SrI rAmAyaNa thani SlOkam – 13 – ayOdhyA kANdam 2.33 – priyavAdhI, 17.14 – yaScha rAmam

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

SrI rAmAyaNa thani SlOkam – 13 – ayOdhyA kANdam – 2.33 – priyavAdhI

King dhaSaratha, having ruled ayOdhyA for many years, expresses his desire to crown SrI rAma as his successor and to retire from the throne. The people of ayOdhyA welcome his decision with a loud applause and also share their longing to have SrI rAma as their king.

Then, king dhaSaratha asks the people, “Are you just compelled to accept my decision or do you also desire to make SrI rAma as the king?”. The people then describe to king dhaSaratha about SrI rAma’s auspicious qualities and their faith in SrI rAma’s ability to rule the kingdom.

This SlOkam is uttered by the people during this conversation with king dhaSaratha. It is one of the many SlOkams uttered by the people to show that SrI rAma has all the eligibility to ascend the throne.

(Note: This SlOkam is also something for SrI vaishNavas to reflect upon every day as it provides a description of how a SrI vaishNava should conduct himself).

avathArikai (Introduction)

While describing perumAL’s impartial behaviour towards all beings in this universe, periyavAchchAn piLLai elucidates as follows:

Kings who rule some small restricted portions of land often look after their subjects more benevolently than those outside of their kingdom. This is a common behaviour among all kings. This practice mainly arises out of fear that the subjects may disapprove of them. A king may fear that his subject may question him with contempt, such as – “Are you the only eligible person available to rule this kingdom?”. Hence, out of apprehension, they may be pious towards his subjects for their acceptance.

But perumAL, being the king for the entire expanse of land, behaves equally with every one, he always speaks sweetly to everyone and always speaks only for their benefit/ goodness.

This unbiased behavior of perumAL towards all beings is explained through this SlOkam.

priyAvAdhI cha bhUthAnAm sathyavAdhI cha rAghava: I
bahuSruthAnAm vrudhdhAnAm brAhmaNAnAmupAsithA ll

Word-by-Word meaning

rAghava: – SrI rAma, prominent amongst raghu clan

bhUthAnAm – with all beings in existence

priyAvAdhI – speaks sweet words

sathyavAdhI cha – that which brings goodness (words)

bahuSruthAnAm – heard from many people, on many occasions

vrudhdhAnAm – wise, respected

brAhmaNAnAm – brAhmaNas ( one of the four varnas/ one who has realised the brahmam)

upAsithA: – serves (them)

Simple Meaning

SrI rAma, prominent amongst raghu clan, speaks truthful and loving words to all beings in existence, which bring goodness. He serves the wise, respected brAhmaNas who have heard from many people on many occasions..

Notes from periyavAchchAn piLLai’s vyAkhyAnam

priyAvAdhI

The divine words which are told by SrI rAma about someone are akin to rain showers on a dry/cracked land during a hot summer day.

But a question may arise as to whom he speaks like this.

Does SrI rAma speak like this sweetly to sIthAp pirAtti within the royal chamber? Or does he speak like this to his divine mothers? Or does he speak like this to AchAryas like sage vasishta?

bhUthAnAm

SrI rAma will talk sweetly (priyAvAdhI) to all beings in existence (bhUthAnAm).

(The root for “bhUthAyAm” is “bhUsaththAyAm”. “saththai” means ‘existence”).

Thus, his sweet words are unbiased and are spoken towards everyone and everything in the universe.

Since he is impartial, does it mean that SrI rAma will say the same words to everyone?

sathyavAdhI cha – word that brings goodness

SrI rAma treats everyone equally, but his words/behaviour are not identical for everyone. To each and everyone, he speaks according to what is beneficial for them.

His words will be sweet and will always be for their benefit – “sathyam bhUthahitham prOktham” (those words which bring goodness for the beings are sathyam). As such, the words spoken by SrI rAma will not only benefit the people while they are in this world,but will also bring joy/ happiness in their afterlife (mOksham).

manu smruthi 4-138 “sathyam brUyAth priyam brUyAnna brUyAth sathyamapriyam priyam cha nAnrutham brUyAdhEsha dharmas sanAthana:” (Speak only the truth / that which brings goodness; speak only that, which is sweet; do not speak words if they are not welcomed even if they are for one’s benefit; do not speak words if they do not do any good even though they are sweet).

This skill, of being able to say something that is both sweet and beneficial, cannot be found elsewhere. It is rather a unique aptitude and is referred to as “aghatithaghatanA sAmarthyam” (aghatitha- elements which cannot be united; ghatanA – to unite ; sAmarthyam – skill; skilled to combine the two elements which cannot be united).

Since this nature is distinct, a question may arise as to whether it is present only with the supreme omnipotent lord in parama padam – sarvESwaran, SrIman nArAyaNan.

rAghava:

SrI rAma, the descendant of raghu dynasty also possesses this ability. In fact, every one in this lineage is of this nature. But this nature is especially pre-eminent in SrI rAma.

So, does this mean that he will be proud of possessing such qualities?

No, SrI rAma does not take pride in those qualities but instead he views them as essential qualities to protect his subjects.

On the other hand, SrI rAma is not satisfied with the existing qualities. He rather tries to develop more of such qualities for the sake of protecting his people. For that reason, he will approach and wait at the door steps of many wise people in order to learn from them.

bahuSruthAnAm – hear from many people on many different occasions

In pursuit of knowledge, SrI rAma will approach many wise people. He will also not be satisfied with just a smattering or rudimentary knowledge; therefore, he will also learn many times from many people (bahuSruthAnAm).

bahubhya:

“Srutham-bahudhASrutham”

mahAbhAratha sabhA parva 33 -12 “gyanavrudhdhA mayA rAjan bahava: paryupAsithA:” (Oh king! I have served and learned from many wise old men). As such, SrI rAma is also engaged in serving and learning from the sages.
mahAbhAratha SAnthi parva 176 -66 “sarvathas sAramAdhadhyAth” [an intelligent person should assimilate knowledge from the SAsthra and (like a bee which gathers nectar from many flowers) should also learn from many wise men who have knowledge of such SAsthra].

vrudhdhAnAm – wise, respected

SrI rAma not only learns from experienced/wise mature people but also learns from people who are virtuous and mature by knowledge. One can be recognised as wise and respected by the presence of these three characteristics – will power, moral excellence, and wisdom.

SrI rAmAyaNam ayOdhyA kANdam 1-12 “Seelavrudhdhair vayOvrudhdhair gyAnavrudhdhai:”. (Seelavrudhdhair – disciplined and virtuous; vayOvrudhdhair – mature by age, gyAnavrudhdhair – wise/mature by knowledge).

What will he learn from them (vrudhdhAnAm)?

Will SrI rAma learn the artha SAsthra (encompasses strategies and policies for the kings on state governance, foreign policy and war)? No, he does not approach the wise men to learn the artha SAsthra but to learn about the supreme/absolute truth.

brAhmaNAnAm

It is expected of kings to have the desire to approach the brahmaNas and learn the real truth. As such, SrI rAmA also learns from them – brAhmaNAnAm.

How will he learn, will he invite them to his palace and learn from them? No, he will seek them out, abide by their wishes, prostrate, serve, and then learn from them.

Thus, this SlOkam very beautifully describes SrI rAma’s impartial behaviour and conduct as uttered by the people of ayOdhyA.

This also should be seen as a lesson for how a SrI vaishNava should conduct himself – priyavAdhIcha (by talking sweet words), sathyavAdhIcha (by talking the truth), bahuSruthAnAm (by learning/knowing the truth from many wise people).

SrI rAmAyaNa thani SlOkam – ayOdhyA kANdam –17.14 – yaScha rAmam

avathArikai (introduction)

As SrI rAma proceeded towards king dhaSaratha’s palace before receiving the news about sending him to the forest, on his way, the people of ayOdhyA utter many pAsurams upon seeing SrI rAma. This is one of the SlOkams uttered by them.

“prajApathis thvam vEdha, prajApathim thvO vEdha” (the supreme lord sees one, one sees the supreme lord/ one is seen by the supreme lord, one who sees the supreme lord).

This is one of the SlOkams that shows the greatness of SrI rAma avathAram. The people who do not see SrI rAma and the people who are not seen by SrI rAma are not only treated with contempt by the world but are also disdained by themselves. Such people look down upon themselves/their actions/ their qualities for not being blessed with the divine vision of SrI rAma. They consider themselves to be in an unfortunate predicament.

This SlOkam helps one to understand the importance of receiving the divine grace of SrI rAma.

periyavAchchAn piLLai also includes perumAL’s glories of archAvathAram alongside while explaining in his vyAkhyAnam.

yaScha rAmam na paSyEth thu yancha rAmO na paSyathi l
nindhithassa vasEllOkE svAthmApyEnam vigarhathE ll

Word-by-Word meaning

yaScha – anyone

rAmam – SrI rAma

na paSyEth – does not see/ does not a have a vision

thu – also

yam – who

rAmashcha – SrI rAma also

na paSyathi – does not see

sa – he

lOkE – in the world

nindhitha – (he is ) condemned

vasEth – to live or survive

svAthmA api – his AthmA too

Enam – this one/ this person

vigarhathE – condemns

Simple Meaning

Anyone who does not see SrI rAma and/or who is not seen by SrI rAma, is condemned not only by the world but also his own self (AthmA).

Notes from periyavAchchAn piLLai’s vyAkhyAnam

yashcha rAmam na paSyEth thu

rAmam

One is blessed with a vision for the purpose of seeing SrI rAma (rAmam).

ya:

But if one does not see SrI rAma, that person (ya:) has not utilised the purpose of having been bestowed with a vision.

cha

However great (cha) that person might be, if he does not see SrI rAma – is a very miserable person.

thu

even though such a predicament is extremely rare or impossible

For anyone to not see SrI rAma or not to be seen by him is an extremely rare or unusual situation. To bestow his divine grace upon everyone, perumAL is present as archAvathAram in many places. As such, people have many opportunities to see emperumAn inside the temple as well as when he comes out on a procession during many occasions. Therefore, it is almost impossible for anyone to not have a dharshan of perumAL. In spite of being a rare predicament (thu), if one does not see emperumAn, it is indeed one’s utmost misfortune. To emphasise this unfortunate circumstance of one, the syllable ‘thu’ is explained as a special connotation.

yam cha rAmO na paSyathi

Whoever or however small one may be, perumAL does not abandon anyone, he sees everyone without any bias. Whether one is a king or a common man, he sees everyone impartially.

yam (However small or insignificant one may be)

In fact, he bestows his ‘katAksham’ (divine glance), on the ones who are most unfortunate.

thiruvAimozhi 1.3.4 “yArum Or nilaimaiyan ena aRivariya emperumAn yArum Or nilaimaiyan ena aRiveLiya emperumAn” (he is difficult to be seen/understood even by the ones like brahmA; but however, for those devotees even though they may be very ignorant like hunter (guhapperumAL), cow-herd girl (yasOdhA), he is bound by them).

This explains that nothing is of paramount importance than having perumAL’s ‘katAksham’.

periyavAchchAn piLLai explains this very nicely with the following narrative. This explains how one should strive to utilise every opportunity that is presented to him/her to receive perumAL’s ‘katAksham’. It also throws light on how our pUrvAchAryas enjoyed perumAL in archAvathAra form and how they were involved/engaged in the uthsavams and puRappAdu (procession).

periyavAchchAn piLLLai explains that however learned or respected a person may be, he/she is not considered esteemed or respected if he/she loses an opportunity to have dharSan of perumAL during a procession. This implies that greatness to a person comes through perumAL’s katAksham and not through any self-acquired knowledge or respect.

(Note: One should however be very cautious here in understanding the above narrative correctly. It should not be interpreted out of context to judge adiyArs’ devotion/commitment. Sometimes, a SrI vaishNava may not be present/involved during certain uthsavams or puRappAdu because of his/her engagement in some other kainkaryam (service). In such a situation, it may be incorrect to form an opinion based on someone’s absence. In essence, the above narrative is to emphasise significance of perumAL kainkaryam and over sense gratification.)

Even though it is rare (thu), suppose one does not become the target of perumAL’s sight/vision, one is considered to be non-existent. He will be counted among the ones who are classified as not eligible to be counted.

Such beings (who neither see perumAL nor are seen by perumAL) will be disgraced by others.

If so, will they be disgraced by a few people like sage vasishta? Who will dishonour them?

nindhithassa vasEllOkE

lOkE nindhitha:

Such a person (who neither sees perumAL nor is seen by perumAL) deserves to be disgraced by everyone (lOkE nindhitha:).

svAthmApyEnam vigarhathE

This person who is a target for everyone’s rebuke, may continue to be engaged in sense gratification and immoral acts even while he is shamed by others during this lifetime and knowing pretty well that he will end up in naraka [hell] after this lifetime.

But will this person (AthmA), continue to remain happy knowing that he has lost perumAL’s katAksham (divine glance/grace)?

No. svAthmApyEnam vigarhathE , he (AthmA) will condemn himself.

periyavAchchAn piLLai gives the following example to demonstrate the above emotion (self- reproach).

This feeling is similar to the the feeling of remorse and blame one might have if a person lost his opportunity to perform “thirukkaiththalam” service (procession in which perumAL’s thirumEni (vigraha) is carried by hand).

It is like how a person who was supposed to do the “thirukkaiththalam” would feel if he received a camphor or lemon. He would feel that everything is completed/done and there is nothing left for him to do since he lost the chance. Similarly, the AthmA will criticise self.

yaScha rAmam na paSyEth thu yancha rAmO na paSyathi l
nindhithassa vasEllOkE svAthmApyEnam vigarhathE ll

This concludes the vyAkhyAnam for the above SlOkam.

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 – 13 – ayOdhyA kANdam – 2.33 – priyavAdhI, 17.14 – yaScha rAmam Audio Video

adiyEn chithrA rAmAnuja dhAsi

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

SrI rAmAyaNa thani SlOkam – 13 – ayOdhyA kANdam – 2.33 – priyavAdhI

SrI rAmAyaNa thani SlOkam – ayOdhyA kANdam –17.14 – yaScha rAmam

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