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:''