SrI rAmAyaNa thani SlOkam – 8 – bAla kANdam 6.8 – dhrashtum Sakyam, 23.2 – kausalyA suprajA rAma

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SrI rAmAyaNa thani SlOkam – 8 – bAla kANdam 6.8 – dhrushtum Sakyam

dhrashtum SakyamayOdhyAyAm nAvidhvAn na cha nAsthika: |
sarvE narAScha nAryaScha dharmaSeelA: susamyathA: ||

Word-by-Word Meaning

ayOdhyAyAm – in ayOdhyA

avidhvAn – illiterate

na dhrashtum Sakyam – not to be seen

nAsthika: – one who doesn’t believe in vEdham

na – not seen

sarvE narAScha – all men

nAryaScha – all women

dharmaSeelA: – people who are righteous

susamyathA: – one with controlled senses

Simple Meaning

This SlOkam describes the greatness of the people in ayOdhyA. There was none who was immoral in ayOdhyA. There was neither anyone ignorant nor was there any person who did not believe in the SAsthram. All men and women with controlled senses were always engaged in dharmic actions.

For 60000 years king dhaSaratha protected his people of ayOdhyA from enemies and took care of the welfare of his kingdom. His greatness was such that he was able to produce everything in his kingdom except produce a subject who was ignorant and who did not believe in vEdham.

Notes from periyavAchchAn piLLai’s vyAkhyAnam

People of ayOdhyA did not want anyone other than SrI rAma to be crowned. They even desired to lose their lives if they could not see it happen. Their love for SrI rAma can be seen from the following pramANams.
Without SrI rAma adorning the throne, the men of ayOdhyA considered their existence akin to being in a burial ground. SrI rAmAyaNam ayOdhyA kANdam 47-7 “ihaiva nidhanam yAmO mahAprasthAnamEva vA l rAmENa rahithAnAncha kimartham jIvitham hi na:||” (If SrI rAma is not crowned, we will go on an indefinite long yAthra away from ayOdhyA or we will lose our lives).
When the men returned home after being unable to follow SrI rAma into the forest, the women of ayOdhyA slammed the doors on their faces and pushed them away. SrI rAmAyaNam ayOdhyA kANdam 48-27 “rAmamEvAnugachchadhvamaSruthim vApi gachchatha” (The women expressed to their men, “we do not want to even hear your names if you do not follow and go behind SrI rAma.”)
dharmaSeelA: – The people of ayOdhyA did not do anything for their self-gratification. Their main and only dharma was to serve SrI rAma.

SrI rAmAyaNa thani SlOkam – 8 – bAla kANdam 23.2 – kausalyA suprajA rAma

kausalyA suprajA rAma pUrvA sandhyA pravarthathE l
uththishta naraSArdhUla karthavyam dhaivamAhnikam ll

Word-by-Word Meaning

naraSArdhUla – tiger among all men

kausalyA suprajA rAma – kausalyA’s obedient son SrI rAma

pUrVA – first

sandhyA – transition time between night and day (dawn)

pravarthathE – (that time) is now

dhaivamAhnikam – daily rituals/routines as per injunctions of emperumAn

karthavyam – to be executed

uththishta – wake up

Notes from periyavAchchAn piLLai’s vyAkhyAnam

periyavAchchAn piLLai starts the vyakhyAnam here with a question. Why is SrI rAma addressed as the son of kausalyAp pirAtti, instead of referring to him as the son of both king dhaSaratha and kausalyAp pirAtti?

kausalyA

SrI rAma was born as a fruit of penance of both king dhaSaratha and kausalyAp pirAtti. So what is the reason for sage viSwAmithra to address SrI rAma in this manner? kausalyAp pirAtti’s significance is accentuated through the following pramANams.
- kausalyAp pirAtti’s role is more prominent here, because a mother always plays a more active role in raising a child than a father. smruthi “mAthA puthrasya bhUyAmsi karmANyArabhathE” (Mother’s engagement in raising a child is more than a father’s).
- vEdhas too refer to mother before referring to father in their statement. thaiththirIya upanishath 11-2 “mAthrudhEvO bhava” (consider mother as god)
- SrI rAma’s disposition had always been that which satisfies the desires of his mother. For the sake of mother kaikEyi, he even executed very difficult tasks. SrI rAmAyaNam bAla kANdam 1-24 “kaikEyyA: priyakAraNAth” (because it is to the liking of kaikEyi pirAtti)
- When king dhaSaratha debated about sending SrI rAma with sage viSwAmithra, kausalyA pirAtti had not raised any objection to it. Sage viSwAmithra acknowledges that as a favour done by kausalyA pirAtti and hence addressed SrI rAma as kausalyA’s son, out of gratitude.

suprajA

A good son is one who is obedient and follows the instructions of his parents, one who does things as per their wishes and executes duties for the wellbeing of his parents. To show that SrI rAma was an embodiment of such virtues, he is referred to as suprajA.
- SrI rAmAyaNam yudhdha kANdam 18-16 “madhvidhA vA pithu: puthrA:” (there is nobody like me who can be a good son to his father).
- SrI rAmAyaNam bAla kANdam 18-11 “kausalyA SuSubhE thEna” (kausalyAp pirAtti is glowing because of giving birth to such a son)
- thiruppAvai – 05 “thAyaik kudal viLakkam seidha dhAmOdharanai” (people celebrated mother yasOdha for giving birth to such a child)
- periyAzhwAr thirumozhi – 2-2-6 “enna nOnbu nORRAL kolO ivanaip peRRa vayiRudaiyAL” (what kind of penance did she undertake to give birth to a son like him)

rAma!

SrI rAma’s form, benevolence, his auspicious qualities and his unparalleled abilities attract everyone. That divine form of SrI rAma gives joy to everyone’s heart.
mahAbhAratham sahasranAma adhyAyam “dhEvO nAmasahasravAn” (one who has a thousand names). The name SrI rAma is equivalent to the thousand names of emperumAn.
In SrI bhagavath gIthA, SrI krishNa describes the four types of people who come and surrender to bhagavAn. Arthan – one who is in distress or who has lost his wealth, arthArththi- one who desires to have wealth, jigyAsu – one who wants to enjoy himself (self – AthmA), gyAni- pure devotee. To all these types of people, SrI rAma nAma is the manthram to attain their goals. This nAmam is one which gives everything that one aspires for.

kausalyA suprajA rAma

Because he is identified as kausalyA pirAtti’s son, there is no ambiguity. Therefore it is clear that he is distinct from paraSurAma.

naraSArdhUla

He is the male tiger among all men, who is fit to protect his yAgam.

pUrvA sandhyA

Sage viSwAmithra wakes up SrI rAma so as to receive the first glance of perumAL.
He wakes him up, to also make him ready for the task he is set to accomplish. The emergence of light at dawn also symbolises the removal of ignorance, and the knowledge obtained well during the early hours of the morning. pUrva sandhyA is that period which is apt for assimilating the knowledge.
SrI rAma is always known as the one who follows all the prescribed rituals. Therefore, sage viSwAmithra wakes him to remind that it is pUrva sandhyA.

pravarthathE

pravarthathE means that time is happening now. This is told in present tense to indicate that the auspiciousness of such time should continue.

karthavyam dhaivamAhnikam

dhaivamAhnikam – injunctions given by emperumAn through SAsthram. (Ahnika karmam – that which is performed daily, this can be nithya karmam like sandhyAvandhanam, naimithika karmam – like puNya kAla karmam).

Therefore, sage viSwAmithra says, kausalyA suprajA rAma pUrvA sandhyA pravarthathE l uththishta naraSArdhUla karthavyam dhaivamAhnikam || to wake him up.

vyAkhyAnam for the next SlOkam will be continued in the next article.

Source – SrI rAmAyaNam thani SlOkam’ – 8 – bAla kANdam 6.8 – dhrashtum Sakyam, 23.2 – kausalyA suprajA rAma Audio Video

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Proofreading/Curating done by – kOsalEndhra rAmAnuja dhAsan, krishNan rAmAnuja dhAsan

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