Vali Slain - concluding part

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Dear raama bhakthaas,

 

 

 

Thaara continues her eulogizing raama this eulogizing the lord

may not be new by a person a multitude of devotees - but you

must consider the situation in which he, she or they are in and then

look at how they describe or eulogize the lord. Just see thaaraa here

- at the stage when her husband is about to die having been hit by

same raamaas arrow we have already sen some portion

this is continuation of the slOkam in sreemadh raamaayaNam -

 

 

 

thvam aaththa baaNa aasana baaNa paaNi: mahaa bala: samhanana upapanna: |

 

manushya dhEhaabhudhayam vihaaya dhivyEna dhEhaabhyudhayEna yuktha: || 4-24-32

 

 

 

meaning: oh raamaa, you, with your proportionate physic are a mighty

one handling bows and arrows, but your divine bodily magnificence is

more than that of magnificent humanly body.

 

 

 

Point: thaaraa, just raised from the ground and had a simple dharsanam

of the lord standing there with the bow - for a while grasped

some divine nature of raama and in that trance she uttered these

expressions about divinity etc. This culminates into the bhagavadh-

geethaa's saying at 9-11:

 

 

 

ava jaananthi maam mooDaa maanusheem thanum aasritham |

 

param bhaavamajaananthO mama bhootha mahEsvaram ||

 

 

 

meaning: I, the Supreme, cannot be known by the mindless, for I am in

human form, so they even insult me'.

 

 

 

Point: Whereas, here thaaraa is in a different position. She tells,

oh raamaa you are the supreme god nivaasa vriksha,

dhuraasadha, [as in previous posts] now divine form etc. Telling on

or describing raamaa, like in bhagavath geethaa is happening in a

split-second. May be this is the same condition of arjunan prior to

listening geethaa. In that situation also, we are told, that the real

time is frozen by sree Krishna, while he rendered those many number of

verses of bhagavath geethaa [700]. After enlightenment by this

listening to the geethaa, arjunan proceeds to perform his duty. Here

also thaaraa comes to her real nature of vaanara-female, after

visualising a kind of visva roopam - 'the Image of Supreme' at the

time of above addressing, which is not voiced intentionally but

sprang forth from her pure consciousness -the sudhdha saththvam, for

she continues her wailing and pleading with raama, a little later.

 

 

 

Ena Eva baaNEna hatha: priyO mE thEna Eva baaNEna hi maam jahi hi |

 

hathaa gamishyaami sameepam asya na maam vinaa veera ramEtha vaalee || 4-24-33

 

 

 

meaning: Oh, brave one, kill me too with the same arrow, with which,

you have killed my dear husband, and on getting killed at your hand I

wish to reach his near, as vaali takes no delight without me.

 

 

 

Now we will turn to kamban to see how he handles thaaraas pulambal weeping or wailing.

 

 

 

soRREn munthuRa anna sol koLaai

 

aRRaan annadhu seygalaan enaa

 

uRRaai umbiyai oozhi kaaNum nee

 

iRRaai naan unai enRu kaaNgenO? 13 thaarai pulambuRu padalam kitkindhaa kaaNdam

 

 

 

meaning: hey vaali, my dear husband, I told you not to fight with your

brother. You did not take my words. Saying raamaa who stands by

dharmam will not do like this, you took to fight with your brother,

looking ahead on the death of yourself. Hey, when I am going to see

you again.

 

 

 

With few more verses thaaraa, weeping on the departing of the husband,

kamban did not portrait thaaraa much as an intelligent woman as we

have in vaalmeeki. [which we have seen in the above verse and

previous two posts].

 

 

 

On the contrary Kamban portraits vaali turning a golden leaf of

eulogy, just before his death as a realised soul - for vaali

does a lot of sthuthi of raama, [just a sample below - only the verse

- for full details see Sri M.G.Vasudevans write up on vaali

sthuthi in bhakthi list archives].

 

 

 

uNdu enum dharumamE uruvamaa udaiya niR

 

kaNdu koNdEn inik kaaNa en kadavenO

 

paNdodu inRu aLavumE en perum pazhavinaith

 

dhaNdamE adiyanERku uRu padham tharuvadhE 132 vaali vadhaip padalam.

 

 

 

While sugreevan comes and grieves, vaali says to him

 

 

 

maRaigaLum munivar yaarum malar misai ayanum maRRaith

 

thuRaigaLum mudivum sollum thuNi poruL thiNi vil thookki

 

aRai kazhal iraaman aagi aRa neRi niRuththa vandhadhu

 

iRai oru sangai inRi eNNUdhi, eNNam mikkOi 139 vaali vadhaip padalam

 

 

 

meaning: vaali says to sugreevan oh, thinking mind, the pith

and substance of the vEdhaas and the books which talk about dharmam,

that substance, which is worshipped by rishis, munis and brahma,

that supreme lord [or subject] has come in this form as raaman, with

a bow and arrow. So see him without any doubt as such.

 

 

 

Point: see that line vandhadhu iRai god has come, oru sangai

inRi eNNUdhi without doubt consider this. Only a divine or

realized soul can say this. So kamban gives out the divine in vaali

thus.

 

 

 

Now after reading so much about vaali and sugreevan and vaali arguing

with raama and vaali doing sthuthi of raama as given out kamban, we

get a doubt on killing vaali, for which nature of him was he killed.

Perhaps the obvious answer will be that because of the predominance

of the monkey nature he was removed from the world.

 

 

 

In reply to vaalis question why you did hit me raamaa says

as per thulasidhaasa in his rama charith maanas

choupaayee after doha 8

 

 

 

anuja badhoo bhaginee sutha naaree, sunu sata kanyaa sama E chaaree |

 

inhahi kudhrushti bilOkae joe thaahi badhE kachhu paapa na hoe || 4.

 

 

 

Meaning: raamaa says to vaali - Listen, O wretch: a younger

brothers wife, a sister, a daughter-in-law and ones own

daughter. These four are alike. One would incur no sin by killing him

who looks upon these with an evil eye.

 

 

 

See here the point through dhaasa teaches us how to treat different ladies.

 

 

 

That very same point - kamban says in his style as

 

 

 

dharumam innadhu enum thagaith thanmaiyum

 

irumaiyum therindhu eNNalai eNNinaal

 

arumai umbi than aaruyirdh dhEviyai

 

perumai neenginai eidhap peRudhiyO? 109 vaali vadhaip padalam

 

 

 

aadhalaanum avan enakku aaruyirk

 

kaadhalaanum enalaanum niRkattanen

 

Edhilaarum eLiyar enRaal avar

 

theedhu theerppadhu en chindhaik karuththu arO ? 110 vaali vadhaip padalam

 

 

 

meaning: raama replies to vaali, hey vaali, you did not consider

the dharmam, and its effects on present and future lives. If you have

done that would you covet your own brothers wife. Oh you have

done this. Also sugreevan is my friend. So I killed you. Also my

intention is to help weak ones. So I killed you.

 

 

 

By all these arguments one thing is very clear. Women should be respected and treated as such.

 

 

 

Dear bhakthaas, with this I would like to thank all for the great

help to conclude this series. I also thank specially shri. m.g.

vasudevan sir for the great help in bringing this vali slain . all

the credit goes to him and if any mistakes to me. Hope I have given

you all, some points for consideration and jointly enjoyed the glory

of raamaa. Thank you.

 

with due respects

 

v.anjaneyulu, itarsi

 

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