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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