Dear raama bhakthaas
In the previous post we saw vaali has exhibited three different
faces when he had a fight with his brother and also when he was
killed by raamaa with a single arrow.
First let us see, how the poet kamban describes the human face. Any
human being, who has self-confidence, will say, 'I have earlier done
that work so nicely, this project with so much ease etc. As such
this particular task on hand is just nothing for me'. Same thing
vaali also does, - in a just common human way or form or face - when
thaara said 'your brother has a new friend in raama who is none
other than the supreme lord has come to help sugreeva'.
For that he replies
aaRRalil amararum avuNar yaavarum
thORRanar Enaiyavar sollaRpaalarO [paaladhO also is another version]
kooRRum en peyar solak kulaiyum aar ini
maaRRalarkku aagi vandhu edhirum maaNbinar.
28 - vaali vadhaip padalam kitkindhaa kaaNdam
meaning or a rough translation - before my mite countless dhEvaas
and raakshasaas have failed. Yaman, the death god, also fears to
utter my name. In such a situation how can some body oppose me in
support for my brother?
Next: When a human being is having a high regard or a good opinion
about somebody, it is difficult for a second person to change that
opinion in a speedy manner [even if some thing is said in adverse
manner by his own wife, with a good intention]. Same thing happens
when thaaraa says raama has come in help of sugreevan. Vaali is not
changing his mind to accept that raamaa will go in friendship with
sugreeva, for raamaa is a big man who needs no help except his own
bow and mite, and, will not go for friendship with a monkey like
sugreevan.
ninRa pErulagu elaam nerukki nErinum
venRi venjilai alaal piridhu vENdumO?
than thuNai oruvarum thannil vERu ilaan
punthozhil kurangOdu puNarum natpanO?
- 34 - vaali vadhaip padalam kitkindhaa kaaNdam
meaning: "even when all people in the stable earth and all in nether
worlds combined together comes in war with raamaa, he relies only on
his bow kOthandam and not anything else. How come such a raama, make
friendship with sugreeva the monkey? He will not", said vaali.
Third human face: Vaali believes a good man will not suddenly stoop
down low to kill an unknown person for the sake of his friend, that
too when these two are fighting a duel against each other. Instead,
perhaps he may try for a compromise only when he learns that both
are brothers.
thambiyar alladhu thanakku vERu uyir
imbarin iladhu ena eNNI Eyndhavan
embiyum yaanum uRRu edhirndha pOrinil
ambu idai thodukkumO aruLin aazhiyaan
35 - vaali vadhaip padalam kitkindhaa kaaNdam
meaning; vaali says "raamaa considers nothing else is great apart
from his brothers, and that too such a decision made after a good
consideration. He is also the symbol of mercy. How can such a raama
come in between my brother and me to shoot me with an arrow? No, he
will not".
See here the vaalmeeki raamaayaNam slOkam also:
na cha kaaryO vishaadha: thE raaghavam prathi math kruthE |
dharmajna: cha kruthajna: cha katham paapam karishyathi || 4-16-5
meaning: vaali says to thaara when she prohibits him from going to
fight - "Also, you need not bother about Raghava's doing some harm
to me, as I wonder how a diligent man and knower of virtue can
commit sin". [4-16-5]
Fourth human face: whenever some high profile person does a lowly
act, then the common folk around strikes wonder, adding how can such
a great man do that lowly act. This is quite common even today.
Same 'common human face' vaali also puts up when he was beaten by
raama with a single arrow.
illaRam thuRandha thambi emmanOrkku aagath thangaL
villaRam thuRandha veeran thOnRalaal vEdha nannool
sollaRam thuRandhu ilaadha sooriyan marabum thollai
nallaRam thuRandhadhu ennaa nagai vara naaN utkoNdaan
-80 vaali vadhaip padalam kitkindhaa kaaNdam
meaning: vaali felt shy thinking about raamaa, for raama, instead of
remaining in the house and doing his dharmam, came to the forest.
Also vaali thought 'for our sake he forbade his style of fighting
with bows and arrows, on account of such a raamaa the sun's clan
which is hailed for its righteousness has lost it'.
But once the same vaali is beaten by raama and on the ground, yet
again he puts a simple human face - of doubting raama that when a
person like raama is in separation from his beloved wife, then his
right thinking faculty goes off, because of the suffering due to
this separation. This is something normal in any human being - if
one is in over sorrow, or over stretched in anger or so, his steady
thinking faculty goes off. As a result he does some thing adverse or
funny. Vaali applies same logic to raama: see verse:
kO iyal dharumam ungaL kulaththu udhiththOrkatku ellaam
Oviyaththu ezhudha oNNaa uruvaththaai udaimai anRO
aaviyai sanakan peRRa annaththai amizhdhin vandha
dhEviyai pirindha pinnai thigaiththnai pOlum seigai
- 86 vaali vadhaip padalam kitkindhaa kaaNdam
meaning: vaali addresses raamaa - hey raamaa - one who is so
beautiful who can not be drawn in a picture, the royal ness or raja
dharmam is part of wealth owned by your race [or clan], such a
person, you, perhaps, lost your balance and did this [act of killing
vaali from behind], because of the separation pangs from your wife,
that life of you, daughter of janaka, janaka kumari, that swan like
woman, that lady who came along with nectar.
Please note here that line "Oviyaththu ezhudha oNNaa uruvaththaai" -
something great and picturises how vaali in spite of being beaten
enjoys the beauty of raama - that 'manaththukku iniyaan'.
Dear bhakthaas, see how nicely the poet puts great words in the
mouth of vaali and makes us enjoy about the greatness of seethaa
also. See the words
aaviyai - she is the life of you, oh raamaa
sanakan peRRa annaththai - that swan like dame born to janaka
amizhdhin vandha dhEviyai - that lady who came with nectar or from
milk ocean.
Let us see the other two faces of vaali in the next post as
projected by the poet kamban
with due respects
v.anjaneyulu, itarsi
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