RamarpaNam 497 = > 499.

Jai Seeta Ram.

Vadharham api Kaakustha, krupayA paryapaaliah:

(வதார்ஹமபி காகுஸ்தா! கிருபையா பர்யபாலயஹா: |)

Seeta's saying that Rama should come and He alone should redeem Her  from Lanka impressed Hanuman inasmuch as he found it more meaningful to be Seeta-Rama Dasa than Rama-Dutha, a while before.  Hanuman's offer to carry Her to Rama would amount to Rama stealing Her back as Ravana did from Him, She felt.

The Prakara-Prakaree relation we have  with the Lord and He the manifestingand we the manifest, require the deployment act of protection in His safe hands - barah samarppaNam - that which is the essence of SaraNagathi, is portrayed well in Seeta's forbearance. 

Hanuman agreed that he should return alone but asked for some message or insignia befitting his meeting Seeta and having talked to Her.

At this Seeta's memories flooding profusely turned into tears in her eyes, as She started narrating the intimate happenings known only to Herself and Her Lord. 

''Once in Chitrakuta after a tiresome walk along the riverside in the forest, I slept for long time on Rama's lap and in His turn Rama rested on my arms. Jayanthan, the son of Indra assuming the form of a crow came down hungrily and nibbled at the space between my breasts with his beak. I tried to chase him away but again and again he returned and troubled Me. Disturbed by the bodily movements, Rama roused from His slumber and aggrieved at the injury caused to Me, flirted an arrow of grass at him. He fled for his life and found no refuge in all the three worlds neither his mother, father nor the sages rescued him and he ultimately returned to Rama seeking pardon at His feet.

திரீன் லோகான் ஸம் பரிகிரம்ய தமேவ சரணம் கத | 

He fell exhausted showing his feet to Rama and head away in utter disregard but I turned his head to Rama with feet pointing away'' pleading 

வதார்ஹமபி காகுஸ்தா! கிருபையா பர்யபாலயஹா: |

Swamy Periya Achaan Pillai gives several possible interpretations as to why none came to the rescue of the Crow-Asura (= Deva turned Asura by act), when indeed he ran for life from pillar to post.

ஸ வாயஸம் - when erred against others, Goddess Lakshmi can rescue a person. But erring at Herself, can anyone find salvation? Can a son look at his mother lustfully?  But Jayanthan is one such Crow, who did just that.

ச பித்ராச பரிதெக்தியா -  Indra, his father too rejected him implies his mother, Indrani had rejected him earlier. Can he or she go against the God whom they worship? Never for the cause of a son like him at least.

Indra is considered the elder brother of Vamana and his taking side with his younger brother weighs more appropriate than to a treacherous son.

A father acting in good stead of a son -  hitakAmyAthu - will refrain so.

 

More so Goddess Lakshmi is the one who helped Indra regain his treasure by an act of amruta-mathana by Lord Vishnu. Thus Indra out of gratitude again could not have helped, Jayanthan, the discarded.

Devas, Rishis and the flock of birds too discarded him as none would ever take the risk of siding the one considered a discard by Rama, a person of righteous-anger - ஜாத ரோஷஸ்ச ஸம்யுகே.

At last the crow-Asura sought refuge in Rama's feet and found pardon not before sacrificing its right eye.

He survived because Rama Himself is the manifestation of  -ஆன்ருஸம்ச்யம்  - which means karuNa, krupa, daya, protecting His men etc. - His casual-Dharma - சாமான்ய தர்மம் - while His extraordinary-Dharmas include compassion -பர துக்க துக்கித்வம் and the power toredress - ஞான, சக்தி, வீர்ய, தேஜ , பல, ஐஸ்வர்யம் என்கிற பகவத் சப்த வாச்ய ஷட்-குணங்கள் complement the same.

The Brahma-astra which went behind the crow-Asura did not finish him instantly. As he peeped in at every house he resorted, it thought he, the Asura may resolve to seek pardon at Rama's feet and hence allowed time to move from one house to another with the same compassion as Rama would show him ultimately.

Narrating one more incident Seeta said that on another occasion the two were wandering in the forest and due to extreme heat and sweat Her tilak on the forehead was washed off. Rama using the rock sand in red colour applied it at the centre of Her eye brows with His own hands. Hope He remembers this and the other incident and ask Him to come quickly and save Seeta, Hanuman was told.

That one missile which Rama used against the Crow, must be with Him still and why has He not used the same against Ravana, asked Seeta but corrected Herself saying it is all Her own making - மமைவ துஷ்கிருதம். 

Of Course Seeta is guilty of two sins - one in respect of Rama - பகவத் அபசாரம் - when She aspired for the malicious Deer -மாயா மிருகம்.  The second one pertains to the harsh words said to Lakshmana, when he refused to exit guarding Her at the false alarm given by Mareecha, this falling under the category of பாகவத அபசாரம். The second one is grievous than the first in both degree and extent. 

We the Bhaktas have the legitimacy to indulge in the enjoyment of God, His act and attributes withdrawing from the mundane bliss and beatitude, which Seeta trampled. If that be called அபசாரம் then what She did in respect of Lakshmana was மஹதபசாரம். Seeta consoles Herself for the sorrow She is in, by such self-indignation.

The sorrow and pain we humans suffer are our own making, as Seeta measures up rightly . The Almighty is never to be blamed for the same. He has given us life and the righteous ways to seek salvation but our choosing the wrong means land us in trouble and turpitude. Thus the merits of our actions are to be blamed and not God, who only facilitates.

This can be extrapolated by what Swamy Pillai LokachariyAr has said in the following:

பிரஜை தெருவிலே இடறி தாய் முதுகிலே குத்துமாபோலே தன்னால் வருமவற்றை அவன் குறையாக சொல்லுவதோடு ஒக்கும் (ஸ்ரீ .வ.பூ-373).

பிரஜையை கிணற்றின் கரையினின்றும் வாங்கா தொழிந்தால் தாயே தள்ளினாள் எண்ணக் கடவதிறே (ஸ்ரீ .வ.பூ-374).

இவனுடைய அநு மதி பேற்றுக்கு ஹேது அல்லாதபோது அவனுடைய அநு மதி இழவுக்கு ஹேதுவன்று (ஸ்ரீ .வ.பூ-375).

இழவுக்கடி கர்மம். பேற்றுக் கடி கிருபை (ஸ்ரீ .வ.பூ-377).

பகவானுக்கு ''வைஷம்ய நைர்கிருண்யம் '' சித்தியாது என்கிறது இத்தால்.

RamarpaNam # 495 => 496.

Jai Seeta Ram.

தத் தஸ்ய சதுர்சம் பவேத் :

Seeta with grief and eyes full of tears insisted that Rama has to be told to make haste in saving Her within two months left for Her survival as otherwise Ravana will thereafter kill Her. Hanuman consolingly said that Rama will come soon with His army of monkeys and bears but if agreeable, She can get back to Rama seated on his back and that he shall reach Her to Rama at Prasaravana, like Agni carries the sacrificial offerings to Indra, the Lord of the Celestials.

Seeta however wondered whether this little monkey can carry Her across the ocean and Hanuman too guessing her doubt grew in size, to prove his powers. The mighty Hanuman then said '' Do not have hesitation, I can wrest Lanka, Ravana and his men lock, stock and barrel and place them at the feet of Rama''. 

Acknowledging the courage, power and strength of Hanuman, Seeta said it is not befitting Her to go with him because :

1. She may fall down from his back out of fear, as he jumps and become food for the creatures in the sea below;

2. Seeing Me taken away, the Rakshasas are sure to follow and resort to battle. I may eventually fall and be taken back to Lanka killing you or may even kill Me. Then your efforts taken for My sake will become futile.

3.  Further that I am devoted to Rama, can not touch any man other than Rama. Of Course Ravana grabbed Me out of force and being helpless I could not do anything, She said.

Hanuman dismissed Her contentions saying

1. She being Goddess Lakshmi and more so the spouse of Rama the valorous one, can not speak of fear;

2.  Secondly the fear of the Rakshasas who follow them will kill Her or him in the ensuing combat is unfounded as they can not match his speed or power while crossing the ocean and lastly

3. She being the Mother of this entire universe, touching Hanuman, Her child will not lessen Her chastity either.

So the real reason is something else, please oblige asked Hanuman.

''If you snatch me away sneakily from the Rakshasas, it would not credit the valour of Rama. I too can using my prowess reduce Ravana to ashes and save Myself but rather would expect Rama kill Ravana and his men and carry me from here, which only would be proper for Him'' - said Seeta explaining the true intent of Her wait for Rama and the reason of putting up with all the odds up till then.

Seeta's resolve is well explained by Swamy Vedanta Desikar in HisKAmAthikAshtakam verses :

துவயி  ரக்ஷதி ரக்ஷகைஹி கிம் அந்யைஹி?

துவயி அரக்ஷதி  ரக்ஷகைஹி கிம் அந்யைஹி?

When Rama decides to help save a Soul, no one can prevent Him. So also when He decides to finish someone like Ravana, no can save him either.

The crux of the matter in Moola Mantra lies in Namah padam. Maha Na means the Self is not him but His. This is well explained in Seeta's case as well as in the episode of  Dhroupati, the wife of Pancha Pandavas.  

Seeta waited for Rama relying on தத் தஸ்யா ஸதுருசம் பவேத் .

Dhroupati when she was humiliated in the presence of her husband invoked  the Lord calling துவாரகா நிலயாசுத்த ரக்ஷமாம் சரணாகதாம் relying on what was taught to her by Sage Vyasa namely மஹதி ஆபன்   ஸம்பிராப்தே ஸ்மார்தவ்யோ பகவான் ஹரி: 

Swamy Pillai LokachAr comprehending the two instances puts it exquisitely as follows:

பிராட்டி ஸ்வ சக்தியை விட்டாள். திரௌபதி லஜ்ஜையை விட்டாள்.

பகவானை ஒழிந்தவர்கள் ரக்ஷகர்கள் அல்லர் என்னுமதை பிரபன்ன பரித்திராணத்திலே  சொன்னோம்.

Swamy NamAzhvar in His verse திருவாய்மொழி 1-4-5

நல்கித்தான் காத்தளிக்கும் பொழிலேழும் வினையேற்கே 

நல்கத்தான் ஆகாதோ? நாரணனைக் கண்டக்கால் .....

மல்குநீர் கண்ணேற்கு ஓர் வாசகம் கொண்டருளாயே .

Here the use of the God's name NarayaNa has special significance that He the Savior and Protector of the Universe, if He be conscious of the same, should go to protect the longing Azhvar ...

We bear a relation to the Lord as a Possessor and the Possessed.  It is the duty of the Possessor to keep the Possession safe and secured. All the efforts towards this rest with the Him and not with the Possession. As such Our Atma RakshaNam lies in the hands of the All Supreme and NOT in our hands, irrespective of whether we CAN or CANNOT just as we have no legitimacy (பிராப்தி) to protect ourselves. 

Some of the inner meaning of the whole anecdote of  Hanuman coming to the rescue of Seeta in these Sargas, as explained by Swamy Mudaliyandan, need introspection to bring refinement in our life as well :

1. பிராட்டிக்கு சிறை இருப்பு போலே ஸ்ரீவைஷ்ணவர் களுக்கு ஸம்சாரத்தில்  இருப்பு.

2.பிராட்டி இளைய பெருமாள் விஷயத்தில் அபசாரப்பட்டு உடனே பிரிய நேர்ந்தது போலே சேதனர்களுக்கு பாகவதாபசாரம் எம்பெருமான் திருவடி சம்பந்தத்தை விலகப் பண்ணும்.

3.பிராட்டிக்கு அசோகவனம் போலே இவர்களுக்கு பிரக்ருதி சம்பந்த ரூபமான தேஹம்.

4. பிராட்டிக்கு மாரீச மாயா மிருக காட்சி  போலே இவர்களுக்கு விஷய சுகத்தில் இச்சை.

5. பிராட்டிக்கு திருவடி நேர்பட்டாப் போலே இவர்களுக்கு ஆசாரியன் நேர்படுவது.

6. பிராட்டிக்கு திருவடி சொன்ன ஸ்ரீ ராம குணங்கள் போலே இவர்களுக்கு ஆசாரியன் உபதேசிக்கும் பகவத் விஷயாதிகள் .

7. பிராட்டிக்கு திருவடி அடையாளங்கள் கூறித் திருவாழி மோதிரம் கொடுத்தாப் போலே இவர்களுக்கும் குரு பரம்பரா பூர்வகமான திருமந்த் ரோபதேசம் .

8. பிராட்டிக்கு விபீஷணாழ்வானது திருமகளான திரிஜடை சகவாசமும் பேச்சும் தாரகமாயிருந்தது போலே இவர்களுக்கு பாகவத சகவாசமும் அவர்களுடைய திவ்ய சூக்த்திகளும் தாரகமாய் இருக்கும்.

9. பிராட்டி திருவடிக்கு சூடாமணி கொடுத்தாப் போலே இவர்கள் ஆசாரியன் விஷயத்தில் தலையல்லால் கைம்மாறிலேனே என்றிருகக் கடவர்.

RamarpaNam # 492 => 494.

Jai Seeta Ram :

Seeta's mixed feelings of rejoice and grief : 

Hanuman describing the qualities and appearance of Rama, recalled his own birth story and the purpose of his visit to Lanka.  To cause trust in Seeta he gave the signet Ring he had brought from Rama. Periyazhvar gives a detailed account of all such instances that transpired between Her and Rama in private, in Periyazvar Thirumozhi Decad 

4-10-1. 

Consoling Seeta. Hanuman wished happiness as well as relief from grief to Her. With modesty he desired to be ordered by Her or  would rather do whatever agreeable to Her. Gladdened by this Seeta uttering pleasing words, praised Hanuman for his valiant, competent and intelligent work, effort and execution. 

As she received the Ring, She looked at it and held it in Her bosom, bringing forth the feeling that Rama is there in front of Her, in such a sequence that the finger revealed the hand, the hands His broad shoulders and all those leading to embracing Rama Himself. 

Similar sentiments are expressed by Thirumangai Azhvar, in HisThiruneunthandakam verse (15):

சொல்லுயர்த்த நெடுவீணை முலைமேல் தாங்கித் 

தூமுறுவல் நகை இறையே தோன்ற நக்கு 

மெல்விரல்கள் சிவப்பெய்தத் தடவி ஆங்கே 

மென்கிளிபோல் மிகமிழற்றும் என்பேதையே.

With fingers on the string ParakAla Nayaki forgets it to be Veena but feels as though She is caressing the back of Her beloved VayalaLi ManavALanHimself, So recalls the mother of Thirumangai Azhvar in this stanza. The emotions revealed by both Alwar as well as Seeta are similar in this respect.

Seeta then asked Hanuma as to why when Rama is safe and affectionate to Me, not taking revenge on His enemies? Is He confused of His actions? There is no end to my troubles indeed? The kindness in Him has parched like lotus out of water by the Sun?  wailed She in disbelief. 

Hanuman holding his hands above his head replied in nobility that Rama is not aware about Seeta's presence here in Lanka  and for that reason He did not take her back. Sooner he gets back to inform Rama about this, He will come with army of monkeys, bears and flood the city with arrows, extinguishing the demons.

Rama is not happy too. He goes without sleep and dreams. Rama is not eating meat nor is He enjoying spirited drinks. He survives on fruits and roots brought by Lakshmana. His mind fixed on you is immune to flies, mosquitos and reptiles crawling on His body. To sum up He is for ever engaged in sorrow and breaths big sigh even in occasional sleep, Hanuman continued. 

None can escape joy or sorrow and we the puppet in their string said Seeta that while Rama's love for Her is sweet, His grief by being apart is bitter to Her as much as it to Him.

Thirumangai Azhvar once again in His ThirunedunthAndagam verse 11 confronts with similar feelings of deprivation, which is retold by Azhvar's mother in this Thaai Paasuram :

பட்டுடுக்கும் அயர்த்திரங்கும் பாவை பேணாள் 

பனினெடுங்கண் நீர்ததும்ப பள்ளி கொள்ளாள் ..

It means that the feelings of those afflicted by love, sobbing in separation are the same be it God or His men.

Seeta having the same amount of grief as that of Rama, felt lightened of Her own, just as the autumnal moon obscured by cloud is relieved by breezy wind. 

Whether Rama is a meat eater? No!!! is the answer. How come Valmiki then mentions that Rama went without meat or drink, during days of separation from Seeta, one may wonder.

During days of Rama - that is in ThretA yug - Kshtriyas are permitted to eat meat or drink. However, Rama being a teetotaler has avoided the same, whenGuha brought similar offerings. 

A person of desolation and desperation may take to drinks and meat eating. But Rama is of strong and unwavering mind, to avoid the same, when Seeta is apart. He simply means that Rama desisted from it despite grief. 

RamarpaNam # 484 => 491.

Jai Sita Ram.

Anguliya pradanam - அங்குளீ யப்  பிரதானம்.

The story of Rama is sweet and simple and a thoroughfare to Divinity. Intellect, knowledge or wisdom in Atma, if it be a lotus, the sun which sprouts it is the Guru. He is called Guru because, he dispels the darkness called ignorance with the use of knowledge as light. 

Hanuman, without revealing himself, began to narrate the story of Rama in a sweet and gentle voice that Seeta could hear, nudging hope in lieu of despair. 

There was the King called Dasaratha, an eminent descendant of the Ikshvaku clan with all virtues and possessed chariots, elephants and horses of great number. He stood for truth, divinity and non-violence. For several 1000 years he ruled the city of Ayodhya happily and gave happiness to others but was not blessed with a male heir to succeed. He therefore invited Sage Rishyasinga to help perform Putra-kAmesti yanjna, subsequent to which and by the grace of God, four children of sterling qualities were born to him. Of them, the eldest one is Rama, having moon-like face. All the four graduated under the tutelage of Vasishta and Rama, the best among the archers by the command of his father went on exile to forest with wife and brother. In the forest Rama had to fight with many demons and kill Khara and his fellows, inviting the wrath of Ravana. He then took away Seeta making Rama go behind an elusive-deer at Janasthana. 

While wandering in search of Seeta and guided by Jatayu and Kabhanda, Rama be-friended the monkey called Sugreeva and for whose sake Rama killed Vaali and en-throned him as vanara-King. In keeping with the promise given to Rama, Sugreeva sent thousands of monkeys to all the four quarters of the earth in search of Seeta, His broad eyed-pretty wife.  By the words of Sampati, I the swift among the monkeys crossed the 100 yojana sea to reach here and have found Seeta, matching all descriptions given by Rama. 

These words from Hanuman filled Seeta with wonder and delight. She scanned the canopy, the earth below and sideways but no one matching the voice was found by Her. She  however. saw Vayu-kumara, the minister from King Sugreeva in the form of a little monkey, perched on a tree branch above Her, like a newborn Sun at dawn. 

She looked above expecting that the Lord and the savior of elephant King Gajendra had arrived. She looked beneath, expecting  Her Mother Earth has taken pity on Her to assuage Her suicidal thoughts. She finally saw Hanuman at the branch top like the Aurora of a morning Sun - Arunodhaya fore telling the arrival of the Sun at dawn. So much so, Hanuman's arrival is the forerunner to Rama's arrival at Lanka to annihilate Raavana and rescue Seeta.

Hanuman has several names to his credit. Sage Valmiki aptly mentions here the sighting of Vaatatmaja, the son of Vayu by Seeta, implying that PraNa-vayu, sustains life in this universe, so also Seeta by Hanuman.

Seeta caught between delight and wonder, rejoiced at first and then grew suspicious of the form She saw and the voice She heard. Wondered it to be a dream and not real and if seeing monkey in a dream is a bad omen, Let God be with Rama, Lakshmana and His Kinsmen at Mithila, She prayed. Realising that She is not asleep and it is real and not dream, Seeta wished that whatever Hanuman had voiced or said be true.  

At this point, Hanuman descended to the ground and stood before Mother Seeta, with joined hands and head bowing asked: 

With tears falling like droplets off a lotus leaf, are you the Goddess among the Naga-women? or Rohini separated from moon-God?  Your feet gracing the ground and wailing like humans - are you the Princess carried off by Ravana? Blessed I become to see you, the beloved of Rama,my Master -  accosted Hanuma.

Seeta revealed Herself that She is indeed the wife of Rama, narrating the story as to how Rama and Lakshmana had to go to Dandaka forest and how She was snatched by Ravana from there etc. ''He has kept me a 

prisoner here in this Asoka garden. Of the time limit of twelve months he has set for me, only two more months remain. When they are over I shall end my life'' - Thus spoke Seeta overwhelmed by grief.

Comforting Seeta, Hanuman said that Rama is safe. Lakshmana too has sent his salutation to you. Amidst the blossoming of affection and belief, Seeta exclaimed that hope lasts until life exist. Hanuman took a few steps forward and Seeta again grew suspicious that Ravana has come in the guise of a monkey to grab Her. By another thought that Her experiencing care, concern and friendship towards Hanuman, She thought this can not be Ravana. ''If you are indeed a messenger sent by Rama, tell me more about Him'', She asked. 

With a view to assail the doubts and fear that gripped Seeta, Hanuman extolled Rama and His victory in as much a certainty of rescuing Her from Ravana's place.  That it is his good fortune to have seen Her alive and that there will be no more loss of time. Do not grieve, have faith Oh! Mother -  Said Hanuman.

To make sure beyond doubt, Seeta again asked how did Rama first meet the Vanaras and how their friendship happened? etc. For which Hanuman explained fully how Vali and Sugreeva quarrelled and all that happened up to his arrival in Lanka and the secret searches he made in Ravana's court-yard to club-house. Excited in Rama's desolation in separation from Her and the ascetic life He is leading, Seeta forgot Her own sorrow and longed to see Him instantly. At that. Hanuman placed the signet-Ring- ராம நாமாங்கித கணையாழி - that he brought. She received it. Adored it in both Her eyes with limitless joy, reposing complete faith and affection in Hanuman.

RamarpaNam # 478 => 483

Jai Sri Ram.

Miruta Sanjeevini Nama Vaibhavam.

Ravana, the name itself means that he makes others cry. As soon as Ravana left, the Rakshasis pounced on Seeta with anger and spoke harsh words. Seeta who was unafraid and bold till now trembled at the very sight of them. Ekjata talking about Ravana's birth, bravery and his manliness suggested that Seeta is best suited to become his wife. ''He is not anybody. Marry him and be happy'', said another. Finally all said that the choice is Hers'. If she rejects his offer, She must surely die.

Seeta hearing these words wailed terribly. Confronting them that no wife would think of giving up her husband for what ever boasted of Ravana, She said She belongs to Rama as inseparably as the brightness to the Sun. 

Disgusted of Her. the Rakshasis said ''let us kill Her and share the flesh with drink and rejoice the kuNaalai koothu, at the Altar of GoddessNikumbhila''. Hearing this Seeta broke down and cried openly. Even while lamenting, Her mind was fixed on Rama. 

''If Jatayu was alive Rama would have come to know of my abduction by Ravana. But he gave up his life trying to rescue me. I am Not sure either that Lakshmana met Rama or not. I am left to suffer on account of my own sins, Seeta thought for a moment and returned to the thinking that Rama must be alive, as She would otherwise be dead''.

''Life without Rama is unthinkable to Me. Whether Rama is alive or Ravana had killed Him by some trick is not known. Whether Lakshmana met Rama, after I sent him behind Rama? I am not sure of these in dreams even, as I am deprived of sleep altogether. So let Me hang Myself tying the hair around the neck and jump from a branch of this Simsupa tree'' -- Seeta's mind wandered so, from one thought to another like a boat tossed between waves of troubled sea water. 

Atma hatti or suicide is a sin. But when it comes to life withoutParamatma for Azhwar in Naayika bhavam, says She would forsake Her body, Soul, beauty and glamour not serving Her Hero's purpose. 

ஏறாளும் இறையோனும்  திசைமுகனும் திருமகளும் கூறாளும்  தனியுடம்பன்  ....

மாறாளன் கவராத மணிமாமை குறைவிலமே. (தி.வா.மொழி-4-8-1)

Inspite of crying out His heart, the Lord did not make His appearance. Then Azhwar thinks that if the Lord does not want him and his ornaments etc. he too does not want them.  He expresses these sentiments in this particular Decad, in Naayika bhavam. Seeta too comes to such a state of mind and talks of taking Her life away in dejection of being neglected by Rama.

It is true that even good people undergo sufferings in this fashion in their life, because of sins borrowed from previous births but would certainly make them wise not to accumulate further in the current birth.

Meanwhile Trijata, daughter of Vibeeshana, rebuked the Rakashasis recalling the dream she had just before dawn, in which Rama and Seeta mounted on an elephant go in victory procession while Ravana seated on a donkey travelled south, to the abode of Yama,the Lord of the deceased. So she advised the Rakshasis not to outrage Seeta and rather seek pardon falling at Her feet. 

As Trijata was speaking like this to her companions, Seeta experienced good omens such as beating of Her left eye rapidly etc.  Witnessing the happenings from above, Hanuman wanting to prevent Seeta from slaying Herself, analysed several of the options going across his mind.

Getting over the sea and seeing Seeta,  Hanuman thought that his job is half done, especially when Seeta wants to end Her life. So wanting to talk to Her, instill hope in Her, he should first desist Her from giving up life. Then what would be the form and language he would take to talk to Her? Language of monkeys would be genuine but Seeta may not understand. Sanskrit would be communicable but a monkey talking Deva-pashaa may appear to Her as a trick played by Ravana and that would again frighten Her leading to disastrous ends, perhaps.

I should not do things in a hurry. King Sugreeva and Rama would be eagerly awaiting my return and so I should not do anything that would startle Seeta or the Rakshasis, by which a commotion arise and I get caught or injured jeopardising my return. Therefore, I must approach Seeta in such a way that She would not doubt my good intent as it is. The best way is to recite the Name and Story of Rama, Her heart throb and an installer of life in the dead. 

Deciding so, Hanuman began to utter the sweet words ''Rama'', ''Rama'' in low key such that it fell on Seeta's ears gently. 

RamarpaNam # 470 => 477.

Jai Sri Ram.

Ravana's blabberings & Seeta's compassion :

Just before dawn, Ravana woke up from his sleep amidst chanting of Vedic hymns by Bards.  The moment he woke up, he thought of Seeta and proceeded towards Asoka Vana, where She is kept. 

The Rakshasa King, neatly dressed with ornaments all over and gleaming in the dim torch lights around with the Royal umbrella behind walked in to the park.  He comes with the hope of getting her consent to marry him. 

At his sight, seeta was overwhelmed by fear and grief, coiled her body with foot and hand, as though surrounded by fire on all the four sides. She sat trembling bereft of any jewels and her body without bathe was covered by dust. Yet She shone like a lotus flower fallen on dirt and the power of chastity shielded Her modesty. Hanuman sitting on a tree-branch effectively covered himself to watch the proceedings happening underneath.

Hanuman was waiting for the right moment to meet Seeta, introduce himself to hand over the Ring, with Rama's name engraved on it and instill confidence in Her that Rama will arrive to rescue Her soon.

The Rakshasis who guarded Seeta were offensively  ugly. Some had only one eye, some one ear. Few were without ears and a few without noses. Some had noses turned upward. Some were bald, while some had vault like stomachs and some had camel lips. Some had hunchbacks. Some were dwarfs and some tall like palm-trees. Swine-face, tiger-face, buffalo, goat-face, all were seen. Added to that they were holding spears and other weapons in their hands. Their cruelty weighed in terms of killer of so many Rishis, destroyer of so many yajnas etc. 

This is in utter contrast to the claim and calibre of Gopa-kanyas who by their beauty and glamour, leave Krishna starve for their union say for 10 days, 20 days, 1 month, several months etc.

Hanuman felt like jumping on those Rakshasis at once and finish them all. But he restrained himself to save his mission of ambassadorship from Rama.  

Ravana blabbered the following to justify his solicitation to Seeta, making Her plunge in  the sea of sorrow:

1. It is lawful for a Rakshasa to take another's wife, even by force but he is only begging Her.

2. His desire is that She should care him as much as he does.

3. Being beautiful, Seeta is not worthy of sorrow. 

4. Giving Her consent, She will be the first among the queens and all his wealth, Kingdom and the worlds he won, be Hers to rule.

5. Rama deprived of His Kingdom is a wanderer in forest and He can not equal me, said Ravana. So pity me and love me, he  pleaded.

காம ஏஷ: குரோத  ஏஷ:  ரஜோகுண சமுத்பவ: - So proclaims Sri Krishna in His Geeta. To extinguish fire, the fire wood need to be drawn out of hearth instead of loading further logs into it. So much so, furthering lust will not end lust. 

Seeta pitying the wretched decides to give Her motherly advice, after all She is the mother of this entire Universe. All the sacred Hymns praise Her care, concern and Compassion towards all Jeevatmas, as children of a loving Mother. Acting like a bridge between the Lord and His subjects, She does the ''reformation'' on both. Swamy Pillai Lokachar candidly puts the same as follows:

பர்தாவினுடைய படுக்கையையும், பிரஜையினுடைய தொட்டிலையும்,விடாதே இருக்கும் மாதாவைப் போலே, பிரதம சரம பதங்களை விடாதே இருக்கும் இருப்பு.

இருவரையும் திருத்துவது அருளாலே.

Sri Andal in her 18th verse of Thiruppaavai - உந்து மதகளிற்றன் பாசுரம் - talks about all the Jeevas as her play-ball - பந்தார் விறலி உன்மைத்துனன் - meaning that the two vie each other to reach with compassion towards the Jeevas. 

She does this while in Union as well as in Separation from Lord. She always recommends and pleads for our sake and from such a Mother will not Ravana, the condemned one, merit Her Grace?

When Ravana finished speaking, Seeta plucked a blade of grass and placed the same between them, spoke gently laughing at him :

1. Ravana, desire Me not. Turn your heart to your wives and children. 

2. How can you violate Dharma and make wife of another, your own?

3. Is there none in this world to advise you what is right and by that folly Beware that you, your wealth and your race will be destroyed.

4. Listen to me and beg for forgiveness from Rama. Otherwise you will meet with death and destruction as did the Rakshasas of Janasthana, She warned.

''வம்புலாம் கூந்தல் மனைவியைத் துறந்து பிறர்பொருள் தாரம் என்று இவற்றை நம்பினார் இறந்தால் நமன்தமர் பற்றி ஏற்றிவைத்து, எரிஎழுகின்ற செம்பினால் இயன்ற பாவையைப்  பாவீ  தழுவு'' எனமொழிவர் so chides Thirumangai Azhvar too. So do not cast your eyes on another's wife.

The placing of the twig between them by Seeta convey several meaning, as narrated by Sri Periya Achaan Pillai, in his Thani Sloka commentary.

1. It serves as a wall between Her and Ravana, a stranger seeking Her audience.

2. Let the good words expressed act on the twig, if not on Ravana.

3. Ravana's glory worth a trash before Her own.

4. Care too hoods to the Offers Ravana made to Seeta - worth a trivial as the twig.

5. ஞாநேன ஹீந : பசுபி: ஸமாந : -- means ''not knowing the relevant diminish the human to a beast''  . So Ravana, a man by look is a beast by conduct, She implies. 

6. If Rama is considered a Lion, Ravana is a Hare opposed to Him and as the Hare lives on grass, Seeta offers it to be its meal.

7. Ravana's words of death to Seeta, if She fails to oblige him means nothing to Her, as Life is worth a dried grass without Rama to Her.

8. As would Narasingha come from a boulder, So will Rama appear to finish Ravana from this grass, She placed in between.

9. As a means to swear the doomsday of Ravana, She held the grass between them.

10. As the grass is plucked with ease, Ravana's 10 heads would befall Rama's arrows, She implies.

11. The Demoniacal Guru, Sukra lost sight by Vamana's dharbai-finger-ring. Jayanthan, the evil minded son of Indra, had to cry-for-his life, when a grass served the purpose of a Brahmastra by Rama. So also the grass Seeta kept across Ravana shall act - She wants to convey.

She said these to ridicule him with a pale smile in Her lips, implying that:

1. Calling death on Seeta is laughable, as Ravana himself has walked into the Jaws of death, seizing Her.

2. This smile is born out of disgust and not out of desire for the wealth and Kingdom Ravana offered.

3. The pale-smile is due to separation from Her beloved Rama, and a discard as well to Ravana.

4. Ravana's claim for valour is laughable, as he abducted Seeta covertly, when Rama was away.

'5. ''Death is staring at his face and he speaks of valour'' - Seeta thought a while and smiled.

6. The meek shoulders of Ravana ( இளிம்பன்) - do they compare to the broad shoulders (மல்லாண்ட திண்தோள்) of Rama? - Seeta brooded and smiled.

7. Ravana's words and deeds inviting his downfall augur well to the cause of Devas, She thought and smiled.

Comparing Herself to the light and Rama to the sun, advised him further to act good, Beg Rama for forgiveness and escape His anger. As otherwise, like the tree struck by lightning, he will perish - warned She pityingly. 

Will Rama accept Ravana's friendship, needs no debate because :

சக்யம் - பக்தியில் ஒரு வகை.  To beseech His feet in surrender or to hold His hand in friendship or uttering ''nama:'' at His instance are one and the same way of seeking Him. 

ஆத்ம ஸமசகா -- so was Guha , greeted by Rama. 

வணங்கலில் அரக்கன் -- Ravana's self-esteem may not permit falling at His feet. Nonetheless, a hand-shake will suffice as the ''intent'' matters to Him than the ''act'' itself.

விதி தஸ்யஹி தர்மக்ஞ: -- He will be obliged to accept than discard, as He is called சரணாகத வத்ஸல:

எக்குற்றவாளர், எதுபிறப்பு, ஏதியல்பாக நின்றோர், அக்குற்றம், அப்பிறப்பு, அவ்வியல்வே நம்மை ஆட்கொள்ளுமே -- Disqualifications, merit no criterion for rejection in Him.

யதிவா ராவண ஸ்வயம் -- 

தோஷோ யத்யபி தஸ்யஸ்யாத் -- 

ந ஸ்மரதி அபராதானாம் -- All His words as a Purushotama, cast off aberrations if any.

One who keeps the hatred till the end is an Adama.

He who forgets the same with passage of time is a Madyama and 

One who forgives the next moment is an Uttama and 

our Lord is an Uttama Purusha, by thought, deeds and Nature imply so beyond doubt.

தே ந மைத்ரீ பவதி யதி ஜீவிதும் இச்சஸி -- As Seeta ended with stern warning in these words, Ravana's eyes rolled in anger and ordered the Rakshasis to bring Her around some how. ''Two more months remain for you to change. Else you will be sent to my Kitchen and cooked for my meal'', so said Ravana and left the park. 

Seeta on Her part said that She can reduce him to ashes by virtue of Her chastity and yet will refrain, leaving it to be accomplished by Rama's bow. 

RamarpaNam # 467 = > 469.

Jai Sri Ram.

Hanuman after seeing Seeta, acknowledges Rama's grief, as wanting:

Hanuman saw Seeta for the first time with Her face full of tears and in pitiable state, surrendering to sorrow covertly and overtly. He reasoned Her to be Seeta and made mock of Rama in that He is up to an impossible task of not dying from grief of Seeta's abduction. Praising Him for His virtues, made a mental comparison of both to con conclude that Sri Rama is suited to Seeta in every respect including that of age, character and conduct,  but that black-eyes stacked luxuriously favouring Seeta. 

ரமயதி இதி ராம:  implies that he who affords supreme bliss to others is Rama. On the contrary by preserving His body and not dying from grief for Seeta, implies Him to be a hard-nut and hence is a source of sorrow instead.

Rama being the Lord is blind to others misery or misery doesn't bother Him though?.  Drawing a parallel, the following anecdote may be recalled :

Bhagavat Ramanuja attained the Lotus feet of Lord Sriman Narayana 1117 AD and as the news broke,  few of His disciples grieved to the extent of taking their life jumping from tree top or the like. Others in order to dissuaded them from such act, replied that if at all they meant what they said, their life should have ended the very moment their Master left to His Heavenly abode and having survived moment they need not attempt suicide to end their life. 

Rama surviving the pain of Seeta's separation, is an extraordinary act of collective composure, which Hanuman appreciated.  That made him compare the two. In his considered opinion :

Rama is suited to Seeta with Her well matched character, age and conduct, Her black and beautiful eyes apart - just as  Sri Parasara Bhatta evaluated the unique ''sight'' of Sri Ranga Nachiyaar, juxt opposed to the Manly as well as punishing look of Lord Sri Ranganatha. 

At the time of Seeta''s abduction, She was around 32 years of age and Rama, 38 ensure compatibility betwixt them both.

Quality or attribute wise their passion for the weak and the desolate and the wanton inclusion by both of them just as water would mingle in quality and substance, the two vie to grace others.

By conduct ராமோ விக்ரஹவான் தர்ம:  என்றும் ஸக  தர்ம சரீதவ  என்றும் , the two complement one another.

By merit of their birth, Rama is born of Surya dynasty while Seeta that of Janaka, both having long history of great rulers

The made-for-each other qualities in them are further enhanced by the black-eyed Seeta scoring one shot above Rama whose Sun and Moon like pair of eyes account for countenance as well as grace.

It is for the sake of this Seeta, Rama slain Vali and Kabandha, Viradha, Khara. Dushana were all coloured bloody by Him too. The Vanaras embarked on a mission in search of and Hanuman setting his feet in Lanka. If for Her sake Rama should do all these, She is worth it and furthermore. Abandoning all comforts, She  followed Rama to the forest as husband is the greatest adornment for a woman.

Asoka vana and its flowers, the Moon and its snowy rays expressing strong feeling of love, tormented Seeta, high lighting the absence of Rama's charming presence.