriend these two said in return that their advent is Godsend and that Sugreeva will render all help in searching Seetha, thinking in himself that the needs of both the friends would be fulfilled. Then Hanuman discarding the ascetic form took to his own monkey's form leading the two to the place where Sugreeva is hiding from Vali.

The story is that when Hanuman was a child, suddenly went air borne to pluck the Sun-god from heaven, thinking it to be a fruit to be plucked. Indra, the Lord of the celestials, to prevent that from happening, hit Hanuman with his vajrayuda and aborted his flight. Hanuman fell on the ground from such a height that caused both his cheeks develop a hump that never receded. At this all the Lords of heaven gave one boon each to him and Brahma, the Lord of creations conferred that Hanuman will become a Brahma Gnjani and clarified that when Hanuman feels his bones are chiseling and that he is deluged in devotion upon whose sight, Hanuman will realise Him to be his BRAHMN.

To this moment of Hanuman meeting Rama, though short but sure any how for him to find his Supreme Lord whom Hanuman was waiting to meet.

Hanuma fetches Rama and Lakshmana to Sugreeva, and advises him to befriend Rama. Doing the Introduction part Hanuman informs Sugreeva that Ravana stole the wife of this great Rama when dwelling in forests, and thus have come to seek refuge in Sugreeva. So ''You receive these two and worship them'', He said. Sugreeva then offered his hand of friendship, which Rama gladly gripped and the two embraced happily. Hanuman producing fire with two sticks made it glow and worshipped with flowers before placing between Rama and Sugreeva. The two going round the alter of fire solemnised the pact of friendship. Then they confirmed to each other that they are now friends in frolic as well as sorrow. Sugreeva snatching a Sala-tree offered it to Rama to sit while Hanuman offered a Sandal-wood tree branch to Lakshmana.

Sugreeva then narrating his plight said that his brother Vali had denounced him, stolen his wife and that he even made an enemy of him, such as he is hiding in these forests with scare and fear. In the name of just concluded friendship, Rama assures Sugreeva to eliminate Vali.

Simultaneously the left eyes of Seetha, Vali and Ravana fluttered equally foretelling the end of Vali and Ravana, the evil forces and the re-union of Seetha with Rama, besides preserving the righteous. The flutter of left eye to the male thus is a bad omen while to the female it is a good omen.

RamarpaNam 378 => 380.

Jai Sri Ram.

Hanuman meets Rama :

When an Aspirant for Refuge approaches an Acharya with all earnestness and sincerity, He without examining too closely, initiates him to nearness of God. In fact according to Scriptures there are strictly no qualifications for Refuge. This is called gataka-krutyam. One may ask why a middle man like an Acharya is needed when a Prapanna has the choice to approach God directly. But that may work for him or may not, as it is the hand-shake mode while through an Acharya, it is a never failing, foot-lock mode.

Hanuman does the act of an Acharya by finding Seetha and uniting Her with Lord Rama, who is His Soul mate as well. An Acharya should possess Wisdom and sterling Character of practising what he preaches. Gnjna, Sakthi & good Conduct are the integral acumen of Hanuman and His greatness is getting revealed in the ensuing sargas fully:

At the request of Sugreeva, Hanuman approaches Rama and Lakshmana in the disguise of a sanyasi. This shata budhi (absence of ruju budhi) at the introduction of Hanuman in this sarga paints a bad picture about him. In fact the reason to change his original form to that of an Ascetic is perhaps Rama and Lakshmana themselves appeared in self-contradicting personage. They are wielding bow and arrows like hunters but give the look of Kings or Emperors. Sporting the dress and hair style of an ascetic are strolling looking for some body or a lost thing. Sugreeva had suspicion abut them and doubted it to be one of enemy's tactics, and advised Hanuman not to approach them in his original monkey form.

Rama and Lakshmana also had every reason to doubt the entry of Hanuman in the guise of an ascetic, in such forlorn place. But Hanuman by his words and expressions stands tall proving him to be the cleverest of the clever, a supreme scholar, and a unique character.

Rama is eulogised by Valmiki as ''vAgmi ShreemAn'' , ''poorva bhAshi'' ''smita bhAshi'' etc. for His soft spoken and down to earth approach with others. That Rama is now flabbergasted and remained speech-less to what Hanuman said and narrated.

Their lengthy hands, and spherical shoulders similar to clubs are worthy of decoration with every kind of ornament, but why they are undecorated - He asked. There are three kinds of explanations given by Swami PeriyaVachan Pillai, Thani Sloka Vyakyanakartha, to what Hanuman queried.

1. Perhaps the ornaments would lessen the brilliance of their personage, dis-inflicting evil eyes.

2. Rather the ornaments would be beautified, instead of they beautifying the two.

3. The beauty of the Lord is the last of His weapons to beseech a hard-liner, and Hanuman doubts whether he is one among those hard-nuts to be cracked by revealing His beauty in its entirety.

He then reveals himself and tells about who he is, why he has come and what they are looking for etc. Hearing all those words said by Hanuma, Rama is pleased and speaking high of Hanuman, requests Lakshmna to give a fitting reply.

Hanuman's training, schooling and knowledge are well appreciated by Rama in this. The knower of Rig Veda will attain humility and obedience. The knower of Yjur Veda will have good remembrance. The knower of Saama Veda will be the ultimate in Studiousness, inquisitiveness and be repository of knowledge. The subsidiary scriptures of Veda-s, like, vyaakarana, nirukta, sikhsha,chandas are revealed in his speech. Truly the non-knower of these can not speak with sweet voice, articulated syllables, properly breaking the words, be quick and confident, ensuring rhythmic delivery, the six best qualities of recitation.

Hanuman in no doubt is one among such speakers.

Rama, as if minding the protocol aspect, requests Lakshmna, His minister-designate, to give a fitting reply to what ever Hanuman said and queried, He happens to be the incarnation of the 1000-tongued Adhi-Sesha.

RamarpaNam # 374 -> 377.

Jai Sri Ram.

Pangs of separation :

Unable to bear Seetha's separation, Rama is distressed over the pleasantness of Spring in its full bloom. Even the gentle and cold breeze worked harsh on Him like the heat wave in the peak of summer. He pitied Seetha as She again will be surviving to experience the bitterness as He is alive to the same.

The wind rich in pollen blowing through the lotus pond browsed His skin, as if angered at His being the cause for Seetha's separation. It may be noted here that the term ''rajas'' also will denote anger apart from it meaning the pollen dust. It is prickly because it is cold and comes as a surprise as it blows hiding in trees. Its smell, chillness and gentleness each in its own way harass reminding Seetha of Her like qualities. Air is supposed to sustain life but in case of Rama it is cruel taking life out of Him.

''beeshasmAth vAthap pavathe'' so accolade the scriptures about wind, air and the light. Now Rama, the prime mover of the five elements is under duress by each one of them. The birds and animals are happy in the company of their own specious but Rama is alone, so also Seetha in solitude cursing each of their fate.

A question may arise as to whether Rama the God incarnate should He ail like a commoner at His wife's separation. It is not lust either but a divine longing by the ParamAtman for the privileged Soul, His Consort. She is the one who has no existence apart from the Lord, the assertion of sattva guna like the Nityasuris.

Lakshmana instills confidence in Rama advising Him to shun His languor and weakness, not to lose hope or give up the in zeal in Him. Like the wax and the wig that are intensely associated for the the wig ultimately melting the wax to be burnt together, so also more the stinginess more will be the cause for sorrow. And hence detachedly engaging is the sine qua non for peace and stability in ones' self.

Balaramanuja of Maha Bharata instilled confidence in Arjuna while Ramanuja of Dasaratha Rama does the same act except for the difference as though the Lord had learnt from His disciple first to give it back as Gitacharya in His next Incarnation.

Encouraged by Lakshmana, Rama along with his brother arrives at the precincts of Rishyamuka. On seeing them Sugreeva became suspicious and distressed, hopping from one mountain to another. AT this Hanuma, one of the Ministers of Sugreeva calmed him down saying there is no scare from Vali here on this Mt. Malaya. Then he requests Hanuma to meet the two disguising his monkey form and ascertain the reason for their entering this forest alone with bows and wielders.

Ordered thus by Sugreeva, Hanuma in the guise of an ascetic approaches Rama and Lakshmana greeting and praising them both.