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Oppiliappan List Archive: Message 00063 Nov 2004

 
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Post 5

Dear srivaishNava perunthagaiyeer,

In earlier post we saw the command from sage visvaamithra to raama to see the 
siva's bow. Many commentaries are given for this "vathsa raama dhanu: pasya". 
Srimadh poundareekapuram aandavan swamy has given the following in his book 
"raamapiraanaik kaRpOm". 

        1.      When vathsa was heard by lakshmaNa immediately rose lakshmaNa, 
for, he was already angry inside for the janaka's claim that nobody could just 
lift the bow, nor move it or nor string the bow. Also when two are there in 
front, the young one is always meant when addressed as 'child' 'vathsa'. So it 
is natural for him to rise, but when he heard next word raama he kept quiet. 
Also the situation would become complicated if lakshmaNa could do it, for 
seethaa is meant for raama. That has been avoided by the second word raama.

        2.      Why 'child raama see the bow' - dhanu: pasya - why not lift and 
string - for raama is just not sage's son but some body's son, presently under 
sage's care. So a guardian cannot take risks of commanding the 2 wards in 
terrible jbs like this of lifting the bow. If something adverse happens then? 
So let raama decide after seeing the bow. So 'dhanu: pasya'. If he wants to 
lift also - let him or me decide later.

        3.      Children generally are curious and in their enthusiasm want to 
do certain acts of bravery, but in the middle of the same they may call for 
help or cry. In the present instance also if raama lifts the bow upto waist 
height then if he could not do further and then suddenly drops dangerously or 
starts crying for help, then both are risky. So better give a direction raama 
see the bow. 

        4.      If raama cannot lift and string then others will blame the sage 
only - for janaka has already indicated that mighty raavana also failed, 
kinnaras maha uragas et al have failed. So why you direct the young boy to do 
magnificient things? So better tell him 'see'.

        5.      Raama can very well understand the body language - samignai - 
while saying sage visvaamithra indicated concurrence bodily - but wordily - 
pasya - see. So accordingly raama did to see first and then again taken 
permission by word also.
        [MGV- here a small story of a couple is given out by swamy for the body 
language - 
        how it can be interpreted or misinterpreted]  

        6.      Also raama is seeing in the upper story seethaa standing. in 
that mood perhaps raama has to be given a proper command to come to senses or 
proper grips. So that is why dhanu pasya. Hey raama, see the bow, not the girl. 
                [MGV adds - this also exhibits swamy's keen sense of humour] 

        7.       Sage could have addressed 'veera, raaghava, see the dhanu' - 
instead addressed child - for he has already proved his valour - veeram - as in 
thaataka episode. Not necessary to prove again to sage. So 'vathsa'

        8.      Also janaka was mentioning veera sulkam is seetha - bounty for 
valour. But hey child, raama, you prove your mettle as a child and not as a 
veeran - then it is double pride for the sage - his ward as a child or boy 
could do which other mighty kings - veeran - could not do. 

        9.      Further as in vaamana avathaaram if he goes as a child and then 
transforms himself as a thrivikraman after receiving the dhaanam from 
mahaabali, raama also could do that. But the sage does not want this kind of 
transformations from one to other. So raamaa go as a child only and see the bow.

        10.     The bow is raama dhanu - it is your dhanu - then how could 
others touch it or do some thing with it. So raama see your dhanu.

        11.     It is raama dhnu - ramayathi ithi raama: - it is to be seen and 
enjoyed - so, raama see and enjoy.

        12.     It is raamasya dhanu - already many manthras are taught to you 
by me for the different asthraas. So, see this bow and utter relevant manthra, 
then it will become a toy or a small hand tool to you and not a mighty bow.

        13.     It is raama dhanu: - surprise stored for raama only. So raama 
go and see.

        14.     'sivam' means mangaLam - since it is 'siva dhanu:' - it is 
going to give you mangalam - so raama see that bow. 

On the whole a very consummate exposition by sri swamy.

On the lighter side from MGV - me 
1. hey raama - indha janakan thannudaiya peNNaip paRRiyum indha villaip 
paRRiyum EdhO romba pesugiRaar, so why not you see what is that much special 
about that bow". 

2. Further as parasuraama has already said in sargam 75 the bow is already 
broken by a hoonkaaram of vishNu - indha udaintha villikku pOi ivar ivvaLavu 
pesigiRaar, so you see. 

Actually here sree swamy [poundareekapuram swamy] takes the meaning of frozen 
for the 'jrumbitham - in 1-75-19 - stunned and by that siva got frozen or 
motionless. So the bow is in tact. 

Please see the note for 1-75-19- in www.valmikiramayan.net - Comment: The bow 
is jR^imbhitam broken by the hum in dissent of Vishnu - Govindaraja. And 
Maheshvara Tiirtha says that the bow as well as Shiva are rendered jaDa 
-motionless'. 
 
3. Swamy has not commented about this point of seetha pushing the bow cart. 

So this is by me -sage visvaamithra says - that small girl seethaa has already 
pushed it aside like a toy. I know you, raama, are great than that seethaa - 
for you have already proved your greatness to me twice - one by killing 
thaataka, another in that ahalyaa matter.  

hey raama see the bow - perhaps by your look itself the bow may get weakened, 
that broken bow if further weakened, then it is all the more easy for you. For  
I have already taught and given you lot of special asthrams and their 
manthrams. in front of those, this already broken bow may not be a big thing to 
you. So you see.

4. Dear raama, I have already assured your daddy, king dhasaratha, when I took 
you from him, that I will also accord many kinds of benefits to him. Please 
refer slokam given below. This is the best benefit you are going to gain, that 
girl seethaa. So you see that bow, first, 
srEya: cha asmai pradhaasyaami bahu roopam na samsaya: || 1-19-10
thrayaaNaam api lOkaanaam yEna khyaathim gamishyathi |

meaning: I will also accord many kinds of benefits to him by which he acquires 
renown in all the three worlds, no doubt about it.

Point Continued - then hey raama - do what you want to do and reap the fruits 
of your acts. In the heart of heart, I know you can break the bow and win that 
girl seethaa - for I already said to your father 'aham vEdhmi mahaathmaanam' - 
I know raama - this vasishta also knows who you are. Then why should I worry.   

Dear bhakthaas - see the amount of enjoyment that comes out of raama kaaviyam - 
this bow's story - let us continue to enjoy in next post also -points from 
kamban - whom we have not touched so far.

Dhasan

 Vasudevan m.g.

PS: what i have given is a free translation of swamy's great work. for any 
errors in translation please pardon me. 





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