SrI rAmAyaNa thani SlOkam – 18 -ayOdhyA kANdam – 40.8 – rAmam dhaSaratham – Part 2

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

In ‘SrI rAmAyaNa thani SlOkam’ grantham, periyavAchchAn piLLai has provided vyAkhyAnam for important SlOkams in SrI rAmAyaNam. In this series, we have thus far enjoyed the vyAkhyAnams – english translations for SlOkams in bAla kANdam and for some SlOkams in ayOdhyA kANdam. In this article, we shall continue the vyAkhyAnam for SlOkam 40.8 – rAmam dhaSaratham in ayOdhyA kANdam.

iLaiya perumAL comes to sumithrAp pirAtti to convey his departure with SrI rAma and sIthAp pirAtti. At this juncture, sumithrAp pirAtti, out of love for perumAL, tells iLaiya perumAL that he has to accompany in a happy frame of mind and provide all kinds of services to perumAL. This SlOkam describes these words spoken by sumithrAp pirAtti to lakshmaNa.

sumithrAp pirAtti tells iLaiya perumAL to consider SrI rAma as his father, sIthAp pirAtti as his mother, and the forest as ayOdhyA. She tells him to go happily without any hesitation.

periyavAchchAn piLLai has provided nine different interpretations for this SlOkam in his vyAkhyAnam through the eyes’ of sumithrAp pirAtti and a tenth interpretation from iLaiya perumAL’s view point. In the previous article, three of those interpretations were explained.

To recapitulate briefly –

Relationships with mother and father in this material world exist only because of birth, but relationships with perumAL and pirAtti are eternal. Hence, sumithrAp pirAtti asks lakshmaNa to think of SrI rAma and sIthAp pirAtti as his natural father and mother.
In the second interpretation, sumithrAp pirAtti says that though it is customary for people to think that lakshmaNa has left his father, since an elder brother is considered as a father, he can consider SrI rAma as his father. Also, since it is SrI rAma’s desire to go to the forest, she asks him to consider the forest as ayOdhyA.
In the third interpretation, sumithrAp pirAtti says that lakshmaNa must go to the forest with wholeheartedness and not do it as a ritual. Since perumAL has all the virtues as king dhaSaratha, she tells lakshmaNa to think of SrI rAma as his father. She also says that just as she is supportive of king dhaSaratha, sIthAp pirAtti is supportive of SrI rAma. And so, she tells him to think of sIthAp pirAtti as herself. She also says that people of ayOdhyA are always in praise of SrI rAma like the rishis in the forest who always sing praises of SrI rAma wishing him well. Hence, she tells lakshmaNa to consider the forest as ayOdhyA.

Notes from periyavAchchAn piLLai’s vyAkhyAnam

Fourth interpretation

rAmam dhaSaratham vidhdhi

sumithrAp pirAtti says to lakshmaNa, “King dhaSaratha will not be able to survive after you all leave for the forest. Hence, consider SrI rAma to be your father”.

mAm vidhdhi janakAthmajAm

“asathsamA vidhavA” (a widow is considered to be non existent)

sumithrAp pirAtti says to lakshmaNa, “‘A widow is said to be non existent due to her sorrowful state of mind after losing her spouse. Therefore, after king dhaSaratha passes away, do not think of me as being in existence, and think of sIthAp pirAtti as your mother”.

ayOdhyAmatavIm vidhdhi

sumithrAp pirAtti says to iLaiya perumAL, “When perumAL leaves ayOdhyA, it will not remain as a city but will turn into a forest. So, consider the forest itself as ayOdhyA”.

Fifth interpretation

rAmam dhaSaratham vidhdhi

sumithrAp pirAtti says to lakshmaNa, “Consider your brother SrI rAma to also be like your father king dhaSaratha, since SrI rAma will also listen to sIthAp pirAtti and go behind the mAya mAn (deer) (mArIcha – rAkshasa) just like how king dhaSaratha listened to kaikEyip pirAtti”.

(Note from kAlakshEpam: At the time of this conversation, sumithrAp pirAtti does not know about the events that happen with the rAkshasa – mArIcha. But periyavAchchAn piLLai is explaining the event by referencing relevant incidents from SrI rAmAyaNam in order to provide an experience. He is citing these so that one can understand the similarities in relationships, so that one can consider how to see one’s brother and sister-in-law as one’s own father and mother).

mAm vidhdhi janakAthmajAm

sumithrAp pirAtti says to lakshmaNa, “Just like how I ask you now to follow SrI rAma, sIthAp pirAtti will also compel you when you hesitate to follow SrI rAma”.

(At the time when mArIcha comes in disguise and loudly utters the name of lakshmaNa in SrI rAma’s voice with a deceptive intention – lakshmaNa hesitates to go after SrI rAma, being fully aware that no wrong can happen to SrI rAma. But sIthAp pirAtti compels lakshmaNa to follow SrI rAma).

Hence sumithrAp pirAtti says, “sIthAp pirAtti is also like me, consider her as your mother”.

ayOdhyAmatavIm vidhdhi

sumithrAp pirAtti says to lakshmaNa, “Just like how without being able to stay in ayOdhyA, you are leaving for the forest, there will come a predicament when you will leave the forest behind and go to the shores of the ocean”. Hence, sumithrAp pirAtti asks lakshmaNa to consider the forest also as ayOdhyA asks him to follow SrI rAma so he can take care of SrI rAma in all situations.

Sixth interpretation

rAmam dhaSaratham vidhdhi

sumithrAp pirAtti says to lakshmaNa, “Do not think of SrI rAma as only being beautiful; when fighting with the rAkshasas think of him as a valiant man with the ability to kill the asuras independently, just like your father”.

(Note from kAlakshEpam: dhaSaratha means one who can command ten chariots at the same time. dhaSaratha also means one who can command chariots in all ten directions. He is also known for his bravery; he independently killed the asura ‘sambara’).

mAm vidhdhi janakAthmajAm

sumithrAp pirAtti says to lakshmaNa, “During the dhEva-asura fight, when king dhaSaratha went to fight, we (dhaSaratha’s queens) were fearless and celebrated his valour with joy. Similarly, sIthAp pirAtti, when she sees the valour of SrI rAma, will lovingly reward him with her embrace. Like us, she is also a wife of a valiant soldier. So, consider sIthAp pirAtti as myself”.

SrI rAmAyaNam araNya kANdam 30-39 “SathruhanthAram parishasvajE” (She, sIthAp pirAtti embraced perumAL who returned after killing the rAkshasas).

ayOdhyAmatavIm vidhdhi

sumithrAp pirAtti says to lakshmaNa, “During those fights with the rAkshasas in the forest, do not think that you do not have a fort to protect sIthAp pirAtti. A lion, even while it is hiding in a bush and not visible, will create fear. When perumAL is present in the forest, there is no need for any visible forts for protection. No one will have the courage to come and cause harm knowing that perumAL is present. Therefore, the forest is also well protected like ayOdhyA. So, consider the forest to be ayOdhyA”.

Seventh interpretation

rAmam dhaSaratham vidhdhi

sumithrAp pirAtti says to lakshmaNa, “Just like how your father cannot console himself and survive separation, SrI rAma is also like that. So consider, SrI rAma to be your father”.

SrI rAmAyaNam sundhara kANdam 66-10 “na jIvEyam kshaNamapi vinA thAmasithEkshaNAm” (SrI rAma says: I will not live even for a moment, after being separated from that dark eyed sIthAp pirAtti)
SrI rAmAyaNam uththara kANdam 107-3 “adhyaivAham gamishyAmi lakshmaNEna gathAm gathim” (SrI rAma says: I will follow the foot steps of lakshmaNa and go to SrI vaikuNtam today).

mAm vidhdhi janakAthmajAm

sumithrAp pirAtti says to lakshmaNa, “Just like how I will suffer your separation, sIthAp pirAtti is also of such a nature. She will suffer not bearing the separation of SrI rAma and you. She is also like me, consider her to be myself”.

periyAzhwAr thirumozhi 3-2-2 “eRRukken piLLaiyaip pOkkinEn ellE pAvamE” (It is a grave sin sending my child behind the calves)

ayOdhyAmatavIm vidhdhi

sumithrAp pirAtti says to lakshmaNa, “Just like how ayOdhyA will suffer after SrI rAma’s departure, the forest too will face a similar situation when SrI rAma leaves the forest to go to the shores. Since both ayOdhyA and forest suffer the same way, consider the forest to be the same as ayOdhya”.

SrI rAmAyaNam ayOdhyA kANdam 59-15 “apabhrashta manushyA cha dhInanAgathurangamA I ArthasvarapariglAnA” (As SrI rAma left ayOdhya, the people were in a confused state of mind, elephants and horses were crying too).
SrI rAmAyaNam ayOdhyA kANdam 59-4&5 “pariSushkapalASAni” (the foliages in the forest became dry) “api vrukshA: parimlAnA:” ( trees became dry and withered)

Eighth interpretation

rAmam dhaSaratham vidhdhi

sumithrAp pirAtti says to lakshmaNa, “Do not think that this predicament (losing the kingdom and settling in the forest) will continue forever for SrI rAma. He will once again come to ayOdhyA and rule the kingdom. At that time, he will also be like king dhaSaratha (who ruled for 60,000 years) and rule for many years, exercise his command in all ten directions and have everything in control under his kingdom. So, consider SrI rAma as your father”.

mAm vidhdhi janakAthmajAm

sumithrAp pirAtti says to lakshmaNa, “Just like how I was situated in a royal position along with king dhaSaratha, understand that sIthAp pirAtti too will be in such a position and take care of all the royal responsibilities”.

ayOdhyAmatavIm vidhdhi

sumithrAp pirAtti says to lakshmaNa, “When perumAL is crowned as a king in ayOdhyA, everything will flourish in the forest, the rishis in the forest will be able to perform their rituals without any obstacles. The forest will also become like ayOdhyA. So, consider the forest as ayOdhyA”. It is told in raghuvamSam that after SrI rAma destroys the rAkshasas the rishis once again live in the forest without fear.

raghuvamSam 13-22 “amI janasthAnamapOdavighnam labdhvA samArabdhanavOtajAni I adhyAsathE chIrabhruthO yathAsvam chirOjjithAnyAshramamaNdalAni” (The rishis who are adorned with tree barks, come back to the places left behind by them many years ago in the forest, rebuild their hermitages and live in janasthAnam without any obstacles).

Ninth interpretation

rAmam dhaSaratham vidhdhi

SrI rAmAyaNam ayOdhyA kANdam 33-5 “padhAthim varjithachchathram” (SrI rAma walks without a chariot and without an umbrella)
perumAL thirumozhi 9-2 “thErozhindhu mAvozhindhu vanamE mEvi” (leaving aside the chariot, leaving aside the horses, SrI rAma reaches the forest).
periya thirumozhi 1-5-1 “kalaiyum kariyum parimAvum thiriyum kAnam kadandhu pOy silaiyum kaNaiyum thuNaiyAgach chenRAn” (having bow and arrow as his help, he crossed the forest where the deer, elephant, and the horses roamed).

sumithrAp pirAtti says to lakshmaNa, “Do not think that SrI rAma will always be on his foot and roam the forest. In future, he will go around in a chariot like pushpaka vimAnam (flying chariot) in all the ten directions. So, do not think he will always be in distress, there will come a time when he will live happily ”.

mAm vidhdhi janakAthmajAm

periya thirumadal 50,51 “thunnu veyil vaRuththa vembaralmEl panjadiyAl mannan irAman pin vaidhEvi enRu uraikkum” (on top of the pebbles which have been roasted by the rays of the hot sun, she walked behind SrI rAma with her soft feet, the one who is referred to as vaidhEhi) “anna nadaiya aNangu nadandhilaLE” (sithAp pirAtti who has the gait of a swan, walked along).

sumithrAp pirAtti says to lakshmaNa, “Do not think that sIthAp pirAtti will always traverse the dangerous forest. Just like how I have traveled along with your father in the chariot, there will come a time when she will travel sitting next to SrI rAma in the chariot”.

ayOdhyAmatavIm vidhdhi

sumithrAp pirAtti says to lakshmaNa, “Do not think that you are going to reside in the forest permanently. You will return to ayOdhyA and reside here permanently”.

Thus, sumithrAp pirAtti tells lakshmaNa that SrI rAma will eventually return to ayOdhyA and asks him not to think of the current predicament as a hardship.

Tenth interpretation

So far, periyavAchchAn piLLai has given these nine different interpretations from sumithrAp pirAtti’s view point to encourage iLaiya perumAL to accompany SrI rAma. Outwardly, these words of advice given by sumithrAp pirAtti to lakshmaNa to motivate him appear to be unwarranted. This can be understood through the following pramANams.

SrI rAmAyaNam sundhara kANdam 33-28 “prAgEva thu mahAbhAgas saumithrir mithra nandhana: I pUrvajasyAnuyAthrArthE dhrumachIrair alankrutha: II” (lakshmaNa, who brings joy to his friends and relatives, in order to accompany SrI rAma to the forest, even before SrI rAma could adorn himself, adorned in clothes made of tree barks).
SrI rAmAyaNam ayOdhyA kANdam 31-1 “bAshpaparyAkulamukha: SOkamvOdumaSaknuvan” (lakshmaNa, unable to bear the sorrow, with his eyes filled with tears)
“kurushva mAmanucharam vaidharmyam nEha vidhyathE” (Consider me as your servitor, there is nothing wrong in that).

The conduct of iLaiya perumAL as seen above does not indicate any reluctance on his part to accompany SrI rAma. iLaiya perumAL’s condition was such that he was unable to bear any separation and survive without SrI rAma. Therefore the above interpretation given through the view point of sumithrAp pirAtti does not truly reflect iLaiya perumAL’s frame of mind (the one who stood in the forefront to accompany SrI rAma).

So, periyavAchchAn piLLai provides another interpretation that agrees with sumithrAp pirAtti’s words and also truly reflects iLaiya perumAL’s disposition.

rAmam dhaSaratham vidhdhi

SrI rAmAyaNam ayOdhyA kANdam 58-31 “aham thAvanmahArAjE pithruthvam nOpalakshayE” (lakshmaNa says: I do not see king dhaSaratha as my father).

As such, sumithrAp pirAtti says, “You have shown a dislike for king dhaSaratha. Think of king dhaSaratha as SrI rAma’s father, maybe then, you will not think less of king dhaSaratha and dislike him. Just as SrI rAma is important to you, think of king dhaSaratha also in the same way”.

mAm vidhdhi janakAthmajAm

sumithrAp pirAtti says to lakshmaNa, “Do not disown me because I am king dhaSaratha’s wife. Just like how sIthAp pirAtti became significant to you because of SrI rAma, think of me as also related to SrI rAma. So, do not think of abandoning me”.

ayOdhyAmatavIm vidhdhi

SrI rAmAyaNam ayOdhyA kANdam 33-22 “vanam nagaramEvAsthu yEna gachchathi rAghava:” (The people of ayOdhyA say: let the forest that is desired by SrI rAma become ayOdhyA; let ayOdhyA turn into a forest after we leave).

sumithrAp pirAtti says to lakshmaNa, “Just like the people of ayOdhyA, you too have similar thoughts. Abandon that thought. Just as SrI rAma desired to go to the forest respecting his father’s words, later, he will also desire to come back to ayOdhyA to keep up his promise to his brother. Hence, even though you have the desire for the forest now, do not dislike ayOdhyA, desire ayOdhyA just like the forest”.

periyavAchchAn piLLai summarises that the above interpretation is more suitable as per iLaiya perumAL’s disposition. However, because sumithrAp pirAtti’s words come from a place of motherly love for perumAL, there is nothing wrong with accepting that perspective (previous nine interpretations) also.

gachcha – depart (happily with SrI rAma)

sumithrAp pirAtti says to lakshmaNa, “My child, go happily, instead of worrying about the hardships in the forest, do whatever is appropriate to protect SrI rAma in different situations”.

parama samhithA “yEna yEna dhAthA gachchathi thEna thEna saha gachchathi” (wherever emperumAn goes, mukthAthmas follow him to those places).

thaiththirIya upanishadh 10-5 “kAmarUpyanusancharan” (taking all the forms as desired by emperumAn and following paramAthma).

parama samhita “chAyA vA sathvamanugachchEtha” (he follows paramAthma, like a mother cow that follows its calf, and a calf that follows its mother, and like a shadow that goes behind its object).

periya thiruvandhAdhi – 31 “nizhalum adi thARum AnOm” (we became his shadow and his pAdhuka -footwear).

As such, sumithrAp pirAtti says to lakshmaNa, “Follow perumAL to do kainkaryam in all places”.

gachcha

thaiththirIya upanishadh 10-5 “EthathsAmagAyannAsthE” (mukthAthma is always singing sAma gAnam and enjoying bhagavAn).

thiruvAimozhi – 10.9.11 “andhamil pErinbaththu adiyarOdirundhamai” (having endless and continuous bliss, being with the nithyasUris, mukthAthmAs).

The nithyasUris, mukthAthmAs stay only in paramapadham and do all kainkaryams. Here, sumithrAp pirAtti says, “It is not a compulsion to stay in one place and do all kainkaryams. You can follow perumAL with your bow and arrow to protect perumAL and earn your reputation as a ‘villi’ (archer)”.

thAtha – my father!

Why does sumithrAp pirAtti address iLaiya perumAL as ‘thAtha’?

periyavAchchAn piLLai gives two interpretations for this. 1. sumithrAp pirAtti says thAtha’ out of respect. This is because one who is engaged in kainkaryam and endures many hardships to remain steadfast in kainkaryam has to be praised with respect. 2. sumithrAp pirAtti says thAtha’ implying a special connotation. sumithrAp pirAtti says to lakshmaNa, “thAtha! Do not try to earn a reputation as that of kaikEyip pirAtti for me.”

(Sometimes it is customary to address someone with more respect than usual to emphasise on what is being said, just as when we sometimes address our children as ‘dear sir’ in order for them to understand the seriousness and pay attention to what is being told).

yathAsukham

sumithrAp pirAtti says to lakshmaNa, “Try to take whatever goodness that comes to you”.

Does this mean that there will be any discontent in iLaiya perumAL’s happiness as he accompanies perumAL?

SrI rAmAyaNam ayOdhyA kANdam 31-25 “bhavAmsthu saha vaidhEhyA girisAnushu ramsyathE I aham sarvam karishyAmi” (While you and sIthAp pirAtti enjoy the gardens and rivers in the foothills of the mountain, I shall do everything while you are awake and while you are asleep).

As said above, iLaiya perumAL desired to do kainkaryam to both perumAL and pirAtti together. But when pirAtti is separated from perumAL, during those ten months, iLaiya perumAL was able to serve only perumAL. It is said that during this circumstance, iLaiya perumAL, not being able to serve both of them, was not completely satisfied and hence ‘yathAsukham’ (whatever goodness that comes).

yathAsukham

“rAmasya yathA sukham bhavathi thathA gachcha” (do appropriately whatever will bring happiness to SrI rAma)

SrI rAmAyaNam AraNya kANdam 16-29 “bhAvagyEna kruthagyEna dharmagyEna cha lakshmaNa I thvayA puthrENa dharmAthmA na samvruththa: pithA mama II” (SrI rAma says: lakshmaNa! one who understands my mood, one who does everything that king dhaSaratha will do for me, one who understands servitude to be the highest dharmam; that king dhaSartha who has given birth to you is not dead according to me”. SrI rAma says that he does not feel king dhaSartatha to be dead since lakshmaNa has assumed the role of a father and does everything for him in the place of his father. So, SrI rAma says he sees king dhaSaratha in the form of laksmaNa.

sumithrAp pirAtti says to lakshmaNA, “Since SrI rAma sees you as a brother, he will not be discontent with you by any means, as a father. Continue to bring joy to his heart’s content”.

SrI rAmAyaNam ayOdhyA kANdam 31-5 “aiSvaryam vApi lOkAnAm kAmayE na thvayA vinA” (SrI rAma says to lakshmaNa: being separated from you, I do not desire paramapadham, kaivalyam, or the wealth of this world).

As such, sumithrAp pirAtti says to lakshmaNa, “Your happiness comes from your union with perumAL. Since you will always be with perumAL, there will be no shortage in your happiness, either in forest or ayOdhyA”.

Thus sumithrAp pirAtti, out of excessive love for perumAL, doubts that iLaiya perumAL may have some hesitation in accompanying perumAL. Hence, she corrects iLaiya perumAL’s thoughts by saying the following

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

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 – 18 – ayOdhyA kANdam – Audio Video

adiyEn chithrA rAmAnuja dhAsi

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

Artwork – namperumAL rAmAnuja dhAsan

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