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Dear Swamy,

This is an interesting aspect and I will try to add something more to the 
discussion from "Soorya namaskaaram" or Aruna prasnam.

In that prasnam, the story goes as follows. Lord Siva after the Tripura 
samhaaram (where Mahavishnu blessed the arrow) was standing with full valour 
and pride that he could blast the three demon satellites by a single arrow 
without fail. His head was above the top tip of his bow. Mahendra took a form 
of an insect bee and drilled a hole into the thread of the bow which then broke 
releasing the tension on the main bow stem. Along with it Rudra's head was also 
severed. Later, Mahavishnu joined the head and life was given back to Rudra. 
This lessened the pride that Rudra was having. 

The manthram goes as follows: 

"Shira utpipesha, sapravargyo bhavath, thasmaath yassapravargyena yagyena 
yajathe, rudrasya sa shiraha prathi dadhaathi, nainagum rundra aaruko bhavathi"

The phalam is if some one recites this manthram Rudra will ward off all the 
evil diseases for the person reciting this.

So, then the bow string was broken and never joined back.

It was the same bow string which Lord Rama tried to tie back and lo! the power 
of the lord was so high that it broke the bow itself - probably was also done 
intentionally by lord : who can gauge his mind !

enjoy further !

Sajjana pada padma parama renuhu

Lakshmi Narasimha dasan

 



"M.G.Vasudevan" <mgv@xxxxxxxxxx> wrote: 
Post 3
Dear srivaishNava perunthagaiyeer,

We saw that due to indhran and naaradhar, there was a fight between siva and 
vishNu with two newly made bows. Parasuraamaa continues to tell how he got 
vishNu chaapam [vishNu dhanu:] and janaka's ancestors got siva dhanu:  

[1. Please note in baala kaaNdam sargam 75 slokams 14, 15 talk about brahma 
acting as the starter of the fight between siva and vishNu. 
2. Here in slokams 16 and 17 the fight reaches crescendo and result is also 
achieved.
3. Only thing at whose instance this fight started is missing. Perhaps that gap 
is filled in other puraanams - that is what we saw through the swamy mentioned 
in earlier post]. 

Now see slOkam - 

virOdhE thu mahath yudhDham abhavath rOma harshaNam || 1-75-16
sithi kaNtasya vishNO: cha paraspara jaya EshiNO: |

virOdhE + thu = in animosity but 
mahath + yudhDham + abhavath = fierce war occurred 
rOma + harshaNam = hair raising one 
sithi + kaNtasya = blue throated sivaa's 
vishNO: + cha = of vishNu also
paraspara + jaya + EshiNO: = each other victory aspiring [for himself]

meaning: Owing to their animosity, then occurred a fierce and hair-raising war 
among siva and vishNu, as each aspired victory for himself.

thadhaa thu jrumbhitham saivam dhanu: bheema paraakramam || 1-75-17
hum kaareNa mahaadhEva: sthambhithO atha thrilOchana: |

thadhaa + thu = then but 
hum + kaareNa = by 'hum', sound [vishNu's war-whooping] 
bheema + paraakramam = ruinously overpowering 
saivam + dhanu: = siva's, longbow
jrumbhitham = yawned [fatigued, broken] 
atha + thrilOchana: + mahaadhEva: = then triple-eyed MahaadhEva; 
sthambhitha: = became motionless [frozen]

meaning: But, then, with the war-whooping 'hum' Vishnu ruinously overpowered 
the longbow of siva and broke it. The triple-eyed god mahaadhEva became 
motionless.

dhEvai: thadhaa samaagamya sa rishi sanghai: sa chaaraNai: || 1-75-18
yaachithou prasamam thathra jagmathu: thou sura uththamou |

dhEvai: + thadhaa + samaagamya = by gods then coming together 
sa + rishi + sanghai: + sa + chaaraNai: = with sages' assemblages with 
chaaraNaas yaachithou = appealed; 
prasamam = appeasement 
thathra = there [in that matter of wielding authority] 
jagmathu: = went into [state of amity]
thou = those two [siva, vishNu]; 
sura + uththamou = gods, superior among.

Meaning: Then came together are the gods, along with the assemblages and 
celestial chaaraNaas, and when they appealed for appeasement in the matter of 
wielding authority, those two superior gods, siva and vishNu, went into a state 
of amity.

jrumbhitham thath dhanu: dhrishtvaa saivam vishNu paraakramai: || 1-75-19
adhikam mEnirE vishNum dhEvaa: sa rishi gaNaa: thadhaa |

thath + saivam + dhanu: + dhrishtvaa = that sivas's bow on seeing 
jrumbhitham = breakage of 
vishNu + paraakramai: = by vishNu's mettle  
thadhaa + dhEvaa: = then on gods 
sa + rishi + gaNaa: = with sage assemblage 
vishNum + mEnirE + adhikam = vishNu deemed paramount

meaning: On seeing the breakage of sivaa's bow by the mettlesomeness of vishNu, 
from then on the gods along with the assemblages of sages, deemed vishNu to be 
the paramount.

Point: Incidentally this point also comes handy to solve thia anya dhEvathaa 
aaraadhna worship. For many a times this point crops up in the lists. Since 
this slOkam is in sreemadh raamaayaNam itself, and said by none else than 
parasuraama, at least hereafter, I hope doubts if any will be quashed to all.

dhanoo rudhra: thu sankrudhDhO vidhEhEshu mahaayasaa: || 1-75-20
dhEvaraathasya raaja rishE: dhadhou hasthE sa saayakam |

mahaayasaa: + rudhra: + thu = celebrated rudhra but 
sankrudhDha: = with indignantion 
dhanoo + sa + saayakam = longbow with arrow 
vidhEhEshu = among vidhEha [kings] 
raaja + rishE: = to kingly sage 
dhEvaraathasya + hasthE + dhadhou = in dhEvaraathaa's hand handed over

meaning: But that celebrated rudhra was with indignation. He handed over that 
longbow, which is already fitted with unloosened arrow, into the hand of the 
sagely vidhEha king, namely dhEevaraatha.

Point: Perhaps, dear bhakthaas, you can recollect the following slOkam [covered 
in post 1] where janakar, father of seethaa, said "my ancestor, by name 
dhEvaraatha, got this bow from siva after the dhaksha yagnam". 

dhEvaraatha ithi khyaathO nimE: jyEshtO mahee pathi: |
nyaasO ayam thasya bhagavan hasthE dhaththO mahaathmanaa || 1-66-8 
[for meaning refer post 1]

Point: Here you may also ask why you are saying so much on this bow. For there 
is an interesting side story, which says seethaa as a six year old just pushed 
this siva's bow like a play thing. When reported king janakar became surprised 
that she is so mystically powerful and must have an equally powerful or better 
husband. 

This story is again quoted from the same site referred in post 2. Of course I 
heard from other sources that padhma puranam has slokams, which gives the 
following content. Sorry, I am not able to quote the slOkams.  

Quote-- 
Devarata got Shiva's bow and he kept it in the palace as a worshippable object. 
In this way it was coming down in the family, and this Janaka we are dealing 
with was also worshipping the bow. He did not have any children, so they 
suggested to him to do a hola-yajna. You take a plough and draw a line around 
the palace. When you move the plough, it will get stuck in the mud, and every 
time it gets stuck you have to donate gold to the priests. And every movement 
you make it will get stuck, so you have to give gold. When all the Brahmins are 
satisfied, you move it again and when it gets stuck you have to get more gold. 
In this way you are giving a lot of charity and you are getting a lot of 
blessings so you will get children. 

So Janaka was doing this, moving the plough and giving gold. In one place it 
got stuck, and after giving all the gold, still the plough would not move on. 
"There must be some big rock there," everybody said, so they dug and found a 
box. And inside the box was a baby, a female baby, and she looked just like 
Laksmi. She was known as Janaki, the daughter of Janaka, and she grew up in the 
palace. 

She was six years old. Janaka had a brother, and he had three daughters. So 
these four daughters were running around and playing at the palace. Once they 
made a stick with a hook on it to take some flowers from the trees. So Janaki 
was trying to get it, but somehow or other there was a mystic tree there, and 
whenever she reached up, it grew more. Somebody was in that tree. So Janaki 
could not get it and she was the only daughter of the emperor, so she was very 
frustrated. "I want to get it, and I know what I will use to get it." She ran 
into the puja room, and in there was this big bow inside a box. She opened the 
box and took the bow in her hands, and then she walked outside with the bow. 
When the soldiers saw her they all swooned. Three hundred people were supposed 
to push the cart, and this little girl was holding the bow. Whoever was able to 
stay conscious ran to Janaka and said, "Do you know what's happening? Your 
little girl is holding Lord Shiva's bow!" 

"Send this man to the doctor," Janaka said. "There's something wrong with his 
head." 

Then another lady came and said, "Yes, yes, it's true! And if you want to see 
it come quickly.""What's wrong with these people?" Janaka said. Then he called 
his doctor. "Supply 1000 lemons to the palace. And put at least 500 lemons on 
these people's heads, to cool them down." And then Janaka's minister came 
running and said, "No, it is no joke. I just saw it myself." 

This time Janaka said, "It must be true," so he came running, and the last 
thing he saw was Janaki lifting the bow into the box. Then she came towards 
Janaka as if she had done nothing. When questioned by Janaka, she innocently 
said that she had performed no great task. But Janaka had seen it happen, and 
he went to his ministers and said, "My daughter must be haunted by some big 
brahma-rakshasa ghost, more powerful than Lord Shiva. Otherwise how is it 
possible that she is able to lift it?" So then the ministers thought over it 
and said, "Janaka, we think that your daughter is Maha-laksmi. From all the 
symptoms of her bodily features, we can understand that she is none other than 
Laksmi. And if she is Laksmi, then naturally her Lord is Narayana. Now your 
problem is, how are you going to get Narayana to marry her? There is no 
Narayana here." 

Then Janaka came up with an idea. He said, "Anyone who can take this bow and 
string it will marry my daughter." All the ministers laughed. They said, "In 
this way your daughter is going to remain unmarried. Because who on this earth 
has the strength to do this?" 

Janaka said, "Narayana obviously knows that Lakshmi is here. He is not going to 
leave her unmarried. She is not going to take some woman sannyasa or anything. 
No. Narayana must come here." So everyone was shocked. They were saying, "What 
is this man doing? This is as good as saying, `No-one can marry my daughter." - 
unquote.

The author of www.valimikiramayan.net <http://www.valimikiramayan.net> site 
also gives a comment as follows for slOkam 18 and 19 in sargam 66 of baala 
kaaNdam. 

This bow of Shiva will be transported on a wheeled casket-cart with eight 
wheels and drawn by five thousand robust persons. This is narrated in next 
chapter. 'It is drawn by drawn by five hundred bulls...' aananda raamayana says 
so. In other versions of Ramayana, it is said that many people will pull that 
casket-cart, as one or two persons cannot haul it. Once, when Seetha was 
playing with other girls, their flowery ball of girl's rugby goes under this 
cart. None of her girlfriends is dare enough to near this bow-casket-cart, 
since it is a reverential casket-cart. But Seetha goes there and pushes that 
casket-cart aside with her left hand, as though it is a garland, and retrieves 
that flower ball. This capability of Seetha in easy handling of Shiva's bow, 
becomes a bane to her, when one among the wives of sapta rishi 'Seven Sages...' 
issues a curse to Seetha, saying that 'Seetha will be separated from her 
husband for some time, of course, for the good of people...' So says the
 tradition.

We will continue the "bow's story" in next post as again the length is growing 
more.

Dhasan 

Vasudevan m.g.





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