SrI rAmAyaNa thani SlOkam – 49 – sundhara kANdam 51.38 – sathyam rAkshasa rAjEndhra

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

We are currently enjoying the commentaries (vyAkhyAnam) mercifully given by periyavAchchAn piLLai for SlOkams in SrI rAmAyaNam. This grantham, known by the divine name SrI rAmAyaNa thaniSlokam vivaraNam, has been published by puththUr swAmy along with a thamizh commentary by him. With the support of these commentaries, we are enjoying the in-depth meanings of these SlOkams. We are grateful to SrI u vE sArathy thOthAthri swAmy for his thamizh kAlakshEpams on this grantham; this article is a transcription of those kAlakshEpams (discourses).

To encapsulate the events thus far: thiruvadi meets pirAtti and receives her message for SrI rAma. Before departing from lankA, he creates havoc and destroys the aSOka vanam. He fights the rAkshasas who attack him and kills akshayakumAra (rAvaNa’s son). He is then bound by indhrajith (rAvaNa’s son) with brahmAsthram and brought to rAvaNa’s assembly.

In the presence of the entire assembly, thiruvadi instructs rAvaNa that his deeds are immoral, sings praises of perumAL’s glories, and advises him to seek forgiveness and reunite pirAtti with perumAL.

He also instills fear in rAvaNa, telling him that vAli, who had once defeated rAvaNa, faced death at the hands of perumAL, and that his brother sugrIva mahAraja has been crowned king. This is one of the SlOkams spoken by thiruvadi during his conversation with rAvaNa.

avathArikai (Introduction)

SrI rAmAyaNam sundhara kANdam 9-73 “sujAthamasyEthi hi sAdhubudhdhE:” (thiruvadi thinks, ‘If pirAtti is in union with SrI rAma just as rAvaNa’s wives are with their husband, it would bring goodness to rAvaNa”).

(Notes from kAlakshEpam: Showing compassion even to those who have committed mistakes (against oneself) is an important SrIvaishNava lakshaNam (characteristic). This is mercifully explained by piLLai lOkAchAryar in SrIvachana bhUshaNam – sUthram 365 “kuRRam seydhavargaL pakkal poRaiyum, krupaiyum, sirippum, ugappum, upakAra smruthiyum nadakka vENum” (One should show patience, compassion, smile, joy and gratitude towards those who committed mistakes).

“yachcheela: svAmI thachcheelA prakruthi:” (The subjects follow their king).

(Notes from kAlakshEpam: This is something we must all practice. As SrIvaishNavas calling ourselves ‘adiyEn rAmAnuja dhAsan’ – servitors of bhagavath rAmAnujar – it would be a disgrace if we did not possess qualities that reflect this servitorship.)

thiruvadi, a virtuous person who cries out “Alas!” in empathy when seeing those in distress, and being the servitor of the most compassionate, sees rAvaNa’s state of misfortune/danger and advises him.

sathyam rAkshasarAjEndhra kurushva vachanam mama I
rAmadhAsasya dhUthasya vAnarasya viSEshatha: II

Word-by-Word Meaning

rAkshasarAjEndhra – Oh, the leader of all rAkshasa kings!
viSEshatha: – particularly
rAmadhAsasya – as a servitor of SrI rAma
dhUthasya – as a messenger
vAnarasya – as a monkey
mama – my
sathyam – truthful
vachanam – words
kurushva – follow

Simple Meaning

thiruvadi says to rAvaNa, “Oh, the leader of all the rAkshasa kings! Heed my truthful words. I speak as a servant of SrI rAma, as his messenger, and especially as a vAnara”.

Notes from periyavAchchAn piLLai’s vyAkhyAnam

sathyam – truth

thiruvadi says, “Consider my words to be truthful. Do not think of them as deceitful just because I am from the enemy’s side’.

sathyam – one that is constant

thiruvadi says, “The truth is constant forever. My words will not be one way today and another later, it will always remain the same”.

sathyam

thiruvadi says, “These truthful words are not only beneficial to you, but it is our duty to speak them; therefore, they cannot be a lie!”

sathyam

thiruvadi says, “The servitors of SrI rAma do not know of anything other than the truth; hence, consider my words as nothing but the truth!”

Assuming that rAvaNa asks: “Maybe your words do not contain any lies, but are they beneficial?

sathyam

“sathyam bhUthahitham prOktham” (That, which is beneficial to all living beings, is truth).

As such thiruvadi says, “My words will result in goodness for all beings”.

Assuming rAvaNa asks: Is it our duty to advise the people regarding their welfare?

rAkshasarAjEndhra – leader of all the rAkshasa kings

thiruvadi says, “As their leader, is it not your obligation to do good for them?”

rAkshasarAjEndhra

thiruvadi says, “The prosperity that you are enjoying now is a result of following good advice, such as mine, in the past”.

rAkshasarAjEndhra

thiruvadi says, “Your wealth is not limited. While rAkshasas in general possess wealth and their kings are wealthier still, you are the king of those rAkshasa kings, your opulence is immense”.

rAkshasarAjEndhra

thiruvadi says, “Being a great leader, your glories are such vast that all the rAkshasa kings prostrate at your feet”.

rAkshasarAjEndhra – indhra (leader) of the rAkshasa kings

Since the root “idhi paramaiSvaryE” means: ‘One who possesses great wealth’, rAvaNa is referred to as one who possesses the supreme wealth. While other rAkshasa kings may be rich, rAvaNa is considered the most opulent.

Assuming rAvaNa asks: What is the reason for you to praise me like this?

kurushva

thiruvadi says, “Because I want you to follow my advice”.

kurushva

thiruvadi says, “You must not keep analysing whether to follow my words or not; you must not fail to follow them. You must follow them thoroughly.”.

sathyam kurushva

thiruvadi says, “Oh, rAvaNa! Do not think, ‘He is not one among prahasthan and others in our clan; he belongs to the opposing side; even among them, he is not one among the wise such as vasishta et al; he is only a monkey, so he is not fit to speak.’ However lowly I may be, you must accept what I say if it is true”.

rAkshasarAjEndhra kurushva – Oh, the leader of rAkshasa kings! Do what has been advised by me.

thiruvadi says, “Oh, the leader of rAkshasa kings! If you wish to be known as a protector of your subordinates, you must do everything I ask, entirely”.

[Assuming rAvaNa asks] What specifically do you want me to do?

vachanam – my words

thiruvadi says, “You have to follow the words”.

vachanam – words

“artham vakthIthi vachanam” (Because it tells the meaning, it becomes a ‘word’). According to the etymology (definition) of ‘word’, a ‘word’ is so called because it signifies a meaning.

As such, thiruvadi says, “You have to follow my words which hold deep meanings”.

‘vachanam kurushva’ – vachanam – words; kurushva – do

[Assuming rAvaNa asks: Do you want me to repeat what you said?]

vachanam

thiruvadi says, “This is not about the act of speaking (repeating) a sentence; you have to do as per the meaning that is conveyed by that sentence”.

[Assuming rAvaNa asks: Whose words do you want me to follow?]

mama – my (words)

thiruvadi says, “Unlike the words of people like dhUmrAkshan, which cause suffering, follow the words spoken by me, who cannot bear the suffering of others”.

mama – my (words)

thiruvadi says, “Follow my words – the words of one who bore your atrocities. Even after seeing you threaten pirAtti by drawing out your sword, and witnessing her being tortured by the rAkshasis – even after observing all of that – I endured, for I was waiting to fulfil my duty as a messenger”.

mama – my (words)

SrI rAmAyaNam sundhara kANdam 49-17 “ahO rUpamahO vIryam” (Oh, What a majestic physical appearance rAvaNa had! What an extraordinary valour he possessed!)
SrI rAmAyaNam sundhara kANdam 49-18 “yadhyadharmO na balavAn syAth” (If only he had not deviated from the righteous path, this mighty rAvaNa would be worthy of being the king of rAkshasas).
SrI rAmAyaNam sundhara kANdam 10-73 “punaScha sO’chinthayadhArtharUpa:” (thiruvadi in deep distress, contemplated again)

thiruvadi says, “Follow my words – the words of one who marvelled at your competence and abhorred your ignorance, and who is regretful about the impending harm that is about to come to you”.

mama – my (words)

thiruvadi says, “If your deeds become favourable to perumAL, would I – the son of vAyu, the vital force of all beings, ever utter words leading to your destruction?”

mama – my (words)

thiruvadi says, “I have mastered the vyAkaraNam (grammar) created by indhra and have been well-disciplined as a Sishya (disciple) by sUrya dhEva; will my words ever prove false?”

(Note: vyAkaraNam (grammar) created by indhra – aindhra vyAkaraNam)

mama – my (words)

SrI rAmAyaNam sundhara kANdam 31-19 “pingAdhipathEramAthyam” (The minister of sugrIva mahArAja).

thiruvadi says, “I am the minister of sugrIva mahArAja. I have advised sugrIva mahArAja who was made a king of the whole country from being the king of forest. Would the words of such a minister turn out to be false?”

Assuming rAvaNa asks: I have doubts because I am suspicious of your form as a monkey; given that, why do you cite ‘mama vachanam’ (my words) as if to emphasise your credibility?

thiruvadi says, “If you consider my monkey form lowly and thus find my words difficult to believe, I shall give you reasons to trust them”.

rAmadhAsasya dhUthasya vAnarasya viSEshatha:

thiruvadi says, “My words are credible for the following reasons: in particular, I am SrI rAma’s servitor, his messenger, and a monkey. Though one of these honours is enough for you to trust me, how can my words, possessing all the glories, be a lie?”

rAmadhAsasya dhUthasya vAnarasya:

thiruvadi says,”One who speaks the truth exactly as it is, is called an Apthan. This is the definition of a trustworthy person (Apthan). These qualities (ApthalaskshaNam) are firmly rooted in me, much like a rope woven with three strands to reinforce its strength”.

(Note from kAlakshEpam: Even some dhivyadhESams are called as muppuriyUttina dhivyadhESam. For example, AzhwAr thirunagari is known as muppuriyUttina kshEthram (referring to 3) for the 3 glories: 1 – it is emperumAn’s purANa kshEthram [ancient aboide], 2- it is nammAzhwAr’s mangaLASAsana dhivyadhESam [abode about which AzhwAr had praised], 3- it is maNavALa mAmunigaL’s avathAra sthalam [abode where he incarnated]. Similarly, kAnchIpuram and thiruvekkA are also called as muppuriyUttina kshEthram.)

viSEshathO rAmadhAsasya

thiruvadi says, “I myself refrain from speaking lies. Furthermore, being a servitor of SrI rAma, would I ever utter a falsehood?”

rAmadhAsasya – servitor of SrI rAma

SrI rAmAyaNam ayOdhyA kANdam 18-30 “rAmO dhvir nAbhibhAshathE” (SrI rAma never speaks in two ways (meaning he is consistent)).
SrI rAmAyaNam ayOdhyA kANdam 2-32 “sathyavAdhI cha rAghava:” (SrI rAma speaks only the truth).

thiruvadi says, “Having been in the company of SrI rAma, who always speaks the truth, how can my words ever become false?”

rAmadhAsasya

thiruvadi says, “ramayathIthi rAma:” (In accordance with the etymology, rAma is one who brings joy to everyone. He mingles and associates with all, like water mixing with water. SrI rAma, without discrimination, finds bliss in the company of guhap perumAL (a hunter), SabarI (a huntress), monkey (sugrIva), jatAyu (bird). As a servitor to that SrI rAma, will I ever utter fruitless words?”

rAmadhAsasya

SrI rAmAyaNam yudhdha kANdam 18-33 “yadhi vA rAvaNa: svayam” (Even if the person [who has come] is rAvaNa himself, bring him to me).

thiruvadi says, “As SrI rAma’s servitor, I understand his divine heart – his mercy to accept and provide protection. Will the words of a servitor, who understands his words, be false?”

thiruvadi says, “I am SrI rAma’s servitor. If he hears that I have spoken a lie here, would he not tonsure my head and imprison me in chains?”

(Note: Tonsuring one’s head was considered public humiliation and punishment in earlier times).

rAmadhAsasya

thiruvadi says, “For those in the position of an AchArya providing upadhESam, their divine names* signify their state of servitorship. As rAmadhAsan, I am SrI rAma’s servitor, and I offer you these instructions”.

(*as in our sampradhAyam, ‘adiyEn rAmAnuja dhAsan’).

Assuming rAvaNa asks: “I understand that you are SrI rAma’s servitor. Being his servitor, you may be biased and offer counsel favourable to him. How can I rely upon such words as being truthful?”

dhUthasya

thiruvadi says, “Although I am SrI rAma’s servitor, I have come here in the capacity of a messenger; and therefore, am I not obligated to act accordingly?”

dhUthasya

thiruvadi continues, “A messenger is one who speaks according to the nature and position of the person they are sent to – in a manner understandable to them – ensuring their master’s mission is accomplished. Isn’t this the responsibility of a messenger? In this manner, I have come to speak to you with soothing words for your own good, to reunite pirAtti with perumAL”.

dhUthasya

thiruvadi continues by explaining that a messenger’s role is to convey a message – the exact words spoken from one place to another – from the sender to the recipient. Instead of offering their own thoughts, are they not meant only to repeat what was originally said?”

dhUthasya

thiruvadi continues, “I am a messenger. I simply deliver the OlaiththAli* hung from my neck like a pendant, from the sender to the recipient, and I carry back the OlaithAli with the response. I bear no deceit!”

(OlaiththAli refers to palm leaves used in ancient times as writing material to convey messages. Specifically, a palm leaf message hung around a pigeon’s neck is known as OlaiththAli. Because the task of carrying messages was primarily carried out by pigeons, this term is used here. Sometimes, messages were also sent by tying them to a dog’s neck)

Assuming rAvaNa asks: Oh, so you are a palm-leaf messenger who has come here with a good intention. You have come here without any invitation from us and destroyed aSOka vanam, killed the army chiefs, killed the ministers’ sons, killed my son akshayakumAra, is there any evil deed that you have not committed? How can I trust your words?

vAnarasya – a boisterous monkey but an impeccable messenger

thiruvadi responds, “Oh, those acts! I did those in my nature as a monkey. You see, those were just my monkey-pranks. It is a monkeys’ nature that, even if offered a fruit in their hand, they will growl ‘grr’ and try to snatch it. Aside from that, in my status as a messenger, I am irreproachable!

vAnarasya –

thiruvadi justifies his actions: “The grove was destroyed by my playful acrobatics as a monkey. As an arboreal species – a ‘branch-animal’ – I simply wandered, leaping from one branch to another. However, the trees of the asOka forest were not strong enough for me; as a ‘mahA-kapi’ (great money) of immense strength, the branches could not bear my weight and snapped. I did not break them intentionally; they failed because they were too weak to support me.

Regarding the attacks on the army chiefs, ministers’ sons, and akshayakumara – they initiated the assault, so I employed specific war strategies in self-defense. Furthermore, they were flabbergasted by my awe-inspiring acts, which were unlike those of an ordinary monkey jumping from tree to tree. Since there is nothing more hellish than living in terror, I slapped them out of consideration – to put them out of their misery. It is not my fault that they collapsed; my only intention was to help them regain stability and composure, not to kill them”.

siRiya thirumadal 37 “avatku mUththOnai vennaragam sErA vagaiyE silai kuniththAn” (He (SrI rAma) stood with his bow drawn, giving all sorts of troubles to sUrpaNakA’s brother – khara, as he would undergo in a hell such that he need not experience more trouble (in another hell more cruel than this)).

vAnarasya –

thiruvadi further elucidates, “I am not born of the human or rAkshasa race who possess the intellect to distinguish between good and evil and choose to lie for their own benefit. As one belonging to the animal kingdom, incapable of such discernment, how can my words be false?”

vAnarasya –

thiruvadi continues to prove his good intentions. He says, “Have you not heard the anecdote – the conversation between a monkey and a tiger? I am born of that race – the monkey that saved the hunter despite his ill deed. Can my words bring destruction to you?”

The conversation between a monkey and a tiger: A hunter, chased by a tiger, climbs a tree. A monkey on the tree welcomes the hunter and gives him refuge. While the tiger waits at the bottom, the monkey and the hunter decide to take turns sleeping and keeping watch over the tiger. When the hunter is asleep, the tiger tries to persuade the monkey to push the hunter down, but the monkey refuses, stating he cannot abandon someone who sought refuge. When the monkey sleeps, the tiger convinces the hunter to push the monkey down. However, the monkey climbs to safety. The tiger tries one last time to convince the monkey to betray the hunter, but the monkey refuses, ‘I will never abandon the one who has surrendered to me’ – and remains committed to protecting the hunter.

mama vachanam sathyam

Thus, by this verse, thiruvadi makes a compelling statement: mama vachanam sathyam (My word is truth).

periya thirumozhi 5-8-2 “vAdha mA magan” (the great son of vAyu dhEva).

He first offers a general justification: as the son of vAyu dhEva, his words cannot be false. He then provides specific reasons for his truthfulness. First he is a servitor and messenger to the most righteous SrI rAma. Furthermore, he notes that as an animal (a monkey), he lacks the devious discernment required to fabricate lies and present unrealistic things as reality.

With these justifications, he addresses rAvaNa, “Oh, king of the rAkshasas! There are many people to be protected under your leadership, therefore, heed my words and act accordingly”.

sathyam rAkshasarAjEndhra kurushva vachanam mama I
rAmadhAsasya dhUthasya vAnarasya viSEshatha: II

This concludes the vyAkhyAnam for this SlOkam. With this, vyAkhyAnam for sundhara kANdam is complete. In the next article, we shall enjoy the vyAkhyAnam for SlOkams in yudhdha kANdam.

AzhwAr emperumAnAr jIyar thiruvadigaLE SaraNam

periyavAchchAn piLLai thiruvadigaLE SaraNam

Source – SrI rAmAyaNa thani SlOkam – 49 – sundhara kANdam 51.38 – sathyam rAkshasa rAjEndhra Audio Video

adiyEn chithrA rAmAnuja dhAsi

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

Artwork – namperumAL rAmAnuja dhAsan

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