sri rama sthuthi- post 8

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Dear Sri VaishNava perunthagaiyeer,

 

"raama ennum oru thanip peyar iyambu aavalippu udaimaiyaal sri vaishNavan

ennum peyar peRROrgaLE"-

 

In the last post, we saw the glory of that raama naamam being again and

again stated, glorified by character after character by kamban in different

enjoyable yet simple tamil words. Now let us take on hand the next verse and

see raamaa's naama prabhaavam again.

 

Yaavarum evaiyumaai irudhuvum payanumaaip

Poovum nalveLiyum oththu oruvarum podhumaiyaai

Yaavan nee yaavathenRu aRivinaar aruLinaar

Thaavarum padham enakku arumaiyO thanimaiyOi.

 

Meaning for certain words:

Irudhu- rthu in samskrit- 2 months period- eg. vasantha ruthu etc

Thaavarum- thaa + arum-

Thaa- thaazhvillaadha,- not a lowly type, azhivillaadha -one without

destruction

Arum- arumaiyaana- with good qualities,

Arum- arumaiyaana- rare

VeRi- vaasanai - naaRRam - maNam - smell

Oruvu- onRu- one- single

Podhumai- commonality or commonness in all substances

 

Meaning: Oh lord raamaa, you are in all living and non living creations

[chEthana achEthana vasthukkaL] at all times and in all seasons and give

their benefits. You are inseparable like flower and its smell. I realised

who you are, what is your nature, what are your powers etc. So, I have no

doubt about me getting moksha by your grace.

 

Points:

1. rthu is iruthu here. As said in recent discussions on "aranga"-

ranga is aranga in chaste tamil, similarly rthu is iruthu here.

 

2. The antharyaamithvam and parathvam is very beautifully brought out

here like earlier raama sthuthi by viraadhan - poovum nal veRiyum oththu.

 

3. Please see the assertion of vaali. Is it difficult for me to attain

mOksha. No definitely NOT, for, oh raamaa, you have graced me, the first and

foremost lord.

 

4. Please see similarity with raama sthuthi by viraadhan- "you are

alone and single and you have to save dharmam" in "oruvu arum podhumai".

 

5. This verse is again an echo of swami nam aazhvaar- see 2-2-6-

Yaavarum yaavaiyum ellaap poruLum

KavarvinRi thannuL adanga ninRa

Pavar koL gnaana veLLach chudar moorthy

Avar em aazhi am paLLIyaarE.

 

6. Again kamban's verse can be taken as echo of thiru mangai aazhvaar

paasuram- refer 4-1-2 periya thirumozhi

Yavarum yaavaiyumaai ezhil vEdhap poruLgaLumaai

Moovarum mudhalaaya moorthy amarnthu uraiyumidam- thiruththEvannarthogai.

 

Point regarding vaali vadham: Though now- a- days patti manRam speakers talk

much about the vaali vadham as correct, not correct etc, the presiding

naduvar also gives judgment as "yes it is wrong etc" one subtle point comes

up here which is given below.

 

"At this stage why this explanation?" You may ask. The answer is- though

vaali also argues initially, "I am not your enemy, neither I am your friend,

only my brother is my enemy and to help your friend who is my enemy, you

have hit me", and all that. But once the realisation has come to vaali, he

himself praises raamaa, which, we are enjoying now, and hence he admits that

what raama did is correct and by that act of hitting with arrow raamaa has

done a great favour of granting mOksham to vaali. So in my humble opinion

the judgment or even to argue what raama did is wrong IS A BIG WRONG THING

on our part.

 

The subtle point referred above runs like this- Soorya puthran sugreevan is

supported by raama, the supreme bhagavaan in his raama avathaaram. Indhra

puthran vaali is punished by same raamaa in this avathaaram. Even though an

agreement was reached earlier in dhEva lokam that all dhEvaas will go to

bhoolOkam and support raama who will take manushya avathaaram with a main

purpose to establish dharmam and secondary to kill raavaNaa, vaali failed in

his commitment as indhra puthran to support raama. So he was punished.

 

As a simple reversal of the things in next avathaaram as krishna, the same

supreme bhagavaan krishna supports that indhra puthran arjuna for having

punished him in earlier avathaaram. But soorya puthran karNan is punished by

bhagavaan who was favoured in earlier avathaaram.

 

I am not sure whether there is any direct evidence is there to link karNa

and sugreeva, similarly vaali and arjuna in the puraanaas except that their

fathers are sooryan and indhra respectively. Learned members can give their

views.

 

You may also advance an argument that the bhagavaan krishna did not hit

karNa like raama hit vaali. But those who know the mahaa bhaaratham story

knows that without krishnaa, arjuna would not have accomplished killing

karNaa.

 

Both these are carried out in the presence of same vaayu puthran hanuman [in

both raama and krishna avthaarams] and hanumaan's anujan (brother) beeman in

krishna avathaaram.

 

Bhagavaan also obeys and undergoes punishment etc as per the rules of

saasthraas, like ordinary human folks in his avathaaram as manushyan, by

reaping the fruits of good and bad actions in the eyes of manushyas. This is

the subtle point. Based on this the above conclusion to say IT is a big

wrong thing on our part to say vaali vadham is wrong.

 

Before I conclude this post the next and last verse

UNdenum dharumamE uruvamaai udaiya nin

KaNdu koNDen inik kaaNaven kadavenO

PaNdodu inRu aLavumE perum pazhavinai

DhaNdamE adiyanERku urupadham tharuvadhE

 

Dhaasan

 

Vasudevan M.G.