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Oppiliappan List Archive: Message 00222 Aug 2006

 
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Post 7

Dear sri vaishNava perunthagaiyeer,

 

We were seeing how seethaa exhibits her ‘lakshaNa saasthra knowledge’ – her learnings on the saasthram of ‘beauty descriptions of parts of a lady and its phalans’ - even though she is in deep sorrow, and how raavaNan sees her beauty, asks her ‘who are you? Is it that you are a goddess?’

 

point 1: That ‘beauty of seethaa’ makes alternating waves of reactions in raavaNan – first he says  - he starts addressing first, ‘who are you?’ – see that also is a poetic description of the person standing in front -

 

kaa thvam kaanchana varNa aabhE peetha kousEya vaasinee |

kamala aananaam subhaam maalaam padhminee iva cha bibhrathee || 3-46-16

 

meaning: RavaNan started addressing Seethaa, “glittering like the gold, silkened in ochry silks, you are like a lotus-tendril garlanded with ‘divine lotuses as your ensemble’, who are you?" [3-46-16]

 

Notes in valmikiramayan.net website on this slOkam reads - on that lotuses as ‘your ensemble’

-- ‘The beautiful outfits on this lotus-stalk like Seethaa are her

§         mukha kamala = lotus-face,

§         nEthra kamala = lotus-eyes

§         kara kamala = lotus-stalk like hands

§         paadha kamala = lotus-feet

§         and other limbs...'

 

The word padhminee also means a 'lake' besides the runner of lotus plant. The first compound is also read as: ‘roopya kaanchana aabhaa’ meaning 'shining like silver and gold...' but it is in limited mms and with very limited use’.

 

Dear readers, hope you are able to recall the lakshmi ashtOththaram slOkam –

“padhma priyE, padhma hasthE, padhma akshE

padhma sundharyE, padhma udhbhavaayE

padhma mukhee, padhma nabha priyE, ramE”

or naamaas 41 to 49 in naamaavaLi

 

-- are these just repeated here by raavaNan? In the form of a question which vaalmeeki puts as a slOkam.

 

Also the ‘sree sooktham’ slOkam, ‘padhmapriyE, Padhminee, padhma hasthE,. padhma aalayE,. padhma dhaLaayatha akshee”.

 

In the next slOkam, he even goes to the extent of saying, ‘are you lakshmi herself?’ See slOkam – perhaps he is able to recognize who has come - or – just if you link that vEdhavathi story – already given in the lists - may be we are able to understand meaning of such sentences of raavaNan.

 

hree: sree: keerthi: subhaa lakshmee: apsaraa vaa subha aanane |

bhoothir vaa thvam varaaarOhE rathir vaa svaira chaariNee || 3-46-17

 

meaning: Oh, rosy faced one, are you the personified numen of Respect, Renown or Resplendence, or the Felicitous Lakshmi herself, or oh, curvaceous one, are you a nymphal Apsara, or the numen of Benefactress, or a self-motivated woman, or Rathi DhEvi, the consort of Manmatha, the Love God. [3-46-17]

 

Point:

1. These three attributes are as informed by gods to Vishnu about the three wives of Dhasa ratha at 1-15-20 baala kaaNdam, as:

hree, hrullEkha - virtue, modesty, uprightness...

sree, sreekaara - affluence, prosperity and also suggestive of resplendence, radiance of that prosperity or effluence and

keerthi - fame, renown, glory...

abhoothi, vibhoothi -  accordance, give-all, fortune.

 

2. The addressing varaarOhE etc., are the attributes of the addresee as a beautiful woman in the group of: varaarohaa, maththa kaasinee, uththamaa, vara varNinee – as per ‘amara kosam’.

 

3. In the previous post last slOkam read raavaNan saying ‘manO harasi’ – but he again says ‘a goddess’. Here he says after creating you brahma has stopped for there is no another equal to you in beauty -

 

thvaam kruthvaa uparathO manyE roopakarthaa sa visvasruk |

na hi roopa upamaa thva anyaa thava asthi subha dharsanE || 5-20-13

 

meaning: raavaNan says to seethaa, ‘O one with auspicious appearance! The creator of form, that creator of the world, Lord Brahma has made you and stopped - I think thus. There is not another, who is equal to your appearance."

 

Point: Further raavaNan says, ‘whichever part of the body I see in you, oh seethaa, my mind gets arrested there.  See slOkam below. That famous quote of kamban on raama ‘thOL kaNdaar thOLE kaNdaar’ in the seethaa vivaaha portion of baala khaaNdam – can it be repeated here for seethaa? – perhaps it suits more for seethaa. That also adds emphasis on ‘seethaa is of incomparable beauty’ as herself says in that yudhdha kaaNdam slOkams.

 

RaavNan continues to say to seethaa -

yadhyathpasyaami thE gaathram seetha amsu sadhrusa aananE |

thasmin thasmin prudhusroNi chakshu: mama nibadhyathE || 5-20-15

 

meaning: O one with face like that of moon! O one with broad hips! Your whichever limb I see, my eye is getting tied in that that limb."

 

Let us continue in next post how hanumaan sees ‘seethaa’ in next post.

 Dhasan

 Vasudevan m.g.


 

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