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.