Dear raama bhakthaas,
Thaara continues her eulogizing raama #150; this eulogizing the lord may not be
new by a person #150; a multitude of devotees - but you must consider the
situation in which he, she or they are in and then look at how they describe or
eulogize the lord. Just see thaaraa here - at the stage when her husband is
about to die having been hit by same raamaa#146;s arrow #150; we have already
sen some portion #150; this is continuation of the slOkam in sreemadh
raamaayaNam -
thvam aaththa baaNa aasana baaNa paaNi: mahaa bala: samhanana upapanna: |
manushya dhEhaabhudhayam vihaaya dhivyEna dhEhaabhyudhayEna yuktha: || 4-24-32
meaning: oh raamaa, you, with your proportionate physic are a mighty one
handling bows and arrows, but your divine bodily magnificence is more than that
of magnificent humanly body.
Point: thaaraa, just raised from the ground and had a simple dharsanam of the
lord #150; standing there with the bow - for a while grasped some divine nature
of raama and in that trance she uttered these expressions about divinity etc.
This culminates into the bhagavadh- geethaa's saying at 9-11:
ava jaananthi maam mooDaa maanusheem thanum aasritham |
param bhaavamajaananthO mama bhootha mahEsvaram ||
meaning: I, the Supreme, cannot be known by the mindless, for I am in human
form, so they even insult me'.
Point: Whereas, here thaaraa is in a different position. She tells, #145;oh
raamaa you are the supreme god #150; nivaasa vriksha, dhuraasadha, [as in
previous posts] now divine form etc. Telling on or describing raamaa, like in
bhagavath geethaa is happening in a split-second. May be this is the same
condition of arjunan prior to listening geethaa. In that situation also, we are
told, that the real time is frozen by sree Krishna, while he rendered those
many number of verses of bhagavath geethaa [700]. After enlightenment by this
listening to the geethaa, arjunan proceeds to perform his duty. Here also
thaaraa comes to her real nature of vaanara-female, after visualising a kind of
visva roopam - 'the Image of Supreme' at the time of above addressing, which is
not voiced intentionally but sprang forth from her pure consciousness -the
sudhdha saththvam, for she continues her wailing and pleading with raama, a
little later.
Ena Eva baaNEna hatha: priyO mE thEna Eva baaNEna hi maam jahi hi |
hathaa gamishyaami sameepam asya na maam vinaa veera ramEtha vaalee || 4-24-33
meaning: Oh, brave one, kill me too with the same arrow, with which, you have
killed my dear husband, and on getting killed at your hand I wish to reach his
near, as vaali takes no delight without me.
Now we will turn to kamban to see how he handles thaaraa#146;s pulambal #150;
weeping or wailing.
soRREn munthuRa anna sol koLaai
aRRaan annadhu seygalaan enaa
uRRaai umbiyai oozhi kaaNum nee
iRRaai naan unai enRu kaaNgenO? #150; 13 thaarai pulambuRu padalam kitkindhaa
kaaNdam
meaning: hey vaali, my dear husband, I told you not to fight with your brother.
You did not take my words. Saying raamaa who stands by dharmam will not do like
this, you took to fight with your brother, looking ahead on the death of
yourself. Hey, when I am going to see you again.
With few more verses thaaraa, weeping on the departing of the husband, kamban
did not portrait thaaraa much as an intelligent woman as we have in vaalmeeki.
[which we have seen in the above verse and previous two posts].
On the contrary Kamban portraits vaali turning a golden leaf of eulogy, just
before his death #150; as a realised soul - for vaali does a lot of sthuthi of
raama, [just a sample below - only the verse - for full details see Sri
M.G.Vasudevan#146;s write up on vaali sthuthi in bhakthi list archives].
uNdu enum dharumamE uruvamaa udaiya niR
kaNdu koNdEn inik kaaNa en kadavenO
paNdodu inRu aLavumE en perum pazhavinaith
dhaNdamE adiyanERku uRu padham tharuvadhE #150; 132 vaali vadhaip padalam.
While sugreevan comes and grieves, vaali says to him
maRaigaLum munivar yaarum malar misai ayanum maRRaith
thuRaigaLum mudivum sollum thuNi poruL thiNi vil thookki
aRai kazhal iraaman aagi aRa neRi niRuththa vandhadhu
iRai oru sangai inRi eNNUdhi, eNNam mikkOi #150; 139 vaali vadhaip padalam
meaning: vaali says to sugreevan #150; oh, thinking mind, the pith and
substance of the vEdhaas and the books which talk about dharmam, that
substance, which is worshipped by rishis, munis and brahma, that supreme lord
[or subject] has come in this form as raaman, with a bow and arrow. So see him
without any doubt as such.
Point: see that line vandhadhu iRai #150; god has come, oru sangai inRi eNNUdhi
#150; without doubt consider this. Only a divine or realized soul can say this.
So kamban gives out the divine in vaali thus.
Now after reading so much about vaali and sugreevan and vaali arguing with
raama and vaali doing sthuthi of raama as given out kamban, we get a doubt on
killing vaali, for which nature of him was he killed. Perhaps the obvious
answer will be that because of the predominance of the monkey nature he was
removed from the world.
In reply to vaali#146;s question why you did hit me raamaa says #150; as per
thulasidhaasa in his rama charith maanas #150; choupaayee after doha 8
anuja badhoo bhaginee sutha naaree, sunu sata kanyaa sama E chaaree |
inhahi kudhrushti bilOkae joe thaahi badhE kachhu paapa na hoe || 4.
Meaning: raamaa says to vaali - Listen, O wretch: a younger brother#146;s wife,
a sister, a daughter-in-law and one#146;s own daughter. These four are alike.
One would incur no sin by killing him who looks upon these with an evil eye.
See here the point #150; through dhaasa teaches us how to treat different
ladies.
That very same point - kamban says in his style as
dharumam innadhu enum thagaith thanmaiyum
irumaiyum therindhu eNNalai eNNinaal
arumai umbi than aaruyirdh dhEviyai
perumai neenginai eidhap peRudhiyO? 109 vaali vadhaip padalam
aadhalaanum avan enakku aaruyirk
kaadhalaanum enalaanum niRkattanen
Edhilaarum eLiyar enRaal avar
theedhu theerppadhu en chindhaik karuththu arO ? 110 vaali vadhaip padalam
meaning: raama replies to vaali, #145;hey vaali, you did not consider the
dharmam, and its effects on present and future lives. If you have done that
would you covet your own brother#146;s wife. Oh you have done this. Also
sugreevan is my friend. So I killed you. Also my intention is to help weak
ones. So I killed you.
By all these arguments one thing is very clear. Women should be respected and
treated as such.
Dear bhakthaas, with this I would like to thank all for the great help to
conclude this series. I also thank specially shri. m.g. vasudevan sir for the
great help in bringing this vali slain . all the credit goes to him and if any
mistakes to me. Hope I have given you all, some points for consideration and
jointly enjoyed the glory of raamaa. Thank you.
with due respects
v.anjaneyulu, itarsi
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