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Post 3 
Dear Sri vaishNava perunthagaiyeer,

 

As a sequel to the post 2 in this series sri surender swamin with 
email id s_chellappa [s_chellappa@xxxxxxxxx] wrote

Sent:            Monday, July 24, 2006 8:44 PM

To:            M.G.Vasudevan

Subject: Re: seethaa's learnings 2 Pranamams:

I was listening to a upanyasam by Velukkudi swamy: When talking about 
NeeLaa devi's role in the sampradayam, he was commenting that, 
sastram says at one point (purusha sooktam): "Hrishcha te 
lakshmishcha patnyow". According to this, only "bhoodevi" 
and "sridevi" are pathnis - swamy says that, according to 
poorvaachaaryaa's interpretation, in sanskrith, you do not need 
two "Cha"s to connect two entities; the second Cha stands for neeLaa 
devi. Likewise, in your quote:

"anusishTaa asmi maathraa cha pithraa cha vividha aashrayam "

could the second 'cha' stand for "guru"?

I completely understand that we should go only with poorvaachaaryaa's 
interpretations. Please forgive me for connecting two different 
things - but I just wanted to share this thought.  Adiyen, surendar. ?
 unquote.

 

MGV would like to reply to Sri Surender as follows:  In this 
connection please refer smt jayasree saranathan's mail dated 17 dec 
2005 on `hreescha' ? in dhvandhva samaasam two cha s are needed to 
identify two separate entities, when said as a single word then it 
becomes a dual, which is very special only to sanskrith language. But 
for `interpreting' it is ok and great.

 

In the commentary to srimadh raamaayaNam what I refer, there is no 
such explicit addition. But as far as availability of a learned guru 
in janaka's courtroom, yes, there is maharshi sadhaanandha, the son 
of `gouthama ahalyaa' couple. So it can be inferred / interpreted 
that way also. He is also the `kula guru' of king and father of 
seethaa, the great janaka. He jointly conducted with sage vasishta, 
the marriage of seethaa and raama. Please refere seethaa's gOthra 
pravaraNam being said by sri sadhaanandha. But as I stated already, 
there is no such `slokam reference' for seethaa having been taught by 
kula guru like raama and his brothers [which I quoted earlier]. 

 

Now coming back to the same slokam, it is

"anusishTaa asmi maathraa cha pithraa cha vividha aashrayam"

 

This can also be interpreted as "maathraa cha pithraa vividha 
aashrayam cha anusinshTaa asmi" - combining with balance of the 
slokam ? then the whole meaning changes as ? `hey raama, I need not 
be told now, how to deal in any way with anyone, since my mother and 
father taught me, many other things also, among my routine and 
regular things to learn'. [that many other things include one on how 
to deal with anyone]. 

 

As I mentioned in previous post, seethaa's reply is full of anger. 

Further, in an angry reply, there can be some extra words also 
falling intentionally or unintentionally, perhaps with or without 
meaning ? like this `cha' [which incidentally is required 
grammatically] - one extra `cha' - if we have to treat this as an 
extra cha [please note again this is my interpretation]. 

 

For vaalmeeki has reproduced `things as it happened' which he could 
visualize due to brahmaa's boon to him, things which are even very 
secretive in nature, like conversations between the husband and wife, 
raama and seethaa, hero and heroine, [may be their angry, and / or 
pleasant praNaya exchanges also]. 

 

Trust Sri Surender is replied to his satisfaction here. 

 

Getting back to the topic of seethaa's learnings, in the aaraNya 
kaaNdam, raama assures to the rishis that he will eliminate the 
raakshasaas from dhanDaka aaraNyam ? forest named dhandaka - seethaa 
advises raama about usage of weapons against the raakshasaas, being 
unprovoked by them - but at the behest of rishis for their [rishis'] 
protection. Of course, initially, you may feel it has nothing to do 
with seethaa's learnings. But the way she suggests or advises to 
raama about the `dharmam' exhibits her `depth of knowledge and 
learning' and hence I would like to add it here.   

 

adharmam thu susookshmENa vidhinaa praapyathE mahaan |

nivruththEna cha sakyO~ayam vyasanaath kaamajaadh iha || 3-9-2

 

Meaning: seethaa says to raama, `Gross unjust will accrue to any, in 
an abstruse way, if his indulgence is kindled merely by his own 
desire, and in this world it is possible to fend them off, to have a 
recourse to justness'.

 

snEhaath cha bahumaanaath cha smaarayE thvaam na sikshayE |

na kathanchana saa kaaryaa gruheetha dhanushaa thvayaa || 3-9-24

 

budhDhi: vairam vinaa hanthum raakshasaan dhaNDaka aasrithaan |

aparaadham vinaa hanthum lOkO veera na kaamayE || 3-9-25

 

meaning [combined one]: In affinity and in respect, I am reminding 
but not tutoring you, and in anyway improper is that thought of 
yours, to wield your bow to kill the demons dwelling in Dandaka 
without any enmity, oh, brave one, undesirable is the killing of 
offenceless.

 

[comment: for we have already seen that seethaa confirmed to 
raamaa, `I learnt this from you'. Now if she has to teach him, then 
the student becomes guru to the teacher. So she says, `I am incapable 
to do that but just out of affinity and in respect I do this'.]

 

let us continue in next post please, since length applies brakes here.

 

dhasan 

vasudevan m.g.










 
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