SrI rAmAyaNa thani SlOkam – 15 – ayOdhyA kANdam 30.3 – kim thvAmanyatha – Part 2

_{SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:}

It has been decided that SrI rAma is to be sent to the forest and perumAL accepts this decision happily to satisfy the wishes of his father and mother.

Upon hearing that, sIthAp pirAtti, one who always follows the dharmam, a pathi vrathA [devoted and virtuous wife], conveys her intentions to accompany SrI rAma to the forest. sIthAp pirAtti’s nature is to be always dependent on SrI rAma and to support him in all his endeavours. King janaka also mentions this about sIthAp pirAtti to SrI rAma during the marriage ceremony – sahadharmachariNi – sIthAp pirAtti will always be with SrI rAma in all his righteous endeavours.

But perumAL refuses to take sIthAp pirAtti along. He replies, “Since you are brought up as a princess, forest life will not be suitable for you. Your delicate body (thirumEni) will not be able to withstand such hardships”.

An ordinary woman would have accepted this proposition and stayed back in the kingdom. But sIthAp pirAtti being a dharma pathni, replies that her joy and comfort lie in being with SrI rAma; but without SrI rAma, being in the kingdom will not give her any comfort.

perumAL does not accept her argument and refuses to take her along. sIthAp pirAtti, dissatisfied by his response, out of extreme love, engages in kAdhal kOpam (praNaya kalaham – quarrel between beloveds).

This SlOkam is an expression of sIthAp pirAtti’s harsh words towards perumAL.

(The avathArikai and word-by-word meaning for this SlOkam were already covered in the previous article). Let us continue with vyAkhyAnam for the SlOkam.

kim thvAmanyatha vaidhEha: pithA mE mithilAdhipa: l
rAma jAmAtharam prApya sthriyam purushavigraham ll

Notes from periyavAchchAn piLLai’s vyAkhyAnam

kim thvAmanyatha vaidhEha: – What will my father think about you?

sIthAp pirAtti says, “What will m father think about you? He did not give my hand in marriage to my respected father-in-law or to my respected mother-in-law. He gave my hand to you”.

SrI rAmAyaNam bAla kANdan 17-26 “iyam sIthA” (this sIthA).

A detailed explanation for this was explained previously – iyam sIthA. But periyavAchchAn piLLai provides yet another slightly different interpretation here. This explanation is on top of what was already explained and supports sIthAp piratti’s arguments.

iyam sIthA mama suthA sahadharmacharI thava |
prathIchchA chainAm bhadhram thE pANim gruhNIshva pANinA ||

Let us look into this further to understand in detail.

“iyam sIthA” (this sIthA) – sIthAp pirAtti who will not be able to survive separation from her husband.

[A woman with all the feminine qualities [chastity (kaRpu), modesty (naanam), innocence (madam), and loyalty (nErmai)] will not survive any kind of separation from her husband].

sIthAp pirAtti points out to SrI rAma that her father had already explained to him about this at the time of marriage. This is conveyed by the words “iyam sIthA” (this sIthA).

periyavAchchAn piLLai explains ‘iyam sIthA’ with the following different interpretations

iyam sIthA (this sIthA) – sIthAp pirAtti, one who will not bear separation from her husband

iyam sIthA (this sIthA) – sIthAp pirAtti, one who is very sensitive to hear even one harsh word

iyam sIthA (this sIthA) – sIthAp pirAtti, one whose body and soul belong to SrI rAma

iyam sIthA (this sIthA) – sIthAp pirAtti, one who is the utmost pathivrathA

iyam sIthA (this sIthA) – sIthAp pirAtti, one who is like SrI rAma’s shadow (since sIthAp pirAtti is his shadow, it implies that SrI rAma cannot abandon her, as no one will wrestle with their shadow and separate themselves from their shadow)

iyam sIthA (this sIthA) – sIthAp pirAtti, one whose flaws also belong to SrI rAma (since she is SrI rAma’s shadow, there is nothing separate from him, including her flaws)

bhruhaspathi smruthi 25-13 “ArthArthE mudhithE hrushtA prOshithE malinA kruSA l mruthE mriyEtha ya nArI sA sthrI gyEyA pathivrathA ll” (a woman – who sees joy in her husband, who experiences sorrow when he is suffering, who becomes weak upon separation from husband, who will not survive after her husband’s death, is considered as a pathi vrathA).

manu and others who have written smruthis have thus provided definition for pathi vrathA sthrI (woman). But sIthAp pirAtti was not an ordinary pathi varthA as described by the smruthis.

iyam sIthA (this sIthA) – sIthAp pirAtti, one who is the utmost pathi vrathA

So, when king janaka gave sIthAp pirAtti’s hand to SrI rAma by saying “iyam sIthA”, he did not imply that she was an ordinary pathi vrathA as established by the smruthis, but that she is the epitome.

The pathivratha sthrIs (women) mentioned in the smruthis are the women living in this world. Their body and soul are different from their husbands. But for sIthAp pirAtti, her body and soul do not have separate existence, they are not different from SrI rAma’s.

iyam sIthA (this sIthA) – sIthAp pirAtti, one, whose body and soul belong to SrI rAma

sIthAp pirAtti says, “My body and soul, both belong to SrI rAma”. As such, it is not appropriate to abandon her and leave for the forest.

periyavAchchAn piLLai through these interpretations for iyam sIthA has described the greatness of sIthAp pirAtti here.

sIthA

Women often inherit the traits/characteristics of their mother. sIthAp pirAtti who was born from mother earth, has all of her traits and even more. The qualties of aroma of the earth and the virtues of patience and forbearance are also present in sIthAp pirAtti. And SrI rAma is entitled to enjoy these qualities. Therefore, it is only appropriate for SrI rAma to take sIthAp pirAtti along with him and enjoy what belongs to him instead of being away from her.

sIthA – line made by a plough

sIthAp pirAtti was born from a line made by king janaka with his plough. Since she came precisely from the line, it also implies that she will also conform precisely to all the requests of SrI rAma.

mama suthA

King janakA says, “Look at her as my daughter. Look at my virtues and then understand her as someone who possesses all of those virtues. A person with such high moral values should not be forsaken. It is regrettable to abandon sIthAp pirAtti and go alone to the forest”.

sahadharmachari – one who will always be by your side to support you in all your righteous efforts

sIthAp pirAtti again reminds SrI rAma about what her father, king janakA said during the marriage – ‘sahadharmachari’. She is pointing out here that she will be a support for SrI rAma even while they are in the forest. In this way, sIthAp pirAtti articulates her position and requests SrI rAma to take her along.

thava – for you

sIthAp pirAtti continues to express her position to SrI rAma through the words of her father, king janaka. sIthAp pirAtti recalls and conveys to SrI rAma, the words of king janaka’s: Even though as a ‘sahadharmachari’ she will execute everything standing by your side, she will not consider herself at par with you. Everything will be done for you (thava); she will not abandon her nature of sEshathvam.

It implies that due to this innate nature of her sEshathvam, it is only appropriate if sIthAp pirAtti is taken along so that she can be of service to SrI rAma.

prathIchcha

sIthAp pirAtti continues to remind SrI rAma, regarding her father’s words about her, “Consider her fit and deserving as per your thiruvuLLam (divine heart)”.

So, sIthAp pirAtti says, “You cannot leave me alone”.

cha

sIthAp pirAtti continues to convey her father’s words, “Not only does she possess the eligibility that is deserved exclusively by you, but she also possesses immense sweetness”.

SrI rAma is the only one who can rightfully enjoy that sweetness and provide joy to sIthAp pirAtti.

EnAm

sIthAp pirAtti recalls her father’s words, “After a lot of penance, I have sIthAp pirAtti as my daughter”.

This implies the greatness of sIthAp pirAtti. King janaka says that even though he had performed all the penances to have sIthAp pirAtti, she is not with him now. She is with SrI rAma.

bhadhram thE – mangaLASAsanam

King janaka wants SrI rAma to understand sIthAp pirAtti’s greatness and enjoy being with her. So he wishes all auspiciousness for their togetherness. He wishes “May you have all the joy with sIthAp pirAtti!”.

sIthAp pirAtti continues her argument and says, “This will happen only if I am with you. So do take me along to the forest”.

pAnim gruhNIshva – hold her hand

sIthAp pirAtti continues to recall king janakA’s words at the time of the marriage ceremony, King janaka’s words: “She is dependent on you for everything, will not even extend her arm on her own to hold your hand”.

sIthAp pirAtti tells SrI rAma, “This is why (because of pArathanthryam) my father said – hold her hands with your hands. Your shoulders provide shade for the entire world, many people exist under that shade. My father wanted that mighty and compassionate hand of yours to hold mine”.

pANinA – with your hand

Here, periyavAchchAn piLLai explains the significance of why it is said explicitly – ‘hold her hands with your hands’.

Why was it stated in this manner? Just the words – ‘hold her hands’ would have been sufficient to comprehend. But by adding the words -’with your hands’ the magnificence of the shoulders [the arm (including hand) that is attached to the shoulder] is brought out.

Thus it has been stated explicitly as ‘pANinA’ to celebrate the majesticity of the shoulders.

sIthAp pirAtti persists and says to SrI rAma, “My father said – ‘She is completely dependent on you’; then, why is it that you are not taking me along?”.

She continues, “All these qualities are for you to be enjoyed. Since you have not realised this, your thoughts and intentions are different. Hence, you are not taking me along”.

sIthAp pirAtti asks SrI rAma, “Why were these words, told by my father, disregarded by you?”.

She continues,

“When my father said, ‘iyam’, you thought that he was just inferring my beauty”.

“When my father said, ‘sIthA’, you thought that he was just referring to my birth”.

“When my father said, ‘mama suthA’, you thought that he was just mentioning my father’s lineage”.

“When my father said, ‘sahadharmachari’, you thought that he was just pointing out my ability to coexist and support you in all your efforts”.

“When my father said, ‘thava’, you thought that he was just celebrating your greatness”.

“When my father said, ‘prathIchcha’, you thought that he was just asking you to have a desirous heart while accepting me”.

“When my father said, ‘bhadhram thE’, you thought that he was expressing his felicitation out of love for you”.

“When my father said, ‘pANim gruhnIshva pANinA’, you thought that he was just referring to the actions to be done for executing the rituals”.

So, sIthAp pirAtti says, “You have not correctly understood any of the words which were spoken by my wise father. If you leave me and go to the forest alone due to this misapprehension, what will my father think? (kim thvAmanyatha)”.

This concludes the explanation for iyam sIthA.

Let us now continue with the vyAkhyAnam for the remaining SlOkam.

vaidhEha:

King janaka performed karma yOgam and attained mOksham.

bhagavath gIthA 3-20 “karmaNaiva hi samsidhdhim AsthithA janakAdhaya:” (king janaka and others attained mOksham by performing karma yOga).

As part of karma yOgam, it is essential to be engaged in continuous ritualistic practices. And it is necessary for the karthA (doer) to be accompanied by his wife while performing such rituals.

So, king janaka, who was engaged in karma yOgam, always had his wife beside him to perform the ritualistic practices. Since he always had his wife with him, it was his expectation that his son-in-law too would have his daughter by his side, at all times.

So, sIthAp pirAtti says, “My father will not be able to bear this separation between you and me”.

vaidhEha: – One who has no attachment to the body / One who does not have any flaws such as material gratification for the body.

So, sIthAp pirAtti says, “My father is pure without flaws which are attached to this body. Hence, he may not tolerate this impure action of yours”.

(Here impure action refers to abandonment of sIthAp pirAtti).

vaidhEha:

sIthAp pirAtti says, “My father was born in a royal family and hence did not have any worries until the time I was born. But when I reached the age to be married, he was saddened and was drowned in a sea of sorrow, not finding a suitable husband for me. Hence, he will not be able to bear the suffering of his daughter”.

pithA mE – my father

Here, sithAp pirAtti explains the plight of king janaka due to her predicament.

sIthAp pirAtti says, “If children are capable, it will not bother their father even if they go to the forest. Fathers of such children will not suffer. But I am not like that. If I am not under your shade, I will even lose my existence. That is why my father is suffering”.

mithilAdhipa:

sIthAp pirAtti conveys to SrI rAma, as to how her father, the king of mithilA, will feel under this circumstance.

sIthAp pirAtti says, “My father is the king of mithilA. If my father suffers, the entire mithilA dhESam [country] will be in sorrow”.

She continues, “My father who provides refuge to the entire mithilA under his shoulders, will be deeply saddened if you (referring to SrI rAma) are not able to provide refuge to me (just one person) under your shoulder”.

rAma

sIthAp pirAtti tells SrI rAma, “Your external appearance is beautiful and attractive but your heart (inside) is not as beautiful as the external beauty. By looking at the qualities within you (your heart), sage vasishta thought that it would be befitting to name your youngest brother as Sathrughna and not you”.

(Sathughna means one who has defeated all enemies, both internal and external. Here, it is implied that SrI rAma has not defeated his internal enemies.

Defeating internal enemies means acting as per the injunctions of the SAsthram. Abandoning one’s wife is considered against the instructions in the SAsthram. Since SrI rAma refuses to take sIthAp pirAtti along to the forest, it implies that he has not defeated the internal enemies and hence has not been named as Sathrughna).

raghuvamsam 10-67 “rAma ithyabhirAmENa vapushA thasya chOdhitha: l nAmadhEyam guruSchakrE jagathprathamamangaLam ll” (only prompted by the attractive thirumEni (external body) he gave the name rAma that brings auspiciousness to entire world).

sIthAp pirAtti says, “I think that sage vasishta has named you as rAma only by looking at your external beauty. I feel that I am not even part of this world, because if I were one among the people in this world, you would have protected me”.

rAma

“sahasranAmatha: thulyam”

sIthAp pirAtti says, “The name SrI rAma is equivalent to 1000 names of vishNu. Even though you are that glorious SrI rAma, I am not being protected by you”.

At this point, sIthAp pirAtti continues her conversation assuming that SrI rAma has the following thoughts in his mind. (SrI rAma’s words: “Why do you say such things about me? Why do you think that I am causing this suffering?)

jAmAtharam – son-in-law

After hearing SrI rAma’s words, sIthAp pirAtti says, “As the eldest son of your father, you are doing everything for him; similarly, as the first son-in-law of my father you are doing everything for him to cause suffering”.

jAmAtharam – son-in-law

“jAmAthA dhaSamO gruha:” (for people who have daughters, their sons-in-law are the tenth planet)

sIthAp pirAtti continues, “It is commonly spoken by people that the sons-in-law cause more trouble than the navagrahams”. This is being pointed out by sIthAp pirAtti here, to indicate king janaka’s sorrow due to this situation.

prApya – has attained (SrI rAma as son-in-law)

sIthAp pirAtti further says, “My father has happily, without any compulsion from others, chosen you as his son-in-law. Therefore, in this predicament, he cannot blame anyone else for his suffering except you”.

As sIthAp pirAtti continues to point out the predicament of her father and her suffering, SrI rAma asks sIthAp pirAtti, “What is it that you want to say to me?”

And she says, sthriyam purusha vigraham.

sIthAp pirAtti says to SrI rAma, “ Your crown and clothes look like a man’s though you seem to be a woman inside”.

purushavigraham

She continues, “Atleast, if you appeared as a woman (i.e., if the external masculine appearance matched the feminine traits within) it may be helpful for me in the forest. It will have some good companionship. But your exterior features appear as those of a man’s (purushavigraham)”.

purushavigraham

sIthAp pirAtti says, “Because of the outwardly masculine appearance, you are holding the bow, but internally you only have feminine traits”.

purushavigraham

sIthAp pirAtti says, “Just like how a scarecrow would be decorated to appear as a real person, your external masculine identities seem to be of that nature”.

purushavigraham

sIthAp pirAtti continues, “A person with internal feminine characteristics, but in a masculine body, is referred to by a varied expression; they are referred to as ‘ali’ (eunuch – a man without masculine characteristics). But since I am your dharma pathni (wife) I will not use such a name here. Even though I may not say it, if you abandon me in spite of being a man, the whole world will accuse you by such a name”.

Thus, sIthAp pirAtti due to her excessive love, expresses her anger.

kim thvAmanyatha vaidhEha: pithA mE mithilAdhipa: l
rAma jAmAtharam prApya sthriyam purushavigraham ll

AzhwAr emperumAnAr jIyar thiruvadigaLE SaraNam

periyavAchchAn piLLai thiruvadigaLE SaraNam

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

Source – SrI rAmAyaNa thani SlOkam -15 – ayOdhyA kANdam – 30.3 – kim thvAmanyatha – Part 2 Audio Video

adiyEn chithrA rAmAnuja dhAsi

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

Artwork – namperumAL rAmAnuja dhAsan

Leave a Comment Cancel reply