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.

RamarpaNam 371 => 373.

Jai Sri Ram.

Shabhari gets salvation :

''Mt. Rishyamuka off Pampa lake is unique in that should a man sleep on the heights of that mountain, and dream of gaining some riches, he gains that much when he wakes up. Sugreeva dwells in the cave nearby along with four other monkeys, and will be available on the peaks of that mountain'' Thus Kabandha informed Rama and Lakshmana and redeemed to divine world.

Taking the cue and after making a sojourn on the mountaintop, to the west side of Pampa Lake the two spotted the ideal hermitage of Shabari. Both the brothers then approach Shabari as said by Kabandha and She honours them as guests. She gave them water for feet-wash and mouthwash, and dishes by way of athithi satkaram.

Rama enquiring about her ascetic practises asked whether her sacred commitments are achieved, that she is appeased in herself and subservience to her mentor, Sage Mathanga have borne fruit. She replied befittingly saying that by the gracious presence of Rama and His acceptance of all the offerings just completed her penance and that her birth is fructified, while subservience to her mentors have turned her divine.

A point to be noted at this juncture is that while Rama did not taste the offerings given by Guha earlier, He willingly tasted all that were offered by Shabhari. Though both belong to the same race that of a hunter, Shabhari's offerings have the sanction of her Guru under whose directions she stayed back to receive Rama and Lakshmana at their hermitage and venerated them not only in her personal capacity but also representing her mentor-teacher, Sage Mathanga. That makes all the difference as the saying goes : Tath bhaktha bhaktheshu preethi abyathika bhavEth.

She then expresses her desire to depart to the spheres where her teachers are gone. Rama gives consent to it, and she offering herself into fire, ascended heaven.

For Jataayu Rama's blessings helped salvation but for Shabhari, the blessings of her Teacher by itself fetched salvation. Thus Acharya sambandam that of Bhagavat Ramanuja by way of pancha samskaram or samasrayaNam will undoubtedly ensure liberation from samsara.

பகவதபிமானம் அவன் கையைப் பிடித்து காரியம் கொள்ளுமா போலே. ஆசாரியாபிமானம் அவன் காலைப் பிடித்து காரியம் கொள்ளுமாபோலே, நிர்பரோ நிர்பயோஸ்மி.

RamarpaNam 366 -> 370

Jai Sri Ram.

na shudraa bhagavat bhaktaa vipraa bhaagavataa smRitaa ||

Rama blessed the soul of Jataayu to go to His highest world. Be it an animal, like Gajendra, the elephant, or humans, like Shabari or a bird, like Jataayu, by Vishnu alone, they are led to the Ultimate course of the realm of Vishnu.

The irony here is that Rama is not aware of the path Seetha, abducted by Ravana, had gone. But we as readers know for sure, thanks to Valmiki, how and where She is kept under house-arrest. However, The archis-marg which is hard to behold for any human, Rama, the leading light , no wonder does it happen for Jataayu.

On performing the water oblations in respect of Jataayu, and based on the information given by Jataayu, Rama and Lakshmana then went south-wards in search of Seetha.

Both swiftly got across Kraunca forest and on going from there eastward reached a dreadful forest in between Kraunca forest and Matanga hermitage. While journeying on their way, a demoness clung onto Lakshmana who is ahead of Rama, saying, "come... let's marry and romance''. Her name is Ayomukhi. Lakshmana got furious, and sheared off her nose, one ear, and one of her breasts. She fled the scene yelling in high voice and the two brothers travelling further into the forest entered a dense area, where one more danger awaited them.

A demon named Kabandha, with an overgrown body, neck less, headless, and in fact all stacked in his stomach, appeared waylaying in front. That devilish demon outstretching both his deadly arms snatched both Rama-Lakshmana and held them in his fist.

Lakshmana willing to go as offering to him requested Rama to seek safety so that, He will reach Vaidehi sooner or later. Hearing such words from Lakshmana, Rama wilted under the claws of misfortunes entangling them in the tangles of life, even though both assert to be brave and best.

Ultimately the two brothers mutilated his arms right at the shoulder joints with their sword.Transformed Kabandha wishes to know who these two are and when Lakshmana informs him of Rama, that demon feels elated for his curse will be over at the hands of Rama. He admits that the present disfigured state had befallen him only because of his arrogant behaviour, and a sort of repentance happened in him now. Rama when cremated Kabandha as per his wish, he resurrected as a celestial being and giving details about Sugreeva, urges Rama to befriend him.

Rama at one time thinks death in the hands of Kabandha would release Him from the ordeal of Seetha's separation. Not for long, He then swiftly brings back His braveness to its best which ordinary people fail to do. This marks the difference between the brave and the cowardly.

RamarpaNam 360 -> 365

Jai Sri Ram.

Jataayu attains Salvation :

Combing all through Janasthaana Rama and Lakshmana come to meet Jataayu lying on the floor with blood stains and mistakenly think that the bird had eaten Seetha and is wailing in discomfort, immobilised as though after a heavy meal. Irate Rama rushed towards Jataayu with loaded bow saying He will eliminate him with deadly arrows.

Jataayu, a good friend of King Dasaratha instead of worrying about his death in the hands of Rama, proclaimed Rama's well being in the first place.

''yaam oShadhim iva aayuShman ''. Blessed Thou! Be, like the forest herb. The lady whom you are searching, Ravana stole that lady and my lives, too.

I outreached to rescue Seetha... and in a combat Ravana clipped my wings and it will be inapt of you to kill me who is already killed by the demon..." Thus Jataayu appealed to Rama.

Rama discarding his bow and arrow, embraced Jataayu as he heard the much desired news about Seetha. Rama wept over Jataayu and the misfortunes that followed Him from Ayodhya.

Comforting as though, Jataayu said ''on stealing your ladylove Janaki, that chief of demons, Ravana, will ruin himself '', hinting briefly the name and clan of the usurper. So saying the Lord of the Birds breathed his last as Rama was looking on.

Rama willingly performed the last rites as would be eligible for a great Soul, the same way He would have fulfilled the missed opportunity in respect of His father.

Of the Means and the End, prApyam, purushartam or Kaingaryam is the End, the efficacy of such Service is associated with

a) Elaya Perumal

b) Periya UdayAr

c) Pillai Thiru NaraiyUr Arayar &

d) Chinthayanthi - in the ascending order of their greatness.

Periya Udayar is Jataayu, the Bird Eagle who sacrificed his life in the service of Rama and Seetha, is shown the gates of Paramapadam, the heavenly abode of Lord Vishnu, by the Lord Himself.

Rama though many a time preferred to conceal His Godly powers, threw such cautions to winds in respect of Jataayu and blessed the Bird King, the right to His ultimate world.

Though usurped of His own Kingdom, how could one offer Paramapadam claiming Hiself to be a Human is the sweet question, Sri Koorathalwan parlays in His Athi Manusha Stavam - Stotra, which the Lord would prefer to answer by His silence.

RamarpaNam 357->359.

 

Jai Sri Ram.

From anguish to despair :

Rama going in search of Seetha, finds flowers, some footprints and ruins of possible combat between two, suggesting that Seetha is for sure abducted by demons and His anguish turnes to despair and wants to turn the universe Topsy turfy, by waging a war with gods.
Like the forest creatures which were silent, River Godavari which is being asked fail to inform Rama about Seetha, she perhaps fearing Ravana's wrath, continued her journey, unsure of the direction Seetha would have gone.
Rama regretfully said merits like mercifullness, magnanimity and the like are inverted to become demerits. If the gods are not going to safely restore Seetha, oh, Soumitri, they can see what my prowess are, at this very moment, He yelled.
Lakshmana seeing Rama blazing like an inferno waiting to render the three worlds into non-entity, he with palms folded pleads for return of self-disposition appropriate to Rama Himself. Rather, it will be inapt to wish for wrecking all the worlds for an individuals wrong doing without undertaking a search of the oceans, rivers and forests, and the worlds of gods and celestial as far as required to apprehend the abductor of Seetha.
The story of Nahusha is quoted here obviously suggesting Rama that He may be God Supreme... but that will be in His world... not on earth...While on earth one has to behave like an earthling... and wrecking the system from within is meaningless... and should show obedience to the system housed in.
Yayaati attained heaven after performing many Vedic-rituals. But when Indra asked Yayaati 'who is the best personality in your kingdom?' Yayaati, as a straightforward person replied 'I am the best in my kingdom...' Then Indra said 'Self-eulogy have no place in heaven and hence you return to mortal worlds.' So saying He dislodged him from heaven.
Thus Yayaati met with a missed-chance. In one more instance Nahusha made the Seven Sages, palanquin bearers and hastened them saying sarpa, sarpa... which word meant 'move fast, move fast...' besides its general meaning 'serpent...' Sage Agastya who was one among the seven palanquin bearers, cursed Nahusha, 'be like that...' i.e., 'become a serpent...' taking the general meaning of that word. Then Nahusha, though a renowned personality, met the fate of being a big serpent.
So also Vashishta's 100 children were done to death by Vishvamitra for which Vashishta also lamented, but not for a long. Whether Vaidehi is stolen or slain, it will be inapt to sadden like this as with any other commoner without tracking her whereabouts.
Without performing any action, fruits of course will be nonexistent however uncertain the rights and wrongs of any action and how so ever incognito the fruits of such actions. So count on your valour and annihilate the abuser, lest he will abuse many.
--Lakshmana Gita to Rama, the disillusioned.
இது சேதனன் பரமசேதனுக்குச் சொல்லும் ''மாஸுச:''

RamarpaNam 353 -> 356.

Jai Sri Ram.

Rama rebukes LakshmaNa and laments for Seetha :

Seeing LakshmaNa approaching Him, Rama asked in His own anguish as to why he came off, leaving Seetha alone. LakshmaNa replied saying that he did not come of his own but driven by the hurtful words of Seetha.

Rama still maintained that it is improper for LakshmaNa to have left Seetha alone, suggesting that one should not mind the harsh words of somebody who is near and dear either chidingly or casting aspersions on him, in essence he should have evinced keenness not to flout His words of guard on Her.

Seeing the empty home, the cottage devoid of Seetha, Rama rushed to the conclusion that Seetha might be stolen or slain by grudging demons or else She is gone to pick flowers, fruits or She is away to the river to fetch water. Rama ran madly from tree to shrub, from hill to hillock, from river to rivulet, and going around them He wailed crying for Seetha.

Whether Rama's weeping like a commoner is real or an act of Maaya by the God, is much debatable. But does not any way go against the kaavya Naayaka lakshaNa brightening the romantic input towards the kaavya Nayaki Seetha.

LakshmaNa who unusual to such situations remained calm and composed and under his advice both embarked on a thorough search for Seetha in the entire forest, its mountains and lake sides, Though both were desperate for seeing Seetha, though highly anguished and agonised, bewailing in many ways could not find Janaka's daughter, Seetha.

''I have come to forests with Seetha and have to go back to Ayodhya without Seetha. People will denounce me as a vigour less and pitiless person. On seeing me without Seetha the king of Videha will be perturbed. Instead, I prefer not to go to the city of Ayodhya that is ruled by Bharata. Hence, Lakshmana, you go back to that city of Ayodhya forsaking me in forests, because I have no existence without Seetha'' -- so lamenting Rama is continually encouraged by LakshmaNa for a thorough search without submitting to anguish.

Rama is believed to be the answer for the deluge of sorrow in others. When Rama Himself is engulfed in sorrow who will come to His rescue? When the milky ocean was churned, Sri Mahalakshmi incarnated. Now it appears as though Rama in the fond hope of finding Seetha is churning the ocean of sorrow in Him.

Deprived of the kingdom, He departed from His own people. Then His father Dasaratha departed and He had to detach from His mother, and now Seetha. When all these setbacks are deeply thought they hastily replenish Rama's agony, like the waves in an ocean.

While searching near the riverside of Godhavari, Rama gets reminded of the playfully tease Seetha made of Him in their swimming sport. Pointing a stone surface He drew the attention of LakshmaNa as to how Seetha sitting very close to Him on that stone's surface, sporting broad smiles made fun frolic against Him in the company of LakshmaNa.

Rama, in fact wantonly gave the lead to Seetha, by holding His breath under the water longer than required simply for the elation of it. After all He is the one who relishes to concede victory to His devotees, as evidenced in Beeshma's instance too.

Despite LakshmaNa's efforts to lift the spirit of Rama encouraging Him to banish anguish and brace endurance, Rama gave no heed to it and He encountered anguish continually.

RamarpaNam -- 351 - 352.

Jai Sri Ram.

Rama grieves for Seetha's separation :

On killing Maarecha , he mimicked Rama's voice and only then Rama realised the trick played on Him. Getting doubtful of its intent He anxiously hurried himself to see Seetha. On His journey back to the hermitage, inauspicious omens like the crying of the jackal, quivering of His left eye, birds and animals unceremoniously going in circumambulations from right to left indicated imminent dangers to Seetha. Added to this Rama saw Lakshmana at a distance coming towards Him. Seetha is alone in the desolate forest and that the demons who have a grudge against Him might have kidnapped Her mostly, so thinking Rama sprinted back in haste.

Chiding him He asked Oh, Lakshmana "Vaidehi who is dearer to me will she be alive somehow! ?" You have certainly caused hardship to Her, leaving Seetha in isolation.

They both arrive at the hermitage and not finding Seetha they become dispirited. Rama goes round and checks all the places and to His dismay could not to find Her in the play room or pooja room or resting place or at the flower picking spot either.

O Lakshmana! My doubts have come true. What made you abandon Seetha when clearly instructed against that cause anguish or doubt in you, reproached Rama. Lakshmana reproduced what Seetha's words meant to him 'As to why he refrained to rush towards Rama even though he is yelling for life meaning that Bharata made some arrangements with him and for such reason only he is following Rama in exile. That he an adversary in disguise, desiring Seetha in mind have found an opportune moment and so is not rushing to Rama''.

When Vaidehi spoke thus, Lakshmana says he had to leave the place with lips trembling and head down. Rama still maintained that non compliance of His instructions to stand guard to Seetha either under duress or by fury amount to neglect of superiors command.

Searching for Seetha, Rama goes to every plant, trees and animals lamenting in separation. One may think that it does not befit Rama's stature as God-incarnation to cry or weep in grief for a woman. Even assuming Him to be an ordinary human, it does not suit His Kingsly valour.

In fact human or God-incarnation, to miss a woman like Seetha is painful, whose affinity and bondage is born out of no ordinary relation but a divine and sacred one. God bears relation with every Soul that of a Spouse and feels distressed for their hardships and towards Seetha it shall be nothing different. This is called para dhuka dhukithvam - a virtue and not a weakness.

RamarpaNam 348 -> 350.

Jai Sri Ram.

Agony of Rama and aloness of Seetha.

Seetha cautioned Ravana for thieving Her saying that he will not live long enacting this kind of misdeed to Rama. Vaidehi looking in dismay for some one who could rescue Her suddenly finds five Vanaras standing on a hill-top. Wrapping some of the auspicious ornaments in the upper-fringe of Her sari, dropped in the midst of those Vanaras, hoping that they will inform Rama. These ornaments are said to be nosering, earring, bracelet, biceps-vanki, one anklet with string of small bells. The other anklet fell down on the ground earlier, while being abducted.

The hill-top which Seetha saw is the Rishyamuka mountain where Sage Mathanga had his hermitage. The five Vanaras are Sughreeva, Hanuman and His companions. They are hiding in this place for fear of Vaali, Sughreeva's elder brother, who is prohibited to enter this place on account of a curse by Sage Mathanga.

Ravana flying past Pampa Saras, down beside the hill, advanced hastily facing Lanka city, crossing the pools, mountains, woodlands and waterways like an arrow shot out of its bow. The ocean below agitatedly flung its stretching hands to save Seetha but to no avail.

After all Seetha is His daughter, who was born to the milky ocean. Besides this River Cauveri is considered Her Mother and the Bay-of-Bengal whom she conflux on the eastern corridors, is Seetha's father too, as accounted by Parasara Bhattar, in His Rangaraja Stavam work.

The Rivers flowing east-ward into Bay of Bengal are called nadhi in Tamil, a feminine equivalent and those flowing west-ward are called nadhan, a masculine counter-part.

Transporting Seetha, Ravana's death personified, entered his city of Lanka. Leaving Seetha in the hands of female-demons ordered them to keep watch and ward in such a way that none would meet Seetha without his permission but pamper with whatever She wishes ultimately to tame Her yield to his desire.

Picking eight of his demons he then orders them to reach out to Janasthaana and bring accurate information about Rama and His elimination eventually.

Ravana returns to Seetha's presence and cajoles Her with all comforts and luxuries for which he is a King of Might such that She may be tempted on her own, lustily and asks Her to forget Rama, the one dethroned, a vagabond and short lived human who will perhaps survive only till eight of his men reach Janasthaana. While Ravana speak thus, Seetha buried Her face in the veils in anguish like the Moon with dwindled brilliance goes behind the clouds.

Dharmaththin vAzhvu thannai soodu kauvum, Dharumam maRupaTi vellum...so goes a saying. As per the same with the ripening of time Adharma will be vanquished eventually. Truth, Ritualistic sacrifice, Cleanliness and Compassion are the four pillars of Dharma. In ThrEtha Yug Dharma stands on three legs and by Kali Yug all the four will be missing for the Lord to turn the cycle of the four Yugs one more time by annihilating the unrighteous and adharmic.

Usurping Seetha in violation of Dharma tauntmounts to para Dara parigraham, a vice as such and keeping Her in house-arrest state will see the end of Ravana and his men in less time than his planning, execution and exaltation. Imprisoning Seetha in the midst of 600 female-demons in the otherwise beautiful Ashoka-vanika marks the beginning of the end of Ravana and the Demon folks.

Seetha , the Mother of the three worlds, though in anguish spoke boldly keeping a blade of grass in between Ravana and Herself, implying that what ever Ravana offered to lure Her are but trivial like the straw placed in between. There are several interpretations to this act of Seetha and the important one is that women other than to her husband do not chat without pulling a veil in between. Anyway she treated Ravana just as a worthless straw - is another viewpoint.

Seetha so doing conveys that ''being such a righteous king's daughter-in-law, I cannot bring blemish to my in-laws, or to their dynasty in surrendering to you... furthermore, my husband is the one from such a dynasty who never tolerates unrighteousness....such a husband's wife I am, how do you think that I on my own get estranged from such a godlike husband unrighteously? If he that Rama glances you with his angry eyes, you demon will be completely burnt down as Lord Shiva burnt down Manmatha, the Love-God.''

Castigating Ravana, She further said that Ravana can only if possible reach out to the inertial body of Hers' but not Her Soul nor the soulful love of a devout wife that are ever Ramas'.

On hearing Seetha's vehement reprimanding, Ravana sets a period of twelve months time for Her to near him in relation. Seetha like a she-deer caught in the ambush of streak of tigers undergoes untold miseries of cruel words and deeds by 600 female-demons of scary sight and appearance, and again like a she-elephant is caught to tame for domesticating it.

RamarpaNam - 343 -> 347

Jai Sri Ram.

Jataayu rivals Ravana :

Hearing the pleadings of Seetha, Jataayu wakes up from his sleep and finds seetha being abducted by Ravana. Declaring that he can not allow such thing to happen desists Ravana first by words and then fights him out to prevent Her abduction.

He denounced Ravana saying that a righteous King who has the duty to protect women can not himself lay hands on others wife, especially Rama's wife, a Rajamahishi. Rama is not an intruder or a transgressor nor did He do any wrong either, except killing of Khara and Dhushana, which again ensued following Suurpanaka's attempt to eliminate Seetha to marry Rama.

Ravana is the son of Vishravasa who again is the son of Pulastya, the brainchild of Brahma, and is supposed to be well-versed in scriptures. So he should desist all the more from usurping Seetha. So saying Jataayu asks him to stay for a moment if valiant enough to fight Rama, who will return straight away to deliver the fate Khara and others tasted.

Attempting to stall Ravana till Rama returns, Jataayu severely attacks him with his two stretched claws, making deep wound and cuts on his body. Infuriated Ravana shot several arrows but Jataayu shattered Ravana's bow , lunging forward and defeating his aim. Dis-armoured Ravana, lost his horse and charioteer. Picking up Seetha by hair, he jumped off the crippled chariot and started carrying off Seetha in air, as the bird was gasping for breath in exhaustion. Weapon ed only with claws, wings, and beak, Jataayu pulled him from the back of Ravana. Ravana hit back with one hand and clinging Seetha in the other. At the end throwing off Seetha, Ravana using his sword, chandrahasa clipped off the wings, sides and feet and Jataayu fell down almost done to death.

Seeing the fallen Jataayu, Seetha wept as if a near relative is lost, who in fact is a long standing friend of King Dasaratha and a well wisher during the days of their safe stay in Panchavati.

Thaaketh is the mukthi-stal of Jataayu, situate near Nasik - Panchavati in Maharastra state.

Ravana wresting Seetha, took flight sky-ward. As Seetha wailed Rama...Rama and Lakshmana..., Lord Brahma thought that ''their job is done''. The Dhantaka forest dwellers - Rishis - thought Ravana's end is chancing without doubt in the near future.

The flowers, the armlets, anklets, gems that adorned Seeth, fell one after another strewn on earth like the splashing waters of Ganga through Her journey from the sky. Seetha's melancholic mood set itself in Nature. The fishes in lakes down below wept. The animals gathered in herds around the shadow of Seetha that fell on earth. The mountains shed tears with water-falls actively doing the act. Unable to appreciate Ravana's misdemeanour, the Sun-God went behind the clouds.

Seetha deploring Ravana for abducting Her, a lonely women that too other man's wife, scorns as lamentable and will bring disrepute to his clan as a whole. That his endeavour to be Her husband is totally absurd and behoves his dooms day. In this way She poured forth her ire at Ravana.

The pleadings of Seetha to River Godhavari when being carried by Ravana, went un-heeded. Despite being far away from Lanka, the abode of Ravana She goes silent when Rama returns looking for Seetha, thus losing a golden opportunity to be of Service to God and His devout woman.

River Yamuna on the contrary and despite Her flowing at the back-yard of Kamsa's Palace, did help Sri Vasudeva cross the banks and safely reach Sri Krishna to Nanda Gaoun, by lowering the tide knee deep.

Sri Andal in Her Thiruppavai verse 5 adores Her as ''thooya peru neer Yamunai''. This purity is denied to Godhavari until Swami Desikar comes to Her rescue saying that She attained the same cleanliness by being called after and bearing the name of Godha Devi, a stanch devotee of the Lord.

RamarpaNam 337-> 342

Jai Sri Ram.

Ravana abducts Seetha.

Seetha having heard the loud voice of Rama urges Lakshmana to hurry near his brother, who is seeking protection.She spoke a lot to him in this way, Lakshmana on his part has not moved out remembering his brother's order to stay guard to Seetha. Lakshmana tries to pacify her but in vain.

Seetha falters rebuking Lakshmana and by attributing malafide intent of attaining Her in connivance with Bharata who usurped the Kingdom from Rama and he His wife.

She is guilty of two offences. One in respect of Rama in the form of ''Bhagavath apacharam'' , when she fixes Her desire on the Golden Deer while Her affection should be to Rama alone.

Now she commits another offence in respect of Lakshmana in the form of ''BhAgavath apacharam'' abusing him in words unpalatable to the ears. So to say ''kEtpAr sevi sudu keezhmai vasavugaL''

The reason for Her separation from Rama on account of the abduction by Ravana is the result of ''Bhagavath apacharam'' and the second time She endures separation at Sage Valmiki's hermitage after bearing Lav and Kush is again the result of ''BhAgavath apacharam'' , elders say.

The third separation happens when She leaves for good to Vishnu Loka by entering the yawning earths'' chasm ultimately marking the end of Her Avatar as Seetha.

It may look petty and un-becoming of Seetha to hurl insinuating words at Lakshmana as above . The secret is She is under self-imposed compulsion to act so for the release of the Devas under siege by Ravana.

Ramayana is therefore the story of the benevolence of Seetha . iththAl siRai irundavaL EtRam solitRu.

It will be pertinent to note here that ''BhAgavath apacharam'' is more cruel than ''Bhagavath apacharam'' and the Lord deals with the offenders without respite as stated in Varaha Purana:

''padma kOti sathEnApi nakshamAmi VasundarA''. There are lot of instances where the Lord punishes indiscretely can be recounted in the case of Prahlada, Bheeshma and LokasAranga Muni.

Amudanar again in His Ramanuja Nootrandadi verse-26 ''ekutRa vALar ethu piRappu EthiyalvAga ninRor....'' reitrates the same in contrast. The episode connected with the loss of eye-sight to Koorathazhvan as put forth by him to Ramanuja after His return from exile to Karnataka, substantiate this beyond doubt.

Seetha persists in her harsh words, calling Lakshmana a foe in friendly guise. Lakshmana turning deaf ears to all the accusations desists from replying knowing fully well that all those issuing out of impulsive reasoning need no rebutal. He then leaves the scene broken hearted, praying the forest Deities to protect Seetha.

Lakshmana's approach is a guiding principle to all those in distress, not to act impulsively, as he tries to address the fear of Seetha rather than the anger issuing out of Her fear that Rama is in danger. This approach will solve many of the complexities people and characters at variance.

As soon as Lakshman left in pursuit of Rama, the ten headed Ravana approached Vaidehi in the guise of a Sanyasi Brahman. He who is hit by the arrows of Love-god, king of demons Ravana, acclaimed Seetha as Goddess Lakshmi and tells Her that She is unsuitable to live in the forest. Bound by the Dharma of athithi satkara, she invited him and started to raver him with all curtness as Her guest. She revealing all about Her on Her own, enquired for what reason he is wandering lonesomely in the forest.

Ravana reveals his identity and asks her to become his wife tempting Seetha with all impossible comforts and luxuries, if she obliges him and comes to Lanka, leaving Rama. She instantly dismisses all the luring, ridiculing his mis-adventure. Describing him as a fox pitted against a lion, a rivulet before the ocean, Seetha said he stands no match to Rama, the son of Dasaratha.

Ravana is one who can not relish others acclaim, as Seetha lets him know the virtues of Rama. ''IswarOham! Aham bhogi" impetuous in him coming to fore, he clearly informs Seetha his name, caste, competence, and capability. Discarding his Brahmin guise, Ravana turned in to ten-faced, twenty-armed demon causing Her fragile body tremble like a banana plant hit by a tempest.

Seetha's abduction takes place next. Ravana forcefully abducts Her in his flying-chariot. She appeals to all the nature around, the mountain, the plants and River Godhavari hoping to inform Rama about Her abduction. Jatayu, the eagle-King, comes to Her rescue but can not succeed. Seetha asks him to narrate her abduction to Rama in the end.

RamarpaNam -- 333 -> 336

Jai Sri Ram.

Maareecha turns into golden deer to lure Seetha.

Pleased with Maareecha for going with Ravana, he hugged and said that only now he is the good old Maareecha though until now was all praise for Sri Rama. Maareecha differed saying he does not subscribe to What Ravana said ill of Rama. The two instantly, without waiting for any auspicious moment mounted on the Vhimana, aircraft like chariot brought by Ravana and flew past the Dandaka forest. For satanic deeds good or bad moments do not make much difference.

Disembarking at a distance from Rama's hermitage, while Ravana took to hiding Maareecha assumed the form of a dazzling golden Deer and grazed in front of Seetha, who was out collecting flowers and fruits for ablutions.

On spotting the deer Seetha invites Rama and Lakshmana to have a glimpse of the same.

Maareecha's assumed-form though is illusive and a deceit yet is not the non-existent one as the term mithya would mean. Maaya here means beyond belief or aascharyam. Seetha is lured by the external appearance or vishayAntara vyAmogam. On the other hand the Lord is the be all and end all as indicated by Namazhvar in His Thiruvoimzhi uNNum SoRu parugu neer thinnum vtRilaiyum ellam Kannan. DhAraga, Poshaka, Bhogiyam - the life-input, growth-input and the rejoicing-input. Eulogising Self or AtmAnubhavam is again a lesser goal than Service to God or Bhagava-thanubhavam.

In Tamil Amman means husband as well as antha + maan = the deer at a distance. Seetha is getting lured by Maareecha in the form of golden-deer-ammAn neglecting the near-by AmmAn, Rama- her husband and trouble ensues to Her in the form of abduction and separation from Him.

Lakshmana however immediately concludes it to be the work of Maareecha but Seetha, setting aside his comments requests Rama to fetch the deer. Rama, unable to deprive his power of resistance, is enthralled when he had a look at that deer and he explains to Lakshmana as to why He wish oblige Seetha.

Chasing behind the golden-deer, Rama is reminded of what Lakshmana said when the other deers do not keep company with the it, clearly indicating not a specious of their sort.

But the Lord who incarnates in all forms from Fish, Tortoise to Bore, He does it to perfection in such a way that He is accepted one among their own specious, despite His appalling qualities different from human or animal Kingdom.

Sri Andal Naachiyar while making a reference to Varahavatar describes Him as ''mAnamila PandRi'' . Periya VaachAn PiLLai refines it to abhimAnamilA PandRi. Swami Desikan calls it upamAnamilA pandRi in the context of avatAraththil maippAdu.

Rama finally fells the golden-deer, when Maareecha is escaping beyond reach leading far away from His hermitage, At the time of his death Maareecha shouts out for Seetha and Lakshmana imitating Rama 's voice. Presuming danger to Seetha He then returns to His hermitage.

Kulasekara Azhvar puts in a nut shell the felling of Maareecha by a single arrow as follows:

silai vaNakki mAn maRiya yaithAn Thannai

Thillai thiru chithirakoodam thannuL

thalai vaNakki kai koopi Eththalam...

RamarpaNam 328 ->332

Jai Sri Ram.

Maareecha's advise to Raavana :

Lord Vishnu in the company of Goddess Lakshmi protects us all and the saying ''kaakum iyalbinan Kannan'' confirms this. For this purpose perhaps She resides with out let up ever in His bosom. He again acknowledgingly does His job of protection in terms of what Her sight signifies. Maareecha advises this aspect in particular to Ravana. How he mustered his courage to speak up to Ravana is no surprise because to speak the truth one needs no courage.

All the good qualities of Rama retracted in bad taste to Ravana. With perverted jealous, Ravana advised Maareecha that Rama will meet His end without Seetha and that is the best way to wreck vengeance on Him.

On hearing Ravana speak thus, Maareecha felt as if dead. His eyes stopped winking. His tongue dried up and started trembling with fear gripping the bone. But he mustered strength to advise Ravana to stay away from Rama eliciting his own unpleasant experience with Rama's arrow when he was in Tataka forest. Speaking in a low and gentle voice Maareecha said what meant survival to both of them. There usually will be many to speak what is pleasing but not necessarily true some. Though bitter, he wished Ravana should listen to people who speak the truth to him. Either the spy who work for Ravana have failed in their duty or Ravana coveted by lust relent to see truth in what they bring.

Maareecha thus portraying the appalling picture of Rama to Ravana, asks him not to meddle with Him unwanted trying to abduct Seetha.. He adviced that relationship with other's wives is a great sin.

He recalled how Rama hurt him while safeguarding Vishwamitra's Yajna, even as a young lad. Confrontation with Rama in other words would ruin the entire race of demons. On another occasion when trying to misbehave in the vicinity of Dhantaka forest, Rama struck three arrows at him but some how escaped near death from the all-pursuant arrows, he said.

Ravana frowned at Maareecha for giving un-solicited advices and sticks to his plan to abduct Seetha and threatens to kill Maareecha if his orders are disobeyed.. In every utterance, Maareecha repeats that not only Ravana but the entire demonic race is going to end due to the callous act of Ravana.

Interestingly though Maareecha a demon speaks eloquently the truth about Rama, more than a learnt Sage would do as also how a just King should conduct a sovereign state.

Ravana is un-heeding to these advises, just like a man taking apathy towards medicine in his dying days. Maareecha then decides to be felled by the arrow of Rama, an enemy than to be killed by Ravana, the wicked.

''Ramo vigrahavAn Dharma:'' He the personification of Dharma itself. Lord Krishna speaks the purpose of His incarnation as to institute Dharma - that's Himself. He is ''siddha Dharma'' as revealed by Sri Andal in Her Thiruppavai PAsuram : ''Undhannai piRavi peRum thanai puNNiyam yAm udaiyOm'' . ''piNNiyam'' here means Lord Krishna Himself.

''appramEyamhi Tat teja: yasyaSa JanakAtmajah'' Here ''prama'' means bhuddhi or intellect. appramEyam means uncomprehending to human intellect. When courted with Seetha, Rama is unassailable and Seetha like fire unreachable.

RamarpaNam -- 322->327.

Jai Sri Ram.

Ravana's evil design to abduct Seetha.

Rama rescued the sages at Janasthaana, punishing the wicket. Like a mother who would rejoice the heroics of her husband in protecting their children, over joyed Seetha rewarded Rama with a great hug in appreciation of His act of protecting the Sages. This helped Rama heal His wounds.

Perhaps, Rukmini is not aware of this technique to help Krishna heal the fissures caused by Bheeshma in the war of Kurukshetra. He is sporting scars caused by Bheeshma's missiles all over His face, as standing testimony to His 'soulabya' - Visit Chennai Thiruvallikeni Temple to see the spotted faced Parthasarathy, as seeing is believing.

A spy of Ravana named Akampana dash forward to break the news of extinction of Janasthaana by Rama. Ravana fumes saying, he will to go to Janasthaana to kill Rama along with Lakshmana. Akampana suggests Ravana to abduct Seetha. Because it is impossible to conquer Rama in war, either singly or along with the hosts of the demon-supporters of Ravana. In fact one heaven cannot be won by many sinners. Parting with Seetha will cause grief to Rama and thereby he will die. After thinking for a while, Ravana goes to Mareecha seeking his help in abducting Seetha.

On going to the hermitage of Maareecha which is at a distant place Maareecha the son of Tataka received Ravana and honoured the king of demons. Revealing the purpose of his visit Ravana requests Maareecha to render friendly help in kidnapping Rama's wife. Mareecha while explaining Rama's capabilities advises Ravana to be content with what he has. The ten faced Ravana returns to his city Lanka ruled by him.

Shuurpanakha then approaches that Ravana who is seated in the midst of his ministers, like Indra sitting in the company of Wind-Gods, like moon in the midst of Stars and the Sun shining in the vicinity of other Planets, to inform of her fate at the hands of Lakshmana.

''chandra kaanthaananam Ramam atheeva priya darsanam

Roopa, audaarya gunaihi pumsaam drushti chitaabahaariNam.''

--His shapely body, His benevolent quality or attributes will bewitch even a male for that matter.

''kandavar tham manam vazhangum KannapuraththamAn'' -- so confirms Thirumangai Azhvar.

The Lord wins over the senses and thought of varied people differently. VibheeshaNa by His down to earth good conduct - souseelyam. RavaNa by His valour - veeram. Shuurpanakha by His charm - soundaryam. RavaNa fell aspiring for Seetha discarding Rama. Shuurpanakha got dis-figured aspiring for Rama discarding Seetha. On the contrary VibheeshaNa accomplished embracing both. oru mithunamE namakku uththesyam.

The importance of Idol worship is solemn in that even the hard core nAstik would love to have repeat of darshan he experiences once.

''ippAl kai vaLaiyum mEgalaiyum kAnEn

kandEn ganamakara kAdum nAngu thoLum''

--In deed once engrossed in Him deeply, the self is forsaken.

Shuurpanakha spoke scornful words to Ravana for neglect of his Kingly activities, by which his kingdom is going to face calamities, as though forewarning the situation. The harsh words include her drawing a comparison of Ravana's valour to the un-holy fire in the funeral pyre. His spies'' laxity and his lustful gratifications continues un-checked as ever. While Rama giving security to the sages, has rendered Dandaka forest safe for them. It shows that a King not on guard will be over thrown.

In this way Shuurpanakha's digging at Ravana infuriated him and queried Who is Rama? He dares to come inside the fortress of a lion and shake by its hair around-the neck? Does he sports vajrAyuda of Indra or shoola of Shiva or chakra of VishNu? What is the weapon with which these many demons are killed in war by Rama? He paired questions one after another and asked who dis-figured her cutting the ears and nose? for which Shuurpanakha narrates about Rama, Seetha, and Lakshmana and what has happened in Janasthaana.

Broad shoulders. Wide and blossomed eyes. Antelope skin and tree bark attire. He is similar to Love-God Cupid or Manmatha. His name is Rama, son of Dasaratha. Kara and DhooshaNa fell for the arrows that strikes like fire balls. Should I regret the ear and nose severed of me or bother for the fall of the mighty army of 14000 at your back yard or caution you of the calamity that awaits you, she posed to Ravana.

Ravana asked how could she escape then and stand before him, for which she replied saying Rama stands for Dharma. He shuns from killing women. He is not alone. He has a brother, one more spirit out side His person. He is fair complexioned like ruby in contrast to the dark complexion of Rama. His darkness however, comes from His compassion at the heart. His wife Seetha stands by His side in Dharma. Her flowing hair, broad eyes, moon like face, conch like neck, bamboo-shoot like fore-arms, lotus eyed in all is comparable to Goddess Laxmi Herself. As long as She is besides Rama, it will be impossible for you-Ravana to score victory over Rama, she hastened.

Thus prompting Ravana to achieve Seetha as his wife, she attempts to avenge the personal injury to her and the loss of Kara and Dhooshana, their half-brothers. Ravana taking leave of Ministers, boarded his gold gritted chariot, which can reach the place at a time and location of his wish. Born of Pulastiya clan and He who is the brother of Kubera, the wealth-God, proceeded to Maareecha seeking his help in the abduction of Seetha. On-board his aircraft-like chariot he sees many a location along the coast-line many a mountains, rivulet like water-channels, trees, plants that are affluent and divine. On seeing a banyan tree Ravana recounts the episode of Garuda, the Godly-eagle. This place is sacred in that Viganasa, Maasha-Mareechi, DhoomrAshtra sages are engaged in penance under the tree named 'Subhadram''. Ravana arrives at the hermitage of Maareecha situate in such serene atmosphere, far away from his Kingdom.
.

Ravana then seeks Maareecha's help to abduct Seetha. He asks Maareecha to assume the shape of a golden-deer and lure Seetha such that Rama and Lakshmana in pursuit of the golden-deer be distanced and that he will safely abduct Seetha.

Ravana justifies his act calling : Rama, the mean among Kshatriyas. Aseela: - is wanting in good conduct. Rugged, Un-compassionate and Self-mongering sensualist who knows no Dharma. He is the one who can not put up with others goodness. His name is Rama, He who disgraced Shuurpanakha and slaughtered Taataka should be discredited usurping His wife, blabbered Ravana.

Listening to this Maareecha's heart sank in dismay being aware of Rama's valour, experienced chillness of death all over that is again because he is already struck with the arrow of Rama when he was in Tataka forest. As such, Maareecha tries to explain with folded hands to Ravana about Rama's greatness and the history of His magnificence.

Though Ravana is noble by birth, by deed acts low like a commoner. So we may conclude that the deeds proveth the Rank than one's birth, high or mean.

RamarpaNam-317-321

Jai Sri Ram.

KandithAkila DaithyAya RamAya ApanivaraNE :

Rama resents Shurpanakha's advances toward him and diverts her to seek LakshmaNa instead. LakshmaNa rebukes her, asking why she wants to become a wife of a servant like him? He using pun on words retorts her own words. But she taking the verbal meaning rushes to kill Seetha. At this point, Rama's hint to Lakshmana to deface her, cutting her ear and nose.

Periyazhvar and AndaL referring to this anecdote, say as follows:

"thangayai mookum thamayan thalaiyum thadinda En Dasarathy"

"gollai arakiyai mookaRinthitta KumaranAr sollum poai Anaal Naanum piRandamai poai andrE".

Both AndaL and Periyazhvar mention here as though Rama performed the act of defacing Shurpanakha while LakshmaNa infact did it. The reason of course is LakshmaNa being termed as 'Ramasya dhakshiNE bhAgu'.

she noisily runs away from there, only to report to her brother Khara, a fearsome demon. Agitated like a venomous serpent, asked as to who is poking with him playfully?

Shurpanakha in her attempt to narrate her woeful story ends up praising the beautiful form and appearance of both Rama and LakshmaNa, just as Azhvars would do of Them :
tharuNou - young
roopa sampanou - most charming
sukumArou - delicate
mahabalou - vigorously strong
pundareeka visAlakshou - lotus eyed
ksheera krishnAjinambarou - Saintly garbed using Antelope skin and tree-bark.
at the same time accusing Seetha in particular. She wants Khara to wage a war so that Seetha will not get what she didn't. Khara in order to appease his sister sends fourteen demons to eliminate Rama.
The fourteen demons arrive at Rama's cottage accompanied by Shurpanakha and they wage a war in which Rama eliminates them all. Seeing this defeat Shurpanakha rushes back to Khara to report that all the fourteen demons sent by him are slain by Rama. She persuades him to engage in war with them personally as they have intruded into Dantaka and there is every possibility of their finishing the demon force as a whole.
RamO rajamaNi prabha vijayathE Ramam RamEsam bajE |
RamENA katha nisachara mukO Ramasya Thasmai Namah ||
RamasmAsthi RamayaNam parAyaNam, Tham RamAya DasyOsmyaham |
RamE chiththalayasathA bavathi mE koRamam AhUspara: ||
Rama, the King is the beloved husband of Seetha. RamEsam ! Ramapathy !! Sriyappathy !!! so we call Him. He the annihilator of the 14000 who demonised the world, I pray unto Him. There is no one superior to Rama and I remain ever His servant . Let my mind reside in Him as He helps transcend this ocean of life.
DhushaNa volunteers ahead of Khara, to engage Rama in war accompanied by five thousand demons sporting unusual weapons. As they start out, many bad omens threaten potent evil to threm. Ignoring these Dhushana proceeds with his army defying that he can overcome these auguries or even Indra, and Rama is nothing for him.
As we step out, if we see the white necked Garuda (Kite) circle around or water flow down the river fast and full or the calling of the cuckoos, dancing of the peacock are witnessed, it is said to be good omen. On the other hand the circling of the eagle around the flag-mast, dogs and jackals wailing, appearance of meteor or comet in the sky are bad omens, fore-telling the death of the King or a defeat in the war etc.
Rama, to safe guard Seetha sends her away with Lakshmana to a hiding in a mountain cave till the war is over. Then He assuming furious stance gets ready to annihilate the demons. Rama wants to do this all alone without the help of Lakshmana as He had a point to prove with Seetha, who at the time of Rama''s preparation to leave for Dhantaka without Her, She chided in bad taste, meaning "striyam Purusha vigraham". So Rama is obliged to prove that He is a "Soora" not an "eunuch".
They are 14000 in number. Rama is alone. They are less-forthright and demonic. Rama is heavily-forthright and chivalrous. They are harsh and He is gentle. The sages, the Devas, Kinaras all watching from heaven wondered whether this the war-of-equals and can Rama win, they posed to themselves: Blessing Him well prayed for His safety.
Heroism, bravery and strength coupled with acumen, honesty and adherence to moral code is the strength of Rama. The path of Dharma is tumultuous but un-assailable. That is the moral behind this war of un-equals. Rama stepped forward like a lion from its cave pouncing on the heard of lions.
Khara in his chariot guarded by 12 men and Dhushana guarded by 4 men with the army of 14000 demons throwing, pelting and hitting with what ever in their hands charged on Rama, the single man, like the billowing clouds obliterate the Sun. But Rama with His arrows made them helter-scalter, like a spark of fire burn the whole forest to its end. DhushaN was the first to be felled with 5000 demons along with him. The end of Thirisira brought Khara to the battle field with balance army of demons and fought with all their strength, as though thunder struck a mountain. Rama hit by arrows all over, bleed ed profusely. Rama in that shone like a mountain embedded with lotus flowers. Then Rama deciding to finish the game, cut the limbs of Khara one by one and finally killed him, in reward for the un-righteous and the demonic path he followed.
The archery sparingly used hither to by Rama is well established here for the first time. The gods and sages showered flowery rains. Seetha and Lakshmana returning from their hiding were happy on seeing the victorious Rama.
''bhavuva hirusta Vaidehi Partharam parishasvaje'' acclaims, Sage Valmiki on the way Seetha rewarded Rama on His victory.
''andru nErnda nisachararai kavarnda vengaNai Kaakuththan'' so claims ThiruppaNazhvar. Instead of getting blessed with His darshan, the demons all perished like the moth falling pray to the fire that attract them. As the tempest uproot the trees, Rama anihilated them and this could be possible for Rama alone, who is the incarnation of Lord Vishnu--praised all. The Sun and the Moon will do their job un-conditioned here forth and the sages can perform their religious rites without hindrance-- so wished Rama in return.
LakshmaNa stood in awe and Seetha gasped at the sight of Rama, wounded all over His person, like the eyes in a sieve. Seetha reeled in mixed feelings of happiness for His valour and sorrow for the wounds He braced. She being the source for all solace knows the ways to mitigate the wounds. She in fact is ''SantAna karaNi and ''Visalya karaNi'' by Herself. A fitting hug from Her will see the end of all the injuries and return to original shape and structure.
''bhabuva hirusta Vaidehi, MaharisheeNaam sukavagam; - As Rama guaranteed peaceful settlement to the sages, Seetha felt ''established'' -- ''irukkum nilai'' petRaL.
tam Ramam - That Rama - who wedded Victory, the Maid.
tam Ramam - That Rama - who has no second person of His calibre to count in valour.
tam Ramam - That Rama - who fulfilled His promise to the Sages.
Tam Ramam - That Rama - who has medallion of wounds by an armed foe.
mahrisheeNaam sukavaham - more than settling their grievances, dispelling their anxiety for Rama's safety.
hirusta Vaidehi - Her thoughts roll back to parents'-home in as much as feel-good for Janaka who swelled in happiness at Rama halving the already broken Shiva's-bow into two, will for sure be overwhelmed witnessing Rama's feat now.
This being a visible treat of a 'karpaga' creeper-Seetha embracing the 'maragada' mountain-called Rama.

RamarpaNam-316

Jai Sri Ram.

Surpanakha's misplaced love.

 

On a given day, Rama having finished His bath and morning duties is seated in the front yard of His parNasala. Seetha sitting next to Him shone like the moon alongside the constellation Chitra in the sky. LakshmaNa is also seen at a distance. As though by God's act, there appeared a demoness to all their surprise.  Her name is Shurpanakha, the sister of the ten headed-RavaNa. She is old and ugly looking.

 

He whose face is charming as radiant Sun, brilliance similar to Love-god, complexion dark as clouds,  eyes attractive as lotus, skin soft and silky, look brimming with sAtvik grace and He the possessor of all Kingly aspects as that of Indra - the demoness has seen such a Rama and became love-stuck.

Sage Valmiki ridicules her appearance highlighting the mismatch:

Her face is unpleasant compared to the pleasant face of Rama. She is pot  bellied against the slim waist Rama. Elephant like eye can they ever match the broad ones of Rama. Hairs again hard as copper wire against the smooth and soft one of His. She the ugly featured and He the charming. Her voice patents a donkey compared to the sweet and meliflous voice of His. Over aged is she against the ever twenty five yuva-Kumara: Rama. She talks crooked against straight forward natured Rama.  She is ill-mannered and Rama the abominable.

She, ignorant of all the mis-match yet possessed of love wished wife-hood with Him. 

'apprmeyamhi Tat teja: yasyasa JanakAtmaja' - Rama being united with Seetha attains to greatness. 

'Sradhaya Devam Devatvam asnuthE' - the divinity in Lord becomes whole sum being the spouse of Sri: - His consort. 

Given so,  will it be appropriate for Surpanaka to aspire Rama's companionship?

Way back people practised polygamy. For that matter Dasaratha himself had 60000 wives. But Rama is a clause apart. He stood for His monogamist principle and remained 'eka dhArA vradan', proving chastity as a virtue is common to both men and women.

'vihitha vishaya nivruththi tan yEtram' - means keeping sex away from ones's life being married. Celibacy and Sage-hood do the same one by not heeding and the other by renunciation. This is essential for Saint-hood. 

As celibacy is for brahmacharya, monogamy is for married life in our pursuit for God-hood. He, in 'AdhyAtma sastra' parlance, be called a "sudha-yAji". The desire for woman, wealth and world (maN, peN & pon) should sinc with stipulations contained in the 'sastras' and limited to the extent they do not stand an impediment in our pursuit for liberation. 

One may ask whether Lord Krishna is a bad example in this respect, as He married 16000 women kept captive by Narakasura.

It is not so. Ramayana and Krishna katha have different morals to tell. 

The stress is on 'one-to-one' relationship between husband and wife in Ramayana where as the it is on the 'devotion to God' in Krishna katha. One is the realm od man and the other that of God. 

In respect of man and woman the relation is based on 'loukika kAmam' and in respect of God and Soul it is based on 'Bhagavat kAmam'. The Stree-Purusha relation between Atma-Paramatma justify the Lord to have wed-lock with each one of us.

As human Rama fits in as role-model in seeking a companion but on spiritual plane let Krishna be our soul-mate and the two never inconsistent either.

Surpanakha wants to marry Rama, leaving Seetha. Rama avoids her pointing to LakshmaNa as 'akruta dhara' - un-married man.

Is not lakshmaNa married to UrmiLa? Should Rama tell a lie to Surpanakha? Of course not.

Here "akruta dhara" has to be read as a+sa+kruta dhara -  meaning married but living separated from wife. Then it will sound true.