jataayu's advise to raavaNa 2

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Dear sri vaishNava perunthagaiyeer,

Continuing on the topic of jaTaayu advising raavaNa

to leave seethaa, based on arunachala kavi's [A.Kavi] krithi 'vidadaa

raavaNaa' – in pallavi - see vaalmeeki slokam

kShipram visruja vaidhEheem maa thvaa ghOrENa

chakShuSaa |

dhahEth dhahanabhoothEna vrithram indhra ashanih

yathaa || 3-50-16

meaning: jaTaayu tells raavaNa, " Instantly

deliver up VaidhEhi. Let not the disastrous and glowing fire-like

eyes of Raama, which transmogrify so when he assumes fury, burn you

down as the thunderbolt of Indhra once burnt the demon Vrithra.

[3-50-16]

point: that is what A.kavi also says – leave

seethaa, here now, kShipram visruja vaidhEheem – vidu vidadaa.

 

 

In anupallavi - sudu neruppu [raama] adiyOdE

vEgaadhE - ivaLaalE [seethaa] – then it goes in line with vaalmeeki

– raama is a fire – hey raavaNa, dont' get fully burnt because of

the reason of seethaa. So to that extent the translation is to be

corrected if one desires so.

 

 

But what I considered there – in previous post -

that is also correct for – seethaa says to raavaNa, “I am a fire

and I can burn you, but for I don't have the mandate from raama” –

see slokam -

asandhEshaath thu raamasya thapasashcha

anupaalanaath |

na thvaam kurmi dhasagreeva bhasma bhasma arha

thEjasaa || 5-22-20

meaning: seethaa says to raavaNa in asOka vanam,

just before hanumaan is set to talk to seethaa, " O RaavaNa!

Although you are suited to be burnt into ashes, I, not having the

mandate of Raama and preserving austerity, am not reducing you into

ashes with my own glory. "

point: so bothways – raama as well seethaa are

fires to raavaNa to burn him down and here in the present context it

is more applicable to raama.

 

 

Next: in anupllavi the lines are -- svaroopaththai

theriyaamal narakaththil moozhgaadhE, adadaa sonnEn sonnEn naduvilE

saagaadhE asaiyinaalE kula naasamaai pOgaadhE. naduvilE saagaadhE -

means – even though you have a full quota of life, due to

undertaking something different like this abduction of seethaa, all

due to some desire for a woman, hey, you are a man leading yourself

to hell” – that is what said here.

This again is a reflection of vaalmeeki – in

parEtha kaalE puruShO yath karma prathipadhyathE |

vinaaSaaya aathmanO adharmyam prathipannO~asi karma

thath || 3-51-31

paapa anubandhO vai yasya karmaNah kO nu thath pumaan |kurhveetha

lOka adhipathih svayambhooh bhagavaan api || 3-51-32

meaning: jaTaayu advises raavaNaa, " A person

undertakes such an unrighteous and fateful activity if only death

looms large on him. You too have undertaken this unrighteous fateful

activity only for your self-ruination. If sin is consequential to any

given activity, who will undertake it? Even if that person vies with

the Self-Born God and Lord of the Universe, namely Brahma, will he

undertake it? "

 

 

Next: In charaNam - ivaL nanjam enRu eNNaamal Ezhai

eLimaiyaaik-kuRiyaadhE – meaning she is a poison, don't think

simple or poor about her” - again this is in line with vaalmeeki –

see slokam --

sarpam aaSeeviSham baddhvaa vasthra anthE na

avabudhyasE |

greevaayaam prathimuktham cha kaala paaSam na

paSyasi || 3-50-17

meaning: jaTaayu continues to raavaNa, " You are

not conscious that you have presently bundled a lethally venomous

serpent at the fringe of your attire. And you are equally not wary

that the Terminator's lasso is presently loosened around your neck.

[3-50-17]

 

 

point: 1. seethaa is like a poison to raavaNa. That

is given as above. Also she is like a noose around his neck awaiting

to kill thru raama.

2. Poison is not only to raavaNa but for all his

clan – combine last line of pallavi and anupallavi first line from

krithi. then it reads - asaiyinaalE kula naasamaai pOgaadhE ivaL

nanjam enRu eNNaamal Ezhai eLimaiyaaik kuRiyaadhE -

that again is said in this slokam by vaalmeeki –

see --

sa mithra bandhuh sa amaathyah sa balah sa

parichChadhah |

visha paanam pibasi Ethath pipaasitha iva udakam ||

3-51-25

meaning: jaTaayu continues, " As one who is

thirsty drink water, you drink venomous, poisonous drink along with

your friends, relatives, ministers, armies, and with your

accomplices, as this abduction of Seetha itself is squirrelling away

dangerous poison. [3-51-25]

[squirreling means to store or hide (money,

valuables, etc.), usually for the future (often fol. by away): I've

squirreled away a few dollars for an emergency. ]

 

 

Next point: in charaNam A.Kavi says - 'en thaai ivaL

manam nondhaaL iruppaayO' - when jaTaayu said he is 60000 years old

and how come seethaa suddenly becomes a mother to jaTaayu – that is

a riddle.

Raaja or king is supposed to be the father of all

people in that country. Naturally his wife, the queen, becomes the

mother – that is why she is called raajmaathaa. So that way

seethaa is 'en thaai ivaL' to jaTaayu - for he considers raama as his

lord.

 

 

Also as per vaalmeeki --

raajaa sarvasya lOkasya mahEndhra varuNa upamah ||

3-50-4

lOkaanaam cha hithE yukthO raamO dhasaratha

aathmajah |

thasya Eshaa lOka naathasya dharma pathnee

yaSasvinee || 3-50-5

seethaa naama varaarOhaa yaam thvam harthum iha

ichChasi |

meaning: jaTaayu says, " Raama, the son of

Dhasaratha, is the master of all the world, one similar to Mahendhra

and Varuna, the Rain-god, and the one who is connected with the

well-being of all the world. Whom you desire to abduct now, that best

lady is Seethaa by her name, and this glorious one is the legitimate

wife of that preserver of all the worlds, namely Raama. [3-50-5b, 6a]

point: when raama is the master of the world, his

wife naturally is the mother to all and that is what jaTaayu also

claims as my 'mother' which is reflected by A.Kavi.

 

 

What jaTaayu claimed – i will make your arrows in

vain – kaiyaalE nee eivadu ellaam siraik kaaRRirp panju panjaai

saaduvEn - that is confirmed by vaalmeeki as

sa thaani Sara jaalaani gridhrah pathraratha

eeSvarah |

jaTaayuh prathijagraaha raavaNa asthraaNi samyugE ||

3-51-5

meaning: That eagle Jataayu who is the lord of

winged-chariots, namely birds, in turn sustained those arrays of

Ravana's arrows in that combat. [3-51-5]

Point: Though one may argue panju panjaai aakkuvEn

is not done – consider the mite of raavaNa and compare jaTaayu –

already he is old, plus, raavaNa fights with arrows and the bird has

only beaks and nails or claws as weapons. Also a bit of poetic

exaggeration is also to be accounted for.

Thus we can see how A.Kavi follows vaalmeeki

closely.

 

 

Now to elaborate a little more on that saasthra

knowledge of jaTaayu about vindha or vijaya muhurtham and his

suggestion to raama which gave a morale booster at that stage of

raama's sorrow on separation. Also think about what is time which

jataayu says that – he is just struggling for life and is about to

die – actually he tells half a slokam and remaining half is

completed by sampathi – his brother to hanumaan and his team – at

that stage to say this means something extra ordinary.

 

 

The daytime has fifteen spells of time that have

their own effects on humans. The fifteen are:

roudhra,

svEtha, maithra, saarabhaTa, smritha, saavithra, vairaaja,

visvaavasu, abhijit, rOhiNa, bala, vijaya [or vindha as above],

nairrutha, varuNa, soumya, bhaga.

The

book Muhoorta chintamani of BV Raman the famous astrologer lists

muhoorta-s thus:Rudra, Ahi, mitra, pitru, vasu, vara, vishwadeva,

vidhi, sathamikhi, puruhuta, vahini, naktanchara, varuna, aryama,

bhagaNext 15 in the night are are in sequence:Girisa,

ajipada, ahirbudhnya, pusha, aswi, yama, agni, vidhatu, chanda,

aditi, jeeva, vishnu, yumigadyuti, thyasthur, samdram.

 

So the 11th

is vijaya or vindha [or vaahini as per BVR].

 

With

these details I complete this post and complete the krithi's

elaboration. Hope you all enjoyed the krithi for its simple tamil.

dhasan Vasudevan MG