SrI rAmAyaNa thani SlOkam – 32 – AraNya kANdam 63.12 – asmin mayA, kishkindhA kANdam 1.71 – padhmakEsara, 1.115 – padhma saugandhika vaham

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

perumAL annihilates kara, dhUshaNa and fourteen thousand rAkshasas along with them. pirAtti, upon seeing perumAL victorious, embraces him. After the battle, SUrpaNakhA goes to rAvaNa and tells him about sIthAp pirAtti. She describes to him the beauty of pirAtti and instigates him to marry her. With that desire, rAvaNa comes from lankA to the forest where sIthAp pirAtti is residing. Before that, he goes to mArIcha, and instructs him to disguise deceptively as a deer to attract sIthAp pirAtti. Initially, mArIcha refuses to be a part of rAvaNa’s plan. He tells rAvaNa about the greatness of SrI rAma and asks him to refrain from confronting SrI rAma. But rAvaNa, in his confused state of mind, refuses to listen to mArIcha and threatens mArIcha. Finally, with a desire to die at the hands of SrI rAma, mAricha accepts to execute rAvaNa’s plan.

sIthAp pirAtti, upon seeing the deer, is attracted to the deceptive deer. She requests perumAL to bring that deer for her, so that she could to play with it and pass time in the forest. perumAL, after leaving iLaiya perumAL for pirAtti’s protection in the hermitage, goes behind the deer. After chasing the deer for a long distance, perumAL kills it, and the real form of mArIcha is exposed. He falls down calling out, “hA sIthA! hA lakshmaNa!” imitating perumAL’s voice. pirAtti upon hearing this, asks iLaiya perumAL to go and help perumAL. Even though iLaiya perumAL is convinced that perumAL is not in any danger, he is not able to provide solace to pirAtti who is distressed by mArIcha’s words. pirAtti due to her concern for perumAL speaks harsh words to iLaiya perumAL in anger and compels him to go to help perumAL. Hence, iLaiya perumAL goes in search of perumAL. At this juncture, rAvaNa comes to the hermitage disguised as a sanyAsi and approaches pirAtti. He asks for bhikshA (alms). When pirAtti approaches to offer to him, he abducts her.

(Note from kAlakshEpam: In SrIvachana bhUshaNam sUthram 5, piLLai lOkAchAryar mercifully said “siRai irundhavaL” instead of pirAtti (SrI mahAlakshmi) to highlight the great mercy of pirAtti; ignoring her own greatness of being the the primary consort of bhagavAn who is the lord of dhEvathAs, and the inferior nature of being imprisoned, to free the celestial women from rAvaNa’s prison, she herself became imprisoned, being bound by her own mercy. Just as a mother who would jump into a well if her child falls in it to bring the child out, pirAtti too took birth in this samsAra where jIvAthmAs have fallen and protected them going through similar sufferings like them.)

jatAyu mahArAja (a close friend of king dhaSaratha), who lived close to their hermitage, is fatally injured by rAvaNa when he tried to rescue pirAtti from rAvaNa.

Meanwhile, iLaiya perumAL finds perumAL; perumAL is very furious with iLaiya perumAL for leaving sIthAp pirAtti alone in the hermitage. iLaiya perumAL then describes the circumstances and sIthAp pirAtti’s concern and anger. Immediately they come to the hermitage but they find the hermitage empty.

They begin to search for pirAtti, and on the way, they come to the banks of a river and perumAL is reminded of the time he enjoyed playing in the river with pirAtti. In this SlOkam, perumAL describes an interesting event that had happened earlier, to iLaiya perumAL. He describes sIthAp pirAtti’s behaviour, and the words spoken by her to iLaiya perumAL. Looking at a rock there, perumAL says, “sIthA dhEvi sat on that rock and did not allow me to climb on that rock blocking it from all directions, she laughed loudly in joy. lakshmaNa! Do you remember? She also spoke to you at length during that time.”

avathArikai (Introduction)

asmin …

While searching for pirAtti after their separation, perumAL finds a spot where he and pirAtti had earlier happily played in the river. perumAL looking at iLaiya perumAL, begins to speak.

asmin mayA sArdham udhAraSeelA SilAthalE pUrvam upOpavishtA I
kAnthasmithA lakshmaNa jAthahAsA thvAmAha sIthA bahu vAkyajAtham II

Word-by-Word meaning

lakshmaNa – oh, lakshmaNa!
asmin – this
SilAthalE – on the rock
mayA sArdham – with me
udhAraSeelA – one who generously gives her to me
kAnthasmithA – with beautiful smile
sIthA – sIthA dhEvi
pUrvam – in advance
upOpavishtA – she sat on all the four sides repeatedly
jAthahAsA – with a loud laugh
thvAm – looking at you
bahu – many
vAkyajAtham – sentences
Aha – spoke

Simple meaning

perumAL says, “Oh, lakshmaNa! sIthA dhEvi sat on the rock, repeatedly moved on all sides, and with a loud laughter, spoke looking at you”.

Notes from periyavAchchAn piLLai’s vyAkhyAnam

asmin – this (the rock that remained empty)

perumAL says, “lakshmaNa! Look at this rock, it looks deserted now. It was in this very place that we had a memorable time earlier”

mayA sArdham – with me – perumAL implying his magnanimity (mayA) in showering and reciprocating love

perumAL says, “Even I (one who is unparalleled in expressing love), was amazed at her giving me so much pleasure”.

When a king comes to watch a play, even though his presence is significant, the spotlight will not be on the king, he will remain in the audience. Similarly, perumAL who is incomparable in ability to provide happiness, stood merely as a spectator, watching pirAtti delight in giving him joy.

udhAraSeelA – generous in giving herself to perumAL

In thiruvayOdhyA, in the presence of her mother-in-law and father-in-law, being bashful, pirAtti reserved her expression of love outwardly, so their enjoyment was in moderation. But in the forest, being secluded with no elderly people in proximity, she indulged in exhibiting her fondness without inhibitions.

SilAthalE pUrvam

“prEkshithagyAsthu kOsalA:” (People from kOsalA dhEsam have the ability to understand what one is thinking by looking at their eyes – pirAtti who has now lived long enough in kOsalA dhESam has also acquired that ability).

perumAL overcome by acute nostalgia, says, “lakshmaNa! Do you remember the time when pirAtti and I were playing in this river? It was as though she knew my movements by looking at my eyes (prEkshithagyAsthu kOsalA:). I was tired after playing for sometime, wished to relax and started to swim towards the rock to climb and sit on it. But at that time, sIthA dhEvi, knowing my intentions, but wishing to tire me further, deliberately sat on the pathway and blocked me from all sides, repeatedly moved around and obstructed me from climbing”.

kAnthasmithA – with beautiful smile

perumAL cherishing pirAtti’s beauty, says, “lakshmaNa! My heart is forever captivated even by her simple smile. What more can be said about the face that was created along with that sweet smile! Then, surpassing that gentle smile, she celebrated her victory with a loud laughter”.

thvAmAha – she spoke to you

perumAL, fondly recollecting sIthAp pirAtti’s words, says, “lakshmaNa! I, who never abandons anything without completion, stood there, unable to climb that rock, looking at sIthA dhEvi enjoying her victory. At that juncture, she dismissed me, who stood there bashfully and spoke to you. She said looking at you, lakshmaNa, ‘Oh brother! Look at your brother’s achievement. Being strong men, both of you accomplish everything as per your desire. We women are delicate and we mostly stay inside our homes. But you men go hunting and fighting, and demonstrate great feats. Since both of you can do whatever you set your minds to do, I suppose, even now, your brother is victorious!’”

Thus perumAL reminisces an incident with iLaiya perumAL where sIthAp pirAtti playfully teases them.

This concludes the vyAkhyAnam for this SlOkam, this also concludes the vyAkhyAnam for AraNya kANdam.

periyavAchchAn piLLai thiruvadigaLE SaraNam

SrI rAmAyaNa thani SlOkam – 32 – kishkindhA kANdam 1.71 – padhmakEsara

perumAL and iLaiya perumAL searching for sIthAp pirAtti reach the banks of river pampA. This SlOkam is uttered by perumAL, experiencing pain as he feels the breeze.

avathArikai (Introduction)

padhmakEsarasamsrushta:

During the time when was perumAL separated from pirAtti resides in the forest adjacent to the pampA river, he feels the breeze coming through the trees from the forest. He says, “The wind is the reason for all beings to survive, but to me, it is the one that is plundering everything that is mine”.

padhmakEsarasamsrushtO vrukshAntharavinissrutha: I
niSvAsa iva sIthAyA vAthi vAyurmanOhara: II

Word-by-Word meaning

vAyu: – breeze
padhmakEsarasamsrushta: – carrying the pollen of lotus flower
vrukshAntharavinissrutha: – passing between the trees and coming out
sIthAyA: – of sIthAp pirAtti
niSvAsa iva – like the breath
manOhara: – captivating the heart
vAthi – is blowing

Simple meaning

perumAL is saying: This breeze, coming out from within the dense forest and touching the pollen of lotuses, is reminding me of sIthA dhEvi’s exhalation, and is captivating my heart.

Notes from periyavAchchAn piLLai’s vyAkhyAnam

padhmakEsarasamsrushta:

perumAL says, “This wind neither feels gentle nor calm, rather it is causing the dust to rise and move, in a manner noticeable to everyone, carrying along the pollens from the lotuses”.

padhmakEsarasamsrushta:

perumAL says, “Since sIthA dhEvi, the one who resides on a beautiful lotus flower has separated from me, the pollens in the lotus flowers are antagonising me along with the wind”.

padhmakEsarasamsrushta:

SrI guNa rathna kOsham 42 “pAdhArunthudhamEva pankajaraja:” (pirAtti! Your feet are such tender that the pollens in the lotus flower, on which you are seated, seem like thorns hurting your divine feet).

perumAL says, “The pollens which hurt the tender, divine feet of pirAtti, are also hurting me”.

(It is needless to say that pollen hurts perumAL, since even the soft touch of pirAtti turns his feet red.)

padhmakEsarasamsrushta:

perumAL says. “Oh wind, carrying the pollen! Driven by your rajO guNa, you are disrespecting even the son of an emperor”.

padhmakEsarasamsrushta:

perumAL says, “The wind is tormenting me, associating itself with the lotus flower filled with pollen”.

padhmakEsarasamsrushta:

perumAL says, “It doesn’t feel like a breeze; it’s a painful blast, sharp as needles (lotus flower particles) and as fierce as a lion’s attack”.

padhmakEsarasamsrushta:

perumAL says, “The breeze, apart from attacking on its own, has joined hands with an army of particles – of lotus flower and is attacking me”.

He adds, “People with strong bodies can fight on their own without support; since the wind has no form, it has taken the support of the lotus pollen to attack me”.

But why wasn’t the wind stopped before it became harmful?

vrukshAntharavinissrutha:

perumAL says, “The wind seemed to be coming from behind the trees suddenly; we could not see it until it reached us”.

periyAzhwAr thirumozhi 4-8-9 “kunRUdu pozhil nuzhaindhu” (came through the hills and gardens)

vrukshAntharavinissrutha:

perumAL says, “Like the affluent children, who walk under the shade unable to bear the sun, the breeze came from under the shade of the trees”.

vrukshAntharavinissrutha:

padhmakEsarasamsrushta:

Three things are shown here in padhmakEsarasamsrushta: – by referring to the pollen in lotus flower with pollen – the fragrance in the breeze is said; by referring to the breeze as being stationed amidst the trees and squeezing through the spaces between the trees – the gentle nature of the breeze is said; by referring to the movement of the breeze under the shade of the tree’s canopy and flowing through the nectar of the lotus flower – the coolness of the breeze is said.

It is well known that these three features which bring joy when the lovers are united, can become intolerable when they are separated. Though fragrance, gentleness, and coolness are pleasant, soft, and refreshing to feel, perumAL, being separated from pirAtt, experiences discomfort.

vrukshAntharavinissrutha:

perumAL says. “Suffering from the pain of separation, this wind is making it impossible for me to even rest under the trees”.

If the wind is bothersome, perhaps by moving away from the direction of the wind, the discomfort can be eliminated.

niSvAsa iva sIthAyA:

perumAL says, “It feels like the breath of my dear sIthA dhEvi, how can I move away from something that is so familiar to me?”.

niSvAsa iva sIthAyA:

perumAL says, “Since it feels like the breath of my dear mythili, it makes me believe that she may be hiding behind the trees. Expecting her to come out from hiding, I cannot bring myself to move away from the spot”.

niSvAsa iva sIthAyA:

raghuvamSam 1-43 “AmOdham upajighranthau svaniSvAsa anukAriNam” (dhileepan and sudhakshiNa were smelling the lotuses, whose scents were like their own breaths)

From the above pramANam it can be understood that the exhaled air of a person carries a scent.

niSvAsa iva sIthAyA:

perumAL says, “The wind not only torments me by its touch, but it also torments me by reminding me of her scent”.

Isn’t it just a puff of air?

vAthi – it is not a light burst of air, it seems to be blowing across the entire forest

vAthi – not able to move away from it since it is captivating me with its smell. Maybe that is why wind is called “gandhavAham”; the root word ‘gandha’ means smell, ‘vaha’ means carrying; hence the wind is referred to as ‘that which carries the smell’.

perumAL says, “The wind with its fragrance allures me, hence I am compelled to stay”.

vAyu: – air

perumAL says, “The air, which is an essential element of everyone’s survival, has become a hindrance for me”.

vAyu: – air

thaiththirIya upanishadh “bhIshAsmAdhvAtha: pavathE” (The wind blows continuously out of fear for the supreme lord)

But the wind, that was once apprehensive of the supreme lord, now wanders, causing the supreme lord to fear it.

How does it cause this fear?

manOhara: – by captivating the heart

Not only does it captivate the body externally but it also steals the heart from within.

manOhara: – pleasant but painful

Appearing to be pleasant, but causing pain.

periyavAchchAn piLLai provides some in-depth meaning to this SlOkam by comparing the characteristics of the wind to the behaviour of bandits.

padhmakEsarasamsrushta:

The wind carrying the lotus pollens hides behind the pollen particles just like the bandits who, in order to hide their identities and to create far, smear their forms with charcoal powder etc.

vrukshAntharavinissrutha:

Also, by coming from behind the trees, it behaves just like the robbers who lurk behind the tree and then spring to attack.

niSvAsa iva sIthAyA:

By referring to the breeze as having the scent of sIthAp pirAtti’s breath, it behaves just like the bandits who initiate conversation with familiar subjects (such as using names of people and cities) to attract people’s attention.

vAthi

By referring to the breeze as spreading and permeating everywhere, it behaves like the bandits who wander around in anxiety, going around in anticipation to see if anyone is approaching the area.

vAyu:

By referring as vAyu:, that which cannot be caught, it behaves just like the bandits who use many tricks to escape without being caught.

manOhara:

By referring as – manOhara:, stealing even the heart that is not visible, it is just like the bandits who not only rob the things that are visible apparently but will also rob the things hidden inside – such as in bags or pockets.

perumAL is thus suffering in pain separated from sIthAp pirAtti, being troubled by the breeze – that is fragrant, gentle, refreshing, reminding of sIthAp pirAtti’s prANan.

This concludes the vyAkhyAnam for this SlOkam.

SrI rAmAyaNa thani SlOkam – 32 – kishkindhA kANdam 1.115 – padhma saugandhika vaham

In this SlOkam, perumAL describes the fragrance carried by the breeze from the gardens on the banks of pampA saras (lake), regrets about his separation and is unable to enjoy the fragrant breeze.

avathArikai (Introduction)

These words are uttered by perumAL while he is in the gardens of pampA lake.

padhmasaugandhikavaham Sivam SOkavinASanam I
dhanyA lakshmaNa sEvanthE pampOpavana mArutham II

Word-by-Word meaning

lakshmaNa – lakshmaNa!

padhmasaugandhikavaham – carrying the fragrance of flowers such as lotus and water lily

Sivam – auspicious

SOkavinASanam – removing the distress

pampOpavanamArutham – the breeze coming from the garden that is on the banks of the pampA lake

dhanyA: – the fortunate ones

sEvanthE – enjoy

Simple meaning

perumAL says, “lakshmaNa! The breeze from the gardens of pampA that carries the fragrance of lotuses and water lilies is auspicious, eradicates the miseries, and those who enjoy such a breeze are fortunate ones”.

Notes from periyavAchchAn piLLai’s vyAkhyAnam

padhmasaugandhikavaham – like wearing a garland made of many flowers, carrying the fragrance of flowers such as lotus and water lilly

Sivam – there is nothing that is more auspicious than this. But such auspiciousness, what good does it do?

SOkavinASanam – removes all sorrow. It not only removes all unhappiness, but also makes sure that one does not experience any sorrow again by destroying one, so he does not feel sorrow again.

perumAL says, “Destroyed completely by its fragrance, we do not live to experience any more sorrow”.

dhanyA: – fortunate ones – like the people with wealth, they enjoy without fear even during famine.

perumAL says, “People who are fortunate only enjoy this breeze”.

sEvanthE – enjoy

perumAL says, “I am unable to enjoy this in separation; the fortunate ones, they don’t fear this breeze, in fact, they search for a spot to enjoy in solitude”.

pampOpavanamArutham – the breeze carrying the aroma of the pampA gardens is much more fragrant and irresistible

perumAL says, “The breeze is never a friend of people suffering from separation anxiety; not to mention this breeze that carries the scent from the pampA gardens, it is like the fire in a firepot”.

This concludes the vyAkhyAnam for this SlOkam.

AzhwAr emperumAnAr jIyar thiruvadigaLE SaraNam

periyavAchchAn piLLai thiruvadigaLE SaraNam

Source – SrI rAmAyaNa thani SlOkam – 32 – AraNya kANdam 63.12 – asmin mayA, kishkindhA kANdam 1.71 – padhmakEsara, 1.115 – padhma saugandhika vaham Audio Video

adiyEn chithrA rAmAnuja dhAsi

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

Artwork – namperumAL rAmAnuja dhAsan

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