SlOkam 21 :
daasa: sakhaa samabhavath Tava ya: Kapeendhra:
tath vidhvisham kapim amarshavasAth jigAmsu:
Thvath snEha viklavadhiyam tamimam Kapeendhram
visrambhayan sapadhi saalagireen avidhya:
(Meaning): Oh Raamachandra! Sugrivan became the companion ,
and liege( daasan) to You . Vaali , the elder brother of Sugriavan
hated his younger brother and stole latter's wife and drove him
away from the kingdom . You were offended by the beavior of
Vaali towards Sugrivan and got angry at Vaali . You wanted to
destroy Vaali for his mighty offenses and took the side of
Sugrivan , who was agitated because of his doubts about
Your ability to win the mighty Vaali in a battle . To build up
the trust of Sugrivan in You , You piereced the seven saala
trees and the Kula Parvathams with one single arrrow of Yours .
What an athimAnusha (superhuman) act that was !
(Commentary ): Here KurEsar answers the question about
the inappropriateness of Sugrivan's doubt in the Lord and
the tests that Sugrivan made our Lord undrtake because of
his own doubt .Our Lord's dharmam is to protect those , who
sought His refuge. KurEsar points out with the choice of words
describing Sugrivan as " Daasa: , Sakhaa" that Sugrivan was
in reality a trsutworthy friend and servant although for outter
experience appeared like one without conviction about
Raamachandran's valour . Hence , our Lord went out of His way
(athimAnusha chEshtais) to convince the doubting Sugrivan .
SlOkam 22 :
yadhvaa mrugam mrugayuvadh mrugyApadEsAth
channO jaganTa na tu SathruvadhAbhimukhyAth
tadh yukthamEva Tava Raaghava-vamsajasya
tiryakshu naiva hi vipakshathayOpachAra :
(Meaning) : Oh Veera Raaghavaa ! You hunted down and
destroyed Vaali , the monkey with animal instincts and
conduct , like a hunter killing a fierce animal . Your act was
like a princely hunter hiding behind to kill a tiger , which was
destroying the cows . You did not kill him in a face to face
battle since You did not consider Vaali as an enemy . This conduct
is quite appropriate for a prince belonging to the kulam of
King Raghu . The kings of Your Raghu Vamsam never rated
the fools with despicable conduct as enmeies worthy of
direct battle . They treated them as unworthy animals
deserving slaughter to maintain royal dharmam .
( Commentary ) : KurEsar answers the oft debated question
about Raama not killing Vaali in a face to face battle instead of
hitting him with an arrow from a hidden place of vantage .
KurEsar explains here that the ancient Kshathriya Dharmam of
Raghu Vamsa Kings and Raamachandra's vow of SaraNAgatha
RakshaNam ( in this case abhaya PradhAnam for Sugrivan)
led to His classification of Vaali as an animal worthy of slaughter
instead of fighting him like an enemy worthy of direct fight .
Sugrivan had also performed Saranagathy to his elder brother
and yet Vaali rejected him and drove him out of he kingdom .
It is an unforgivable crime for any one who is capable to reject
one that sought refuge . Ramachandra took into account this
unpardonable behavior of Vaali and killed Vaali like killing
a wild beast .
slOkam 23 :
Maanushyaka-aacharitham Aacarithum pravrutthO
DEvAthigam charithamanga: kim ankyakArshee
yath sAgarE Bhatha BhandhiTa NaaTa ! sEthum
Sailai: plavangama samingitha sampraNunthai:
(meaning) : SarvEswarA ! during the sEthu bhandham ,
the mountains thrown by the monkeys floated on the ocean
instead of sinking because of Your sankalpa sakthi .
This is a feat that can not be achieved even by the dEvAs .
Such an act beyond the capacity of humans ( amAnusheekam )
was demonstrated by you then . This reminds one of Veda Vaakyam :
" VishNO: karmANi paSyatha " . VishNu's acts are beyond
normal comprehension by humans and totally outside
the capabilities of even a giant assembly of humans.
Oh EmperumAn ! Why indeed did you undertake such
an effort ( kim angyakArshee: ?) . You built the dam across
the ocean with the mountains thrown on the water by
the monkeys and bears ( plavanga sampraNUthai: Sailai:
sEthum Bhabhandhi ) . How can we understand that act
which is beyond the power of dEvAs or humans ?
SlOkam 24 :
yO vikramENa manujathva vibhUshaNEna
dEvam varam VaruNarAjam aja! vyajEshDA:
kruthvOpadhAm DasaraTam Vidhi-Rudhra mukhai:
dEvai: sthuthasccha , sa kilEndhrajihtA jithOasi
(Meaning) : Oh Lord without any births ! You are SarvalOka SaraNyan.
You are used to give refuge and not seek refuge .Yet , you followed
the counsel of a great BhagavathA ( VibhishaNan) and
rested on dharbham for three nights on the beach(prathisayanam)
seeking the permission of Your servant , the King of
the Oceans . When he did not respond , You were ready
to dry up thea Oceans for the indifference shown by the King
of the Oceans . The frightened Samudra Raajan showed up
in fear and sought Your pardon . You forgave him and deflected
Your arrow at a group of sinners in an island . All of these acts
are understandable proofs of Your SarvEswarathvam . We can
not however understand your being bound by the Naaga Paasam
aimed at You by Indhrajith . It is a great wonder that the power of
Naaga Paasam bound You up . This is indeed a great mystery .
One can only guess that this was acting/abhinayam on your part .
You pretended as though You were unable to overcome
the power of the Naaga Paasam. Perhaps , You wanted to give
Your servant and friend , Garudan an opportunity to perform
a Kaimkryam . Once Garudan rushed to the scene(battle field) ,
the snakes ran away and You were freed from their nooses .
SlOkam 25 :
aBdhim na tEriT jigETa na rAkshasEndhram
naivAsya jag~niTa yadhA cha BalABalam Thvam
nissamsSaya: sapadhi: tasya padhEyabhyashincha:
tasyAnujam kaTamidham hi VibhIshaNam cha
(Meaning) : How can we undrstand Your atimAnusha
activity of crowning VibhishaNan as the Emperor of
LankA on the banks of Sethu even before (1) You
had built a dam to cross over to LankhA (2) You had not
defeated RaavaNaa in battle (3) You were not even aware
of the strength of RaavaNaa and his army ? It is mysterious to
understand your statement and vow : "Raajanam thvAm
karishyAmi sathyamEthath SruNOthu mE " . You were firm
in Your declaration about PattAbhishEkam as LankAdhipathi .
KurEsar pays tribute here to the Sathya Sankalpathvam of
the Lord .
SlOkam 26 :
Thvam dakshiNasya nivasan udhadhE: taDEapi
dhUrAnthara uttharapayOdhi mahAnthareepE
dhaithyAn nijaika Sara-pAraNayan , kimEthA
LankhAm sTithOathra kurushE na khila sma bhasma:
( Meaning) : Here , KurEsar salutes the GuNam of the Lord
known as Dhairyam ( Courage) . He says : " Oh Lord without
birth ! You engaged in Prathisayanam at ThiruppullANi and
waited for permission from Samudra Raajan to build a dam
over him to reach the island of Lanka to engage RaavaNan
in battle and destroy him . Samudra Raajan ignored You
thinking that You are just a human being . You got enraged
at the insult of the King of oceans and got ready to send Your
fiery arrow to dry up the waters of the oceans . Samudra Raajan
was afraid for his life and appeared with his wives before You
and performed SaraNAgathy and begged to be spared .
You informed the king of Oceans that Your arrow was set
and can not be withdrawn ; You asked him to suggest
another target . Samudra Raajan begged You to send
Your unfailing arrow at the inhabitants of a remote island
in the north , who were abusing him . You obliged and
Your arrow destroyed them from an immense distance . If that
( Your power ) is so profound and far reaching , how can adiyEn
understand your inaction in not destroying RavaNa and his
army , which were not far away from your position in ThiruppullANi .
Sethu Bhandam and the invasion of LankA look in this context
appear like window dressing . You could have reduced to ashes
RaavaNAdhis from the banks of Sethu itself but you chose not to .
Why is that ?
SlOkam 27 :
Yath thAdhruSaagasam arim Raghuveera veekshya
visramyathAm ihti mumOchithTa mughdhamAjou
kOayam guNa: katharaKODigatha: kiyAn
kasya sthuthE: padhamahO Batha kasya bhUmi:
( Meaning): Oh RaghuveerA ! how can adiyEn eulogize
Your KaaruNya guNam demonstrated thru the gesture of
advising the Mahaa AparAdhi, RaavaNan to retire from
the battle field for the day and return the next day after
resting , when he had lost his chariot , bow and pride
during the first day's battle with You . This generosity
towards the most undeserving RaavaNan defies classification
under the category of all noble guNams . No one can
adequately eulogize this grand gesture of Yours . It is
a wonderous act , whose mystery defies comprehension .
SlOkam 28:
yEtEna vai suvidhithOabhavadhIndhraSathrO:
Maaysthra Bhandhana niBhandhanajO vimOha:
YallakshmaNasthvadhanujO ripuSakthi mugdha:
SathrO : guru: Hnaumathasthu laghuthvamApa
(Meaning) : Oh RaamabhadrA ! when your dear brother
LakshmaNa got hit by RaavaNan's weapon ( sakthi Aayudham)
and swooned , RaavaNan tried to lift the fallen LakshMaNan
and found that latter was too heavy for him to lift and take him
away to his palace. Then came HanumAn and lifted LakshmaNan
like lifting a feather and took him to the army physician , SushENan .
KurEsar concludes in wonderment that the same object appearing
in different ways at the same time ( heavy for RavaNa and light for
HanumAn) can only be attributed to an athimAnusha vyApAram .
In a similar vein , the great ones understand how you were bound by
the Naaga Paasam sent by Indhrajith and got reelased later .
SlOkam 29:
Haa hantha hantha bhavatha: charaNAravindha
dhvandhvam kadhA nu vishayee bhavithA mamakshaNO:
yOaham nirarkala vinirkala dhandhakArai:
vrukshai: truNaisccha sulabham samayam vyahteetha:
(Meaning) : Oh RaamabhadhrA ! what a misfortune ! I was
not living at the time of Your ascent to Sri Vaikuntam at
the end of Your avathAra kAryam at AyOdhyai. At that time , it has
been said that even the plants and trees ( filled with ajn~Anam)
reached with Your anugraham the Kaarya Vaikuntam of
SaanthAnika lOkam . Had I lived at that time , adiyEn would
have reached Sri Vailuntam with You and would have put
an end to the SamsAric sufferings .Alas , I lost that golden chance .
SlOkam 30:
vamsam ragOranujighrushu: ihaavatheerNa:
dhivyai: vavarshiTa taTAathra bhavath guNOghai:
thvath sannidhiprabhava SaithyanujO yaTA hee
vrushAsccha thAnthim abhajantha bhavath viyOgE
( Meaning): Oh Lord Raamachandra ! How did those trees
and plants attain Mukthi at the time of completion of
Your avathAram ? You incarnated in this world filled
with nescince to bless the vamsam of Raghu Chakravarthy
( RaghO: vamsam anujigrushu:) . Through Your athimAnusha
svaroopam , you inundated this world with the flood of
auspicious guNams unique to You . Even the trees and plants
in Your kingdom enjoyed the nectarine coolness , when you were
at AyOddhi as its ruler and withered , when You left the kingdom
to follow Your father's command of staying in the forest for
fourteen years . This is really a wonderous reaction by
the plants and trees to Your presence and absence .
They did not have the skills to engage in UpAsanam
( Bhakthi yOgam ) to reach sathgathi . They could not
perform SaraNAgathy to gain moksham . They just stayed
close to the shadow of Your sacred feet and as a result
reached Sathgathy .The very fact that they lived close to
the Lord qualified them to reach Sathgathy .
(To be continued )
Daasan , Oppiliappan Koil VaradAcAri Sadagopan
[Non-text portions of this message have been removed]
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