०३ अरण्य-काण्डम्

There are 119 chapters in Ayodhyaa Khaandam of Sri Vaalmiki RaamayaNam.

Swami Desikan uses 7 salutations in his illustrious Raghu Veera Gadhyam to cover the highlights of this Khaandam spanning 119 chapters in length.

The first Salutation of this section of Raghu Veera Gadhyam covers the events described by the first 49 of the 119 chapters of Ayodhya Khandam of Sage valmiki.

Sri Raamachandra has now come home to Ayodhya with his bride. Happy emperor Dasaratha wants to install Sri Raama as prince regent and transfer the power of rulership to him.

A hunch-backed maidservant of Queen Kaikeyi (Manthara) hears about the news of the crowing of Sri Raama and is enraged. She instigates her mistress Queen Kaikeyi to stop the installation of Raama as the crown prince. Queen Kaikeyi is fond of Raama and refuses first to interfere. Manthara labors on and succeeds in poisoning the mind of her mistress. She advises her mistress to ask for two boons that her husband had promised, but not executed. Manthara eggs on Kaikeyi to ask the emperor Dasaratha through one boon to banish Raama to the forest and with the other boon to install Bharatha, her own son, as the crown prince in place of Raama. Kaikeyi is persuaded and agrees to press the king for the two boons suggested by Manthara.

Now Kaikeyi enters the sulking chamber and waits for her husband rushing to share with her the happy news of the plans for Raama’s installation as crown prince. She asks her husband to grant her the two boons that he promised earlier for her support in a difficult battle. She explains then the nature of those two boons.

The emperor is devastated by the request of his queen. Kaikeyi invokes the presence of Gods as witnesses and presses the heart broken emperor for the twin boons of banishment of Raama to the forest for 14 years and the crowning of her son Bharatha as the prince regent in Raama’s place. The tormented emperor is shocked by the adamant queen’s wish for these cruel boons. He is caught in the horns of a dharma Sankatam.

He cannot go back on his word about granting two boons and yet he cannot envisage the granting of the specific boons requested by his queen.

He falls unconscious at the very thought of separation form Sri Raama as a result of the boon requested by Kaikeyi. The heartless Kaikeyi sends for Raama and announces to him that the boons that she just received from emperor Dasaratha require him to be banished to the forest for 14 years. Raama accepts the command of his mother Kaikeyi 26

and states that his father’s words will not become false and that he will obey his father’s wish.

The emperor begs his son Raama to take him captive and ascend the throne. Raama consoles his father and states that he has no great desire to ascend the throne and that obeying his father’s command is of the utmost importance to him. The first salutation of Swami Desikan in the Ayodhya Khandam section of Raghu Veera Gadhyam refers to that assertion by Raama that he will not make his father’s word false by staying in Ayodhya and becoming a crown prince. That salutation is as follows:

अनृत-भय-मुषित-हृदय–पितृ-वचन-पालन-
प्रतिज्ञा-ऽवज्ञात-यौवराज्य !

अनृत-भय-मुषित-हृदय–पितृ-वचन-पालन-
प्रतिज्ञा-ऽवज्ञात-यौवराज्य !

Hail to Thee, O Raghuveera, who abandoned the position of crown prince of Ayodhya to fulfill the promise implicit in the boon of your father, who was fear-stricken over the thought that his word to Kaikeyi would become a lie! Emperor Dasaratha had no choice. He had to grant his queen the boons that she demanded. With a broken heart, he had to order Raama’s banishment to the forest to prepare the way for Bharatha’s crowning. He was being tormented by the thought that his son might refuse to obey that command and make his words untrue. He was afraid of being called a liar, who made false promises to his queen. Raama however welcomed his father’s command and immediately promised to honor the boon given to Kaikeyi.

As a result of that promise to his father, Raama abandoned willingly his legitimate title to the throne of Ishvaakus.

निषाद-राज-सौहृद-सूचित-सौशील्य-सागर !

निषाद-राज-सौहृद-सूचित-सौशील्य-सागर !

Swami Desikan salutes the Sowsheelyam of Sri Raamachandra here. Sowsheelyam is the attribute of a great soul, who mixes with people lower than him in status with ease.

Here, Swami refers to the friendship that Raama showed to the Guha, the unlettered king of hunters residing on the frontier of the nation of Kosala.

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Guha was a simple chieftain, who roamed in the forest in search of animals to hunt.

Raama was the lord of the Universe and PaRaamathmaa. Inspite of it, Raama displayed his kalyana Gunam known as Sowsheelyam and became the guest of the hunter of a much lower status and exchanged oath of friendship. Swami recalls this meeting between Guha and Raama on the banks of Ganges and hails Raama as the ocean of Sowsheelyam (Valmiki Raamayanam Sargas 50 to 52).

Hail to Thee! O Raghuveera who through your expression of friendship to the chieftain of the hunters revealed your vast ocean-like sowseelya quality and easy accessibility by one and all!

भरद्वाज-शासन-परिगृहीत–
विचित्र-चित्र-कूट-गिरि-कटक-तट-रम्यावसथ !

भरद्वाज-शासन-परिगृहीत–
विचित्र-चित्र-कूट-गिरि-कटक-तट-रम्यावसथ !

O Raghu Veera who obeyed the instructions of Sage Bharadwaaja and resided in the foot hills of Chitrakoota Mountain in a beautiful residence built by LakshmaNaa! Hail to Thee! Hail to Thee! Reminiscences: Sri Raama befriended the king of forest hunters, Guha and enjoyed his hospitality and displayed His Sowlabhya GuNam through recognizing Guhan as the fourth brother of His besides LakshmaNA, Bharatha and Satrugnaa. With Guha’s help, He crossed the river Ganga and took leave of him and reached Sage Bharadwaja’s aasRaamam on the other side of the river Yamuna. The sage was surprised to see the royal travellers in hermit’s dresses and inquired about what happened. Learning the circumstances that led to the royal party’s journey through the forest, Sage Bharadhwaajaa instructed Raama to establish His residence few kilometers from his own AshRaamam at a site located on the foot hills of the beautiful chitrakoota mountain. Raama obeyed the sage’s command and accepted the kaimkaryam of His brother LakshmaNaa, who constructed a delightful residence according to the codes of building construction.

Sage Bharadwaja in poet Kamban’s words describes the beauty of Chitrakootam as being more than the loveliness of Indra’s svarga Logam (ViNNInum Inithaal, Devar kai thozhum Chitthirakootam). He points out that Chitrakootam is so sacred that even the Devas raise their hands in salutation.

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In an entire section named “Chittirakoota Patalam”, poet Kamban describes the extraordinary beauty of the mountain, its flora and fauna in a manner similar to the descriptions found in the 94th sargam of Ayodhyaa Khaandam. Here, Sage Valmiki presents Raama as the describer of the divine beauty of the Chitrakoota Mountain to his beloved wife. Sri Raama describes the auspicious peak of Chitrakoota mountain as “CHITRAKOOTASYA KOOTOAYAM DRUSYATEH SARVATA: SUBHA:” Thereafter, he states: “If for my part, O Darling Sita, I shall be able to spend this period of exile extending over 14 years (as though in sport), with You. O Sita and LakshmaNAa! Adhering to the path trodden by the virtuous and conforming to the highest discipline imposed by myself, I shall derive joy enhancing the piety of my race”.

IMAM THU KAALAM VANITEH VIJAHRIVAAMSTVAYAA CHA SEETEH SAHA LAKSHMANENA I

RATHIM PRAPATSYEH KULADHARMA VARDHINEEM SATAAM PATHI SVANIYAMAI: PARAI: STHITHA : II

– AYODHYAA KHANDAM, SRIMAD RAAMAYANAM : VERSE 27 Kulasekhara Azhwaar saw the Thillai Thiruchitrakootam Divya Desam at Chidambaram as the southern Chitrakootam and offered his mangalaasAsanam of Thillai EmperumAn and composed ten verses serving as SampurNa RaamayaNam.

Sri Mutthuswami Dikshitar worshipped Thillai Thiruchittira Kootatthu Govindarajan and offered his Naada Naivedyam to the Archaa murthy there through four brilliant krithis set in RaagAs Rathipriyaa (same as the 62nd Mela ragam Rishabha Priyaa), Mesa Bhowli, Surutti and Mukaari. Summary of the meanings of these Krithis along with the commentary on the Kulasekhara Azhwaar’s paasurams are contained in a book (AravaNai Tuyinrohn) that I had the good fortune to publish in 1993 at Thillai Thiruchitrakootam.

Azhwaar describes his daasyaa state to the Bhagavathaas of the Emperumaan of Thillai Thiruchitrakootam this way: O Raamachandra! I take refuge at the holy feet of the Bhagavathaas, who have performed SaraNaagathi at your lotus feet. (Pasuram 3) This earth is indeed sanctified by the movement of those Bhagavathas, who raise their hands in salutation to Sri Raama of Chitrakootam with their Anjali mudra (Pasuram 5).

I do not consider any kingdom superior to the one of having the lotus feet of the Lord of Thillai Thiruchitrakootam on my head (Pasuram 7) 29

My mind does not ever forget the Lord of Thillai Thiruchitrakootam. Hence no inauspiciousness will befall me (Pasuram 9) O Servants of the Lord! Please recognize the archa murthy staying forever to bless you as Vaikunta Naathan at Thillai Thiruchitrakootam and eulogize him and perform Nitya Kaimkaryam to Him and receive His full blessings (Pasuram 10).

Such is the glory of Chitrakootam celebrated by Sage Valmiki, Kulasekhara Azhwaar, Kamban and Dikshitar.

+++(भरत-जाबल्यादि-प्रत्याख्यानेन)+++ अनन्य-शासनीय !

+++(भरत-जाबल्यादि-प्रत्याख्यानेन)+++ अनन्य-शासनीय !

O Lord who cannot to be commanded by any one! Hail to Thee! Hail to Thee!

Musings: The subject matter covered in sargas 79 to 112 of AyodhyA KhAndam of Srimad Valmiki RaamayaNam is what Swami Desikan briefly mentions here. The grief stricken Bharata reaches chitrakootam intent on bringing his elder brother to AyodhyA and crowns him as the emperor. He is accompanied by his three mothers, Acharya VasishtA, Sage Jabaali, the members of his army and camp followers. Bharata leaves his entourage behind and walks with his mothers and Acharya to the ParNasAla (hut) made up of leafy twigs, where Sri Raama, Sita and LakshmaNa were living. Bharatha falls at the feet of his elder brother and begs him to return to AyodhyA and ascend the throne of IshvAkus, now that Dasartha has ascended to heaven. Raama faints at the news of his father’s passing away and goes to MandAkini riverbank and performs TarpaNam for his deceased father.

Bharatha implores Raama now fervently to oblige him by ascending the throne of IshvAkus with the concurrence of his own mother Kaikeyi, who retracts the boon given to her by her late husband. Bharatha threatens to stay in the forest, if Raama does not return to AyodhyA. Raama silences his brother with cogent reasons as to why he could not disavow the pledge he made to his father to relinquish the throne in favor of Bharata.

Now, Sage JabAli takes another approach and uses the theory of Naastikaas Thirukudanthai Perumal 31 to convince Raama that he should accept the throne. Raama dismisses the arguments of Sage JabAli as hollow and points out that his line of thinking was against Dhaarmic principles.

Acharya VasishtA now pacifies the angry Raama and commands him to accept the throne as the eldest son of Emperor Dasaratha. Acharya Vasishta points out that the Guru is superior to one’s parents in rank and that Raama should obey him.

Raama politely, but firmly points out that the parents are indeed superior to one’s own Acharya and insists that he could not break the pledge that he gave to his father.

Bharatha in desperation vows to fast unto death to pressure his resolute brother.

Raama points out that it would be a repugnant step for a KshatriyA to commit suicide in this fashion. The hopeles Bharata now offers to stay in the forest as a proxy to Raama so that Raama can return to AyodhyA. The firm Raama dismisses that offer of Bharatha and points out that the question of proxy comes into the picture only when one is incapacitated and there is no reason for taking that route. Raama states that he will return to AyodhyA only after the 14 years of exile as per his promise to his father.

The frustrated Bharatha now places a new PadhukA (sandals) at the feet of Raama and requests Raama to step on it. Raama accedes to Bharata’s request. Bharata swears in front of all the assembled that he will rule the kingdom as the representative of Raama Padhuka and will step into fire at the end of the 14 years, if Raama does not return from exile to accept his kingdom. Raama pledges to return and take over the kingdom at the end of the period of exile.

This incident at Chitrakootam, where Raama refused to be commanded by any one including his mothers, Acharya Vasishta, Sage JAbAli and Bharatha is what Swami Desikan had in mind, when he salutes Raama as “ANANYA SAASANEEYA! JAYA! JAYA!”

THE STATE OF HELPLESSNESS OF BHARATHA IS VERY MUCH LIKE ALL THE RAAMA BHAKTHAS, WHO CAN NOT BEAR TO BE SEPARATED FROM

SRI RAAMACHANDRA.

The great Raama Bhaktha, the guru of Chatrapathi Sivaji, Samartha Raamdaas (AD 1608-1680) described his feelings over separation from Raama this way in his work known as Daasabodh: “I want not wealth, nor wife or rebirths i want not in me the pride of knowledge.

By the path of worship (bhakti) lead me to a life of goodness.

I have no skill of mind, no power of thought, no wisdom or strength of reason.

I am thy ignorant bhakta; give me an understanding heart, O Ram.

I know not how to talk or act. I do not understand my duties.

I am greatly troubled by my relations with men. Give me an understanding heart, O 32

Ram.

As I listen to the explanation of the scriptures, a good thought enters my mind; but it soon passes away as the time of giving up the fruit arrives.

But what shall i do, O Ram; i am unable to do what I ought.

O Ram! I cannot endure life without thee”.

Saint Thyagaraja, another in the front line of great Raama Bahkthas plaintively pleads to Sri Raama in his PurnachandrikA krithi, Sri Raama Raama Jagadhaatma Raama, Sri Raama Raghuraama that Sri Raama, the soul of the Universe should not go away from him. He says “TVAAM VINA NAANYATRA JAANEH RAAMA, TVAAM VINAA KO GATHI?” I know nothing beyond you. Without you what refuge is there? Elsewhere, the Saint points out to Sri RaAma in his Naayaki krithi “Nee Bhajana gaana” that he has in vain explored fully the Saguna margam, the NirguNa margam, the truth and falsehood, the six schools and the eight siddhis. He has not found the answers that he was looking for. He concludes by stating that there is naught but You as the redeemer.

Such is the greatness of Raama Bhakthas, who cannot bear even for a moment to Part Company with Sri Raamachandra like the blessed brother Bharatha.

O Lord who looked after the Yoga Kshemam of the entire world by placing your Padhukas snugly on the head of your brother Bharata, who ruled as a representative of those sacred Padhukas after performing the coronation ceremony (Padhuka pattAbhishekam ) for them. Hail to Thee! Hail to Thee! Musings: The sorrowing Bharata journeyed to Chitrakutam with his mothers and Acharyas. He begged his brother to accept the kingdom and return to Ayodhya to be coronated as the king of Kosala desam. Raama refused to accede to the request of his dear brother since he could not break the pledge that he gave to his father. The heart-broken Bharata fell at Raama’s feet and the compassionate Raama placed his padhukAs on his brother’s head. Bharata carried those PadhukAs on his head back to NandigRaamam and performed the coronation ceremony for them and ruled the land as the representative as 33

those PadhukAs until Raama returned from his exile after fulfilling his avathara mission. Swami Desikan states that Raama took care of the welfare and protection (Yoga Kshemam) of the world through his gracious act of blessing Bharata with his sacred padhukAs.

The source of sanctity for all holy things is their contact with the Lord. The Padhukas that bear the weight of the Lord and accompany Him in his journeys are the most sacred due to their Bhagavad Sambhandam. Swami Desikan composed more than 1000 verses to celebrate the holiness of the Padhukas worshipped by Bharata. In the very first slokam of PadhukA Sahasram, Swami focuses on their unique ability to protect the worlds: SANTHA: SRIRANGA PRUTHVEESA CHARANA THRAANA SEKARAA: I JAYANTHI BHUVANA THRAANA PADHA PANKAJA RENAVA: II

The blessed ones wearing joyously the Lord’s PadhukAs on their head protect the universe through the power of those sacred PadhukAs. Even the dust particle from the feet of those blessed souls has the power to protect the people of the universe. Bharata was the first blessed soul to reveal the power of those Padhukas of the Lord.

SwamiDesikan refers to Bharata’s role in the second verse of the Padhuka Sahasram:

BHARAHTAAYA PARAM NAMOASTHU TASMAI PRATHAMODHAAHARANAAYA BHAKTHI BHAAJAAM I

YADHUPAJNAMASESHATHA: PRUTHIVYAAM PRATHITHO RAGHAVA PADHUKAA PRABHAAVA:

The illustrious one, who first wore Sri Raamachandra’s PadhukAs on his head, was his brother Bharata. He conducted the affairs of the state as the representative of those holy PadhukAs during his brother’s exile. This verse salutes Bharatha as the blessed soul, who illustrated the significance, power and the holiness of the Lord’s sandals through his worship of them. The PadhukA prabhavam (the glory of the Sandals of the Lord) was established first (PrathamodhaaharaNam) by Bharatha.

The concept of those Padhukaas enquiring about the Yoga Kshemam of the people of the universe brings one’s thoughts to the Sahasra Namam phala sruthi verse: ANAYAA: CHINTAYANTHO MAAM YEH JANAA: PARYUPAASATEH I

TESHAAM NITYAABHIYUKTHANAAM YOGA KSHEMAM VAHAAMYAHAM II

Bhagavan Sri Krishna says: “With reference to those who find it impossible to live (like Bharatha) without thinking of Me, I undertake the responsibility of bringing about 34

their union with me and keeping that union for ever”.

DhyAnam:

RAAMAM PURAANA PURUSHAM RAAMANEEYA VESHAM RAJAATHIRAAJA MAKUTAARCHITA PAADHA PEETAM I

SITAAPATHIM SUNAYANAM JAGADEKA VEERAM SRI RAAMACHANDRAM ANISAM KALAYAAMI CHITTEH II

—SRI RAAMA KARNAAMRUTHA SLOKAM

O Lord of incomparable valor whose skills in endowing a mere blade of grass with the power of Brahmaasthram! You sent that blade of grass from your darbha mattress, when You were horrified to see the apachaaram done by KAkAsura to your Devi out of his desire for eating flesh. All the Devas and sages were afraid that the Darbham consecrated by you to have the power of the mighty BrahmAsthram would land on them, when KaaakAsuran sought them as refuge. O Lord of such valor! Hail to Thee! Hail to Thee! Musings: KaakAsuran (Crow) was the son of Indran, the king of Devaas. Kaakasuran saw Sita Devi in Chitrakutam. She was holding the head of Sri Raama on her thigh as he was taking rest. The crow slowly approached the Jaganmaathaa and took a second peck at her breast because of his desire for eating flesh. Blood poured out and fell on the sleeping Raama’s head. Sita Devi would not move since she did not want to wake up Raama by her movement. The contact of the warm blood however woke up Raama and he sized up the situation immediately.

Raama was outraged by the aparaadham of the crow and he consecrated a blade of Dharbhaa graas from his bed and directed it at the Crow, which was rushing away out of fear of Sri Raama. That blade of grass possessing the power of the mighty Brahmaastram chased the Crow in all the three worlds. The crow sought refuge at his 35

father’s feet. Indra was afraid to give protection to his own son for fear of the damage that will come to him from Raama’s arrow (empowered Blade of grass). The Crow flew off to the abodes of Brahma, Rudraa and sages. None of them wanted to get in the way of the Brahmaasthram for fear of their own lives. They saluted the power of the Lord’s blade of grass and were awe struck at the event of that blade of grass chasing the guilty crow across the entire span of the Universes. The arrow chased the Crow with vigor, when it flew in a direction away from Raama and slowed down, when the Crow flew in the direction of Raama.

O Lord whose arrow’s aim can not be interfered with even by Brahmaa, Rudraa and Indraa. They could not protect the object of your arrow’s target with their power. Hail to Thee! Hail to Thee! Musings: The incident of the Apacharam of KaakAsuran took place in Chitrakutam. There is however no mention of this incident by Sage Valmiki in the Ayodhyaa Khaandam verses dealing with the life of the divine couple at Chitrakootam. This incident is mentioned by Sita Devi in Ashoka Vanam in Sundara Khaandam in her conversations with Hanuman in the 38 th sargam. She was recalling the anger of Raama at the “Eththisaiyum uzhanrODi iLaiththu vizhum kaakam” 36

ApachAram of the Crow towards her and was telling Hanuman that she could not understand how Raama is now indifferent to the heinous act of RAvaNA, who kidnapped her and held her as a prisoner away from Raama.

She recites at length the incident of the Crow hurting her and Raama’s rage at the crow.

Swami Desikan in his Chillarai Rahasyam known as “Abhaya Pradhaana Saaram” dwells at length on Kakasuran’s Aparaadham and Raama’s Kaarunyam as SaranAgatha Rakshakan even in the case of the most undeserving KaakAsuran. Swami Desikan cites this incident as one of the many (VibhishaNa SaraNaagathi, Samudra Raja SaraNaagathi et al) to justify his insightful description of Srimad RaamaYaNam as the SaraNaagathi Saastram.

Kaakasuran ran everywhere in the three worlds and could not escape from the Brahmaastram of Raama and could not gain the protection of any one to save him from the wrath of the blade of grass. He fell at the feet of Raama finally and sought his pardon. Sage Valmiki describes the plight of KaakAsuran and his SaraNaagathi in Sundara Khandam through Sita’s words: THREEN LOKAAN SAMPARIKRAMYA TAMEVA SARANAM GATHA: The SaranAgatha RakshaNam of the Lord is beautifully described by the Adi Kavi this way: SA THAM NIPATHITHAM BHUMOU SARANYA: SARANAAGATHAM I VADHAARHAMAPI KAAKUTSTHA: KRUPAYAA PARYAPAALAYATH II — Sundara Khaandam Sargam 38 verse 34.

The crow had fallen at the feet of the Lord. That crow was fit to be killed (Vadaarhan).

He was begging for his life (PraaNarthi). The Lord gave him the boon of life (PraaNa Dhaanam). One of the reasons for Raama’s saving Kakasuran’s life was due to the presence of the PaRaama KaaruNikatvaam of the Piraatti, who was standing next to Raama. This is the Rahasyam behind the fulfilment of the SaraNaagathi of Kakaasura by Raama according to Swami Desikan.

O Saranagatha Vatsala Raama! O Bhaktha Vatsala Raghu Naathaa! I am not asking You for any boon except one. May I be blessed with devotion for your lotus feet always! This is dear to me my Lord. Please give me this boon. I will be asking you for this boon again and again.

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With Padhukaa Dhaanam to Bharathaa, Ayodhyaa khaandam was concluded. Raama at this time was haunted by the memory of the visit by his brother and his mothers.

Hence, he wanted to leave Chitrakutam. He paid a brief visit to the hermitage of Sage Atri and his dear wife Anusuyaa. After enjoying their hospitality and staying one night there, Raama, Sita and LakshmaNA moved on and entered the Dandakaa forest. The events that happened there are the subject of Aaranya Khaandam. Swami Desikan summarizes those happenings in 14 brilliant salutations.

DHANDAKAA TAPOVANA JANGAMA PAARIJAATHA! JAYA! JAYA! Here Swami Desikan salutes Sri Raamachandra as the abundant boon-giving, celestial paarijaathaa tree that moved around the Dandakaa forest which was ideal for performing penance.

Sri Raama entered the Dandakaa forest. The sages performing severe penance there advised Sri Raama about the atrocities committed by the Rakshasaas that interfered with their Tapas. Sri Raama came to their rescue and moved from hither to thither in the forest and protected them from harm’s way. These good deeds done by Raama are described as the equivalent of the boons conferred by the celestial Parijaathaa tree in Indra’s garden.

O Lord who was like a tiger to the deer of Viraadha! Hail to Thee! Hail to Thee! There was a Gandharvaa by the name of Thumbhuru, who committed Apachaaram to Kubheraa and was cursed in turn by latter to become a Rakshasa. Viradhaa was causing a lot of mischief in Dandaka forest and was making the lives of sages unbearable.

Viradhaa saw Sita with Raama and lifted Sita and began to run deep into the forest.

The brothers followed and engaged Viradhaa in a fierce battle. He could not however be killed with weapons due to a boon that he had obtained earlier. Raama then asked LakshmaNaa to dig a big pit and bury him there alive. As he was about to die, Viradhaa saluted Raama for helping him to get rid of Kubhera’s curse and restoring him his former body. He also advised Raama that the hermitage of a great Rishi by the name of Sarabhangaa was near by and that Raama should go there. Sarabhanga was 38

waiting for seeing Raama before ascending to Brahma lokam. Raama was greeted by the sage and obtained Moksham thereafter. The valor of Raama in Dandaka Vanam is displayed first in the battle with Viradhaa.

The Raghu Veeran’s many battles with the Rakshasaas of the fearful Dandakaa Vanam are equated here to the hunting down of beasts that destroy the crops. Penance of the sages is compared to the crops here and the hunter is the Lord himself. Sri Raama’s welcome help to the sages was like wearing the processed bark of trees as their dress (Cheera Bruth). Sri Raama’s blessed and heroic deeds are saluted here.

Lord who resembled a sun in banishing the deep darkness caused by the three heads of the Rakshasa by the name of Trisiras.

After Viraadha vadham, Raama moves with his brother and wife to the interior of the deep forest. They visit the hermitages of many sages including that of Agasthyaa.

Latter advises Raama to stay at Panchavati. During this journey Sita requests Raama not to kill innocent animals of the forest and to observe Ahimsaa. Raama commends his wife for the counsel and vows to kill only the ogres. They arrive at Panchavati and LakshmaNaa builds a cottage for Raama and Sita there.

SurpaNakaa arrives at the hermitage and invites Raama to marry her and she insults Sita. LakshmaNa could not brook that insult and lops the nose and ears of SurpaNakaa for that offense. She runs in great pain and humiliation and approached her notorious brother by the name of Kharaa, who lived in Janasthaanam surrounded by an army of ogres. Kharaa sends first fourteen ogres with his sister to kill Raama and they are all swiftly dispatched to Yama lokam by Raama. Surpanaka rushes back to her brother and now Kharaa himself comes for a battle to Panchavati with DhusaNaa and an army of fourteen thousand ogres. Raama kills off the fourteen thousand night-stalkers first.

Dhushanaa is killed next. Trisiras, one of the major commanders of Kharaa is killed 39

next. Swami Desikan salutes the valor of Raama here in killing the fearsome Trisiras, who caused so much havoc to the sages of Dandaka Vanam. The next three salutations are to the Raghuveeran, who killed Kharaa and his retinue of fourteen thousand soldiers.

DhyAnam:

DANDAKARANYAVASAYA KANDITHAAMARASATRAVE I JANAKEE PRANANATHAYA SADHAA RAAMAYA MANGALAM II

O Raghuveeraa who dried the ocean of the night-stalker by the name of DhushaNa by the fiery arrows leaving form Your Kodhandam! The assembly of sages thrilled by witnessing your power as a supreme archer rose to sky level their eulogies to celebrate Your victory.

DhusaNa was the general of Khara, the brother of SurpaNakA. DhushaNa marched his army of 14,000 ogres from Janasthanam to Panchavati to attack and kill Raama as per his Master’s orders.

Raama killed first the entire army of 14,000 ogres and confronted DhusaNa in battle.

Raama broke the bow of DhushaNa, killed his charioter as well as his horses and then lopped off the mace-wielding hand of the ogre and killed him too. All the sages witnessing this fierce battle were thrilled at the sight of Raama’s extraordinary valor and hailed him as a supreme hero. They filled the sky with thankful salutations to recognize Raama’s victory. Adi Kavi says in this context: “Saadhu Saadhu ithi Kaakuthstham sarva bhoothAnyapoojayan” (all beings present at the battle field acclaimed Sri Raama saying “well done! Bravo!). Swami Desikan follows this line of Srimad RaamAyaNam to state that the assembled rishis made the Vijaya GoshaNam.

O Lord who was like a fierce cyclone (chanta maarutham) in breaking in to two the strong tree named Khara. The ferocious Khara upset over the destruction of Trisiras, DhushaNan and his huge army by Raama attacked latter. Raama broke him in the battle like a swift wind would break a tall tree into two pieces. Thus in the course of one and half hours Raama destroyed Khara, his two genarals and the army of 14,000 ogres.

Swami Desikan’s mind is still absorbed with that mighty prowess of Raguveeran.

Hence, he goes on to add two more salutations to celebrate Raama’s victory at Panchavati.

O Hero who destroyed the tall grass of 14,000 RakshasAs just as a powerful elephant destroys a forest of swamp grass. Hail to Thee! Hail to Thee!

ASAHAYA SURA! JAYA! JAYA! Hail to Thee O great hero who does not need the support of anyone else in your battles! You destroyed single handedly Khara, DhushaNa, Trisaras and their retinue of fourteen thousand warriors in the battle at Panchavati right in front of Your ParNasAla. There is no one to match your heroism in battles.

It is daring act indeed to take on all these fierce rakshsAs in battle and to crown that act by emerging victorious at the end of this terrific battle. Your daring and courage is indeed unmatched. Hail to Thee! Hail to Thee!

O Raghuveeraa! You stood firm in your battle with the thousands of RakshasAs headed “Sri Raama Destroyed 14,000 RakshasAs”

by the dangerous Khara and became victorious. All the sages and the DevAs acclaimed you as supreme hero. Your consort also witnessed this fierce battle and was joyous over your victory. She was thrilled to see your extraordinary skills in the battle field. She was overwhelmed by her feelings of pride about you and embraced you tightly to congratulate You on Your victory. At that time your proud chest was covered with the wounds resulting from the just-ended battle. Your consort’s embrace representing Her present to you acted as though it was a fomentation for your wounds to heal them. Hail to Thee O Raghu Veera! Hail to Thee! Adi Kavi describes this scene of the expression of Joy and affection by Sita to her victorious husband. He says: “Seeing her husband, who had made short work of His enemies and brought happiness to the sages, Sita (a princess of Videha desam) felt rejoiced and embraced Him. Nay, transported with supreme facility to see the hordes of ogres killed, the daughter of Janaka felt gratified to find Sri Raama without any harm. Then closely embracing once more that destroyer of the ogre hordes – the daughter of Janaka felt rejoiced, her countenance lit with joy”.

DHYANAM:

RAAMETHI VARNA DVAYAMAADHARENA SADHAA SMARAN MUKTHIM UPAITHI JANTHU : I

KALOU YUGE KALMASHA MAANUSHAANAAM ANYATHRA DHARME KALU NAADHIKAARA : II

(By uttering and meditating on the two lettered name Raama (Taaraka Namam), all creatures attain mukthi. In this kali yugam, when the righteousness is fast vanishing, there is no other dharmam (practice suitable to us).

In the remaining four salutations relating to AaraNya KhAndam, Swami Desikan covers Maaricha vadham, JatAyu samskaram (final rites), Kabhandha vadham and Sabhari Moksham. Thereafter, he moves on to salute the incidents of KishkindhA khAndam.

O Lord whose darbhAsanam is decorated by the skin of the deceitful MaarichA, who appeared before You as a beautiful deer! Hail to Thee! Hail to Thee! RaavanA was intent on kidnapping Sita by deceit and hence commanded Maaricha to take the form of a beautiful deer and to prance in front of Sita’s parNasAlaa at Panchavati. Sita Devi was charmed by the golden deer and begged her husband to catch it and present it to her for use as a pet. Raama followed the deer and killed it and brought back its skin. He returned to the parNasAla and put that deer skin (KrishNAjinam) under the darbhaasanam for His daily anushtAnam. That Aasanam got beautified by that deer skin.

O DayALu, who demonstrated your special attachment to Your devotees through Your act of performing the final rites for the mortally wounded eagle king JatAyu, who put his life on line to fight the evil RAvaNA and to foil RAvaNA’s attempt to get away with the kidnapping of SitA dEvi.

Background: Maricha gets killed by the arrow of Sri Raama. While Raama was away on pursuit of Maricha, the golden deer, RavaNa arrives at the parNasala of Raama in the guise of an ascetic. Sita invites him to accept her hospitality. She tells the visitor about her husband and the reason for their visit to the forest. RavaNa now takes his real form and expresses his desire to make Sita his chief queen in Lankhaa. Sita is shocked by the audacity of the insolent and deceitful Visitor. She reproaches RavaNa for his unrighteous thought.

RavaNa gets angry at her harsh words and forcibly kidnaps her and places her in his celestial car and begins his travel to his kingdom. The heart-broken Sita wails and calls all the animals and plants of the forest to tell her consort that she is being borne away by the evil RAvaNA and for him to come to her rescue. As she was being carried away, Sita catches sight of the eagle king Jataayu perched on a tree. She addresses JatAyu and begs him to report her abduction by RAvaNA and to ask her husband to hurry and Vaduvur Raamar 46

rescue her. Jataayu, the friend of Dasaratha engages RAvaNA in a fierce battle to deter him form taking Sita away.

JatAyu is mortally wounded in that ferocious battle and lies half dead on ground. Soon, Raama searching for his missing consort arrives on the scene and learns from JatAyu about the events that transpired. JatAyu had hung to his life until he could see Raama and brief him on the terrible events that happened. At the end of his narration, JatAyu dies. Raama was overcome with inconsolable sorrow over the heroic fight of JatAyu. He performed the final rites to the dead eagle king, which even his own father Dasaratha was not privileged to receive. Swami Desikan salutes the Bhaktha Daakshinyam (Partiality for the Bhakthaas) by Raama.

The first slokam of Swami Desikan’s Parmaartha sthuthi salutes Vijayaraaghava PerumaaL of Thirupputkuzhi divya desam as “Srimadh grudhra sarastheera PaarijAtha”. The sthala puraaNam states that Raama and LakshmaNaa conducted the anthima Kriyaas for Jataayu at Thirupputkuzhi (Thiru=sacred; Putkuzhi=hole in the ground dug for the bird, Jataayu). The site of cremation is recognized today as Jataayu PushkaraNi (Grudhra Saras). Swami Desikan salutes the valor of Vijaya Raaghavan of Thiruputtkuzhi by addressing Him affectionately as Aahava Pungan, RaNa Punghan (the supreme hero in the battles). That RaNa pungavan recognizes the valor shown by JatAyu and responds to it by performing the final rites and giving Moksham to JatAyu as a token of his gratitude.

“Jatayu Samskaram (Thai-Style)” 47

“SARANAAGATHA RAKSHANA VRATHI MAAM NA VIHAATHUM RANAPUNGAVAARHASI TVAM”

– PARAAMARTHA STHUTHI : SLOKAM 8 (Lord of unmatched valor in your battles! O Lord who has taken the vow of protecting Your SaraNaagathaas! It is not appropriate for you to forsake me).

Hail to Thee, O Lord who was eulogised by the asura Kabhandhaa, who regained his erstwhile celestial form as a result of your severing his arms.

(Background): Kabhandhan was an erstwhile Deva, who incurred the displeasure of his master, Indra. Latter hit him with his Vajra weapon on the head and that led to his head and neck being sunk inside his torso. Later a sage by the name of sthula Siras cursed Kabhandhaa for an apachAram and latter became an Asura roaming the forest of Dandakam with no head, neck, thighs or legs, but just a trunk with mouth and eye in his chest.

Raama was traveling in that AaraNyam in a south westerly direction in search of His consort. Kabhandhaa confronted Raama and LakshmaNa and snatched them with his eight mile long hands. Kabhandhaa’s prowess rested in his hands. Therefore Raama and LakshmaNaa severed the ogre’s hands at the shoulder level. Raama cut off the asura’s right hand and LakshmaNa took care of the left. The ogre writhed in pain and fell on the ground under the feet of Raama. Then he inquired Raama as to who he is and where he came from. LakshmaNa briefed the fallen Kabhandhaa. Hearing that the one who maimed him was none other than Sri Raama, Kabhandhaa was ecstatic, since the curse could only be lifted by Raama’s hand. The asura begged Raama to cremate him so that he can regain his body as a Deva and then help the brothers with his supersensous knowledge as a Deva about the whereabouts of kidnapped Sita. The brothers threw the body of Kabhandhaa in a pit and cremated him with due ceremony.

At the end of the cremation, Kabhandhaa transformed into his original celestial form and counselled the brothers that they should cultivate friendship with the monkey king Sugreeva to succeed in their efforts to reunite with Sita Devi. Kabhandhaa consoled the grief stricken Raama and asked him to hasten to Sugriva’s hiding place on the banks of Pampaa Lake near Rishyamukha hill. Prior to his departure from this world as a celestial being, Kabhandhaa showed the brothers the way to SugreevA’s abode and 48

gave them information about the hermitage of Sage Matangaa and took leave of the brothers.

Dhyaanam:

JAYATHU JAYATHU RAMO JAANAKI VALLABHOYAM I JAYATHU JAYATHU RAMO CHANDRACHOOTAARCHITHANGRI :II JAYATHU JAYATHU VAANINAATHANAATHA : PARAAMATHMAA I JAYATHU JAYATHU RAMO NATHANAATHA: KRUPALU : II Swami Desikan covers the glorious incident of Sabari Moksham in his last salutation related to Aaranya khaandham.

O Lord who was the witness to the Moksha attainment of Sabari, who through her devoted service to the assembly of sages of unblemished reputation had all of her blemishes removed! Hail to Thee! Hail to Thee! Sabari was an old lady, who lived on the banks of Pampaa River. She spent her life serving the sages doing penance in that region. This service earned her a vast amount of PuNyams which in turn destroyed any blemishes that she might have had. She had started her Bhakthi Yogam in a previous birth and completed that yogam in her next birth as a resident of Pampaa theeram. When Raama stopped at Pampaa Vanam on his way to meet Sugreeva, she met Raama and was blessed to have his darsana soubhagyam to her heart’s content. She offered the Lord fruits that she had collected from the forest with great affection. Then she ascended Sri Vaikuntam right in front of Raama’s eyes. Hence Swami Desikan describes Raama as the witness to Sabari’s Bhagyam.

Srimad RaamayaNam devotes the entire 74th sargam of AaraNya Khaandham to describe Raama’s visit to the asRaamam of Sabari in Matanga Vanam on the banks of Pampaa River. Valmiki describes Pampaa as a lake. Today’s Pampaa is a river where Aiyappa bhakthaas take a plunge before ascending the Sabari Malai to continue with their pilgrimage to have the darsanam of Dharma Saasthaa.

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“Sabari MOksha sAkshi” Sabari meets Raama and LakshmaNA at her aasRaamam. She had already attained perfection through Yoga saadhanaa. Raama asks about her welfare and state of spiritual progress. Sabari replied; “O Raama! The flower of humanity! My asceticism has become fruitful today and the highest heaven will defenitely fall to my lot, now that you have been worshipped by me (adhya praapthaa tapa: siddhi: tava samdarsanAn maya, adhya mE sapalam janma guravasccha sapujithaa: adhya mE spalam taptham svargascchaiva bhavishyathi). She entered the Agni kuntam after clasping Raama’s lotus feet and ascended to heaven with DivyaabharaNam, celestial garlands and heavenly raiment. Raama was a witness to this glorious event on the banks of Pampaa.

Saint Thyagaraja celebrates Sabari’s bhagyam in two of his krithis. In the MukhAri krithi “entani nE varNinthunu Sabari Bhaagyamu”, he wonders as to how he can adequately describe the special blessings that Bhaktha Sabari received from Sri Raama.

Sadguru states that there were many rishi patnis of high stature at Matanga Vanam as a result of their penance and yet Sri Raama selected Sabari as his hostess and accepted her hospitality with great affection. Sadguru wonders loud: That great blessed soul saluted your lotus feet, got rid of her cycles of births and deaths and attained moksham infront of You. What way can I describe Sabari’s unique bhagyam? 50

In a second krithi set in ragam KiraNaavaLi (Paraaku nee kelaraa Raama), Sadguru Thyagaraja swamigaL is angry at Raama for His indifference to him. Our Sadhguru is in a mood of Amarsha Rosha Roshokthi. He asks: “Why should You, who are immanent in the movable and the immovable, be indifferent where I am concerned? Have I treated You with scant courtesy like Sabari who gave You the leavings of fruits after she had tasted them or have I, like Guha, given You a bed of leaves without realising Your status?”. Here Saint Thyagaraja refers to one version of Sabari’s hospitality. According to this version, Sabari checked the ripeness of the fruits that she collected for Sri Raama. She tasted them and gave only those fruits that she thought were ripe enough for Sri Raama’s use. She gave the Yecchil (left overs) out of her great desire to give nothing but the best among her collection of fruits. Our Sadguru taunts Raama and asks Him how Raama ignored him, when he behaved much better than Sabari. With great DaakshiNyam, Sadguru asks these questions. Saint Thyagaraja’s regards for the exceptional Bhaagyam of Sabari is very clear in his Mukhari Krithi.

Srimad RaamayaNam has no support for the reference of Sabari tasting the fruits first and offering only those that were fit for Sri Raama’s consumption. One another version of RaamAyaNam is the source of Saint Thyagaraja’s reference in his KiraNAvaLi krithi.

We will move next to the salutations of Swami Desikan to the incidents of Kishkindaa Khaandam.