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Post 2

Dear sri vaishNava perunthagaiyeer, 

 

We saw in post 1 the 'nee balamaa' krithi in raagam aanandha bhairavi. We have 
seen how ST selects apt raagams for his krithis. On the raagam aanandha 
bhairavi - it is proved by music therapists, that this raagam singing can bring 
down the temperature, if one is suffering from high fever etc. That point also 
adds strength to me in justifying the points given in the selection of raagam 
aanandha bhairavi by ST for this krithi - in hanuman getting cool in spite of 
fire burning at his tail. Now let us go into the references from vaalmeeki.  

 

As already stated in post 1 - Hanumaan thinks, 'why even though the fire in the 
tail is burning, how is it that I feel chill?' So he concludes it is due to 
'raama prabhaavam or raama naama prabhaavam' - name and fame of raama - for he 
already realized that prabhaavam - 
§         once in the starting towards lanka on the other side of lanka, 
§         second when he almost gave up the search and started uttering raama 
naama and then he located asOka vanam, 
§         third in introducing himself to seethaa using that raama naama etc. 
 
That is what ST puts it as nee balamaa naama balamaa in pallavi - hanumaan says 
-
atha vaa thadh idham vyaktham yadh dhrushTam plavathaa mayaa | 
raama prabhaavaadh aascharyam parvatha: sarithaam pathou || 5-53-37
 
meaning: In this matter there is no doubt - it is due to the name and fame of 
raama - in the ocean when I was crossing the mount mainaaka came up, [similar 
to that incident is here, the fire is not burning me].
 
just for reference pallavi and meaning again

nee balamaa naama balamaa nijamuga balkavE O raama -- nee

meaning: hey raama, please tell me truthfully, 'is it that you are strong or is 
it that your naama is strong' 

 
Hanumaan continues -
yadhi thaavath samudhrasya mainaakasya cha dheematha | 
raama artham sambhramas thaadhruk kim agni: na karishyathi || 5-53-38
 
meaning: when the ocean and mount mainaakam had the urge to help in raama 
kaaryam [of helping me in finding seethaa] how is that the fire does not have 
same [urge of helping me by not burning in my tail]?

 

Vaalmeeki says, in hanumaan's words

seethaayaascha aanrusansyEna thEjasaa raaghavasya cha | 
pithuscha mama sakhyEna na maam dhahathi paavaka: || 5-53-39

 

meaning: it is due to seethaa's mercy, compassion and raaghavaa's power or 
strength and my father's friendship to the fire god - I am not being subjected 
to heat.

 

That is what ST also says in anupallavi --

sree bhuja maa thalli balamaa 

seela aathmathO soubhaktha balamaa -- nee

 

meaning: Is it that my mother (maa thalli) has the strength associated with Her 
soulful character / or diligence [seela guNam] and her straight and good 
devotion [su-bhakti]?

 

Point: See here what hanumaan says - it is due to seethaa's mercy - sree bhuja 
maa thalli balamaa - aanrusansyEna of vaalmeeki is placed as balamaa by ST - 
her basic strength of showering mercy on all - her character of dhayaa - her 
seela guNam - of being true in character, hanumaan does not feel heat. Also due 
to raaghavan's power - raama nee balamaa.

 

Dear raama bhakthaas, now perhaps you feel when this reference has so much 
weightage and direct link as given here, how is that the other story of 
hanumaan saying to raama about that 'stone floating and sinking' comes into 
position as a reference for this krithi. 

 

The charaNam in this krithi is more a concluding statement of that raama 
balamaa - for hanumaan knows what is going to happen subsequently leading to 
raavaNan's elimination - also as sivan who has come as hanumaan - sreeman 
naaraayaNan gave the asylum in the beginning of raamaayaNam, to all viz. sivan, 
Brahman, indhran, kubEran, et al who went and met him in paaRkadal - kshheera 
abhdhi 

 

charaNam 

giri raaja jaamaathaadhi aja sura raaja kaanchana raaja bhayahara raaja 

raavaNa raaja bheekara thyaagaraajanutha dhaama bheema -- nee

 

meaning: One who removes the fear of all those like 

-       giri raaja himavaan's son in law - that lord siva 

-       that brahma also called aja 

-       the king of dhEvaas - king dhEvEndhra - that sura raajaa 

-       the king of gold - kubEra - kaanchana raaja 

and at the same time is ferocious on that king raavaNa - that raama - about 
whom this thyaagaraaja says 'the asylum is the strong you, oh raama, or is it 
your naama?' 

 

Point: Now on interpretation of words in the krithi - for 'sree bhuja' we can 
give two meanings - the person who has glorious shoulders. Second - One Who has 
Sree between His shoulders i.e. in the vaksha:sthalam - chest - (sreenivaasa 
bhuja anthara: says sree ranganaatha ashtOththaram).

 

Just let us go back how seethaa showed her mercy to hanumaan in that 'fire' 
incident - [These I added in my earlier write up 'is seethaa powerful' - 
repeated here to add weightage to the above contention] -

 

When seethaa was informed about hanumaan's tail has been lit with fire by tying 
lot of waste ropes and cloth, she approaches fire saying, `hey agni, be cool to 
hanuman'. That also with lot of preset conditions like "If I am -- ". See the 
slOkams

 

vaidhEhee sOkasanthapthaa huthaasanam upaagamath | 5 -53-26

meaning: seethaa, with a lot of sorrow, approached fire - [means fire-god]. 


upathasthE visaalaakshee prayathaa havyavaahanam | 

yadhyasthi pathi susrooshaa yadhyasthi charitham thapa: |

yadhi vaa thvEka pathneethvam seethO bhava hanoomatha: || 5- 53- 27


meaning: That broad eyed seethaa requested the holy fire by saying, "if I have 
served my husband sincerely, I am true in my character, if my husband is a Eka 
pthnee vratha - having one wife only -  and he has good intentions on me, then 
be cool to hanumaan.


yadhi kinchith anukRosasthasya mayyasthi dheematha: |

yadhi vaa bhaagya sEshO mE seethO bhava hanoomatha: || 5 - 53 -28


meaning: be cool to hanumaan if that highly intelligent raama is a little 
compassionate on me and I have luck enough for unification with him [luck 
enough for me to join my husband]

yadhi maam vruththa sampannaam thath samaagama laalasaam |

savijaanaathi dharmaathmaa seethO bhava hanoomatha: || 5 -53 - 29


meaning: be cool to hanumaan if that raama thinks me as full of good nature or 
character, and as one always seeking union with my husband.


yadhi maama thaarayEdhaarya: sugreeva: sathyasangara: |

asmaadh dhu:khaambusamrODhaath seethO bhava hanoomatha: || 5 - 53 -30

  
meaning: be cool to hanumaan if that king sugreevan is truthful to his words of 
releasing me from this ocean of sorrow of separation from my husband.

 

Point: 1. Seethaa threw so many `if and buts' to that fire god. Perhaps he 
would have simply obeyed even if it were only one point. He could not think of 
any evasion since there were so many interlinked ones [about seethaa's 
character - sree bhuja maa thalli balamaa seela aathmathO soubhaktha balamaa  - 
says ST]


2. Further one argument can be advanced by some one who knows about raaVanan's 
capacities better  - hey, this agni, vaayu, and rain, et al obey orders of 
raavaNa also and they serve him with equal or more obedience. Then how can you 
say seethaa is powerful to bring fire into obedience?  Agreed, accepted. But 
there is one basic difference. 

 

RaavaNa is able to command these pancha boothams to be `obedient' only - hey 
vaayu - be slow, be cool etc. That is all vaayu's nature - sometimes to be hot, 
sometimes cool, sometimes fierce, some times very comfortable and soothing. 
Fire to burn slowly or fast as per command. Rain to be intermittent giving 
comfort and not causing a nuisance etc. But these pancha boothaas, basic 
elements, did not change their basic characteristics in their subservience to 
raavaNan. Rain did not become hot water or fire did not become cool.

 

But seethaa commands - upaagamath says vaalmeeki - meaning - approached - is it 
a pleading for a concession - NO - an order to change the very basic 
characteristic. Fire's nature is hot and burning things to turn them as ash - 
but here the approach with a request is - be cool to hanumaan - and he also did 
it obediently. So there is a lot of difference even in that obedience. Means 
his very basic and natural characteristics changed at the behest of a more 
powerful personality - seethaa- maa thalli balamaa. 

 

When she can command one of the pancha boothams viz. fire, to change his basic 
nature of burning everything or being unbearably hot and to be cool to one 
particular person, which he also obeys without hesitation, that itself shows 
'who she is', and 'what power she has' to `control' even the basic elements by 
changing their nature to something different. 

 

Just think for a moment that samudhra raajan episode - raama asked him to give 
way for his sainyam - army - to move across the ocean - which ocean king 
refused and said I can not change my basic nature - I cannot become shallow or 
get separated to give you way -one small concession I can give - I will make 
the bridge to float - which you will ask these sainyam to construct, made of 
stones. 

 

Who or which is more powerful  - maa thalli seela aathmathO soubhaktha balamaa 
or raama nee balamaa. Since raama and seethaa are inseparable - as stated in 
agalagillEn enRu by nammazhvaar - it is nee balaama raama maa thalli balamaa - 
or naama balamaa - all in one. 


Dear raama bhakthaas enjoy that naama balam or raama balam or seethaa balam by 
repeating 'raama raama seethaa raama raama' 

 

Dhasan

 

Vasudevan m.g.

 



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