RamarpaNam # 443 => 440.

Jai Sri Ram.

 

Angada's ''nirvedam'' and Anjaneya's ''bedam''. :

 

The chief of monkey army who went to the east, north, and west directions all returned to inform that search for Seetha failed leaving the hope for Sugreeva on Hanuman and his party who have gone in the direction in which Seetha was carried away.

 

Angada and others making search in the Vindhya mountain could not meet with success as well. When their search ended in futility, Angada with his speech needed to encourage the vanara saying :

 

1. There is no use losing heart in the middle of the search and  the need of the hour being

2. Firmness of mind

3. Skillful approach and

4. un-stoppable attitude against odds of defeat or failure.

 

Rather all good acts should have happy ending as other wise Dharma will perish, with no takers. Lack of success thus far is due to lack of whole hearted effort. At the least to avoid Sugreeva's wrath, all the monkeys shall implement his directive, he desired.  

 

Against the odds of thirst and hunger, they are now energised by Angada's speech and started searching the Vindhya ranges, over again. While making their search in southern direction, they entered a dark and un-inhibited cave and lost their way as well as the time set by Sugreeva. 

 

As per the legend Swayamprabha, a saintly lady is guarding the cave-palace born out of love and crafted by Maya for the sake of one Hema, an Apsara woman. Indra got infuriated by this and killed him out of jealousy.  Swayamprabha, her lady maid, is guarding this fantastic creation ever since their departure. She acting as their guest, offered fruits and eatables ending the appetite of all the monkeys.  As the time frame set by Sugreeva lapsed already, Swayamprabha using her ascetic powers transported the monkeys from in side the cave, to the beaches of the southern Indian ocean. This exit otherwise would be impossible for for them to get away alive.

 

The time frame of one month fixed by Sugreeva has lapsed and Seetha's where about yet to be ascertained. In the circumstance, Angada suggests to undertake fast unto death as they can not return to Kishkindha, for fear of death in the hands of Sugreeva. Angada especially making a connection of  the past events to his ill-luck, felt Sugreeva will use this chance to eliminate him, as he only caused his father, Vali''s death and wasted no time to usurp his mother, Tara, belying the dharma or  virtue he professes. He then made the other monkeys buy this argument and all together decide to lay their lives by fasting unto death.Thus, Angada casting aspersions on Sugreeva and his ruthless commands, takes such a desperate decision which the other monkeys agreed to.

Hanuman then intervened collecting his political wisdom and decides to adopt the second strategy of the four, namely 1. saama, 2. bEda, 3, dhAna, 4. dandam, as
saama = reconciliation,
dhAna, dhandam = carrot & stick policy are of lesser significance then.
Hanuman strongly felt that :
1. avoiding to go to Kishkinda and establishing a separate kingdom for Angada at Riksha bhilam will add to the fury of Sugreeva more than their failure to locate Seetha. Sugreeva knows all the places they had been and can reach them in no time to settle his wrath.
2. Lakshmana is no less to him to avenge their betrayal to Rama.
3. So Rama  is the only hope to save them all from either self inflicted death or by Sugreeva's Decree and shall therefore go back to Kishkinda and prostrate at the feet of Rama to be excused for their failure.
Temple or Alayam means God's abode where His creations rests with the Creator. The return of the effect to its causal form.
Aa + layam = complete reversal of the effect to the causal form, where the causal form is the Brahman (whole) and the effects are the Soul (part).  i.e. Liberation of the Soul to its purest form. The impurity here is the enslaved Soul in a body of tri-gunas and its liberation to purest form  means all the ingredients and the attributes of the Brahman (whole) are revealed in the Soul (part) in a smaller degree, such that the part is identical to the whole when taken qualitatively and different when taken quantitatively.

RamarpaNam # 428 => 432.

Jai Sri Ram.

Search for Seetha begins :

Dividing his vanara force into group of four, Sugreeva ordered them to set out in all the four directions to search Seetha, assigning

Vinata to the East;

Angada to South;

SusheNa to West &

Sathabala to North.

Their task is to find whether Seetha is alive or not, and if so where and who held Her etc.

While appointing the leaders to the group, Sugreeva did explain them the geographical provinces comprising the lands and oceans, islands and people in these areas. This perhaps is the first ever recorded data available about the Geography of the jambuu dweepa or the present day 'Indian subcontinent'.

To the East the limit is the ''Eastern horizon'' or simply the ''Udaya Giri'', the land of the Rising Sun.

To the South, it extends perhaps up to the abode of Yama, the Death God.

To the West, is the PrAkjothisha Pura or the land of Narakasura and the Arabian Sea and

To the North, is Mt. Kailash, the edge where the road to heaven begins.

The troop which went southward includes Hanuman, Jambava, Neela and others, Angada being its leader. SusheNa, Tara's father headed the troops going west-ward covering the mountains that are situated in the northwest India, as also the Arabian sea down south to it.

The north comprising of the snowy regions of the Yavanas, Kurus and the MandEkars stretch up to the Uttara Kuru region, where the divine province of Brahma, Vishnu and Shiva begins. All the troop are given one month's time to find the whereabouts of Seetha.

The legends say that MandEkars are demons, who every day obstruct the progress of the Chariot in which the Sun God patrols the Earth. Lord Brahma, by grant of a boon enabled all the Brahmins fight these demons by offering water oblation. This is the ritual called sandhya vandanam, performed thrice a day, will have the effect of Vajrayuda to finish these demons, such that the Sun God could cruise through the Day. Brahmins perform this ritual every day because the MandEkars survive beyond certain time to try and obstruct but fall once again at the repeat of the rituals by them.

Rama is surprised as to how Sugreeva knowns the many details of lands, countries, rivers, and mountains he explained a short while ago. Sugreeva then admittedly replied saying that during his flight from Vali he acquired all such direct and personal knowledge of earth and its contours.

While assigning the task to Hanuman and Co. Sugreeva gives a word of caution asking them not to visit Thiruvengadam, the abode of Lord Srinivasa, as their sins will end there, causing them to journey towards Paramapadam, instead of proceeding on Rama's work. Ravana obviously for the same reason could not have hidden Seetha there and thus no purpose will be served going over there. This interpolation of faith by Kambar is not part of Valmiki Ramayana.

Hanuman prodding over the happenings, as to why the whole of monkey race should suffer so much in finding the woman of Rama, kept aloof. What could be great about Seetha? he is yet to be convinced.

Re-union of Seetha with Rama is it in their interest? No, in essence it is to grace, we the humans, as revealed by the Azhvars. Their separation is our loss as We have our Sins causing the Lord deny salvation to us. But PirAtti, acting as recommending authority - PurushakAra bhootai helps the Lord ignore or over look the same. Just to make Hanuman realise this, Rama made Hanuman carry His ring to Seetha, as His memorially.

Hanuman then joins others in pursuit of Seetha. Sugreeva, to encourage all the vanara in their mission insisted that the search for Seetha should happen :

1. With all sincerity at every place where light and air could access;

2. Minding the excellence and honour involved in accomplishing the assignment;

3. Bearing in mind the gratitude owed to Rama &

4. To help Dharma re-establish once again.

The monkeys shouting slogans of victory over Ravana dispersed in the respective directions assigned to them.

AzhvargaL avathariththu thiryak jAthi veeRu petRathu. Chakravarthi Thirumagan avathariththu vAnara jAthi veeRu petRathu.

RamarpaNam # 433 =>440.

Jai Sri Ram.

Angada's ''nirvedam'' and Anjaneya's ''bedam'' :

The chief of monkey army who went to the east, north, and west directions all returned to inform that search for Seetha failed leaving the hope for Sugreeva on Hanuman and his party who have gone in the direction in which Seetha was carried away.

Angada and others making search in the Vindhya mountain could not meet with success as well. When their search ended in futility, Angada with his speech needed to encourage the vanara said :

1. There is no use losing heart in the middle of the search and the need of the hour being

2. Firmness of mind

3. Skillful approach and

4. un-stoppable attitude against odds of defeat or failure.

Rather all good acts should have happy ending as other wise Dharma will perish, with no takers. Lack of success thus far is due to lack of whole hearted effort. At the least to avoid Sugreeva's wrath, all the monkeys shall implement his directive, he desired.

Against the odds of thirst and hunger, they are now energised by Angada's speech and started searching the Vindhya ranges, over again. While making their search in southern direction, they entered a dark and un-inhibited cave and lost their way as well as the time set by Sugreeva.

As per the legend Swayamprabha, a saintly lady is guarding the cave-palace born out of love and crafted by Maya for the sake of one Hema, an Apsara woman. Indra got infuriated by this and killed him out of jealousy. Swayamprabha, her lady maid, is guarding this fantastic creation ever since their departure. She acting as their guest, offered fruits and eatables ending the appetite of all the monkeys. As the time frame set by Sugreeva lapsed already, Swayamprabha using her ascetic powers transported the monkeys from in side the cave, to the beaches of the southern Indian ocean. This exit otherwise would be impossible for for them to get away alive.

The time frame of one month fixed by Sugreeva has lapsed and Seetha's where about yet to be ascertained. In the circumstance, Angada suggests to undertake fast unto death as they can not return to Kishkindha, for fear of death in the hands of Sugreeva. Angada especially making a connection of the past events to his ill-luck, felt Sugreeva will use this chance to eliminate him, as he only caused his father, Vali''s death and wasted no time to usurp his mother, Tara, belying the dharma or virtue he professes. He then made the other monkeys buy this argument and all together decide to lay their lives by fasting unto death.Thus, Angada casting aspersions on Sugreeva and his ruthless commands, takes such a desperate decision which the other monkeys agreed to.

Hanuman then intervened collecting his political wisdom and decides to adopt the second strategy of the four, namely 1. saama, 2. bEda, 3, dhAna, 4. dhandam, as
saama = reconciliation,
dhAna, dhandam = carrot & stick policy are of lesser significance then.
Hanuman strongly felt that :
1. avoiding to go to Kishkinda and establishing a separate kingdom for Angada at Riksha bhilam will add to the fury of Sugreeva more than their failure to locate Seetha. Sugreeva knows all the places they had been and can reach them in no time to settle his wrath.
2. Lakshmana is no less to him to avenge their betrayal to Rama.
3. So Rama is the only hope to save them all from either self inflicted death or by Sugreeva's Decree and shall therefore go back to Kishkinda and prostrate at the feet of Rama to be excused for their failure.
Temple or Alayam means God's abode where His creations rests with the Creator. The return of the effect to its causal form.
Aa + layam = complete reversal of the effect to the causal form, where the causal form is the Brahman (whole) and the effects are the Soul (part). i.e. Liberation of the Soul to its purest form. The impurity here is the enslaved Soul in a body of tri-gunas and its liberation to purest form means all the ingredients and the attributes of the Brahman (whole) are revealed in the Soul (part) in a smaller degree, such that the part is identical to the whole when taken qualitatively and different when taken quantitatively

RamarpaNam # 421 => 427.

Jai Sri Ram.

Rama reproves but pardons as Sugreeva apologises for the delay :

Lakshmana's anger is justified in one sense that when Rama is aggrieved and wilting under the strain of Seetha's separation, Sugreeva lavished in new found Royal luxuries enjoying his re-union with Ruma, his first wife and Tara, the newly wed one. Tara who is asked to step out to appease Lakshmana, succeeds as well in tranquilising his fury, like a ferocious serpent tamed by a charmer. The digging words with which She countered Lakshmana's anger are interesting to elaborate.

''sel idaththu kAppan sinam kAppAn'' ..so goes a Tamil proverb which means that the Mighty absolving with restraint, the mistake of a Weak is a virtue. What is illegitimate, according to her is Lakshmana's anger and not Sugreeva's sensual indulgence. Weakness for wine and women is as bad as misplaced anger. They are the twin children of ''rajas'' quality. Sharp intelligence combined with good self-counselling will help conquer both.

When sages like Vishvamitra faltered on both counts, why to speak of monkeys, the tree climbers typical of Waverly thought and deeds. Sage Vishvamitra, his Tutor, rescinded ascetic dharma facinated by a woman named KruthAji and begot Shakunthala through Menaka. His fury for the sake of securing Nandhini, the heavenly cow from Vashita are the in-famous legends about him.

Lakshmana's angry postures, evoked fear in the she-monkeys gathered around while Tara wanted that to be directed against the Rakshasas who really deserve his punishment.

Lakshmana always remains in the company of Rama and how come he is away from Rama so long, She asked. This made Lakshmana rise his head in be wilderness, to have a look at Tara, who stood there in widows' garb. According to Kambar she is not remarried to Sugreeva and so Lakshmana's thoughts travelled back to Ayodhya immediately bringing the three widowed mothers to his sight, languishing in sorrow after the Kings's death..

According to Sage Valmiki however, Tara is re-married to Sugreeva after Vali's death, as is permitted in their custom. She props up before Lakshmana straight from her husband's couch, without out even setting to place her dress and other belongings on person. Perhaps she considers Lakshmana her another son and hence was not bothered to present herself as to a stranger.

She tried to offer fruits and millets with honey to Lakshmana with cajoling words of praise. Rama is bound by His promise to His mother but Lakshmana has no such commitment. So he can enliven his life, she suggested. Praising his self-less service to Rama She also said that he is unique in that.

Sugreeva is neither callous nor ungrateful. He is actually waiting for the arrival of the monkeys enemas from all directions, for which words have been sent already. He will rather forsake Tara, Angada or even Ruma but never his words of help under friendship to Rama. Vanara armies on earth are coming for confronting Ravana in the battle and hence the delay, She concluded.

Lakshmana however is unmoved of the words of praise nor was he lured by the offer of fruits to him. His resolve in that is ''to eat or taste things not offered to Rama are but dog bitten waste''.

Lord Krishna in His Divine Song, Gita emphasises the same thought and declares that He who eats things not offered to one's Deity, eats sin unto himself.

Seeing Lakshmana return to normal self, Sugreeva's fear as well his urge for woman died. Offering his resolve to set in motion the search campain, he explained that the whole monkey race spread over the hills of Mandira, Himachal, Kailash, Vindhya and Pandu peeks as well as the one, as strong as elephants, from Anjana Giri are all ordered to assemble in Kishkinda. ''This is my order'', Sugreeva proclaimed.

Sugreeva is known for his harsh punishments in that he for one when convinced will enquire the guilt ordering capital punishment in the first place.

Meanwhile Lakshmana along with Sugreeva and his select ministers seated on a palanquin and all the royal paraphernalia accompanying, paraded to Mt. Prasnavana, where Rama is staying, awaitedly.

Sugreeva, gracing Rama's blessings informed the preparedness to search Seetha and sought His orders as to how and where to proceed. Rama confining Himself to seeker of help, wished that Sugreeva command his army, to a meaningful end. On assertaining that Sugreeva is at his job, Rama is pleased and praised him for his efforts, saying that the Sun and Moon are obliged to do their duty for the sake of grateful friends like him.

As they were talking in this manner, information from various sources started pouring in as to which group under whose leadership monkeys are arriving with their number and strength detailed one after another. The entire place is then filled with various types of monkeys from all over the earth, each one vying to dedicate in the service of Rama.

RamarpaNam 416 => 420.

Jai Sri Ram :

Lakshmana's fury fizzles out at Tara's sight :

As the seasonal clouds campaign ended, the sky cleared with its planets and stars revealing. Slumberous Sugreeva however failed to catch up with the drift of time inviting Lakshman at his door steps.

Sugreeva is disturbed at the thunderous noise which Lakshmana made with his bowstring and gestured to his ministers to explain what evoked the unfounded anger of Lakshmana.

Hanuma informs Sugreeva that causing delay is the fault of Sugreeva and that Raghava's bitter words are endurable as He is the one whose wife is abducted and furthermore he is magnanimous in giving the kingdom to him.

When at fault, to cover up with anger, argument or escapism does not merit, especially to a person like Rama. To seek His pardon with hands folded is the right approach.....thus advised Hanuman.

To bow in humility is the up-right way at the Altar of God. His iron hand of punishment will turn a provident one, when we join our hands in obeisance.

'''Am'' jalayathi ithi Anajali:'

Sugreeva is advised to pray for the mercy of Lakshmana personally with adjoined palms. But before that Tara is asked to go before him to mellow his anger. Once his heart and senses are pacified, Sugreeva says he will be able to meet Lakshmana, the destroyer of real enemies.

On seeing Tara approach him, Lakshmana stood motionless with his head cast down. The reason is that the real valorous heroes will not exhibit their warring acumen before palace bound ladies.

Kambar goes one step further in saying that Lakshmana stood bashful like a bride in the midst of many-a-in-laws. That apart, her appearance in widow's garb quickly reminded of his widowed mother at Ayodhya.

Tara quipped with due concliation, the cause for Lakshmana's anger. Lakshmana pointing out that Sugreeva has not fulfilled the aspirations of a righteous friend, has committed a blunder returning dishonesty for probity to Rama. Tara in reply said curtly that it will be apt of Lakshmana to tolerate Sugreeva's fault because he is desirous of endeavouring their task. Guided by her affectionately he then entered Sugreeva's chambers.

Infuriate Lakshmana spoke to Sugreeva who is seated with his wife Ruma at his side amid other vanara females, like the star studded moon in the sky. Digging at his fake and illusive utterances to help Rama, Lakshmana made a veiled threat asking him to abide by his commitment reminding that the path by which slain Vali had gone is not curtained yet.

These are the repeat words of Rama said to Lakshmana, when he started setting off to Kishkinda highly infuriated. Then Rama cooled him saying :

Strength should not be tested at the weak and poor.

Despite ability, seeking peace is strength.

Raging destruction is not manliness and to put down anger by mercy is the wanton acumen.

Anger should be meaningful and rather should serve the purpose than spoiling it.

Anger in retard flares up wrath while a broad smile can win many a heart.

Rama's intent here is for Lakshmana to educate Sugreeva than to eliminate him. Educating in the sense to make him realise that ''a help in time, however small, will measure manifold than a big one, however special but mistimed''.

RamarpaNam 412 => 415.

Jai Sri Ram.

Rama at Mt. MaalyavAn :

With the on set of rainy season, Rama decides to stay in Mt. Prasavana while the newly enthroned Sugreeva entered his city of Kishkindha to enjoy the happy times united with his wives as well as the luxuries of ascending the Royal couch. Owing to the magnitude involved in the task of tracking down Ravana, Rama decides to wait abidingly looking forward to the Automnal season and the generosity of Sugreeva to undertake his search for Seetha.

Rama is impressed by the rich flora and fauna found at the mountain scaling the east flowing Tungabhadra, which according to Him is comparable to the Himalayas adjoining the River Ganga. With hundreds of waterfowls like swans, geese and ducks cherishing it, screeches of peacocks and crackles of birds on shore reverberating, this gracious river is heart-pleasing, extolled Rama. But the bliss around did not however enchant Him, especially Seetha is away and Her where abouts not known. The just risen moon on the eastern mountain compound His agony with sleep refusing to grace when in bed. His wistful thought made Lakshmana sad too, not that Urmila is away from him but for the yearnings of Rama. ''Enough on this anguish. Do not sink disheartend'', so saying Lakshmana rejuvenated Him. What ever Lakshmana said to Him here are not some thing which Rama is unaware but were said to serve as reminder to Him.

1. He who Trusts God, knows Dharma and is zealous will refrain from grief. Or

2. Is He wanting in strength or ability?

3. Or has no one to support? -- parried Lakshmana.

Rama has all the three and in full measure and should therefore grieve not. He shall root out agony. Wait patiently. If Rainy days are in, can Autumn be far behind? -- questioned he to rekindle the sleeping vitality in Rama. Thus invigorated Rama replied in a reassuring way saying ''Yes - distress is retroactive and I shall cast off the same looking for the kind-heartiness of Sugreeva that he will honour his commitments.

Sage Valmiki gives a good account of the rainy season in the words of Rama.

The rain waters drawn from the ocean by the suns' rays consolidate for a period of 8 months from November to June i.e. between the Tamil months, Krutika-November to Ashada-June. In the next four month between June and November at the arrival of South-west monsoon, rain commences in Kerala and progress towards Delhi and then returns as North-east monsoon to the coasts of Orissa, Andhra and Tamil Nadu in the month of Krutika (November). Kishkinda is in North Karnataka region and the rain starts here in the early part of the season itself.

Vishnu, the presiding Deity in Sun, causes the clouds. Varuna, the rain-God, reside in these clouds and Indra the Commander-in-chief of the five elements, causes the clouds to release the water, with his lightning hand and thunderous voice. This science of Heavens' labour is Rain, the life stimulant on earth.

Back in Ayodhya Bharata might have undertaken the 'four-month-vow' - ChAtur-mAsya virudam and the people staying in-doors learn and sing the Vedas. The down pour on earth looks as though Seetha is out pouring with tears. The mountains afront, pinnacled by the fully bloomed Arjuna and Ketaka flowers, level equal to Sugreeva, who is anointed recently.

Getting a break for the rainy season, Sugreeva lavishly indulges in sensual pleasures, delegating all the activities of the Kingdom to his ministers. Just as the Autum arrive, Hanuman approaches Sugreeva to enlighten him thus:

''The task of searching for Vaidehi is delayed, oh, Sugreeva, let it be done. Certainly Rama has carried out our mission previously and it is now your turn to carry through his mission. So it will be apt to summon the millions of unchallengeable monkeys under your command for searching Seetha. Why delay, order them so'', exerted Hanuman, in his usual heart-pleasing manner, delivering what is hitham and pathyam (that which bestows good) to Sugreeva.

RamarpaNam => 411

Jai Sri Ram.

 

Rama Gita.

Rama succinctly tells Sugreeva, Tara together with Angada to arrange for the funeral ceremony in time, as it is impossible to undertake any other ritual work if time is lapsed just by weeping.

Call it Nature, Time or God, the world functions in its own nature, and that Time is preeminent for that world. This ''niyati'' the atheist called it 'svabhaava' and the theist called it 'karma' or 'fate'. Time also called as God is the undisputed controller of both.

Unlike Bhagavad Gita, in which Sri Krishna says everything in first person, while Rama here says in the name of Time or Fate that He is the Supreme without declaring about himself. In His words :

1. Time and Fate do no over step.

2. Time has no cause and all re equal before it.

3. The pleasure or pain we enjoy are the fruits of our actions.

Vali died in the course of fighting and has attained a higher heaven than the usual one domiciling Ramba, Urvasi, Tilotama headed by Indra. It happens to a few like Vali, having died in the hands of Rama Himself. Therefore there is no cause for remorse or prolonged sorrow at his death, which point Rama wants to drive home to all the three.

It may be asked if God or Time takes care of every thing, what have humans to do? And if everything happens on its own, the question of merit or sin does not arise! Atheists see this way removing the attribute of God to Time.

To a Theist, all the three attributes namely (1) Nature (2) Fate or Karma and (3) Time summit in God. Guided by the merits or sins earned or accrued in last births God rewards the fruits of the present and future births in as much as the individual Souls have the liberty, taking the help of scriptural dictates, to intelligently choose the right action. Once such choice is made God helps him carry it out, remaining a passive spectator and the individuals decision being the primary cause and his ''vasana'' the remote cause.

Cremation of Vali and performance of funeral rites follow with Angada bringing wreaths, clothes, ghee, oil, as well as perfumes and other items that are consigned in the fire. Tara following the funeral procession wailed painfully in a pathetic tone.

After cremation, water oblations were offered by Angada and Sugreeva for the departed Soul.

There after, Hanuman initiating the talks proposed that the coronation of Sugreeva be performed by the hands of Rama. But Rama declined it saying that he cannot enter villages or cities during exile, and asked the chiefs of monkeys to perform the same. Rama also suggested that Angada be made Crown Prince. Accordingly, Sugreeva is consecrated as king and Angada as Crown Prince of Kishkindha.

RamarpaNam 404=>410 (Cont...d)

Jai Sri Ram.

Tara's eulogy elaborated :

tvam = He who can not be seized upon is evident in the form of Rama demonstrating the ''ease'' or ''lowness'' aspect in Him. Tara addressing Him in singular as ''tvam'' instead of ''Bhavan'' also shows the scant respect She has for Him or the high esteem she holds for Vali, because Rama felled him from behind.

aprameyaH = pramah is budhi and it means that Rama's indeterminate nature is not within the grasp of the Vedas and to be exact He does not know of Himself even. ''thanakkum Tan thanmai aRivariyAn''. This and the quotes like ''yatho vAcho nivarthanthE appropya manasa saha'' , ''katkili kaaNumaRu aruLai'' etc. corroborate the same.. He is beyond illustratilon or rather His pramaaNa rahithyam is brought out in this. What Tara could comprehend, sans enmity, Vali failed, ending in the opposite camp. God has no enmity with any body personally but those who profess enmity towards His devotees, are His enemy as well. So Vali, who considers Sugreeva his enemy, is Rama's enemy too.

duraasadaH = He is inaccessible to both our physical and mental faculties. That apart, fostering hatred He is never attained.

jitendriyaH = Rama evinces no interest in woman or wealth or earthward. Surpanakha's episode clarify that Rama never ever evinced interest in any woman other than Seetha. He eased the Kingdom that which is legitimately His, to Bharata, proving that He is detached to land or ruler ship. He gifted/donated all His wealth to the needy at the time of exile, showing that He does not patron gold or wealth even. Thus Rama is above all the three drags, which every other human finds it difficult to resist. Not only that He has conquered His senses and He is beyond the reach of Our senses too, as exemplified by Swamy Namalwar in the following:

''mananuNar vaLavilan, poRiyuNar vavaiyilan'' (T'mozhi 1-1-2).

uttama dharmakaH = Rama is well versed in Common and exemplary Dharmas. Of the common ones fulfilling Dasharatha's promise to Kaikeyi is as important to Him as the exemplary Dharma of fructifying Vibeeshana's SaraNagadi. He did that with conviction and after convincing those who vehement opposed it earlier. Tara thought Rama to be an unrighteous person in killing her husband, but conceded certifying Him to be an uttama dhaarmikaH, supreme among the righteous souls.

akshiiNa kiirtiH = Un-mollifying glory, whom the Vedas laud. Even Vali who discredited Rama in killing him without coming in front reconciled to acclaim Him at the end.

vicakshaNaH = Skillful, as evidenced in Rama tactfully and convincingly argued in bringing about sweet change of mind in Vali for his good.

kshiti kshamavaan = His is ''Earth like'' endurance in as much as Rama eliminated only one shameful Vali and not the entire race and was tolerant of Tara, Angada and other monkeys despite they being in erring Vali's side.

kshatajopamaa akshaH = Even though Rama's eyes are reddish, He is not looking as frightening as nara-simha,man-lion incarnation. AndaL Nachiyar greets the Lord as the one with ''kadhir mathiyam pOl mugaththAn''. It means He punishes the erring and graces the oppressed. Kulasekara Alwar concurrs saying ''Valiyai kondru iLaya vAnaraththukku arasai Enda'' --sengaN. For that matter His nigrahamum anugrahamE.

RamarpaNam 404 => 410.

Jai Sri Ram.

Vali's Royal Edict and Tara's Revelation :

Vali by way of parting advice to Sugreeva :

Wants him to faster Angada as his son and he who is an advance guard in eliminating the demons.

Tara, the daughter of SusheNa, is capable of being a good Minister in his deciding when and what to act, though Vali ignoring her words invited his own down fall.

Sugreeva having promised should assist in Raghava's mission to locate Seetha and if un-accomplished will be even punished for failing to keep up the words exchanged at the Altar of Fire. Presenting the kanchana-mAla to Sugreeva, he asks him to assume the authority of Kishkindha and breathed his last.

Tara came out to countenance Rama, as He only killed Vali. Angadha with the same visage had reason to be angry with Sugreeva. Sugreeva instead of rejoicing his victory, felt guilty of being the cause for Vali's death, who had veiled good-will for his brother.

Both Sugreeva and Tara mourning deeply Vali's death lamented in a way that the two seeking to die with Vali sought Rama's permission to enter the funeral pyre while Tara wish to be killed with the same arrow that finished Vali, such that she can meet her husband in heaven. She craved saying Vali's separation will be more agonising than that.

Seeing the Empress wail bitterly, much alike others Angada also is doubtful of sustaining his life, Sugreeva says backsliding his heart that he is not taking delight in accepting the kingdom. ''Killing me is not in the intent of Vali but my intent is life taking devoid of honesty. The sin I derived by killing my brother make me ineligible to be crowned as King. I wish to enter fire seeking amity with him. The rest of the monkeys will search for Seetha duly conducting themselves under your control'' On hearing Sugreeva say these Rama for a moment got perturbed with the His eyes moistened.

Tara advanced towards that Rama wanting to hurl swears at Him. But Rama with his bow and arrow in his hands stood gleaming like a sun and His graceful eyes made her hail all His attributes, in no less measures to the Azhwars.

Rama, You are an (1) indeterminable one, an (2) inaccessible one, one who has (3) self conquered, the supreme among the (4) righteous, your (5) glory is unmitigated, and you are (6) the one neither to be limited or discernible by Time, Space or Matter and (7) in endurance earth-like, and (8) your eyes are blood streaked like the sun and the moon, scorching the opposed and caressing the devout.

Her addressing Rama in singular as 'You' is interpretted in two ways. One that Rama lowered Himself to a human form from His high esteem as a Supreme Being and the ease with which He has made Himself approachable and accostable.

Second is that Tara revers her husband Vali as God and so would address Rama as 'Tvam' instead of 'Bhavan' or the like.

The immaculate Soul attains the ''8'' attributes on entering the world of no return. What Tara enlists are perhaps the ''ashta vidha Avirbhagam'' in God when He descends to our world in Human form.

RamarpaNam 401 => 403.

Jai Sri Ram :

Tara Despise Rama :

Tara, wife of Vali, hearing that Vali perished in the hands of Rama, she stepped out with her son Angada, to see him. The vanaras quickly fled the scene of fight defenceless and for fear of victimisation. She saw vali fallen on ground like a Tusker killed by a tiger for meat. She also saw Rama and Lakshmana standing with His bow in hand and Sugreeva grieving beside. Agonised Tara embraced Vali as she saw him lying down like an up-rooted tree. Unable to believe that he is dead, she started lamenting as to how he can leave her to embrace the Lady-land, as her cherished Lord. Hell or heaven makes no difference when in the company of Vali than to be drowned in the sea of sadness in separation, she wailed.

Snatching Ruma, you expelled the repenting Sugreeva from Kishkindha and thus the Gods who waited on you have taken revenge, lest the meek one can ever win over you? You have ignored my words of caution and Rama's killing you when you are engaged in fight with another and facing away is unfitting His ways again.

Asking Angada to have a last look at his father she wished that Sugreeva will feel contend with delight for getting back Ruma, his wife as well as the Kingdom. On listening Tara's lamentation in this way, the vanara females that are around became saddened and wept pitiably embracing Angada.

When Tara talks of self immolation, Hanuma consoles her saying that she has a living son who have to be looked and his performance of duty towards his father to be ensured. Hanuman says that though Vali is put to this plight, Angada will not be looked down. Pity not the bubble like bodies. To sorrow for Vali's place in Heaven, which the righteous conquer, is inapt. Let you see Angada rule this earth and seeing your son invested on the throne you can obtain peace, Hanuman spoke thus to Tara.

Though father takes interest in his son, mother's interest always is her husband. Even 100 sons like Angada, will not suffice one Vali for her. So saying Tara prefers self-immolation along with her husband Vali.

Vali recovering from his swoon requests Sugreeva to foster Angada as his own son, and gives his miraculous pendant, given by his father Indra, to Sugreeva and asks him to assume authority of Kishkindha kingdom, as he won it in the fight. You have to accomplish Raghava's mission undoubtedly, and if it is unaccomplished you may even be punished for dishonouring your word given to him. Vali then turning to Angada gave by way his parting advice to tolerat pain or pleasure and endure mirth or misery remaining under the control of Sugreeva.

So saying the lord of monkeys departed to heaven and Tara like a creeper plant cut off from the clining tree, caved on the ground.

When miseries come, they come in train they say but not to those who trust in God and who take it as expending one's own ''karma'', in as much as Vali's fall is caused by his "wrongful sensual-appeasement', where as Rama only helped him get to a world beyond this Universe.