Dear sri vaishNava perunthagaiyeer,
We are continuing the discussion - "is seethaa not capable of
eliminating raavaNa on her own?" We have seen that seethaa is
fasting, as also raama not eating non-vegetarian food or wine etc.,
due to separation of seethaa. But it is not so clear a fasting, in
the case of raama, as is the case of seethaa. Further considering the
fact that raama is possessing the knowledge of balaa and athibalaa
manthraas, given by sage visvaamithra [as seen in post 2], the
fasting or not eating meat etc., is not going to, in any way, affect
raama physically. So no `upavaasa krusaam dheenaam' as far as raama
is concerned.
NO evidence is given by vaalmeeki, that raama has recited or used
these bala athibala manthraas for their effectiveness. One can only
reasonably presume that, having learnt / got such a powerful manthra,
raamaa would definitely have used it whenever required, and not
otherwise. On the other side seethaa is really fasting and does not
have any such armoury in her possession. So, dear raama
bhakthaas, `who is really great?' you can conclude. `SiRai irunthvaL
ERRam' is raamaayaNam. `seethaayaascharitham mahath'.
Incidentally, when I was viewing the mahaa bhaaratham serial, I was
really stunned to hear a small, simple, but very powerful line of
lyrics. Just before the start of the 18-day war, Sikhandi just mocks
at bheeshma saying `bheeshma is a coward'. When asked why he [or she]
says so by paaNdavaas and krishNa, the reason he pours out, out of
vexation is ? hey, he is having the very safe armor of `ichchaa
maraNam' ? `death only when wished'. So unless he himself wishes a
death, bheeshma cannot be killed. If he does not have that boon, then
bheeshma is just nothing. So, `what is great in bheeshma?' He says.
Now let us consider two more slokams in sundhara kaaNdam.
saa seethaa vachanam sruthvaa poorNa chandhra nibhaananaa|
hanoomantham uvaacha idham dharma artha sahitham vacha: || 5-37- 1
amrutham visha sampruktham thvayaa vaanara bhaashitham | 5-37-2 a
meaning: that seethaa, who has a full moon like face, on hearing the
speech of hanumaan, which had all dharma and artha etc, spoke [to
hanumaan] hey vaanara ? monkey ? what you said about raama is like
nectar mixed with poison.
Point: 1. When going for a straight interpretation - what hanumaan
said to seethaa `raama never thinks about any other than you', it is
like nectar to seethaa. For any lady will normally expect that only
from her husband, that he does not have relationship with any other,
that too when she is physically away. But when hanumaan said `he is
always immersed in `sOkam' ? worried or sad', then it sounds like
poison to seethaa. That is why `amrutham visha sampruktham'.
2. To interpret this slokam in slightly different manner ? First ?
hey hanumaan what you said is sweet nectar to me- viz. `when he gets
up says `haa priYe ithi Evam [slokam 44 36th sargam] - idham dharma
artha sahitham vacha: hanoomantham ? that is also amrutham. What you
said `hey vaanara ? hey monkey ? what you said is a typical `monkey
statement' ? `vaanara bhaashitham'. For he is already having the
great armour of bala and athibala, and what is so great about his non-
eating of meat or wine and not sleeping `anidhra' etc. Here I am
fasting really.
Also lakshmaNa, you, king sugreeva et al are all giving raama [or
keeping him] a good company, whereas you have seen what kind of
company I have, surrounding me. As such what you told me now is a
typical monkey statement of `nectar mixed with poison'.
Now we will see a krithi of thyaagaraajaa in raagam bhavapriyaa.
44 bhavapriya mELam
Aa: S R1 G2 M2 P D1 N2 S
Av: S N2 D1 P M2 G2 R1 S
thaaLam: dhEsaadhi
Composer: thyaagaraaja Language: Telugu
pallavi
sreekaantha neeyeda bala athi bala chelangaga lEdhaa vaadhaa
anupallavi
paakaarinutha neevaari balaa-balamunu theliyaga lEdhaa
charaNam
kaaka dhaithyu nEka saramuna nEya kajja jaasthramai baraga lEdhaa
sreekara dhvijulai dhaari neruga lEni chintha neeku dhOchadhEmi
thyaagaraajanutha
A point on raagam selection. Bhava is siva. Hanumaan is said as
rudhra avathaaram as considered. So siva priya is raama naamam.
Hanumaan does that raama naama japam anavaratham ? incessantly. So
an apt raagam selection. The starting word in pallavi is also sree
kaantha ? meaning lakshmi kaantha ? ramaa kaantha or raama.
Looking at another way ? hanumaan is rudhra avathaaram ? he is now
sitting in front of seethaa, the priyaa of bhava's priya raama. So
she cannot but be bhavapriyaa also. So the raagam's name whether it
is bhavapriya or bhavapriyaa - in both ways it is so apt.
The meaning and why this krithi in this topic we will see in next
post.
dhasan
vasudevan m.g
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