SrI rAmAyaNa thani SlOkam – 17 – ayOdhyA kANdam – 31.25 – bhavAmsthu, 40.8 – rAmam dhaSaratham – Part 1

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

In ayOdhyA kANdam, many events happen at the juncture of SrI rAma leaving ayOdhyA to go to the forest. These events have been described in many SlOkams – sIthAp pirAtti expressing her anger about SrI rAma’s decision to go alone to the forest, iLaiya perumAL’s SaraNAgathi, iLaiya perumAL holding SrI rAma’s two divine feet and by looking at both sIthAp pirAtti and SrI rAma, requesting SrI rAma to take him along, and requesting to perform all kinds of services. The meaning of pUrva vAkyam in dhvaya mahAmantram as embedded in the SlOkam was also explained in the vyAkhyAnam for the SlOkam.

In this article, vyAkhyAnam for SlOkam – ayOdhyA kANdam – 31.25 – bhavAmsthu is discussed. Here, iLaiya perumAL describes his intent for SaraNAgathi. This also explains the uththara vAkyam in dhvaya mahAmanthram.

pUrva vAkyam and uththara vAkyam have also been explained by nammAzhwAr in his thiruvAimozhi. pUrva vAkyam is explained in thiruvAimozhi – 6.10.10 – agalagillEn, and uththara vAkyam is explained in thiruvAimozhi – 3.3.1 – ozhivil kAlam.

avathArikai (Introduction)

ayOdhyA kANdam, SlOkam 31.2 – sa bhrAthu:, explains the meaning of pUrva vAkyam – SaraNAgathi and SlOkam 31.25 – bhavAmsthu, explains the meaning of uththara vAkyam – the fruit of SaraNAgathi as kainkaryam (service).

Everyone in ayOdhyA was engaged in service to perumAL. So, iLaiya perumAL says that while in ayOdhyA, he could only participate in a small portion of service since everyone was serving perumAL. But in the forest, he alone will be there, and hence will be able to do all kinds of services at all times. Therefore, he wants to accompany SrI rAma to the forest. Hence, he does SaraNAgathi and requests SrI rAma to take him along.

bhavAmsthu saha vaidhEhyA girisAnushu ramsyathE I
aham sarvam karishyAmi jAgratha: svapathaScha thE II

Word-by-Word meaning

SrI rAma !

bhavAmsthu – dhEvarIr (your highness)
vaidhEhyA saha – along with sIthAp pirAtti
girisAnushu – in the foothills of the mountains
ramsyathE – (will) enjoy (with sIthAp pirAtti)
aham – adiyEn (I)
jAgratha: – while [you are] awake
svapatha: – and, while [you are] asleep
sarvam – all services
karishyAmi – will do

Simple Meaning

lakshmaNa says to SrI rAma, “While you and sIthAp pirAtti enjoy gardens and rivers in the foothills of the mountain, I shall do everything while you are awake and while you are asleep”.

Notes from periyavAchchAn piLLai’s vyAkhyAnam

bhavAmsthu – dhEvarIr

lakshmaNa says to SrI rAma, “So far I have not been able to do all services to you. dhEvarIr being supreme, pUrNam (complete) in all aspects, even if you do not accept my servitude it will not affect your ‘pUrNathvam’ (fullness). On the other hand, I will not be able to survive if I do not completely engage in your service. (Another interpretation – accepting my complete servitide will add to your glory). Also, my real identity as a servitor will become more apparent only when I am engaged in services at all times for you. Hence, take me along to the forest sich that I can serve you completely”.

saha vaidhEhyA

lakshmaNa says to SrI rAma, “I don’t want to serve only you (while you are hunting in the forest alone), I want to serve both you and pirAtti together”.

girisAnushu ramsyathE

lakshmaNa says to SrI rAma, “I don’t want to limit my service and serve only while you and pirAtti are in the hermitage – by gathering vegetables and other ingredients, and doing other preparatory work needed for cooking like cutting and washing vegetables, or bringing wood for fire. I also want to serve while you and sithAp pirAtti enjoy each other’s company in the foothills of the mountains, and when you both are playing in the rivers there, enjoying and celebrating each other’s victory”.

Performing kainkaryam only while in the hermitage or while cooking etc., would put a limit to the kind of service performed. Since lakshmaNa wanted to do all kinds of services to SrI rAma and sIthAp pirAtti, he also wanted to be be engaged in ‘antharanga kainkaryam’ (i.e being of service while perumAL and pirAtti enjoy in the gardens and rivers in the foothills of the mountains).

(Note: (In today’s context) In chiththirakUtam, on the banks of the rivers mandhAkini, there is a beautiful rock, it is said that SrI rAma and sIthAp pirAtti would sit there after having swimming competition between them. The all-powerful perumAL, just to add more joy to the occasion would make sIthAp pirAtti victorious in those competitions and thereby make sIthAp pirAtti very happy. While sIthAp pirAtti and perumAL sported, iLaiya perumAL would serve as referee during such incidents. It is said that, during such occasions, when iLaiya perumAL announced pirAtti as the winner, pirAtti would feel joyous, which in turn made perumAL happy).

aham – adiyEn (I)

lakshmaNa says to SrI rAma, “While performing service, I alone (one with servitude as real identity) would like to do all kinds of services”.

sarvam karishyAmi – I want to do all kinds of services

lakshmaNa says the following to SrI rAma.

While hunting animals in the forest, I want to serve holding a bow and arrow.

While gathering vegetables, I want to serve by accompanying you, carrying a shovel and basket, clearing the area, and cutting/digging vegetables.

SrI rAmAyaNam ayOdhyA kANdam 96-2 “idham mEdhyam idham svAdhu nishtaptham idhamagninA Evam AsthE sa dharmAthmA sIthayA saha rAghava:” (This meat is pure; this one is delicious; this one has been cooked well on the fire, saying such as these, perumAL was in the forest with sIthAp pirAtti).

While in the forest, I want to serve by cooking meat for you and building a hermitage.

SrI rAmAyaNam AraNya kANdam 15-7 “svayam thu ruchirE dhESE kriyathAmithi mAm vadha” (lakshmaNa says to SrI rAma, “dhEvarIr has to order me to build a hermitage in a beautiful place”).

iLaiya perumAL says that he wants perumAL to give him orders and instruct him to build as per perumAL’s wishes.

While playing in the rivers and lakes in the foothills, I want to wring and dry the clothes (made of tree bark).

While fighting with rAkshasas, I want to serve by protecting sIthAp pirAtti during that time.

Thus, I want to perform all kinds of services.

jAgratha: svapathaScha thE

iLaiya perumAL says to perumAL, “While you and sIthAp pirAtti are asleep (svapatha), I will stand with bow and arrow to protect you both from wild animals and wicked rAkshasas. While you are both awake, I will perform all kinds of services”.

SrI rAmAyaNa thani SlOkam – ayOdhyA kANdam – 40.8 – rAmam dhaSaratham – Part 1

This SlOkam is spoken by sumithrAp pirAtti to iLaiya perumAL. perumAL accepts iLaiya perumAL’s SaraNAgathi. iLaiya perumAL goes to sumithrAp pirAtti and conveys perumAL’s decision and his plan to go to the forest along with SrI rAma and sIthAp pirAtti. sumithrAp pirAtti tells lakshmaNa that the main reason for his birth is to serve SrI rAma. She also tells iLaiya perumAL that he may get distracted by perumAL’s beauty and hence asks him to do kainkaryam without looking at perumAL’s beautiful face.

avathArikai (Introduction)

SrI sumithrAp pirAtti, due to love for perumAL (boundless love of a mother) and being a well-wisher of iLaiya perumAL expresses unwarranted doubt about iLaiya perumAL’s state of mind accompanying SrI rAma to the forest. sumithrAp pirAtti’s doubts arise due to her love for perumAL and are baseless as it can be seen from the following pramANams. This shows iLaiya perumAL’s unflinching desire to accompany perumAL.

SrI rAmAyaNam ayOdhyA kANdam 31-3 “aham thvAnugamishyAmi vanamagrE dhanurdhara:” (iLaiya perumAL says to SrI rama, “I will accompany you to the forest and walk right in front of you holding bow and arrow).
SrI rAmAyaNam ayOdhyA kANdam 31-7 “anugyAthaScha bhavathA pUrvamEva yathOsmyaham I kimidhAnIm punaritham kriyathE mE nivAraNam I” (You have already given your consent for me to accompany you; in spite of that, why are you stopping me again?”).

Even though lakshmaNa has happily agreed to accompany to SrI rAma, sumithrAp pirAtti tells lakshmaNa, “Do not hesitate to accompany SrI rAma and stay behind by thinking of the relationships and the joy that come out of these relationship here in ayOdhyA. All relationships to you are perumAL and pirAtti”.

sumithrAp pirAtti says this because she is a mangaLASAsanaparar (one who loves and wishes well for perumAL at all times).

rAmam dhaSaratham vidhdhi mAm vidhdhi janakAthmajAm I
ayOdhyAmatavIm vidhdhi gachcha thAtha yathAsukham II

Word-by-Word meaning

thAtha – my child!
rAmam – (know) SrI rAma
dhaSaratham – (to be) King dhaSaratha
vidhdhi – consider
janakAthmajAm – daughter of janaka (sIthAp pirAtti)
mAm – as myself (sumithrAp pirAtti)
vidhdhi – consider
atavIm – forest
ayOdhyAm – as ayOdhyA
vidhdhi – consider
yathAsukham – happily
gachcha – go

Simple Meaning

sumithrAp pirAtti says to lakshmaNa, “My child! Consider SrI rAma as king dhaSaratha. Consider sIthAp pirAtti, the daughter of king janaka, as myself. Consider the forest as ayOdhyA and go happily”.

Notes from periyavAchchAn piLLai’s vyAkhyAnam

rAmam dhaSaratham vidhdhi – think of SrI rAma as king dhaSaratha

sumithrAp pirAtti says to lakshmaNa, “All people who are relatives on this earth, including mother and father, have become relatives to us due to a cause. These relationships are not natural”. Just as thirumangai AzhwAr sings to the lord in thirukkaNNapuram.

periya thirumozhi – 8.9.7 “perRRAr peRRu ozhindhAr” (when my parents who gave birth to me abandoned me, only you took care of me).
As in SrI vishNu purANam 1.9.126 “dhEvadhEvO hari: pithA” (emperumAn hari is our real father).
And as sung by thondaradipodiAzhwAr in thirumAlai – 37 “oLiyuLAr thAmE anRE thandhaiyum thAyum AvAr” (Isn’t the radiant perumAL himself the father and mother to us?)

sumithrAp pirAtti includes king dhaSaratha, all the other mothers and herself, and says to lakshmaNa, “Do not consider our relationships to be significant. Consider perumAL to be your natural father”.

mAm vidhdhi janakAthmajAm

sumithrAp pirAtti says to lakshmaNa, “I am not your natural mother, I am your mother only by this birth. Do not consider my relationship to be important”. As said in,

SrI vishNu purANam 1.9.126 “thvam mAthA sarvalOkAnAm” (Oh pirAtti! You are the mother of all worlds).
SaraNAgathi gadhyam 1 “akhilajaganmAtharam” (I take refuge in pirAtti, the mother for all the worlds).

ayOdhyAmatavIm vidhdhi – consider the forest as ayOdhyA

“yathra nAsthi haristhathra vasthavyam na kruthAthmanA I vasthavyam thathra thathraiva yathrAsthE madhusUdhana: II” (A wise person should not reside in a place where hari is not present, he must stay only wherever madhusUdhanan resides).

As said above, sumithrAp pirAtti says to lakshmaNa, “Do not stay in the ayOdhyA where perumAL is not present, consider the forest that is desired by perumAL to be your refuge”.

periyavAchchAn piLLai has given 9 different interpretations for this SlOkam. We shall see the second interpretation next.

rAmam dhaSaratham

sumithrAp pirAtti tells lakshmaNa, “In general, people will think that king dhaSaratha had asked perumAL to leave for the forest, so iLaiya perumAL has left king dhaSaratha and followed perumAL. Don’t pay heed to these words of the people and think that you have left your father. Consider SrI rAma himself as your father”. “jyEshtO bhrAthA pithrusama:” (Elder brother is in the position of a father).

mAm vidhdhi janakAthmajAm

In the same manner, consider sIthAp pirAtti as your mother.

ayOdhyAmatavIm

sumithrAp pirAtti says to lakshmaNa, “Don’t think that you are going to the forest. Since, it is the forest that is desired and liked by SrI rAma, the forest is SrI ayOdhyA. So go to the forest with this thought”.

Third interpretation

rAmam dhaSaratham

sumithrAp pirAtti says to lakshmaNa, “Don’t follow your elder brother because it is said so in the SAsthram, just as how people drink their medicine without liking but just for its benefit. Instead, think of SrI rAma as your father since all the virtues in king dhaSaratha are also present in SrI rAma”.

SrI rAmAyaNam ayOdhyA kANdam 1-9 “guNairdhaSarathOpama:” (In comparison, SrI rAma has the same qualities as king dhaSaratha).

mAm vidhdhi janakAthmajAm

sumithrAp pirAtti says to lakshmaNa, “Just like how I am supportive of your father, sIthAp pirAtti is also supportive of SrI rAma. Hence, she will make you happy just like how I make you happy”.

thiruvAimozhi – 10.10.6 “unakkERkum kOlamalarp pAvai” (matching your divine form is mahAlakshmi, born in a flower, one who has internal qualities matching her femininity)

SrI rAmAyaNam sundhara kANdam 16-5 “thulyaSeelavayOvruththAm” (by virtue, age, and conduct, sIthAp pirAtti is equal in comparison to SrI rAma).

ayOdhyAmatavIm

sumithrAp pirAtti says to lakshmaNa,”Just like how ayOdhyA is favourable to SrI rAma, forest will also be favourable. Hence, think of the forest as ayOdhyA”.

SrI rAmAyaNam ayOdhyA kANdam 6-16 “rAmAbhishtavasamyukthA:” (Everyone in ayOdhyA always told stories to each other which were filled with words glorifying SrI rAma).
SrI rAmAyaNam araNya kANdam 1-12 “mangaLAni prayunjAnA:” (The sages welcomed SrI rAma singing praises, wishing him a long life).

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

AzhwAr emperumAnAr jIyar thiruvadigaLE SaraNam

periyavAchchAn piLLai thiruvadigaLE SaraNam

Source – SrI rAmAyaNa thani SlOkam – 17 – ayOdhyA kANdam – 31.25 – bhavAmsthu, 40.8 – rAmam dhaSaratham – Part 1 Audio Video

adiyEn chithrA rAmAnuja dhAsi

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

Artwork – namperumAL rAmAnuja dhAsan

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