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.

RamarpaNam # 461=> 466.

Jai Sri Ram.

Hanuman's moments of gloom and Seeta's desolation : 

Searching through the inner apartments of Ravana's Palace, his bed room, dinning room, drink room, music room, Seeta is not to be found anywhere. Hanuman, looked at everyone in the women's chamber and wondered how his sight fixed in them blemish not his mind. 

The senses though dowelled cause no enjoyment until the mind co-joins them and the wisdom or intellect experience the pain or pleasure. The Atma then control both. In a chariot driven by horses, its direction depends on the  charioteer and the reins he manoeuvres.So much so our Body being a Chariot where the Soul controls the Mind, guides the senses to a path of righteousness. If the Senses take control of the Mind and when the Atman passively enjoys the out come, it then ends up in misery or sin. 

Hanuman with his  atma-balam - power of control over Soul, looking for Seeta amidst women was not disturbed in mind either. So far he went to every place looking for Seeta and now for a change thought of looking for places not covered  by him hitherto and where Seeta could possibly be. Remembering Sampati's words that Seeta is in Lanka and that can not be false, he went to a Shrine conspicuously behind creepers in the garden near by . But in vain again.

His heart sank and Spirits thwarted, thought of ending his life in dejection. He knew that delinquency or despondency is ignoble. Locked in thought and anxiety asked in himself 'what next?'.  What purpose it serves to search Her, if the Rakshasa have killed Her? Or the Rakshasis have swallowed her? Or She had fallen in the sea while being carried by Ravana? If Seeta is killed, will Rama survive? It is true that Rama is alive and so must be Seeta, he inferred. 

Instead of going back to Sugreeva and tell him that in spite of best efforts Seeta not traceable, it would suit him to stay back in the Island, eating fruits and leaves wherever available and look for an opportunity to finish Ravana for the injustice meted out to Rama by him.

All the while Hanuman relied heavily on his efforts in finding Seeta and that yield no results. Now He dowelled in God's efforts to make Her reveal to him. So much so, he meditated on Rama, in the company of Seeta and Lakshmana, who are ever seated in his bosom and paid tributes to Rudra, Yema, Chandra and the Marut GaNas.  Let Indra, Yema, VaruNa, Kuberahelp reveal Seeta to me, he prayed.

If one can draw parallel to such an effort in Koorathu Azhvan, who while making a prayer to Kanchi Thevap Perumal, to gift the lost sight to him, He mentions as follows :

ஹே ! வரத! சரணமிதி வசோபி மே நோதியாத் 

தவகலு பிரகாதாருதே .....

Just as Hanuman thought similarly, his eyes spotted a beautiful park and jumped up to sit on the high raise walls of Asoka Vana, which is beautiful to be worthy of the beautiful Seeta, housed there. The thick foliage of the vegetation's, the water holes, cuckoos, spotted deer's, swans along with their companions merit the scenic beauty of the park.  The family of trees, namely achaa, asoka, champa, naga, kapimuga, naRuvilli, maa etc. make one wonder it be a park, grove or a forest?  Expecting that Seeta will visit the garden for bathing, washing or any such act therein, Hanuman waited concealed behind the mass of well flowered leaves of a simshubaa tree, observing whatever happening around.

The trees and plants were in full bloom as in April-May (Spring), though Hanuman arrived in the Island around November-December (onset of Winter), suggesting that all the seasons, and the planetary moves rehearsed following Ravana's diktat.

The hallmark of Lanka is its beauty. Asoka vana therein is a rare beauty, a price place of Ravana. In the midst of it was a raised platform - mantap where a woman is seated, uncomprehendingly beautiful with rare blend of purity. She looked pale and exhausted, like the streak of third day ascendancy-Moon. Obscured and wrapped in single garment She shone like a lamp engulfed in smoke. Starved of food and sorrowful, Her hopes dashed and despair pursuing, felt like a female deer losing her own herd is surrounded by a pack of wild dogs.

Hanuman making a comparison of Rama to Her mentally affirmed with conviction that She must be Seeta. The jewels gifted to Her by Anasuya that match the description given by Rama and that were to have been worn by Her, are hanging on branch tops uncared for. Some of them make a pair to those dropped by Her when She was abducted by Ravana.  The saree portion removed by Her to wrap the jewels show similarity to the one She is now wearing. This again is gifted by Anasuya to Seeta and can remain neat and tidy in spite of continuous usage. 

No doubt Rama is a pack of four emotions say Compassion, Pity, Grief and Love for Seeta. She being a woman, He is compassionate; Being dependant He is sympathetic; Being wife, He grieves and being His dear one, He loves Her a great deal. Arduous though He survives while death merit separation from such a lovely and virtuous woman Seeta.  Seeta's heart is in Rama and His in Seeta and that keep both alive. 

His heart then leapt back across the ocean and sought Rama's feet in reverence. If for Her sake Rama should destroy the universe, it is worthy of Her, concluded Hanuma.

RamarpaNam # 455=> 460.

Jai Sri Ram.

Hanuman and His search for Seeta in Lanka :

Hanuman reached the city of Lanka by crossing the ocean with speed and gait. Alighting on a hill top saw forests and gardens and the city of Lanka situated on top of mount Trikuta. Beauty, wealth and secured fortress of the city caught the admiration of even Hanuman, a man of detached desires. The city and the fortress are not inferior to Amaravathi, he thought. Jala-durgam, giri-durgam & vana-durgam are the three natural defence - none can cross or attack and vanquish Ravana - except the adharma he embraced to himself.

First Seeta is alive or not is to be ascertained, How and when I will enter this city is next, Hanuman said this to himself thinking that haste and negligence would cost his mission. Night would be appropriate to enter the city so saying he reduced his size to a monkey as small as a cat.

At the fall of dusk, the Moon with her milky radiance gallaried down the night sky like the white swan darting on a blue rivulet, all the more helping Hanuman in his search. As he approached the gate to enter the city, a rude voice stopped him  from behind questioning as to 'who are you, little monkey? what brought you here?' Hanuman replied saying 'he had come to  have a look at the city and will be gone after a merry go round'. Lankini, the defender of the city struck a blow at the monkey, which Hanuman returned with his left hand bringing her down on the ground in agony. She then realised that the end of Lanka is approaching, as prophesied to her by the God once. So she stepped aside and Hanuman entered the city jumping the wall. He went along the royal streets filled with sounds of fun and joyous life. He examined mansions after mansions, many homes of Rakshasas, that of Prahastan, Mahapaarsvan, KumbakraNan, VibheeshaNan, Suka-SaraNaas, Indrajith, Jambumaali, Sumaali, Rashmiketan, Sooryasastran, Vajrakaayan, Dhoomraakshan, Vidhyutroopan, Sukanaaban, RasvakarNan, YuthOnmathan, Vithdyuthjihvaa, KaraaLan, Visaalan  and also saw many beautiful women but not Seeta. 

There were elephants, horses, chariots and armories around, which he inspected. Variety of Palanquins were on display. Udayana vana, Chitra sala, Natana sala, Kreeta sala, Visranti bhavana, Vasantha mantapa, Summer quarters all were covered. He then entered the palace of Ravana, the central attraction of Lanka and was lost in amazement of its richness and decoration. Gold, silver, ivory, gems and pearls every where and in their midst was the Pushpaka Vimana, a magic fly-vehicle that can house any number and give any thing one desires just like the Nandini Cow of Sage Vasishtha. He plundered this vehicle from his own brother, Kubera.  It is as big as a town in itself with an expanse of 1 yojana length and 1/2 yojana breadth, housingabaraNa sala, paanaka sala, Anna sala, ranjana sala and the like. 

Hanuman, then entered the palace chambers - official residence of Ravana, filled with every source of delight. The spacious rooms all over women were sleeping in casual attires and careless attitude. He looked at these sleeping women to know if any of them could be Seeta but with utmost self-restraint and without denting his spirit of brahamacharya. How foolish it is to search for Seeta in the company of Ravana? Collecting his wit He said to himself that - this could not be Her place. If destiny is such that a great Soul like Seeta has to suffer like this, how about the lowly blessed then? - He retrospected.

Ravana is asleep on a bed fabulously designed with gold and diamond displaying his majestic yet mighty form. His broad and roughened chest meddling the scars caused by the thunder-bolt Vajrayuda and the tusks of Iravada, lay with his out stretched limbs, like another mount Meru. The women around him have gone asleep, clinging to the musical instruments they were playing;

On seeing Mandodari in the adjoining chambers of Ravana, her perfectly shaped and beautiful feminine features, Hanuman thought her to be Sita and leaped in joy. Condemning him to be foolish, asked himself whether Seeta can sleep so lavishly in stranger's place? Overwhelmed with shame and sorrow, he regretted for his mistake. From a state of dejection, He sprang up and searched every inch of the Palace once again but his heart sank in desperation, as Seeta is not to be found any where.

Every thing here show case Ravana's sensual paradise also under line that as is the King, so are his Subjects or in other words : yatra dur-maargo Rajanu, tatra dur-viruto Praja:

RamarpaNam # 450 => 454.

Jai Sri Ram.

Sundara Kandam - Pravesam :

ஹனுமத் ஸ்துதி  - ஹனுமத்தசகம் :

1. சாரணர் சித்தர் அவர்வழி விண்வழி 

மேருவின்மெல் நின்று இலங்கைகாய்ச் -- சேருவான் 

சீதை யவள்தேடி; பத்தலை ராவணன் 

தீதை யழித்தவன்  பாடு.

2. நினைவாற்றல் புத்தியோடு ஊக்கம் முயற்சி 

அனைய அருந்திறன்  கொண்டு - முனைவான் 

அநுமான்! அவன்தாள் அணைவா ரவர்க்கு 

முனைகிலர் மற்றவர் தாழ்வு.

3. ஆர்வம் அனைய திலையே உயர்வாழ்வில் 

நேர்கவே! ஊக்கம் உளவத்தால் -- தேர்வு!

அதுகொண்டு நம்அநுமன் ஒண்தாள்சேர்ந் தேற்றும்   

அவர்கொண்ட வாழ்வே சிறப்பு!

4. பணிந்தணைமின் சீதையவள் கேள்வன்! ஒன்றி 

அணையத் தொழுமின் இலக்குவன் -- பேணி 

பணிசெய் இராகவன் பொன்னடிக்காய்! அத்தால் 

துணையாம் அநுமன் நமக்கு.

5. விருப்பு! வெறுப்பு! அதன்வாய் துயரம்!

திருத்தலாம் காழ்ப்பு! பீதி! -- நிறுத்த 

நடுநிலை புத்தி! அதுகொண் டனுமன்தாள் 

நாடுதலைக் கற்பார்க்கு ஏற்ப்பு !

6. கமலம்போல் கண்கள்! கணைகழலும் அக்தே !

நிமலத் தடியார்தம் உள்ளக் -- கமலம் 

புகுந்தருள் ஜானகிதான் கேள்வன்! அவர்க்காய் 

மிகுவம் அநுமன் தொழுது!.

7. வலத்தினன் ராமன்! அவர்க்கதே வாகை!

இலக்குவன் தோள்வலிக் காரே -- இலக்காவார்?

கோசல நாடுடை வள்ளற் கடியவன் 

தேசுலாம் அவ்வநுமன் போற்று!.

8. கற்புடை மாதற் குலமகள் ஜானகிதன் 

சொற்கொடு தீண்டா நெருப்புமே! -- கற்றூண் 

இலங்கை எரிப்பான் அநுமான் ! அதுவால் 

துலங்கு மவன்தாள் புகுந்து!

9. அரக்கர் குலைத்து, அரவிந்தப் பாவை 

சிரமம் தொலையவே ராமன் -- சிறையின் 

விடுத்தான்! பட்டத் தயோத்தி புகுவான் 

முடிப்பான் அநுமன் அமைந்து.

10. ஞானம்! வலிமை! புகழ்!துணிபு! என்றிவை 

தானும், கலவாமே அச்சமும் -- ஆனவுயர்  

நன்னிலை முந்துறச் சேரும், அனுமந்தாள் 

சென்னிமேல் சிந்தித் திருந்து!

11. இராம ஸ்துதி :

தயரதன் தோன்றலே! சீதை மணாளா!

பயற்றுவர் இல்லாப்  பெரியோய்! -- உயர் மணியே!

வாளரக்கர் போர்மாள தார்த்தடம் தோளாளா  !

ஆளுனக்கு அம்புயம்போல் கடக்கு!

Neither Rama nor Seetha is happy. Hanuman is yet to sight Seetha in Lanka while Angada, Jambavan and others are languishing without food and respite on the other side of the shore, pinning hopes on Hanuman's mission to succeed. How then this Kanda be called 'beautiful' Kanda? The reason however is as simple as follows :

ஸு ந்தரே ஸு ந்தரோ ராம:

ஸு ந்தரே ஸு ந்தரி  கதா |

ஸு ந்தரே ஸு ந்தரி  சீதா 

ஸு ந்தரே ஸு ந்தரம்  வனம் ||

ஸு ந்தரே ஸு ந்தரம் காவ்யம் 

ஸு ந்தரே  ஸு ந்தரோ  கபி: |

ஸு ந்தரே ஸு ந்தரம் மந்த்ரம் 

ஸு ந்தரே கிம்ந  ஸு ந்தரம்?

Every thing about Ramayana is beautiful.  Its Hero, His Consort, The Epic as well as His Mantra.  Hanuman the fly-jumper of no ordinary talent is beautiful of all of them. 

Sundara Kanda describes at length that very Hanuma's preparations to cross the ocean in search of Seetha. His flight over the ocean and encountering of Mainaka, Surasa and Simhika are made out in this opening Sarga.

It is generally believed that Seetha is taken away by Ravana but the truth is otherwise.  To set free the Deva-kanyas,  Seetha walked into Ravana's captivity - so says Swamy Pillai Lokachariyar confirming that  ''இராமாயணத்தால் சிறை இருந்தவள் ஏற்றம் சொல்லிற்று '' . Just as Lord Vishnu, who flew down to Gajendra's rescue, shoved off Garuda Himself, instead of  His vahana peddling Him to the scene of peril. 

Positioning himself on Mahendra mountain, Hanuman stood stretched with his head and arms poised for a leap of great sojourn. Offering salutations to the dhik-palakas as well as to the Wind-God, his father,  he grew in size and pressed the mountain with his foot. The zipped mountain shook, the trees shed flowers and the sea swell causing gusty shower of  water.  All the creatures living in the caves came out bewildered. The sages housed there ran to safety. fearing that an end has stuck this world.   Charanas, Siddhas wishing success spoke that Hanuman, the son of Vaayu, wanting to cross the ocean, is performing an impossible task for the love of Rama. 

Released like an arrow from the bow of Rama, Hanuman flew with vigor and prowess of Garuda, the King bird, telling to himself that ''I will go to the city of Lanka and if I do not see Seetha there, will go to the abode of Indra with same speed. If not found there again, then Ravana will be  brought along Lanka de-camped from earth''.

All the trees on the mountain followed him for a distance, as relatives will follow departing visitors. The same fell down in the ocean waters like friends going back after bidding farewell to their dear ones. The sea looked like the star studded sky, with flowers flown up by Hanuman's speed. The sky-borne Hanuma's arms and legs spread out  gave an impression as though the five-headed serpents is coming out of the mountain peak, he then,  like a speeding meteor darted away.

As a mark of gratitude to the Ikshvaku dynasty and by way of return services to the Sahara Princes, in whose digging the sea developed, the ocean-God requested Mainaka, the mountain beneath her waters, to raise above the sea level, such that Hanuman can rest for a while  and proceed further with ease. 

The mountain too owed  its gratitude to the wind-God, when Indra clipped the wings of  the mountains, which once were mobile and were trampling habitats indiscreetly.  Mainaka was guided to safety by wind-God and the ocean gave asylum underneath it. 

Hence the two felt that honouring  the guest is Dharma and planned to greet him while passing through their door step. Thinking it be  an obstacle initially Hanuman got it down by his chest.  But when seen as worship, he gladly said that ''hospitality is done'' and  flew past with smile. 

As he forged ahead, another obstacle came up in the form of Surasa, the mother of the Nagas, who with intent to test the courage and intelligence of Hanuman stood up his way and said ''you have been given as food to me. I will eat you. Enter my mouth now'',  So saying she yawned her mouth to gulp him. Replying that he is going for the sake of Rama, she ought to help and not trouble him. unheeded, she said that he can not go without entering her mouth. Hanuman kept on increasing his size such that she will struggle to swallow. But she too widened her jaw. Hanuman then suddenly reducing himself to thumb-size, entered her mouth and got out with great speed.  Appreciating his courage and intelligence, Goddess Surasa blessed him to achieve the task he is in.

That is not the end of it. The third obstacle surfaced in the form of  Simhika, who is capable of catching her pray by its shadow, started pulling down the speed of Hanuman, with all her powers. Acting wisely, Hanuman entered her enlarged mouth and  caused damage to her internal organs with his nails and escaped to safety, acting faster than she could think and react.  Simhika was done to death by the fore thought,courage, skill and speed of Hanuman's intellect. These four qualities in a person will not fail in any task.  

At the end of 100 yojanas, to be un-noticed, Hanuman reduced his size and alighted on a mountain peak called  ''Lamba'' . He observed the city of Lanka from the mountain top, that looked like Indra's  Amaravati .

Lord Vishnu had to grow in size from being Vamana to help Indra regain his lost Kingdom while Hanuman compressed him from a virat size to help the same Indra, through Rama Seva.  

RamarpaNam # 448 => 449.

Jai Sri Ram.

Hanuman readies to get, set & go :

As guided by Sampaati, the monkeys come to the ocean looking for the isle of Ravana and the hiding place of Seetha. On seeing the ocean shore-line, the Vanaras are awestruck with despair and dismay questioning in them as to who could negotiate this vast water body of no shore. Angada bracing courage in all of them inquired as to who can hurdle over the 100 yojana distance and be truthful to the task set by Sugreeva like a determined venture r. 

Angada is despaired as none is coming forward nor he is able to go, he being the high-ranking command-in-chrge who is not let in the first instance. Then Gaja, Gavaaksha, Gavaya, Sharabha, Gandhamaadana, Mainda and Dvivida, and Susheshana, including Jambavan all in unsure voice expressed their capabilities in the matter of leaping the ocean. 

Gaja said I can fly 10 yojanas, Gavaaksha - 20. Gavaya - 30. Sharabha - 40, Gandhamaadana - 50, Mainda - 60, Dvivida - 70, Susheshana - 80, Jambhavan - 90 while Angada said he can cross the 100 yojana and reach the other side but coming back may be doubtful. So none could go and return as such.  Angada said ''If I am not proceeding to Lanka, nor any other monkey is proceeding, we have to self-immolate and end our lives here itself, as voiced by me earlier'.

Rejecting his idea, Jambavan pointing to Hanuman, who is seated aloof in a corner unconcerned as though of the happenings around, started motivating him in achieving the mission of search for Seetha. 

He then gives an account of  Hanuman's birth, unraveling the latent spirits in Him. He has prowess matching Sugreeva, the King of monkeys. The strength of his arms match the strength of the winged mighty bird, Garuda. He is born of Anjana, an Apsara woman and Kesari, the wind-God. There after as a boy, seeing the rising Sun as a ripen fruit, he flew towards the Sun to catch it. On seeing Anjaneya going over the heavens, Indra is angered and hit him with Vajrayuda causing his ''swollen hanu''. Enraged by this the wind-God, withdrew himself from circulation causing the three worlds go breathless. The Gods of the universe to appease him granted all powerful boons one better than another making Hanuman the strongest and all the more equal to the wind-God in flying powers. The four-headed Brahma made him a Brahmajnani etc. Praised by him thus, Hanuman realized that he alone is gifted with all such endowments among them.

Arise, leap over this vast ocean, Oh! Hanumah! just like Lord Vishnu who measured all the three worlds by His foot - All Vanaras encouraged Hanuman thus, who increasing his physique manifold, readied for a leap of his life time significance. 

In other words, Lord Vishnu who incarnated as Vamana and leaped to help Indra reclaim his lost Wealth here need a similar help from Hanuman in this Avatar as Rama to re-unite the distanced Seetha, She too a wealth so close to His bosom as ambrosia to others.    

This deed of "GATAKA KRUTYAM" by Hanuman beholds Him on par to an "Acharya", giving Atman in marriage to Paramatma, a longing that culminates in blissful service to the Lord in His World of Eternity.

RamarpaNam # 441 => 447.

Jai Sri Ram.

SampAti gives clues of Seetha's whereabouts :

The reasoning given by Hanuman does not impress Angada, as he sees Sugreeva shameless in his act of eliminating his father Vaali and spurned tradition usurping Tara, his mother and the Throne. He rather delayed fulfilling the promise given to Rama as well.

Owning responsibility for not finding Seetha as a troop leader and being powerless he asked how can he then live on, after reaching Kishkindhaa, especially when the rest are Sugreeva's side. Angada casting aspersions on Sugreeva and his ruthless commands, takes this decision on many counts. Reiterating his desire not to  go to the city of Kishkindhaa, he decides that instead of dying in the hands Sugreeva, it will be better to end his life by fasting unto death.  So Hanuman shall return carrying the farewell message of respects to the King, praNams to Rama, LakshmaNa, condolences to Tara, his mother and enquirers to Ruma, his step-mother. 

When the mind is weak engulfed in fear and frustration, the past events, especially the tryst ones recapitulate to depress further. Banishing Rama of His Crown, Dasaratha ascending Heaven-wards, the annihilation of Asuras at Janasthana, abduction of Seetha in the forest and a brave end to Jataayu,  the fall of Vali in the hands of Rama have augured bad to worse culminating in Angada and his men resolving to die.  

On listening to their conversation on his brother's name, Sampaati, who indeed wanted to feast on the vanara-s, sought their help to claim down the mountain heights to know more about his brother Jataayu and his death.

Angada narrating Sampaati their journey in search of Seetha and are gathered to  mitigate the plight of  Rama. He then abiding by His father's directive moved into Dhantaka forest, where Ravana forcibly abducted Vaidehi, His wife and the Kingly eagle Jataayu rendering Ravana's chariot defective withheld Maithil's abduction. In the battle that ensued, mighty Ravana killed the eagle and Rama performing the last rites, helped him attain the Heavens. So explaining he  added further that Seetha is unseen even after their concerted efforts  and for fear of fury from king Sugreeva all have sat down for fast-unto-death.

Then Sampaati the brother of Jataayu gives an account of why and how his wings were utterly burnt previously by the scorching sun and the constraints in knowing about his brother's existence or otherwise. The eagle with utterly burnt wings and dosed valiance, none the less desire to render best of service at least verbally in the task of Rama. The guiding principle being, ''vaacha dharmam avapnOthi''.

Birds of different species have different flight range.  Their reach can be stratified in to seven levels and higher the levels more efficient they ought to be.  The sparrow and the domestic fowl have the lowest range say roof-top of human dwellings; the crows have a better reach but not that of Doves. Common kite, Vultures, Hamsa bird and the white necked kite have higher ranges in that order of merit. Sampaati claims that he can reach the height of a white-necked kite and beyond, causing his wings to be burnt by the Sun.

Service and sacrifice should aim for larger interest than self as what is destined to Self is not in our hands but by God's disposition. Striving for the Universal cause also will help ones' end ultimately.   ''kadal soozhnda mannulagam vaazha'' is our motto ever.

Sampaati narrates what he has seen when Seetha was abducted by Ravana and  that his son Supaarshva is the eyewitness in her abduction. Sampaati narrating thus explains how he has fallen on Mt. Vindhya and how he reached sage Nishaakara. Sage Nishaakara advising Sampaati to await the arrival of monkeys at the behest of Rama in search of Seetha, castaway his mortal body in his ascent to heaven  As he passed on these information to he monkeys, both the wings of Sampaati that were burnt down by sun rays have resurfaced again.

He then flew away with the newborn wings wishing success to the monkeys. Then the enthused monkeys journeyed down south, as guided by Sampaati.

They are neither humans nor Deva, Gandarvas but belonging to the flock of animals and birds. If devotion to Rama can forge them ahead,  Why not the humans be worthy of their existence adorning Rama Bhakti, as much as they did, if not more. 

Thiruppavai 1

ஶ்ரீ: ஶ்ரீமதே ராமாநுஜாய நம:

மாலை கட்டிய மாலை

ஆழ்வார் திருமகளார் ஆண்டாள், பெரியாழ்வார் பெண்பிள்ளையாய் அவதரித்து, அஞ்சுகுடிக்கு ஒரு சந்ததியாய் ஆழ்வார்கள் தம் செயலை விஞ்சி நிற்கும் தன்மையளாய் வளரப்பெற்றாள். வட பெரும் கோயிலுடையானோடே தழுவி முழுசி பரிமாறவும் பாரித்தாள். அர்ச்சா ஸமாதியில் இருந்த அவன் முகம் காட்டாதே ஒழிய, இன்னாப்படைந்தவளாய், அவனோடு கலந்து பரிமாறின  திருவாய்ப்பாடிப் பெண்கள் விருத்தாந்தம் கேட்டு தானும் அநுகரித்து தரிக்கப் பெற்றாள் என்கிற அவள் சரித்திரம் பலரும் அறிந்ததே.  மடலெடுக்காதே, அவள் நோன்பிலே கை வைத்தது கிருஷ்ணனுடைய உபாயாந்தர அஸஹிஷ்ணுத்வத்தை கருத்திலே கொண்டு என்பர்.

பெரியாழ்வார் பகவத் ஸம்ருத்தியை ஆசைப்பட்டிருந்தார். ஆண்டாளோ பாகவத ஸம்ருத்தியை ஆசைபட்டாள். ஆண்டாள் பாடிய திருப்பாவை இதுக்கு ப்ரதீகம். பெரியாழ்வார் பிரதம பர்வத்திலே நிற்க, இவளோ சரம பர்வத்திலே ஊன்றினளாய்- சத்ருக்நாழ்வான் படியிலே நிற்கப்பெற்றாள். ”விட்டு சித்தர் தங்கள் தேவரை வல்ல பரிசு வருவிப்பரேலது காண்டும்”என்கிற நாச்சியார் திருமொழி பாசுரம் (௧0-௧0) இதுக்கு விஷயம்.

’மாலை மாலையால் கட்டிய மாலை’ என்று ஆண்டாள் பற்றி ஒரு பழமொழி உண்டு. அதாவது, திருமாலை, பாமாலை கொண்டு கட்டிய கோதை (மாலை) என்பது அதற்குப் பொருள். அந்த வகையிலே அவள் பாடிய பாசுரங்கள் ஒவ்வொன்றுமே ஒரு புஷ்ப குஞ்ஜா ஹாரம் என்றே சொல்லலாம். முதல் பாட்டில் தொடங்கி ’பாரோர் புகழ் மாலை’, ’உய்வு மாலை’ என்ற கணக்கிலே, திருப்பாவை ௯ வது பாசுரத்தை எடுத்துக் கொண்டு அதிலுள்ள ’திருநாம மாலையை’ சற்றே ஆராய்வோம் :

தூமணி மாடத்து...என்று தொடங்கும் இந்த பாசுரத்தின் ஈற்றடியிலே ”நாமம் பலவும் நவின்று” என்று ஆண்டாள் உறக்கத்தில் இருந்து எழுந்திராதவளை உணர்த்தும் முகமாக கண்ணனுடைய மேன்மை, நீர்மை, ச்ரிய: பதித்வம் இவைகளுக்கு அசாதாரணமாக இருக்கிற நாமங்களைச் சொன்னோம். அப்படியும் உணராது இருக்கிற இவளை”மாமீர் எழுப்பீரோ?” என்று சம்மோதிக்கிறாள், ஆண்டாள் இதிலே.

அவனுடைய மேன்மை, நீர்மை  குணங்களே பூக்களாக ஆண்டாள் கட்டிய மாலைதான் ”திருநாம மாலை” என்று இங்கு அழைக்கப்படுகிறது. அவைதாம் : மாமாயன், மாதவன், வைகுந்தன் என்கிற பரத்வ, ஶௌலப்ய, ஶ்ரீ:பதித்வம் இவைகளை பிரதிபாதிக்கிற திருநாமங்களாகும். அவை தன்னை எம்பெருமான் விஷயமகவும், ஆசாரய பரமாகவும் நம் பூர்வர்கள் அநுசந்திப்பர்.

எங்கனே என்னில் :

மாயா வயூனம் ஞானம் என்கிற நிகண்டு படி, எம்பெருமான் தன் இச்சா சக்தி-சங்கல்ப ஞானத்தைக் கொண்டு பிறக்கிறான் என்பதை தானே கீதா ஶாஸ்திரத்தில் - பிரக்ருதி ஸ்வாம் அதிஷ்டாய ஸம்பவாமி ஆத்ம மாயயா என்றானிறே. அத்தை ஆழ்வாரும் ”ஆதியம் சோதி” உருவை அங்கு வைத்து இங்கு பிறப்பதாக பேசியருளினார். தைவீக்யேஷா குணமயி மம மாயா துரத்யயா என்று ஆத்மாக்களை பந்திப்பதும், மாமேவ ஏதாம் தரந்திதே என்று விடுவிப்பதும் தானே என்றும் பேசினபடியை நோக்கலாம். இது தவிற அவனுடைய ஆஸ்சர்யகரமான சேஷ்டிதங்கள், மநுஷ்யத்வே பரத்வத்துக்கு விவக்ஷிதங்கள் என்றால் மிகையாகாது.

மாதவன் : என்றால் பெரிய பிராட்டிக்குக் கேள்வன் என்றும், ”மற்றவரை சார்த்தி இருப்பார் தவம்” என்கிற நான்முகன் திருவந்தாதி (௧௮) பாசுர கணக்கில், தவமாவது சேதன லாபத்துக்காக அவன் உத்யோகிக்குமது தொடக்கமானவை. அன்றிலே. தவமாவது ஈஶ்வரனை ஆஶ்ரயிப்பது. மாதவமாவது அவன் அடியார்களை ஆஶ்ரயிப்பது என்று கொண்டால் அவர்களுக்கு பரதந்ரனாய் கார்யம் செய்து தலைக்கட்டுவது, அவன் மாதவனாக இருந்தமைக்குப் பிரயோஜனம் எனலாம்.

வைகுந்தன் : ’வேர் முதல் வித்து’ என்று தன் பரத்வே பரத்வம் தோற்ற பரமபதத்தில் இருக்கும் இருப்பு.

பகவத் விஷயத்தில் சொன்ன இவைதமயே ஆசார்ய பரமாக பார்ப்போமாகில் -

மாமாயன் என்பதை ”பார்த்தான் அறுசமயங்கள் பதைப்ப, இப்பார் முழுதும் போர்த்தான் புகழ் கொண்டு, புன்மையினோரிடைத்தான் புகுந்து தீர்த்தான் இருவினையும் தீர்த்து அரங்கன் செய்ய தாளிணையோடு ஆர்த்தான், இவை எம்பி இராமாநுசன் செய்யும் அற்புதமே” (௫௨) என்கிற இராமானுச நூற்றந்தாதிப் பாசுரத்தைக் கொண்டு பார்க்கில், . எம்பெருமானைப் போலவே, எம்பெருமானாரும் புற மதத்தவர்களை ஒருபாடு நடுங்கச்செய்தது; ஆஶ்ரயித்திருக்கு மவர்களை தன்னைப் போலவே ஆத்ம குண ஸ்ம்பன்நர்களாக்கி பாபங்களையும் கட்டோடு கழித்து, நம்பெருமாள் திருவடிகளுக்காக்கும் இவர் செயல்களும் ஆச்சரிய்மானவையே அன்றோ?

மாதவன்: என்பது ஸ்வாத்யாய நிரதம். இதுவும் ஒருவகையில் தபஶுதான். பரபக்ஷ நிரஸனுத்துக்காக வேத, வேதாந்தங்களிலே அந்வயித்தவராய், அருளிச்செயல்களே பொழுது போக்காய் தலை நின்றவர் எம்பெருமானார்.

வைகுந்தன்: என்பது இவர் விஷயத்தில் வைகுண்ட பிரதத்வமாகிற ”உபாய” கிருத்யமாகும். ’வைகுண்ட மணிமண்டப மார்கதாயி’ என்று இவர் ஸம்பந்தம் உண்டாமால் மோக்ஷம் என்பது ஸம்பிரதாயம்.

ஆக, எம்பெருமான் விஷயமாகவும், ஆசார்ய விஷயமாகவும் பல நாமங்களைச் சொன்னோம் - நாமம் பலவும் நவின்று - என்று பூங்கண்ணி புநைதமையைப் பேசினாள் ஆண்டாள். இதுவே அவள் கட்டிய ”திரு நாம மாலை”. மாலுக்காக மாலை கட்டிய மாலையாகிற கோதை நம் ஆண்டாள் என்பதை ஐயம் திரிபற இத்தால் விளக்கப்பட்ட தன்றோ?

These are Excerpts from Vidwan U. Ve. Shri. Ilaya Villi S. BhoovarahachAr Swamy ThiruppaVai discourses held at Sri Yethugiri Ethiraja Mutt, Bangalore-3 between 15-12-2013 to 14-01-2014. Compilation by:

--கிடாம்பி ஶ்ரீநிவாஸ ரங்கன் ஶ்ரீநிவாஸ தாஸன்.