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[sv-poetry] haridhaasulu - post 5

From the Bhakti List Archives

M.G.Vasudevan • Thu Apr 10 2003 - 03:50:00 PDT 


Post 5

Dear sri vaishnava perunthagaiyeer,

Let us continue the study of  "baboova hrushtaa vaidhEhee Bharthaaram parishasvajE" and haridhaasulu. 

Seetha's mind goes thus now - "my father Janaka, who is result-oriented and self-less in his pursuits, will now appreciate raama, since raama also has accomplished the self-less pursuit of saving the sages from the trouble of these raakshasaas - from "raakshasa himsai".

For janaka is a result-oriented king, as said in Gita, 3-20: karmaNi Eva hi samsiddham aasthitha: janaka aadhaya: -meaning - "Janaka and others are involved in self-less pursuits or deeds" [which are result-oriented]. 

Though the comment of "sthriyam purusha vigraham" is a "tongue-in-cheek" expression at that situation, perhaps seetha recalls herself. May be she is reminding raama - the very parama purushan sreeman naaraayaNa- of his "mOhinee roopam" - the old get up or make up of mOhinee - a beautiful lady to distribute the nectar at the time of churning milky Ocean. 

Though not then, even now my raama looks "pleasantly feminine", if he is not summoning wrath upon him, as per his attributes. 

Then does it mean then He becomes unsightly, if angered - is it? No. That is another type of beauty as in narasimha avathaaram [- under discussion in the list]. 

Now seethaa thinks her father Janaka will definitely appreciate his son-in-law raama and looks at him - tham sathru hanthaaram-"at him, who has annihilated the enemies in war"- as he has annihilated the troops of unwieldy demons as said at: 
vinishpEthu: atheeva ugraa raksha: praaNa apahaariNa: |
thai: dhanoomsi dhvaja agraaNi charmaaNi kavachaani cha|| aaraNya  sargam 25 slokam 21 

meaning of the slokam: those arrows have swiftly fallen out [from the nimbus of bow of raama and they are by far fervid flinches of lives of demons, and these arrows have struck down the demons' bows, summits of their war-flags, skins, armours and also their heads.

bahoon sa hastha aabharaNaan ooroon kari kara upamaan |
chichhEdha raama: samarE satasa: atha sahasrasa: || aaraNya  sargam 25 slokam 22

meaning: Many an ornamented hand, many a thigh that is similar to an elephant's trunk, is shredded now by raama in that war. raama with his hundreds and thousands of arrows finally fell them down.

seetha saw - he is same naaraayaNaa - raamaa - who later said in his krishNa avathaara that he will emerge, as and when needed to eradicate wicked and vice. This "parithraNaaya saadhoonaam vinaasaaya cha dushkruthaam" - Gita: 4-8 - saw that omnipotent Being, who is an eliminator of evil. 

"maharsheeNaam sukha aavaham' - [ on seeing that ] giver of comfort for the great sages,   vaidEhee hrushtvaa baBhoova - 'on seeing [that raamaa] vaidhEhee became exultant' - she became one with herself - Bhoo saththaayaam. 

When it is said "aathmaa vai purushasya dhaaraa"- meaning- "a wife is yet the soul of the husband" - that soul of raama, namely seetha was so far in a dilemma, because raama is a lone - warrior against 14000 demons and his safe return was  a shade ambiguous. 

Now that thar raamaa he remained unhurt after that sathru hanthaaram, that soul called seetha, has regained her mental abode in raama. Then that seetha "hrushtaa parishasvajE"- 'delightfully embraced---'.

[dear bhakthaas - Certain points included in the write up here, are taken from the site www.valmikiramayan.net  and my sincere thanks to the webmaster of this site - of course the substance taken, modified to suit flow here etc].

Will not the maharishees [the haridhaasaas as stated by Saint thyaagaraaja] celebrate when they see that scene of both that supreme lord and mother embracing each other. Is it a scene, which will be available so easily for these craving bhakthaas - the rishi ganams. 

Once it happened the heartthrob goes up and wants to enjoy that again. So they wanted a "once more" for that scene. See that is also available.  

mudhaa paramayaa yukthaa dhrushtvaa rakshO gaNaan hathaan |
raamam cha Eva avyayam dhrushtaa thuthosha janaka aathmajaa || 3-30-40

janaka aathmajaa = Janaka's daughter
paramayaa mudaa yukthaa = having the extreme exultancy 
dhrushtvaa raksha: gaNaan hathaan = having seen the demon groups dead 
raamam Eva cha = raama also 
avyayam = not exhausted [indefatigable]; 
thuthosha dhrushtaa = has seen satisfied

Meaning: having seen raama deadening the demon groups but remaining indefatigable --- that Janaka's daughter is satisfied. [3-30-40]

thatha: thu tham raakshasa sangha mardhanam 
sa poojyamaanam mudhithai: mahaatmaBhi: |
puna: parishvajya mudhaa anvitha [sasi + praBha] aananaa 
baBhoova hrushtaa janaka aathmajaa thadhaa ||  3-30-41

thatha: thu tham = but then him [that raama]
raakshasa sangha mardhanam = eliminator of demonic troops 
sapoojyamaanam = with worship
mudhithai: mahaathmaBhi: = great-sages delightfully 
puna: parishvajya mudhaa anvitha = again, embraced, delight, assuming, visage
sasi praBha aananaa = moon-shine visaged Seetha 
thadhaa baBhoova  hrushtaa  janaka aathmajaa = Janaka's daughter then became complacent 

Meaning: Then, seetha with her moon - shine - visage [with her delightful face] again embraced raama, the eliminator of demonic troops, and whom the great-sages are worshipping. That Janaka's daughter, Seetha became thrilled. [3-30-41] 

Now that twice the rishis and munis had that scene of the lord, and got revelled, they requested raamaa to have same with them individually. But since raama is eka pathni vradhan in that raama avathaaram, he assured them as krishna, I will satisfy you all provided you are all willing to be born again. That these rishis were ready, they were born as gopees. When krishna roamed (?) in brindhaavan and the rishees or gopees had that great raasa leela with each one of the gopees having one exclusive krishna for her. 

For that kind of an act of "one person appearing as many at the same time in same place" a prelude has already been given in the kara dhooshana vadham with each raakshasa encountering a separate raama. 

[Though these aspects  of 
1.	rishis are gopees, 
2.	each raakshaasa was encountered by one raama 
I am not able to give the slOkams or other authentic references - I request learned  bhagavathaas to give.]

In the raama thaapini upanishad, it is said "ramanthE yOginO ananthE nithya aanandhE chidhaathmani".  this "seetha raama parishasvajE scene" goes well in that context - is it not. About that we will see that in detail in next post.  

Is it not apt further that ST describes this as chakkani harichE jikkithimani madhi sokkuchu -meaning - I am filled with joy on seeing the hari dhaasaas come out onto the street in procession,

Just an end note: For any bigger act of any divinity, in particular the elimination of an evil force, the fruits of the reading / listening to such acts by subsequent people, are said at conclusion time. That is called phala sruthi - sentence on fruits of reading or hearing -

For the annihilation of Khara there is such an epilogue phala shruti: 
sruthvaa sriyO raama vijayam paapa badhnaath pramuchyathE |
tathaiva srunkhalO bandhaath ruNa bandhaath vimuchyathE |
sruthvaa pushpavathyaa nrupO thanayam vamsa vardhanam |
labhate raaghavendrasya prasaadhaath keerthi vardhanam || skaanda puraaNa

meaning: On hearing raama's victory, one will be freed from shackles of sins, also from the chains of punishment, also from the entanglement of debt. Should a bride hear this, she begets a good son, who enhances the dynasty. By the grace of raaghava, enriched is the renown for others. - skandha puraaNa.

Let us continue in next post

Dhasan

Vasudevan m.g.



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