०६ यद्ध-काण्डम्

We now come to the Sixth and penultimate canto of Adi Kavi Valmiki”s Srimadh RaamayaNam, which is known as the Yuddha KhAndham (YK). Here, Sri Raama’s avathAra kAryam is executed and his heroism is fully demonstrated. Hence, the Gadhyam of Swami Desikan on the Raghu Veeran comes into full focus. The salutations of Swami Desikan echo here with the battle sounds majestically.

There are a total of 29 salutaions related to YK of Swami Desikan’s Raghuveera Gadhyam. Six of them consist of one or two words. I will reflect on their meanings later. These six salutations for the sake of listing are: Veera (50) Satya Vratha (51) SwAmin (75) Raaghava Simha (76), Nishpanna Kruthya (71) and Aparathidhwandwa Pourusha (61).

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Some of the salutations are very long and are full of alliterations or Onomatopoeia.

These resonate with the sound and fury of the battle in a majestic fashion and accompany the DankhAra dwani associated with Sri RaamA’s Kodhandam.

The first half of Yuddha KAndham(YK) covers the VibhishaNa SaraNAgathi, Darbha Sayanam, Sethu Bandhanam and the arrival of Sri Raama, LakshmaNa, Sugreeva, and HanumAn with the army of monkeys and bears at the capital city of RAvaNA. Swami Desikan covers these incidents through 8 salutations starting from salutation 48. The first 39 chapters of YK of Srimadh RaamAyaNam cover these incidents.

The second half of YK consists of 89 sargas in Srimadh Vaalmiki RaamayaNam. Swami Desikan uses 21 salutations to illustrate RaamA’s heroism saluted earlier by Vaalmiki in his YK. These salutations cover the various battles in which Sri Raama participated, Indrajith’s binding of the Lord and LakshmaNa with naaga Paasam, the service of Garuda to chase away the serpents, RAvaNA’s first battle with Raama and former’s retreat from the battle field, death of RAvaNA at the hands of the victorious Raama, Mandodhari’s lamentation over the loss of her husband, her praise of Raama, the eulogies of the Devaas and Brahmaa in recognition of the unparalleled heroism of Raama in the Raama-RAvaNA Yuddham, the resucitation of the monkeys from their death, reunion with Sita, return to Nandigraam in Pushpaka Vimaanam to meet the waiting Bharatha and the glorious pattabhishekam of Sri Raama as Chakravarthi.

VAIDEHI SAHITAM SURADHRUMATALE HAIME MAHAMANTAPE MADHYE PUSHPAKAMAASANE MANIMAYE VEERASANE SUSTHITHAM I

AGRE VACHAYATHI PRABHANJANASUTHE TATVAM MUNIBHYA: PARAM VYAKYANTHAM BHARATHADHIBI: PARIVRUTHAM RAAMAM BHAJE SYAMALAM II VAME BHUMISUTHA PURASCCHA HANUMAN PASCCHAATH SUMITRAA SUTHA:

SATRUGNO BHARATHASCCHA PAARSVA DHALAYORVAAYVAADHI KONESHU CHA I SUGREEVASCCHA VIBHISHANASCCHA YUVARAAT TAARAA SUTHO JAAMBHAVAN

MADHYE NEELA SAROJA KOMALA RUCHIM RAAMAM BHAJE SYAMALAM II VISALA NETHRAM PARIPURNA GATHRAM

SITA KALATHRAM SURAVAIRI JAITHRAM I KARUNYA PATHRAM JAGADHA: PAVITHRAM

SRI RAAMA RATNAM PRANATHOSMI NITYAM II YUDHDHA KAANDAM

अहित-सहोदर-रक्षः-परिग्रह–
विसंवादि-विविध-सचिव–विप्रलम्भ-समय-संरम्भ+++(=प्रयास)+++–
समुज्जृम्भित-सर्वेश्वर-भाव !

अहित-सहोदर-रक्षः-परिग्रह–
विसंवादि-विविध-सचिव–विप्रलम्भ-समय-संरम्भ+++(=प्रयास)+++–
समुज्जृम्भित-सर्वेश्वर-भाव !

O Lord, who revealed your svarupam as the Lord of all Gods during the occasion when you countered the different arguments of the ministers of SugreevA and energetically motivated them to drop their objections to accept VibhishaNA as a SaraNAgatha at Your lotus feet! Hail to Thee! Hail to Thee! Background: Sri Raama had learned about the place of incarceration of Sita through HanumAn and thereafter arrived at the Adhi Jagannatha Kshethram on the sea side (ThiruppullANi) with the army of monkeys and bears to launch his invasion of Lankhaa. At that time,the younger brother of RAvaNA known by the name of (VibhishaNa) arrived at that site to seek the refuge of Raama after failing in his efforts to persuade his brother RAvaNA to return Sitaa DEvi to her husband and to seek latter’s apology. VibhishaNA cried out from his position in the sky and described his plight to SugreevA this way: “There is an ogre of evil conduct by the name of RAvaNA, who is the Lord of ogres. I am his younger brother known by the name of VibhishaNA. My brother kidnapped Sita from Jansthaanam, killed Jatayu and has incarcerated the helpless Sita. I have vehemently opposed his despicable deed and asked him to restore Sita to Raama with apologies. My brother would not listen to me and has discarded my good advice. I have 62

abandoned my sons and wife and have left his court and flown over here to seek refuge at the feet of Raama. Hence, please let RaghuRaama, who has the prowess to protect any one in all the three worlds, know quickly that I am here seeking his refuge”.

VibishaNA’s exact words are: TYAKTHVAA PUTRAAMSCCHA DHAARAAMSCCHA RAAGHAVAM SARANAM GATHA : II

NIVEDHAYATHA MAAM KSHIPRAM RAAGHAVAAYA MAHAATHMANE I SARVALOKA SARANYAAYA VIBHISHANAM UPASTHITHAM II

Hearing these words of appeal from VibhishaNa, SugreevA was alarmed. He thought that the brother of RAvaNA might kill all of them including Raama and LakshmaNa just as an owl would destroy crows. He advised Raama to turn VibhishaNaa away on the basis of his reasoning that VibhishaNaa was a Rakshasaa by birth and a brother of an enemy to boot. The other members of SugreevA’s retinue with the exception of Hanumaan doubted VibhishaNaa’s sincerity in seeking Raama’s refuge. Some of them felt that he intended harm and therefore should be killed immediately. The ministers of Sugreeva such as Sarabhaa, JaambhavAn, and Maindhaa suggested intensive interrogation of VibhishaNaa before taking a decision to accept his plea for protection.

They were really not in favor of listening to VibhishaNaa’s soulful cry for help.

Hanuman was the last of the ministers to speak. Valmiki describes Hanuman at this point as the foremost of counsellors and also as “Samskaara Sampanna:” (One who is learned from his study of scriptures and Dharma Saastrams). Hanumaan pointed out brilliantly the fallacies in the arguments of his fellow counsellors and took the position that Vibhishana should be accepted as a SaraNaagatha. Hanumaan ended his analysis by stating that Raama is the best judge to decide on the next step and act on whatever that needed to be done.

Raama was very pleased with the counsel of Hanumaan since he felt the same way about VibhishaNaa and his plight. Raama was very much moved by the counsel of monkeys, who had His welfare very much on their minds. He thanked them and then revealed his Sarveswarathvam by stating that He can not refuse to receive under ANY circumstances one, who has sought His protection and approached Him in a friendly manner.

“MITRA BHAAVENA SAMPRAAPTHAM NA THYAJEYAM KATHAMCHANA I DHOSHO YADHYAPI TASYA SYAATH SATHAAMETHADHAGARHITHAM II”

I can not abandon him, who has sought my protection. Even if there is any concealed wickedness on the part of the one, who sought my refuge, he has to be accepted and that acceptance will not be considered as a reprehensible act by good people.

Swami Desikan salutes here the prowess of Sri Raama as the unfailing SaraNaagatha 63

Rakshaka and his power as the supreme Lord of all Gods to fulfill his pledge to provide the protection to all, who sincerely wished for his protection.

“Thiruvallikkeni Sri Hanuman” After revealing his Sarveswarathvam through the decalaration of his position that he can not refuse anyone, who sought his refuge, Raama commands Sugreeva to bring VibhishaNaa before him. The words of Raama to SugreevA before commanding him are great ones to reflect upon. Swami Desikan was so moved by them that he saluted Raghuveeran three times for his courage and firmness in his sworn duty to protect SaraNaagathas without fail. He saluted Raama as “Sakruth Prapanna Jana SamrakshaNa Deekshitha! Jaya Jaya (#### 49), Veera! Jaya, Jaya! (#### 50), and Sathya Vratha! Jaya! Jaya! (#### 51)”.

These great words of Raama spoken for the benefit of SugreevA that elated Swami Desikan deserve serious study by all of us: “Be he malevolent or otherwise, this VibhishaNaa is incapable of doing even the subtlest of mischief to me in any manner. I can, if I wish, destroy with my finger tip all the ogres, dhanavaas and Yakshaas on earth… In the name of humanity, one should not strike even an enemy arrived at one’s door and sought piteously protection with joined palms… An enemy seeking protection against his enemies, be he distressed or (even) proud, should be protected (even) at the cost of one’s life by one, who has controlled his mind… If from fear or folly, or even from desire (of some gain), a man does not protect a refugee according to his capacity, the sin incurred by him is despised in the 64

world… (nay) if a refugee (who sought protection) perishes before the eyes of the man, who is capable to protect him, the former (refugee) takes away all his (the would-be protector’s) merit (puNyam)… Such a failure shuts out heaven, brings infamy and puts an end to one’s strength and virility…. I therefore vouchsafe security to all living beings and to him who comes to me even only once and seeks protection from me, declaring ‘I am Yours, Please protect me’. That is my vow.” The key passage in Raama’s discussion with SugreevA is as follows: “SAKRUTHEVA PRAPANNAAYA TAVAASMEETHI CHA YACHATE I ABHAYAM SARVABHOOTHEBHYO DADHAAMYETHADH VRATHAM MAMA” These words of SaraNaagatha Rakshaka, Sri Raama spoken at the sea side to SugreevA and VibhishaNaa and HanumAn and the other monkey counselors should serve as a beacon for us in our deha Yaatraa on this earth.

Swami Desikan was rightfully moved therefore by this uplifting declaration of Sri Raama and saluted him as Veera, Satya Vratha and Sakruth Prapanna SamrakshaNa Deekshitha! Raama has such prowess that he will not let any Prapanna have fear after performing SaraNaagathi to him. There is no one who matches the Lord in that display of power and quickness to rush to the rescue of the Prapanna in distress. That unique vow to protect the prapannaas moved Swami Desikan to salute Raama as Veeraa. Actually, Swami chose the name of Mahaa Veera Vaibhavam for this Gadhyam with this fact in mind.

Swami also saluted Raama as “Sathya Vratha” in this series of salutations. For many years, Swami Desikan lived at Thiruvahindrapuram. The name of the archaa murthy there is Achyuthan, Natha Satyan. Achyuthan refers to the Lord’s vow not to abandon anyone, who has sought his refuge. Achyutha is the 101st Sahasra Naamam of VishNu.

Paraasara Bhattar comments on this name Achyuthaa this way: “tEbhya: PrapannEbhya: na apagatha: Achyutha:” (He is never away from those, who sought refuge in him”. That is his Deekshaa (Sworn vow) as Satya Vrathaa. The sruthis declare his Svarupam as Brahman this way: “Satyam Jnaanam anantham Brahmaa”. In Dasaavathara sthotram, Swami follows this line of thought and describes Raama as the embodiment of Dharmam (DharmO VigrahavAn) and goes on to focus on His central kalyANa guNam as “Sarvaavastha sakruth Prapanna Jana SamrakshaNaika vrathee”.

These are the thoughts that echo in his 49th Gadhya salutation: “Sakruth prapanna Jana SamrakshaNa Deekshitha! Jaya! Jaya!”. He just does not provide RakshaNam, but he offers SamrakshaNam. He protects the Prapannas very well indeed! He placed VibhishaNaa not only on the throne of Lankhaa, but he gave him also Sri Ranganatha, the Ishvaaku Kula Daivam to worship. Even today during every Amaavaasyaa day, he 65

offers his darsanam and shows his beautiful /majestic gait to VibhishaNaa at the Divya Desam (Ashtaakshari Kshethram) revered as ThirukkaNNapuram.

Such is his Dayaa for the PrapannAs and His Deekshaa to protect them.

सकृत्-प्रपन्न-जन-संरक्षण-दीक्षित !
वीर !
सत्य-व्रत !

सकृत्-प्रपन्न-जन-संरक्षण-दीक्षित !
वीर !
सत्य-व्रत !

Musings on the VibhishaNa SaraNaagathi: As a PaRaamachaarya, Swami Desikan dwelled extensively on the doctrines of Prapatthi in many of his sacred works. What Sri Raama said at the sea side to VibhishaNaa riveted his attention? He elaborated on the SaraNAgathi concepts in his work known as Abhaya Pradhaana Saaram, where he followed the tradition of Sri Raamanujaa, Thirumalai Nambhi, who studied intensively and taught the rahasyaarthaas of SaraNAgathi embedded in the different KhAndAs of VAlmiki RaamayaNam.

It is generally conceded by our AchaaryAs that Srimadh RaamayaNam is the SaraNAgathi Saastram. Swami Desikan played a key role in reminding us of this truth.

Adi Kavi Valmiki saw what happened during Raamavatharam through his Dharma Veeryam and Divya Chakshus (Power of penance and divine insight)and described the exquisite incidents associated with SaraNAgathi in every KhAndham of his Adhi Kaavyam.That is why Srimadh RaamayaNam is described as “PuNyam Vedaisccha Sammitham” (One that enhances our PuNyam and is equivalent to the Vedaas in its sacredness). It is no wonder that VAlmiki’s work is considered as Veda UpabruhmaNam (A work that elaborates on the principles covered by the VedAs).

The Para Tattva NirNayam (the establishment of the unparalleled superiority) of Sri Raama is made in Srimadh RaamayaNam through the Abhaya PrAdhAnam given by Him on many occasions as saluted by Sage Vaalmiki. He establishes Raama as Sarva VialkshaNa Para Brahmam (One with glories that are distinctly superior to other Gods) and praises Raama as “Aksharam Brahma Satyam”. This satya Vrathi and SaraNAgatha rakshaNa deekshitha is hailed as a Veera of an extraordinary caliber. The distinct and distinguishing principle of Sri Raama is the practice of the Abhaya PradhAna vara dhaanam principle for those, who approached him even once for protection independent of their Avasthaa (state of mind or mood). That is His Vratham as we heard from Swami Desikan through the previous three Gadhyam salutations.

Sri Raama’s SaraNyathvam is abundantly covered in the Yuddha KhAndham. All other 66

Gods are described as “Vibhuthi Ekadesam” (one speck of HIS ruling power); where as Sri Raama is considered the total embodiment of the power principle that offers SaraNAgathi unfailingly. Brahmaa praises the victorious Raaman in the battle field of Lankhaa as “saraNyam SaraNam cha tvaam aahu; Divyaa Maharshaya:” (Great sages like Sanaka consider therefore YOU as the means and the fruit of their endeavours through performance of their SaraNAgathis). They recognize that they are “Tadhadheena Padha laabhans” (Those who Acheived their superior positions as a result of His Dayaa). He is the SaraNyan (Rakshakan, RakshaNa vrathi). That is His VaseekaraNa Saamarthyam (winning ways to attract us to Him). That SaraNaagathi is paRaama hitam (the superior and eminently satisfying means and fruit).

Tondaradipodhi describes the paRaama hitam aspect of SaraNAgathi done in a trice (KshaNa Karthavyam) by PrapannAs this way in one of the Paasurams of ThirumAlai: “kadaitthalai irundhu vaazhum Sombarai uhatthi pOlum” (O Ranganaatha! You take great interest even in those lazy ones living around your ramparts at Srirangam. They were lazy in that they did not make the effort to practise difficult Bhakthi and Jnaana Yogams. They took the easy route appropriate to their limited strength and performed Prapatthi at Your lotus feet. You accepted those Prapannaas and treated them as though they were superior to all the others). Swami Desikan points this out and salutes the Lord as “Priya-Hita Kaari” (the one, who treats us with affection and benovolence through the practise of his SaraNAgatha rakshaNa vratham). We, who are ananya SaraNaas (with no other recourse for protection) become the object of His Abhimaana Ravana 67 gocharam (the object of his special affection).

Sita Piraatti is the SaraNya Sahadharma ChaariNi of the sarva loka saraNyan. In this role She counsels the evil-minded RAvaNA in Sundara Khaandham this way: VIDHITHA: SA HI DHARMAJNA: SARANAAGATHA VATSALA: I

THENA MAITREE BHAVATHU TEH YADHI JEEVITHUMICCHASI II PRASADHAYASVA TVAM CHAINAM SARANAGATHA VATSALAM I

MAAM CHAASMAI PRAYATHO BHOOTHVA NIRYAATHAYITHUMARHASI II

(O RAvaNA! If you want to live in this world, befriend Raama, who is well versed in the doctrines of SaraNAgathi dharmam. He discards the offenses made earlier by those, who seek his protection and perform SaraNAgathi unto Him. With a pure mind, beseech His friendship and unite me with Him and make Him happy and as a result continue to live on this earth).

Piratti’s Vaatsalya Paravasam (indebtedness to those who seek Her SaraNAgathi as the consort of the Lord) has been identified by Parasara Bhattar as being superior to that of the Lord Himself. Bhattar describes that attribute of her in one of the slokams of GuNa Ratna Kosam this way:

MAATHARMYTHILI RAAKSHASEESTVAYI TADHAIVAARDHRAAPARADHASTVAYA RAKSHANTHYAPAVANATHMAJATH LAGHUTARAA RAAMASYA GOSHTEE KRUTHA I

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KAAKAM TAM CHA VIBHISHANAM SARANAMITHYUKTI KSHAMOU RAKSHATHA : SAA NA: SAANDHRA MAHAAGASA: SUKHAYATHU KSHAANTHISTAVAAKASMIKEEII

O Mother Ranganaayaki! Sahadharma chaariNI of Kaakustha Rangesa! You saved (protected) the Rakshasis of Ashoka Vanam from the wrath of Hanumaan, even when they were committing offenses to You. Through this act of Yours, You made the SaraNAgathi (Abhaya PradhAnam) offered by your lord somewhat inferior to Your own gesture. Your Lord offered SaraNAgathi to the offending crow and the supplicant VibhishaNA only AFTER they performed their SaraNAgathi. You out of Your infinite mercy and affection for the sinners (offenders/ApachAris) protected the rakshasis of asokha Vanam even as they were threatening You. Therefore Your power of SaraNAgatha rakshaNam is superior to that of Your consort. May your natural, causeless –nirhethukam, Avyaaja KaruNaa –compassion protect us!).

“A Wall painting of the yuddham” The whole seven Khaandhaas of Srimadh RaamayaNam is full of incidents illustrating the SaraNAgathi Taatparyam (the inner meanings of SaraNAgathi). Swami Desikan’s Abhaya PradhAna Saaram salutes the SaraNAgathi episodes in Baala Khaandham (Devaas offering their SaraNAgathi and seeking the Sesha Saayee’s protecton to save them from the cruelty of RAvaNA), in Ayodhyaa Khaandham (LakshmaNA’s prapatthi to Sri Raama and Sita together and seeking their protection to serve them in the forest.

Here SaraNAgathi according to the spirit of Dvaya manthram is performed by the brother (anujaa) of Raamaa. The first portion of Dvaya manthram deals with Prapatthi and the second portion deals with the fruits of such prapatthi.) In Ayodhyaa Khandham, we encounter once again SaraNAgathi by the other brother Bharathaa and his obtainment of the fruit of his prapatthi through the acquisition of Sri Raama Paadhukaas or Sri Satakopam.

In Aaranya Khaandham, the SaraNAgathi of the sages afflicted by Kara, DhooshaNaa are accepted by Sri Raama and he protects the sages form the terror of the ogres.

Kaakasura SaraNAgathi also takes place in this Khaandham.

In Kishkindhaa Khaandham, we enjoy learning about Sugreeva SaraNAgathi and Sri Raama’s protection of SugreevA from Vaali.

In Sundara Khaandham, we come across the Abhaya PradhAnam of Sarva Loka 69

SaraNyai to the ogresses that supervised Her incarceration in asokha Vanam.

Yudha Khaandham houses the famous VibhishaNa saraNAgathi. In Uttara Khaandham, Sri Raama answers the Rakshasaa Maalyavaan and reveals the rahasyaartham of his SaraNAgatha vratham once again.

It is with all these in mind; Swami Desikan saluted Srimadh RaamayaNam as SaraNAgathi Vedam. He also identified his work (Abhaya PradhAna Saaram) as the Upanishad that elaborates on the rahasyaarthams of the Illustrious SaraNAgathi Vedam, Srimadh RaamayaNam.

Hail to Thee! O Raghuveera, who beautified the assembly of sands of the beach (at ThirupullANi) through your lying down on them in a bed of sacred grass in observance of Your PraayOpvesam! Hail to Thee! Background: Facing the ocean that separated him from the kingdom of RAvaNA, Sri Raamachandra contemplated on the method to cross the Ocean and reach LankA.

VibhishaNa, who had been blessed with SaraNAgathi at the Lord’s feet, suggested that Sri Raama can achieve his objective, if he sought refuge in Samudra Raajan (Samudram RaagavO RaajA saraNam ganthumarhathi). LakshmaNA and Sugreeva concurred with VibhishaNA’s counsel. Raama accepted their counsels.

He spread blades of sacred grass on the sands of the beach and joined his palms as a mark of respect to the Sea-God and lay down on that bed of Dharbham (Dharbha Sayanam) facing eastward. He used his mighty arm as a pillow for his head. The description of the beauty of that powerful arm of Raghuveeran supporting his head is enjoyed by Valmiki in many verses of the 21st sargam of Srimadh RaamayaNam.

Swami Desikan refers to these slokAs of Valmiki (slokas 3-8, Sargam 21), when he salutes Dharbha sayana Raaman’s beautiful arms and the heroic posture adopted by him during his praayOpavesam (To lie on a grass bed with control over one’s body, speech and mind until one achieves the kaarya siddhi). Swami calls this act of the Lord as Prathisayana BhoomikA or the play acting of PraayOpavesam that was making the whole sea shore beautiful. As the Lord of the Universe, Raama did not need to ask for the help or shelter of the Sea-God. Yet, he acted as though he was asking in the proper way, since he wanted to be consistent with his avathAram as a 70

human being, the son of Dasaratha.

Thirumangai AzhwAr is overcome with the beauty of the Raghuveeran in his Darbha Sayanam pose and assumes the role of ParakAla Nayaki and in moving paasurams pours forth his sorrow over separation from her Nayakan. These ThirupullANi paasurams are drenched with the mood of Vipralambha SringAram.

The name ThirupullANi is derived from Thiru+ Pul+aNai/ThirupullANi (Dharbha Sayanam). Thiruppul and Thoopul are one and the same name for Dharbham. Swami Desikan hailing from the village of Thuppul has a natural affection for the beauty of the Lord resting on Dharbhasayanam at the beach of Aadhi Jagannatha Kshethram and salutes that beauty of the Lord adorning the sea shore.

I will conclude this posting with the Periya Thirumozhi 9.4.9 verse of Thirumangai saluting the Dharbha sayana Raaman at ThiruppullANi: VEDAMUM VELVIYUM VINNUMIRUSUDARUM, AADHIYUMANANARUL TANTHAVAA NAMAKKU, PODHALARUM PUNNAI SOOZH PULLANI KAI THOZHUTEN,

ODHAMUM NAANUM URANGAATHIRUNTHENE The play act performed by the Lord as though he was a powerless human being- Veda vedhyE parE pumsi jaathE DasarathAthmajE - was saluted by Swami Desikan as Prathisayana BhoomikA. Swami had Thirumangai’s reminder in mind about that person (Raama) who declared himself as a mere Maanusha-‘the helpless human ThiruppullANi Darbha Sayana Raamar 71

being’, pretending as the one needing the help of the Sea-God. Parakaala Nayaki let out the secret about the true identity of that play actor resting on the beach.

The above Paasuram of Parakaala Nayaki describes and salutes that aadhi purushan as the aadhAra Purushan, who created the Vedaas, who performs the YaagAs, who generated the pleasure-giving bhulokam, who caused the birth of the Sun and the Moon and stays as the primordial God of all Gods saluted by Purusha Sooktham.

Nayaki goes on to say that she stood before Him with anjali mudra seeking His dayaa and He did not respond. She describes her condition as a state of sleeplessness as a result of the sorrow over the separation form her Lord. She compares her sleeplessness to that of the eternally vigilant waves, which also can not take any rest. They heave and break without rest like her sorrowful heart. Both do not sleep. Such is the sowndharyam of Darbha Sayana Raaman that Parakaala Nayaki and Swami Desikan saluted.

JAYA JAYA RAGHURAAMA SRI MUKAMBHOJA BHAANO JAYA JAYA RAGHUVEERA SRIMADHAMBHOJA NETRA I

JAYA JAYA RAGHUNATHA SRI KARABHYARCHITANGRE JAYA JAYA RAGHUVARYA SREESA KAARUNYA SINDHO II

JAYA JAYA VARA SANKHA SRIGADHAA CHAKRA DHARIN JAYA JAYA NIJA DAASA PRARTHITHARTHA PRADHAYIN I

TRIBHUVANAMAYA SARVA PRANI BHAVAJNA VISHNO SARANAM UPAGATHOHAM TVAM SARANYAM VARENYAM II

SRI DHARBHA SAYANA RAAMACHANDRA PARABRAHMANE NAMA:

Hail to You, O Raghuveera, who evaporated the waters of the ocean with the power of your arrows that resembled the fire which destroys the world at the time of deluge! Background: The Sea-God did not understand the significance of your SaraNAgathi to him and ignored you. You were enraged by his indifference. He would not open a passage for you and your army to cross the ocean. Then, you aimed frightening arrows at the SeaGod and his territory. Those arrows were more powerful than the assembly of flames 72

that accompany the fire that consume the world and its contents during the time of MahA PraLayam. They spew forth fire and started their work of evaporating the waters of the ocean. Even then, the Sea-God did not appear before you. Angered further by this affront, you aimed the most destructive BrahmAsthram at him to destroy him and the denizens of his watery kingdom. Now, the Sea-God was seized with fear about his folly and the impending calamity. He rose out of the ocean and with joined palms appealed to you, the RaghuveerA to spare him and apologized. The Sea-God agreed to your request for a bridge to be built to cross over to LankA.

Raama still had the powerful arrow in position to fly. He asked the Sea-God as to where he should direct that arrow. The Sea-God suggested that it should be aimed at a group of sinful marauders living to the north of where they were standing. Sri Raama let his arrow fly to where the Sea-God suggested, which is close to today’s MarwAr and Bikaner in RajasthAn. Water gushed forth from the nether world. The power of the arrow dried up the sea there and replaced it with water from the nether world, which resembled sea water in brackishness. Raama blessed that land to become a charming region, now that the sinful marauders were destroyed.

The Sea-God (VaruNA) suggested that the glorious son of Viswakarma (the celestial “The sea-god agreed to your request for a bridge to be built” 73

architect) by the name of NaLA, a commander in the monkey army of SugreevA build the bridge over him and that he will sustain and support it. NaLA agreed to the command of Sri Raama to build the Raama Sethu over the abode of the Sea-God.

O mighty hero of the scion of Raghus, who created the demarcation of the ocean with your bridge built by the mighty monkeys, who out of their eagerness to reach LankA to fight their enemies splintered huge mountains and threw them into the ocean as though they were feathery bales of cotton! Hail to Thee! Hail to Thee! Background: After the Sea-God gave the permission for the bridge to be built by NaLA; latter requested the powerful monkeys to collect the material for the building of the bridge.

Directed by Raama, the monkeys went into the forests nearby and tore up rocks and trees and dragged them to the beach.

They threw the assembled material as suggested by NaLA at the right places, to construct the bridge. A well-constructed, magnificient, extensive, smooth and solidlycemented sethu arose from these efforts and the vast bridge across the ocean looked like the parting of a woman’s hair. Sri Valmiki’s description is as follows: VISALA: SUKRUTHA: SRIMAN SUBHUMI: SUSAMAHITA: ASOBHATHA MAHAN SETHU: SEEMANTHA IVA SAGARE VibishaNa guarded the front of the bridge from the land and SugreevA requested Raama and LakshmaNa to mount HanumAn’s and Angadha’s shoulders to travel across the newly built bridge. The rest of the army headed by SughreevA followed Raama and LakshmaNa reached the other shore and arrived at LankA. The Devaas who witnessed that miraculous building of a bridge across the ocean hailed the Lord and wished him victory in the forthcoming battle with RAvaNA this way: “ JAYASVA SATHROON NARADEVA MEDHINEEM SASAAGARAM PAALAYA SAASVATHI SAMAA:”

“O King! Conquer your enemies and rule over the earth including the oceans for numberless years!” Thus ends the twenty-second canto of Srimad RaamayaNam of sage Vaalmiki.

KODHANDA DHEEKSHA GURUM AADHIMOOLAM GUNASRAYAM CHANDHANA KUMKUMANKAM I

SALAKSHMANAM SARVA JANAANTHARASTHAM PARATHPARAM RAAMAM AHAM NAMAMI II

O Acharyaa (Desikaa), who appeared as though you were the dance instructor for the ladies of the harem of RAvaNA, when their bodies were shaking from intense fear over the siege, lay on their beloved city by the swift-moving army of monkeys. Your instruction came in the form of the mighty roar emanating from the pulling of the chord of your bow on top of the SuvelA Mountain.

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Background: Raama and his simian army with VibhishaNA and LakshmaNa traveled across the marvelous bridge built by NalA and reached Lankha. The powerful monkeys briskly moved around to commence their siege of the capitol of RAvaNA. The impending calamity was clearly understood by the residents of RAvaNA’s harem. Their bodies began to shake out of fear over what was yet to come. During that occasion, the uncontrollable tremor of their bodies appeared to have its own rhythm as though they were dancing to the tune of a master dance instructor, who had his own unique tune and thALam. The mighty sound arising from the twanging of the Chord of Kodhandam of Raama served as the tune and kept the TaaLam for their ‘dance’. Raama in Swami Desikan’s kalpanai appeared like the erudite NatyAchaarya behind the ‘dance performance’ of the ladies of the harem of RAvaNA.

One can sense the rapid movements (Dhrutha Gathi) of the excited monkeys (Taru Mruga/ animals of the tree) during their efforts to lay siege on LankA. The shakes that took over the ladies of the harem are equated to a playful dance performance (Laasya Leela) by Swami Desikan. He chose the word Laasya for the dance of the Ladies to contrast it with TaandavA, the dance associated with males. One can hear the Upadesa Gosham of the Desikaa (Sri Raama), who taught them as it were the steps for that dance rooted in terror.

SANNADDHA: KAVACHEE KADHGHEE CHAPABHANA DHARO YUVA I GACCHAN MAMAAGRATHO NITYAM RAAMA: PAATHU SALAKSHMANA: II

Hail to thee! O Raghuveera, whose sufferings from the tips of the poisonous NagAsthrams were chased away by the slight breeze associated with the wings of your friend Garudan, who has the reputation both as the embodiment of the Vedas as well as the mighty Meru mountain flying in the skies! Hail to Thee! Background: The last salutation (55th) was associated with the twenty second canto of Srimadh RaamayaNam, where the reference was to the building of the Sethu and traveling across it by Raama and his retinue to arrive in LankA.

Swami Desikan jumped now over twenty second Cantos and focused on an incident described by Sage Valmiki in the 45th canto of his epic work. The battle at the four gates of the city of LankA had begun. Night set in. Monkeys had a disadvantage in fighting the ogres at night since the ogres doubled their strength at night. Raama came to their rescue and used six flaming arrows to kill six of the chieftains of the army of RAvaNA: Yajnasathru, MahaaparsvA, Mahodhara, the gigantic VajradamshtrA, and the two spies, Suka and SaaraNA. Their death is described by Valmiki as that of the moths coming in contact with a flame (PrathangA: iva Paavakam). Raama’s golden-feathered arrows raining on all sides of the battle field made the autumnal night look as though it was illumined with resplendent fire flies (Bhabhuva rajanee chitrA gadhyOtairiva saaradhee).

Elsewhere in the battle field, the mighty Angadha, the son of Vaali wounded Indrajith, the powerful warrior and the son of RAvaNA. The valor of Indrajith was legendary. He had defeated Indra in a previous battle and derived his name from that exploit. Now, AngadhA overpowered the powerful Indrajith. Raama, LakshmaNa, VibhishaNA and SugreevA applauded the bravery and heroism of young AngadhA.

The humiliated and enraged Indrajith used his magical powers and became invisible.

He used a boon conferred by Brahma and hit Raama and LakshmaNa with powerful 77

arrows, whose shafts consisted of formidably poisonous snakes (naagAsthram). The scion of Raghu could not locate the cowardly Indrajith, who was fighting in an unethical and treacherous manner defying the accepted practices of face to face combat. Protected by his supernatural powers Indrajith remained invisible, while showering NagAsthrams on the princes of AyodhyA. Raama and LakshmaNA were bound tightly by the darts in the form of venemous snakes through an act of conjury by Indrajith. Raama and LakshmaNA were immobilized by the network of poisonous snakes biting into them. Indrajith continued to torment the heroic bothers, even when they were unable to fight him. With all of their limbs pierced by the son of RAvaNA practicing witchcraft, the two princes of AyodhyA swooned. Indrajith concluded that the brothers were dead and returned to his father’s side in a triumphant mood.

RAvaNA congratulated his valiant son and then commanded his servants to transport Sita in the Pushpaka Vimanam and to show her the sad and helpless plight of her husband and her brother-in-law. Sita burst into a wail on seeing Her husband lying helpless tied by the net of hissing serpents. Trijata, one of the prison guards of Sita consoled her and assured her that no evil would befall the scions of Raghu and took Sita back to AshokA grove.

Raama regained consciousness and wailed over the lot of LakshmaNA. Hearing Raama’s wail, the monkeys got despondent. Raama thanked SugrIva for his display of extraordinary friendship and support and all around there was a thick curtain of melancholy. The father-in-law of SugreevA, SuseshaNaa, suggested that HanumAn should rush over to the milky Ocean and bring back the medicinal herbs of SanjivakaraNi (Life restorer) and Visalyaa (healer of wounds inflicted by the NagAsthram invoked by Indrajith). As these discussions were taking place, something totally unexpected happened.

There arose a mighty wind and the sky was filled with lightning. Waters of the ocean rose whipped up by the furious winds. The son of VinathA, GarudA became visible in the sky flying at a terrifying speed. The serpents covering the bodies of the brothers ran for their life at the sight of their feared enemy. GarudA descended and lifted the brothers and then wiped their faces with his hand. The touch of GarudA cicatrized the wounds on the limbs of the brothers inflicted by Indrajith and their skins turned bright and smooth. The strength, majesty, splendour, perspicacity and the intelligence of the brothers redoubled as a result of the touch of GarudA, the embodiment of Vedas.

GarudA joyfully embraced both the brothers. Raama asked the life-saver GarudA as to who he was and what he can do for his extraordinary service. GarudA replied: “aham sakhA tE kaakuthstha priya: prANO bahiscchara {I am GarudA, your dear friend (nay) your (very) breath moving outside, arrived here for your help}. Hearing that you have been fettered by the snakes, I rushed at once to your side out of my affection and 78

friendship for you. I shall now depart. You should not be curious about our friendship any more. At the conclusion of your battle with RAvaNA and your victory over him, you will come to recognize the mystery behind our friendship. You will destroy all the demons of LankA including the evil RAvaNA and rejoin with Sita.” After the above response to the queries of Raama, GarudA walked clockwise around Raama to show his respect, embraced Raama, spread his golden wings and soared into the sky with the speed of the winds of deluge. The simian army was thrilled to see Raama and LakshmaNA restored to their original selves and raised a tumultuous noise in happiness.

GarudA BhagavAn is the Lord of Pakshiraja Manthram, which was recited by Swami Desikan on OushadhAdhri at Thiruvahindrapuram. GarudA was pleased and appeared before Swami and initiated him into Sri Hayagreeva Manthram and Lord Hayagreeva sat on the tip of Swami’s tongue and rest of what happened led to us being blessed with the Sri Sookthis of Sri Nigamaantha MahA Desikan. Thus, Swami Desikan was indebted to GarudA Bhagavaan immensely. His tribute to Garudha BhagavAn took the form of GarudA PanchAsath and GarudA daNdakam.He describes the embrace of GarudA on the battle field in LankA in the 48th slokam of GarudA PanchAsath. He calls that kaimkaryam as “Labdha SevA visesha:” (one who obtained that bhagyam of distinguished service to Raama). Swami goes on to describe that GarudA was fortunate to receive the embrace of the shoulders of Raama, which were renowned for their fragrance arising from the association with the flowers decorating the ears of SitA dEvi (VaidEhi karNapoora surabhiNA ya:samAsleshi DhOshNA Sa GarudA:)

SADHANANDADEVE SAHASRARA PADHME GALACCHANDRA PEEYUSHA DHARAMRUTHANTHE I

STHITHAM RAAMAMURTHIM NISHEVE NISHEVE ANYA DHAIVAM NA SEVE NA SEVE NA SEVE II

—Sri Raama KarNaamrutham 2. 88

Hail to Thee, O RaghuveerA with the right mixture of anger and valor, who with 79 majesty had the power to split into two the broad, door-like chests of the multitudes of ogres that closed their eyes out of a sense of shame over the thought of fighting the “lowly” monkeys for the first time in their careers as warriors! Hail to Thee!

Background: After Raama was released from Naaga Paasam; a mighty war broke out between the jubilant monkey chieftains and the army of ogres defending the capitol city of RAvaNA. The ferocious ogres used to mighty battles had never experienced anything like battling the forest dwelling monkeys. The ogres had to take their engagement with the monkeys very seriously. The ogres were uncomfortable over their unfamiliar role of fighting the monkeys, which fought with uprooted trees and splinters of mountains.

The ogres were ashamed about their inadequacies to fight in this new type of war with the strange enemies. The ogres closed their eyes as if in contempt. Raama was angry at their unsoldierly conduct. Raama got furious over the insult of the ogres and his strength increased. The ogres turned to him for fight. The mighty Raama used his powerful arrows to break open the door-like, broad chests of the ogres and dispatched them to the world of Yama devan.

AYODHYANATHA! RAJENDRA! SITAKANTHA! JAGATHPATHE! SRI RAAMA PUNDAREEKAKSHA! RAAMACHANDRA! NAMOSTHU THE

— SRI RAAMA KARNAMRUTHAM 4.19

SALUTATION TO RAGHUVEERAN VISALA NETRAM PARIPURNA GATHRAM

SITA KALATHRAM SURA VAIRI JAITHRAM I JAGATH PAVITHRAM PARAAMATHMA TANTHRAM

SRI RAAMACHANDRAM PRANAMAMI CHITTHE II

— SRI RAAMA KARNAMRUTHAM 4. 27

Hail to Thee, O Raghuveera, who through your compassionate act of letting RAvaNA leaves the battle field and rest overnight to restore his strength, when the agitated RAvaNA could not match your prowess in the battle field! The ferocious sounding 80

arrows leaving your bow did their powerful work and split into pieces the crowns of the ten-headed RAvaNA and made him fear for his life. Seeing his weak state, you as a noble warrior did not want to take advantage of him, when he was weak and unable to defend himself. You permitted him to retire from the battle field and then return the next day after a well-needed rest in his palace.

Background: RAvaNA sent his commander-in-chief, PrahasthA to the battle field as the simian army led by NilA destroyed many divisions of his army. Prahastha caused a lot of damage to the army of monkeys, who fought only with uprooted trees and pieces of rocks. In a fierce battle, NilA threw a big rock over the head of Prahastha and shattered his head and killed him. RAvaNA was disconsolate over the death of his commander-in-chief and decided to take control of the battle in his own hands. He appeared on the battle field and immediately began to make short work of the monkey chieftains. He stupefied Sugreeva with a swift arrow. He struck Hanuman in the chest and sent him reeling. Then he began to torment NilA, who had earlier killed PrahasthA, his commander-in-chief. With great agility, NilA evaded RAvaNA and perched himself on the banner of the chariot of RAvaNA. The angry RAvaNA dispatched an arrow empowered by Agni at NilA, the son of Agni. NilA’s life was spared by his father, but he was knocked unconscious.

“HanumAn with Raama-lakshmana on his shoulders” 81

The triumphant RAvaNA gloated with pride now dashed towards LakshmaNA and sent a flurry of arrows at him. LakshmaNA sent his own arrows flying at the speed of lightning and tore the arrows of RAvaNA in flight. LakshmaNA cut the bow of RAvaNA in to three pieces with his arrows and bathed RAvaNA in a shower of sharp arrows. The enraged RAvaNA struck LakshmaNA with a javelin given to him by Brahma and grievously hurt LakshmaNA with it and knocked him off his feet. The tenheaded king of Ogres came down from his chariot and tried to lift and carry away LakshmaNA as a trophy. The great RAvaNA, who had once lifted Kailaasa Mountain, could not however succeed in lifting LakshmaNA. Meanwhile, Hanuman had recovered from his earlier battle with RAvaNA and rushed to the side of the fallen LakshmaNa. He gave a mighty blow to RAvaNA and sent him reeling. Hanuman used that moment to lift and carry off the unconscious LakshmaNA to the side of the worried Raama. Hanuman had no problem lifting LakshmaNA, while RAvaNA could not succeed in his efforts.

HanumAn now appealed to Raama and requested Raama to subdue the king of ogres and to fight him, while being mounted on his shoulders. RAvaNA was standing in his chariot and Raama confronted him from his perch on the shoulders of Hanumaan. In a fierce battle, Raama tore up into pieces RAvaNA’s chariot with its wheels, horses, standard, canopy, the charioteer and the weapons stored on the sides of that mighty chariot. Next, Raama hit RAvaNA in the chest with a fiery arrow and RAvaNA reeled and began to swoon. With another crescent-shaped arrow shining like fire, Raama tore the diadem of the king of ogres. Now, RAvaNA looked like a poisonous snake divested of its poison. Raama sized the situation quickly and recognized that RAvaNA was in no shape to continue the fight and could easily be killed then and there. Out of his sense of fairness and compassion, Raama praised RAvaNA for the earlier display of his great skills in the battle field and told him that he (Raama) will not elect to kill him then, when he (RAvaNA) was in no shape to continue the fight. Raama’s words were:

KRUTHAM TVAYA KARMA MAHATH SUBHEEMAM HATAPRAVEERASCCHA KRUTHASTVAYAAHAM I

TASMAATH PARISRANTHA ITHI VYAVASYA NA TVAAM SARAI: MRUTHYU VASAM NAYAAMI II

PRAYAHI JANAMI RANARDHITASTVAM PRAVISYA RAATHRIM CHARARAJA LANKHAM I

AASVASYA NIRYAHI RATHEE CHA DHANVEE TADHA BALAM PREKSHYASI ME RATHASTHA: II

A great and exceedingly difficult task has been accomplished by you in killing many of my heroic simian chieftains and overpowering Sugreeva, Hanumaan, NilA and 82

LakshamNA. I recognize that you are battle-fatigued. Hence, I would not kill you now and dispatch you to the world of Yama. You are not in any shape to stand up and continue your fight with me. Hence; I give you permission to leave the battle field.

Reenter LankA, rest a while and return with a new chariot and weapons. Then, you can witness my strength.

Consoled by the words of the compassionate Raama, the mighty RAvaNA shorn of his vanity, pride and joy hastily left the battle field in disgrace and returned to his palace.

After RAvaNA left, Raama and the recovered LakshmaNA toured the battle field and removed the arrows from the limbs of the brave monkey chieftains, who had been wounded in their battle with RAvaNA before Raama came to their rescue. The oudhAryam and the heroism of Raama is celebrated in this famous, fifty ninth canto of Yuddha Khaandham by sage Vaalmiki.

Oh Raghuveera with the arrow of unquestioned power to break apart the family mountain of RAvaNA known as KumbhakarNA! Hail to The! Hail to Thee! Background: After his humiliating encounter with Raama in the battle field, RAvaNA retired to his palace. He thinks of his slumbering brother KumbhakarNa as the one, who can destroy Raama and his retinue. With great effort, RAvaNA succeeds in waking his brother from his deep sleep and sends him to battle. The nine cantos of Yuddha Khaandham of Srimadh RaamAyanam (60 to 68) cover the incidents related to KumbhakarNA and his loss of life at the hands of Raama. Swami Desikan’s fifty ninth salutation of Raghuveera Gadhyam covers the heroic deeds of Raama in dispatching KumbhakarNA to his permanent rest. Swami Desikan states that the unmatched power of Raama’s arrows broke into two the mighty and proud chest of KumbhakarNa and finally severed his royal head. The salutation here is to the heroism of Raama and the unassailable power of his arrows. They tore open the chest of the ogre like the Vajra weapon of Indra broke the mountains into two. Swami states that there was no doubt whatsoever on the capabilities of Raama’s arrows.

KumbhakarNA was the younger brother of RAvaNA. Due to Brahma’s curse, he slept for six months at a stretch and was awake only for a day. Then he went right back to sleep for another six months. He was asleep till the time of RAvaNA’s battle with 83

Raama. The humiliated and brooding RAvaNA thought over all the curses of the gods and celestials that he had offended earlier such as Brahma, Vedavathi, Nandkeswara, Rambha and PunjikasthalA. Brahma’s boon to RAvaNA gave him immunity from death from every class of beings except by “a human being”. Nandikeswara’s curse made sure that RAvaNA’s kingdom will be destroyed by the monkeys. The curses of Rambha, Vedavathi, Parvathi and PunjikasthalA made RAvaNA vulnerable to death from his offensive behavior to women. Reflecting over all of these incidents from his past, RAvaNA came to the conclusion that his mighty younger brother would be the right agent to engage the army of monkeys and Raama in battle and save him.

RAvaNA woke up his slumbering brother with great effort and warned KumbhakarNa about the danger posed by Raama and urged him to destroy the princes of AyodhyA along with the simian army. The just and brave KumbhakarNA criticized RAvaNA for his past misdeeds as a ruler and gives a piece of his mind: “Speedily enough has the fruit of your sinful deed (the abduction of Sita) has come upon you, even as the damnation would visit a person of sinful deeds. Initially, of course, was this course of action (returning Sita and asking for Raama’s apology) not weighed by you; Nor was the consequence taken into account in the sheer pride of your prowess.” RAvaNA did not like the beratings of his brother and yet needed his help.

He said: “A kinsman is he, who is able to render help to those, who have deviated from the right course.” Recognizing the agitated state of his elder brother, KumbhakarNA calms him down and agrees to engage Raama and his retinue in battle. He entered the battle field and terrorized the army of monkeys and its chieftains. Hanuman, AngadA, NilA fought valiantly with KumbhakarNA and could not stop him. LakshmaNA took on the ogre, who praised the valor of the younger brother of Raama and yet bypassed him seeking his battle with Raama. The intrepid Raama rushed towards KumbhakarNA with a quiver full of powerful arrows and listened to latter braggadocio.

Raama’s arrow severed the mace-wielding arm of the boasting ogre. Now KumbhakarNa lifted a Palmyra tree with his other hand and rushed towards Raama.

Raama cut that arm too with a missile presided over by Indra. With two more crescent shaped arrows, Raama severed the legs of the rushing KumbhakarNA. With yet another arrow shining with its effulgence in all directions, Raama severed the head of kumbhakarNA. Thus the mighty KumbhakarNA was reduced to a headless, limbless mass by Raama’s unquestionable arrows.

Saint Thyagaraja in his Saveri Krithi “Raama BhANa thrANa sowrya mEmani telupathurA O manasA” pays his tribute to the power of the arrows of Raama. He says: “O my mind! How can I describe the saving valor of Raama’s arrow, the arrow that killed the army of RAvaNA, who desired Sita Devi; when LakshmaNA lay senseless on the battle field and RAvaNA rejoiced and Indrajith exhorted and his hosts rose up to 84

attack at that opportune moment, Raama aimed that arrow with the thundering noise of the bowstring, and saw his brother LakshmNA getting up woth his senses restored.” The Saint salutes the thundering noise (dankAra Dwani) of Raama’s Kodhandam this way: “KodhandapujyAghoshamu lasanulu jesi”.

Swami Desiakn’s next salutation (#### 60) focuses on the episode of Indrajith and his fateful encounter with LakshmaNA witnessed by the proud elder, Raama.

KAKUTHSTAM DASAKANTA BAHUVIDHALTHKODHANDA BANANVITHAM PAPAGNAM VISADHAYATAKSHI YUGALAM SOWMITHRI SAMSEVITHAM

BHAKTHANAM PARAMOUSHADHAM MUNIVARAI: SAMSTHUYAMANAM BHAJE

O Raghuveera! Hail to Thee, who used the GaandarvAsthram on the troops of RAvaNA’s choice fighting unit known as moola Bhalam and caused them as a result to be deluded to fight with each other instead of fighting with the members of your army.Your brother LakshmaNA was the witness to that scene of utter confusion in the ranks of RAvaNA’s soldiers after he himself had dispatched Indrajith in a fierce battle.

Earlier Indrajith’s efforts to acquire invincible powers through the performance of necromancy was interrupted by the huge army of monkeys which noisily invaded the site of that abhichAra homam and interrupted the completion of that homam. The angry Indrajith stopped the homam halfway through and came to fight your brother and lost his life in that battle. Hail to thee! O Lord, who dispatched the GandharvAsthram! Background: After the defeat of RAvaNA in the battle field and the death of KumbhakarNA at the hands of Raama and loss of many generals of the army of his father, Indrajith returned once again to the scene of combat and aimed the powerful BrahmAsthram at Raama, LakshmaNA and the simian army. That missile rendered the princes of AyodhyA and the monkey army of Sugreeva totally unconscious. Raama and LakshmaNA decided to honor the power of the missile presided over by Brahma and stayed motionless and helpless. Sugrreva and a host of other high-ranking generals of his army were also knocked out.

VibhishaNa and Hanumaan were the ones, who were not affected. They found the old bear JAmbhavAn lying semiconscious on the battle ground. JaambhavAn advised the approaching VibhishaNA that Hanuman alone can save the day. He suggested that HanumAn known for his speed in the air should rush to a specific site in HimaalayAs and fetch the four powerful medicinal herbs to restore Raama, LakshmaNA and all the monkeys that were rendered unconscious by Indrajith. The bear king described the four medicines and their power this way: 1. Mruthasanjeevini, which had the power to bring the dead back to life 2. Visalyakarani, which had the power of extracting the weapons and healing the wounds caused by those weapons 3. SuvarNakaraNi, which had the power to restore the body to its original complexion 4. SandhAni, which had the power to join back torn limbs and broken bones Earlier, Sugreeva’s father-in-law had suggested bringing of these medicinal herbs by 86

HanumAn. That occasion was when Raama and LakshmaNA were bound by the Naaga Paasam of Indrajith. GarudA appeared and chased off the snakes and embraced the brothers back to their original state. HanumAn did not have to go then in search of these four herbs.

HanumAn set forth on this mission and jumped off from the top of the Trikuta mountain of Lankha in search of the four divine herbs. As he approached the site of the herbs, they hid from HanumAn’s sight. AnjaneyA got angry at their lack of compassion to help even Raama, Hanuman tore of the whole mountain housing the herbs and sped away with frightening speed back to the battle field and put the mountain down in the midst of the simian ranks. This expedition gave Hanuman the name of Sanjeevi Raayan.

Raama, LakshmaNA and every one of the members of the simian army recovered from their state of torpor or state of death after inhaling the wind-blown fragrance of these herbs. Even monkeys, whose dead bodies were cast into the oceans by the ogres, were restored back to life. The joyous monkeys ran through the gates of LankA and set fire to the city. More ogres were killed by the monkeys and Raama. The surprised Indrajith returned to the battle field and engaged in a formidable fight. He used black magic and became invisible and began to torment the princes of AyodhyA once again. He then retreated to the city and returned with an illusory image of Sita and killed her in front of Hanumaan. Sri Raama fainted on hearing the death of Sita. LakshmaNA and VibhishaNA consoled Raama. LakshmaNA vowed then to kill Indrajith. VibhishaNA told Raama that Sita was alive and that his nephew was only creating an illusory act so that he can return to a secret place (Nikumbhala) to gain more magical powers through performance of a homam based on necromancy.

VibhishaNA guided the simian army and LakshmaNA to the site of the abhichara homam. The monkeys fell on the site in huge numbers and disrupted the completion of that homam. There was a mighty battle between LakshmaNA and Indrajith.

LakshmaNa used a missile presided by IndrA and addressed the following prayer to IndrAsthrA: “If Sri Raama, son of Dasaratha has set his mind on virtue and is true to his promise and is unrivalled in prowess, make short work, the, of this son of RAvaNA.” Sage Valmiki’s slokam housing this prayer of lakshmaNA is as follows:

DHARMATHMA SATYASANDHASCCHA RAMO DASARATHIRYATHA I POWRUSHE CHAPRATHIDHWANDHVASTHADHAINAM JAHI RAVANIM II

After this prayer, LakshmaNA released the Missile presided over by IndrA. Flying at lightning speed, that missile severed the head of Indrajith.

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Raama was delighted with the news of Indrajith’s death at LakshmaNA’s hands at Nikumbhilai. RAvaNA was grief stricken over the loss of his son. He sent his diverse battalion known as mula Balam to avenge the death of his beloved son. Raama dispatched the mystic GandharvAsthram resided over by the GandharvAs. That asthram created the illusion of many Raamas in the middle of the ranks of the Mula balam. The rank and file of RAvaNA’s powerful army mistook each other for Raama and killed each other. There was utter confusion in the battle field. Two lakhs of ogres fighting on foot were eliminated by Raama single-handedly through the use of GandharvAsthram. LakshmaNa was the thrilled witness to the prowess of his brother, which he ahd invoked in his prayer to the IndrAsthram to decapitate Indrajith. That is what Swami Desikan refers to in the sixtieth salutation of Raghuveera Gadhyam, when he addresses Raama as “Maghavajith abhihanana kruth anuja saakshika rakshasa dwandhva Yuddha.” Thus ends the ninety third canto of the Yuddha KhAndam of Sage Valmiki’s Srimadh RaamAyaNam from which Swami Desikan drew his inspiration.

O Raghuveera of unmatched Valour! Hail to Thee! Hail to Thee! Background: The extraordinary heroism of Raama in dispatching two lakhs of foot soldiers of Mula Balam is still very much on the mind of Swami Desikan. He is also thinking about the other heroic deeds such as the destruction of mighty KumbhakarNa. Overpowered by these thoughts, Swami Desikan eulogizes Raama as the warrior whose performance in the battle field can not be matched by anyone.

O Lord, who has the assembly of arrows that are fiercer than that of Parameswaran himself! Background: 88

At the end of the destruction of the Mula Balam, Raama said: “Yethadh asthra balam divyam mama vA trayambhakasya vA.” – Yuddha Khaandham 93. 38 Raama was conversing with the assembled SugreevA, VibhishaNa, HanumAn, JaambhavAn, MaindA and DwividhA, who were standing near him witnessing the frenzied fight between the foot soldiers of Mula balam. It is here he said: “Such wonderful power of using divine missiles exists either in me or in Lord Siva (TryambhakA).” Raama’s power in using the mystic weapons was greater than that of Lord Siva and yet he compared himself as equal to Lord Siva out of his generous nature to give credit to others. Further, as a “human being”, he did not want to set an example of just praising himself as being far superior to a God known for his skills in handling virulent asthrams such as Paasupatham.

O Raghuveera, whose prowess was certified to be true by your enemy RAvaNA, when he was led away from the battle field in shame by his charioteer! Hail to Thee! Background: RAvaNA lost more generals and mighty warriors following the death of his beloved son, Indrajith. He came hence to the battle field once again and there was a mighty battle between Raama and RAvaNA.

Displaying unmatchable martial ardour, Raama sent many weapons to put an end to the evil ogre. RAvaNA could not cope with the onslaught and became bewildered.

RAvaNA’s charioteer sensed the danger to which his master was exposed to. He quickly turned the royal chariot of his master away from the battle field to a safe destination. RAvaNA was enraged by the well-meant act of his charioteer and chided him. RAvaNA acknowledged Raama’s undisputed valor to his charioteer, while berating him for his initative to take him away from the battle field. RAvaNA’s words captured by Sage Valmiki in the one hundred and fourth canto of Yuddha Khaandham in this context are: “While my adversary (Raama),whose prowess is widely known, and who deserved to be gratified through feats of valor, stood looking on, myself, who was covetous of fighting was made a coward of by you.” 89

The key words of this verse of Valmiki are: “sathrO: prakhyaata veeryasya ranjaneeyasya vikRaamai:” RavaNa then ordered his charioteer to take him back to the battle field.

O Raghuveera! You had the path of your chariot made fragrant with the showering blossoms of the celestial Kalpaka tree! That fragrance of the blossoms joined with the beauty of the agitated eyes of Indra, which resembled the assembly of red lotuses in a lotus forest. Indra’s eyes were agitated first with fear over the sight of the falling of the ten heads of RAvaNA as they were being severed by your arrows and their immediate reappearance as though nothing had happened. You removed the fear of IndrA by “Madurantakam Sri Raamar on thEr” 90

using BrahmAsthram and cut off the evil RAvaNA’s head once and for all. That heroic act of yours was appreciated by the celestials and they showered Kalpaka flowers on you, which collected under the path of your chariot and made that path fragrant. Indra, the king of celestials was joyous over the destruction of RAvaNA and his eyes lit up with happiness. At that time, his multitude of eyes looked like the assembly of blossomed red lotuses in a lotus forest. Indra has 1,000 eyes according to the PurANAs.

When all of them lit up, it was like the multitude of simultaneously blossoming lotus flowers. Swami Desikan salutes here the MahA Veeran, who dispatched RAvaNA to the abode of death and made the Devas and their king joyous through his victory over the evil ogre.

In this beautiful passage resonant with sound effects and TaaLam synchronized with the heaving heart beats of lamenting MandOdhari, the principal queen of RAvaNA, Swami Desikan’s poetic skills reaches once again a high water mark.

In the section “Bhuja Bala, vara Bala, dasa lapana, lapana dasaka, lavana janitha”, the playful as well as the skillful use of the same words (Bala, Lapana, dasa lapana, lavana dasaka) to denote a different context-based meanings, is an illustration of the skills of our immortal poet.

Swami Desikan starts this gadhyam section by describing RAvaNA’s mighty shoulders known for their power to destroy his enemies: “akhila jagadhadhika bhuja bala”.

Swami says that RAvaNA (until he met RaamA in battle) had the bhuja parAkRaamam that was superior to all the denizens of this earth and heaven. Bhuja balam is related to his “Vara Balam” referred to in the next section. RAvaNA had earned many boons from BrahmA and Maheswaran through the performance of severe penances. His bhuja balam came from this vara Balam.

Swami alludes next to the ten heads of RAvaNA as dasa Lapana and rhymes it with “lapana dasaka lavana”, which means “as a result of cutting off of the ten heads”. First we see those diadem decked heads of DasagreevA on his neck and next we see them 91

rolling on the floor of the battle field at the feet of Sri RaamachandrA.

When MandOdhari saw this sad sight, she was overcome by grief and lost herself in an avalanche of sorrow. She lamented loudly in her inconsolable grief. This state of hers is described by Swami Desikan as “Dasa lapana lapana dasaka lavana janitha kadhana paravasa rajanichara yuvathi vilapana vachana”.

The sufferings of MandOdhari arose from the (death) severance of the ten heads of her husband (Lapana dasaka lavana janitham). She was beyond herself (paravasam) due to that grief. She was RAvaNA’s young wife (Rajanichara Yuvathi). Her words of Lamentation (Vilapana vachanaas) rang out in the battle field and melted the hearts of the onlookers. Those words however contained Vedanthic truths and were tributes to the PARATHVAM of Sri Raama in addition to serving as lamentations over her widowhood. Swami calls those lamentations mingled with vedanthic wisdom as “nigama sikhara nikara sama vishayam”. Their sAmyam (equivalence) to the Vedanthic truths describing the nature of Brahman (Supreme Being) is the purport of our Acharya’s words. Swami Desikan concludes this salutation by stating that the victorious Raama was eulogised by great sages with stotrAs, which had Vedic connotations similar to the ones used by the wise and chaste MandOdhari, while she lamented over her personal misfortune. “Nigama sikhara nikara mukara muka munivara paripanitha” is Swami’s words. “Nigma sikhara Nikara” stands for the assembly of Vedanthic truths. “Mukara Nikara Muka munivara” reminds us of the great sage’s eulogizing their Lord Raama with praises steeped in the Vedic tradition.

ParipaNitha stands for the saluting by the Muni gaNaas.

“Mudikondan Sri Raamar” 92

The lamentation of Mandodhari is housed in the 111th canto of of the Yuddha khAndam of Srimadh RaamAyaNam.

O MahA VeerA who was made happy by the eulogies of IndrA, Agni, YamA, Nirruthi, VaruNA, Vaayu, KubherA and Siva, who approached you at the end of your successful battle with RAvaNA! Hail to Thee! Hail to Thee! Background: VibhishaNA rushed to the side of Sita Devi at AsOka vanam and brought the tidings of RAvaNA’s destruction at the hands of her consort. VibhishaNA brought SitA Devi to the side of Raama in the battle field. RaamA harshly asked Sita to prove her innocence by stepping into fire, since he wanted to counter any doubt on the part of citizens over her staying in the stranger’s (RAvaNA’s) house for many months. At that time, Indra, Agni, Vaayu, YamA, SivA, KubherA and other celestials approached you, eulogized you and begged you not to abandon the MahA pathivrathai SitA and to accept her without “Pomona (New York, USA) Sri Raamar” 93

any doubt. Swami Desikan says here: “O Maha VeerA! You were pleased with the eulogies and appeals of the celestials”.

O Raghu Veera! After the eulogies of the celestials, Brahma Devan began to praise your glories. Brahma had limitless intellect and comprehension. Even he could only fathom a very small portion of your vast glories and his eulogy resembled the small drop of a mighty ocean. If this was the fate of BrahmA, there is no need to describe the pitiable plight of other celestials as they attempted to eulogize your kalyANa guNAs. Hail to Thee! Hail to Thee!

Indra’s long-held fear vanished, once RAvaNA was killed by RaamA in battle. Indra wanted to express his gratitude to You and asked you about what kind of service he could render. You requested him to bring back to life the monkeys, which lost their life in the battle. Indra made that wish come true. The dead monkeys rose up and moved with alacrity like rapidly flowing floods. O Maha VeerA! Is there any limit to your compassion?

SRI RAGHAVAM RAAMACHANDRAM RAVANARIM RAAMAPATHIM I RAAJIVA LOCHANAM RAAMAM TAM VANDE RAGHUNAYAKAM II

O Lord who out of your own volition (sankalpam) separated and then united with your consort! Hail to Thee! Hail to Thee! Background: Your consort was united with you by VibhishaNA, when RAvaNA was killed. You wanted to demonstrate to the world her purity and asked her to enter the fire before the assembled gods and monkey chieftains. Agni Bhagavan lifted your Devi in his hands and united her with you to demonstrate her unimpeachable chastity as a Pathivratha of the highest order. Both of you, as husband and wife, had agreed on this course of action to be separated first and then united to fulfill the mission of your incarnation as the son of DasarathA. It is no surprise that your dharmapathnee went along with your sankalpam.

O Lord, who put at VibhishaNA’s disposal the entire wealth of the kingdom of LankA and crowned him as the king! Hail to Thee! Hail to Thee! Comments: Raama had won the kingdom of LankA by his valor and therefore could easily have appointed VibhishaNA as the care-taker of Lankha on behalf of him as the conquering hero. Being of a generous disposition and being an unfailing keeper of promises made, Raama would not think of anything else except to crown VibhishaNA as the successor to RAvaNA to rule LankA. Earlier on the beach at ThirupullANi, Raama asked LakshmaNA to bathe VibhishaNA in the waters of the ocean to symbolize his future coronation as the king of LankA. Therefore this satyavrathA (Raama) crowned VibhishaNA as per his original pledge.

Hail to Thee! O Lord, who fulfilled your duties! Comments: Sriman NarAyaNA was approached by the Devas at the milky ocean as he was resting on Adhiseshan to save them from the cruelties of the evil RAvaNA. Sriman NarAyaNA heard their pleas and agreed to incarnate as a human being on this earth and remove “Thiru-ayindai Sri Raaman” 96

the fears of the Devas by killing RAvaNA. During his wanderings in the forest as the son of king DasarathA, the sages sought his protection from the marauding rakshasAs.

Raama came to the rescue of the DevAs, VibhishaNA and the sages and demonstrated his auspicious attributes as the saraNAgatha rakshakan. He performed his duties and freed them all from their fears. The excellent manner in which Raama completed his duties is saluted by Swami Desikan as “nishpanna krithya”.

O Raghuveera who made those who opposed you in battle reaches the status of the blossomed lotuses of the sky! Hail to Thee! Hail to Thee! Comments: Here Swami Desikan suggests that Raama made his enemies nonexistent just like lotuses blossoming in the sky. Lotuses do not bloom in the sky and therefore they have no existence. The same situation existed for the enemies of Raama according to Swami Desikan.

O Lord who made the vast ocean resembles the size of a hoof of a cow because of the speed with which you traveled over that ocean to reach your kingdom! Hail to Thee! Hail to Thee! Background: At the end of the coronation of VibhishaNA and completing his duties, Raama wanted to return to AyodhyA for reunion with the waiting Bharatha and His mothers. He stepped into Pushpaka VimAnam with his Devi, LakshmaNA, VibhishaNA, SugreevA, Hanumaan and the vast simian army. That airship accomodated all of them and sped over the vast ocean with the speed of the lightning. That vast area of the ocean looked at time like the little space covered by one hoof of a cow because of the speed with 97

which the VimAnam traveled to its destination.

VIMOHITHA JAGATH TRAYAM VIKACHA PADMA PATREKSHANAM I VIBHISHANA SURAKSHAKAM VIJAYARAAMAM EELE HARIM II

O Lord, who ascended the throne of AyodhyA and celebrated your coronation ceremonies and thus fulfilled the deep wish of Bharatha, who had made a vow earlier to enter the fire to immolate himself, had you not returned from your exile to sit on the throne of the Raghus! Hail to Thee! Hail to Thee! Comments: Bharatha returned to NandigRaamam with Raama PaadhukhAs, when he failed to persuade Raama to abandon his exile and return to Ayodhya to succeed King Dasaratha as the rightful heir to the throne of Raghus. At that time, BharathA made a vow that he will immolate himself in fire, if Raama did not return to Ayodhya at the end of his exile of 14 years in the forest. On the last day of the fourteenth year, he was all set to enter the fire, when Raama’s messenger (Hanumaan) rushed to his side to tell Bharatha that his brother was speeding in Pushpaka vimAnam to reunite with him.

Bharatha was thus saved from his vow of self-immolation.

“Thiruvallikkeni Sri Raaman” 99

The brothers were united and the coronation (PattAbhishekam) was celebrated to the utter delight of Bharatha and others. BharathA’s heart overflowed with joy at the sight of Janaki Raaman on the ancient throne of the Raghus.

VAIDEHEE SAHITAM SURADHRUMA TALE HAIME MAHAMANTAPE MADHYE PUSHPAKAMASANE MANIMAYE VEERASANE SUSTHITHAM I

AGRE VACHAYATHI PRABANJANA SUTHE TATVAM MUNIBHYA: PARAM VYAKYANTHAM BHARATHADHIBHI: PARIVRUTHAM RAAMAM BHAJE SYAMALAM II VAME BHUMISUTHA PURASCCHA HANUMAN PASCCHATH SUMITHRASUTHA: SATRUGNO BHARATHASCCHA PARSVADHALAYO : VAYVADHI KONESHU CHA I

SUGREEVASCCHA VIBHISHANSCCHA YUVARAT TARASUTHO JAMBHAVAN MADHYE NEELA SAROJA KOMALARUCHIM RAAMAM BHAJE SYAMALAM II

O Lord of the entire universe! Hail to Thee! Hail to Thee! O BhoothAthmA, the inner soul of ALL beings! Hail to Thee! O Bhuthakrith, the creator of ALL beings and such their YajamAnA! Hail to Thee! O Bhootha Bhavya Bhavath Prabhu, the Swami (Master) of all things of the past, future and the present! Hail to Thee! O VashatkArAha Swami, the one who controls and directs and thereby lords over the universe! Hail to Thee! O Bhootha bhavana bhootEsa Swami, the sustainer and the Lord of this universe! Hail to Thee! O Lord saluted by svetasvatAra Upanishad as: Superior to Him, there is no one whatsoever (“yasmAth param nAparam asthi kimchith”)! Hail to Thee! O PradhAna Purushevara, the Lord of primordial matter and PurushAs! Hail to Thee!

Oh the exalted one among the scion of Raghu! Hail to Thee! Hail to Thee! Comments: The kings of Raghu Vamsam are famous for protecting those, who sought refuge in them. There is however no one in your vamsam, who excels you in the matter of Abhaya PradhAnam and SaraNAgatha Rakshakathvam. In the divine story of yours told by Sage Vaalmiki, every khAndam of that epic is full with stories of your protection of SaraNAgathAs. In Bala KhAndham, DevAs sought your refuge at the milky ocean to protect them from the terrors of RAvaNA. You protected them. In AyodhyA khaandham, your brother LakshmaNA fell at your feet and performed Prapatthi and gained the fruits of that Prapatthi by being blessed to join you in Your exile.

In AaraNya KhAndham, the sages of DandakAraNyam sought your protection and performed SaraNAgathi. You destroyed Kharan, DhushaNan and others and came to their rescue. You accepted the SaraNAgathi of the aparAdhi, the KaakAsuran and did not kill him for his unforgivable offense. In KishkindhA KhAndham, you responded the SaraNAgathi of Sugreeva and saved him from the terrors of his brother Vaali. In Yuddha KhAndham, You gave Abhaya PradhAnam to VibhishaNA and accepted his SaraNAgathi. What Vibhishana really wanted was Kaimkaryam to You. He received the total response to his paripurNa SaraNagathi and even today, he serves you at Srirangam. Your prakAsam (effulgence) as SaraNYa seelan (Rakshakan) and your Vaibhavam as the unfailing observer of SaraNya vratham entitle you to the title of RAGHAVA SIMHAM. Hail to Thee! Hail to Thee! 101

With this 76th salutation, the Yuddha KhAndham section of Swami Desikan’s Raghuveera Gadhyam comes to an auspicious conclusion.