Ramayanam- uddha kanadam-sargam:17,slokam:2 - Please read and comment.

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Dear srivaishnavas,

 

please accept adiyal's humble namaskarams.

 

Ramayanam- uddha kanadam-sargam:17,slokam:2

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" Ithyuktva parusham vaakyam Raavanam Ravananuja

 

Aajagaama muhurthena yatra Ramaha sa Lakshmanaha"

 

Vibishana arrived Rama's place after advicing Ravana.

Why did Muni phrase the sentence in above manner instead of saying that

vibishana "left"for

 

Rama's place.

 

 

He lists the reasons as follows.

 

Vibishana detached his relationship with Ravana and concluded that the most

fitting place

 

for him there after would be only Rama's place and to hint this Muni used the

word

 

"arrived".or,

 

2.Since vibishana could not stand for a moment and bustled out from Ravana's

place as one

 

would escape from a burning house muni used the word "arrived".or,

 

3.LIke a calf that, once the knot is released will become restless until it

keeps its

 

mouth in its cow's udder, vibishana too fleed to Rama's place for

survival/salvation and

 

hence muni used the word "arrived".

 

 

 

 

("Raama goshtiyil serndaal alladhu uyir darikka maataadavanai viraindu vandhan")

 

"Thaai naadu kandre pol, thaan thuzhayan adikke poi naadi kollum

purindhu".(first thiru

 

vandhaadi-30)

 

4. from vaalmki muni's perspection staying in a country that had developed

relatoinship wi

 

-th Rama was considered more preferable than having a relationship with Rama

himself.

 

"Raama sambandhathai kattilum Ramanodu sambandhitha Desame uddesam engai".

 

 

Besides, Rama's close associates might not allow any one to develope contact

with Rama ,but

 

there might not be anyone preventing the entry to a country that gained "Rama

sambandham."

 

Just like parama padam where saatya devass reside(yatra poorve saatya sandhi

devaha)the

 

chitra koota malai also, the place where now Rama stays is a hallowed mountain.

 

Thus vaalmiki describes the supremacy of the chitra kooota malai and the

greatness of the

 

(desa vaibhavam)country as well.

 

Rama nujam la ksmana poorvancha: both (Rama and Lakshmana) represents each

other.

 

Sa Lakshmanaha:Lakshmana stands for "nirupaktvam"'to Rama piran and one who

surrenders at the

 

feet of bagahavan need not be afraid of him being a"vijaathiyan."There is a

"sajaathiyan",

 

Lakshmana who is always seen beside Rama.

 

 

Altthough vibishana was his own brother, Ravana and his goshti derided him and

his advice

 

gained no value in Ravana's court,conversely, in Rama goshti what ever uttered

by Lakshmana

 

were treated as law.

 

 

 

Thus by this slokam ,it is infered that a person who consecrated his soul/life

to bagavan

 

must not only leave the place of an agnostic but also must reach the abode of

bagavan.

 

 

With thi adiyel conclude the remaining part of the 17th sargam, slokam 2and

shall post the

 

vyaakyanam for 18th slokam in my next mail.

 

Adiyel apologise for any mistakes in my interpretation of the vyaakyanam as well

as in the

 

presentation.

 

adiyel Ramanuja Daasyai

 

Srilatha Gunaseelan