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
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