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.