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.
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