Episode 01 - Chapter 2 - Canto on Sage Sarabhanga.

Chapter 2 – Canto on Sage Sarabhanga - சரபங்கன் பிறப்பு நீங்கு படலம்

 

 

WE MOVE ON TO THE STORY OF SAGE SARABHANGA – the canto on Sage Sarabhangan being delivered of further births.

 

The trio arrived at the hermitage of Sage Sarabhangan at nightfall. This next destination was advised by Viradha as he departed heavenwards.

 

Sage Sarabhanga, a pure soul that had acquired all the ascetic discipline and the consequent resplendence required to attain ultimate deliverance, was just waiting to have an eyeful of Rama before he left his mortal remains behind.

 

As Rama, Lakshmana and Sita approached the hermitage, they saw the chariot of Indra as well as Indra’s entourage at the threshold. (Rama exchanged notes with Lakshmana – “This ought to be Indra at the hermitage; this looks to be his chariot and the paraphernalia ought to be his. Was this not what we learnt in our learning years?”

 

Rama stops Lakshmana and Sita from further progress and he goes to the threshold of the hermitage all by himself, to see what was going on: what could be Indra’s mission here?

 

ACCORDING TO VALMIKI: Indra reasoned thus: if I meet Rama and my recognition of his real form as Sriman Narayana tumbled out, the purpose of Ramavatara could be jeopardized. Therefore, let me leave here before Rama comes up to me.

Indra, seeing Rama approaching the hermitage, made a quick exit, telling his entourage that it was impossible for him to meet Rama and not pay obeisance to him as Sriman Narayana emerging in this avatara, and if he did that that would be a proclamation to the whole world. Ravana, who had sought and gained iron-cast boons securing his life, just left a tiny crack in that cover – one he thought scornfully was inconsequential – which was that he did not seek protection of his life if that threat was from a common human. He had everything else covered.

 

इह उपयाति असौ रामो यावन् माम् न अभिभाषते |

निष्ठाम् नयत तावत् तु ततो मा द्रष्टुम् अर्हति ||

जितवन्तम् कृतार्थम् हि तदा अहम् अचिराद् इमम् |

कर्म हि अनेन कर्तव्यम् महत् अन्यैः सुदुष्करम्

 

iha upayaati asau raamo yaavan maam na abhibhaaShate |

niShThaam nayata taavat tu tato maa draShTum arhati ||

jitavantam kR^itaartham hi tadaa aham aciraad imam |

karma hi anena kartavyam mahat anyaiH suduShkaram

 

Here comes Rama...He shall not chance to talk to me; that could happen only  after him completing the intent of his incarnation, then only  I could see Him (and pay due obeisance to Him.) Let him be victorious and accomplish His avatara purpose: then I will see him  - that will be very soon . A great deed (of valour) is destined to be performed by him - a deed that is impossible for anyone else.”

 

BUT, OUR BARD, KAMBAN, APPARENTLY DOES NOT GIVE CREDENCE TO THIS REASONING; HE DOES HAVE INDRA MEET RAMA AT THE THRESHOLD OF SAGE SARABHANGA’S HERMITAGE AND PAY OBEISANCE TO HIM:

 

காணா, மனம் நொந்து கவன்றனனால்,

ஆண் நாதனை, அந்தணர் நாயகனை,

நாள் நாளும் வணங்கிய நன் முடியால்,

தூண் ஆகிய தோள்கொடு, அவன்-தொழுவான்,

 

Seeing Rama (in his bark attired, bare-footed, dust-covered appearance), Indra agonized (to see the Lord of Sri Vaikunta in this harsh and punishing environment for the sake of the avatara intent). Indra lay prostrate, with his crowned head and broad shoulders touching the floor, paying obeisance to his Lord.

Why would Kamban deviate from the Aadi Kaavya here? Your narrator’s conjecture is two-fold:

 

ONE: While Valmiki brings out the fact that Rama is the avatara of the Almighty Himself, in several contexts through his various characters, he himself looks on Rama as a peerless Prince of the Raghu dynasty, with associated divinity, matchless attributes (all human), incomparable valour and a handsomeness that captivates all beings without exception. It was quite comfortable for him to narrate this incident as he saw it – Indra avoiding an encounter with Rama, so that he did not, by his involuntary obeisance to Rama who he knew to be Sri Maha Vishnu – proclaim to the world the avatara and in the process jeopardise its purpose.

But our bard, Kamban could not command such equanimity when it came to getting the better of his constant and intense consciousness that here was Rama who was none other than that very Vaikunta Natha. Therefore, he could not get even Indra to make an excuse for not involuntarily falling at the feet of this Lord as he encountered him.

TWO: Apparently the poet was still in the grip of the emotional flow which created that matchless metaphysical, spiritual outpouring from Viradha that journeyed through the essence of Vedantic philosophy. He did not want that emotional flow to dissipate. He desired to create an almost matching saga, and who else could fit the bill than the Lord of the Devas – Indra – himself? He invokes a context on his own and fills that context with an equally spellbinding, mind-stopping adoration of the Almighty, the Only One.

 

 

INDRA EXTOLLING THE ATTRIBUTES OF RAMA AS THE ALMIGHTY  HIMSELF – EXHILERATING, DISTILLED VEDANTIC MYSTIQUE! A BRILLIANT LITTLE GARLAND STRUNG WITH GLITTERING GEMS FROM VEDANTA AND PURANIC LORE – A VERITABLE PEN PICTURE OF THE INCOMPREHENSIBLE PARAMATMA!

•       

தோய்ந்தும், பொருள் அனைத்தும்  தோயாது நின்ற

                         சுடரே! தொடக்கு அறுத்தோர்  சுற்றமே! பற்றி

நீந்த அரிய நெடுங்  கருணைக்கு எல்லாம்

                        நிலயமே! வேதம் நெறி முறையின் நேடி

ஆய்ந்த உணர்வின் உணர்வே!   பகையால் அலைப்புண்டு

                            அடியேம் அடி  போற்ற, அந் நாள்

ஈந்த வரம் உதவ எய்தினையே? எந்தாய்! இரு நிலத்தவோ, நின்

                           இணை அடித் தாமரைதாம்?

 

“Though permeating in everything, (Ye are) not touched by any of these! Oh! The Eternal Flame! The altar of those who vanquished all desires! The fulcrum of all compassion – vast, deep and impassable! The One that can only be sought with the aid of ascetics that the Vedhas convey! Oh! Father! Whenever we (the Devas) were tormented by our adversaries and were in deep anguish and pain and sought refuge at Your Feet, you emerged and granted that refuge to us (and delivered us of that anguish and pain – every time!) Those Lotus Feet of Yours which never touched the ground, why did these have to descend and traverse this (harsh) Earth? (again for our sake!)

மேவாதவர் இல்லை, மேவினரும் இல்லை, வெளியோடு இருள்    இல்லை, மேல் கீழும் இல்லை,

மூவாமை இல்லை, மூத்தமையும் இல்லை, முதல் இடையோடு ஈறு இல்லை, முன்னொடு பின் இல்லை,

தேவா இங்கு இவ்வோ நின் தொன்று நிலை என்றால், சிலை ஏந்தி வந்து எம்மைச் சேவடிகள் நோவக்

காவாது ஒழியின் பழி பெரிதோ அன்றேல் கருங் கடலில் கண்வளராய்! கைம்மாறும் உண்டோ?

 

Oh! Deva! The One who is reclining in Thirupparkadal in that eternal Yoga Nidra! Ye have no adversaries! Nor associates! There is no light nor darkness for you (as you are the source of both)! There is nothing like underneath or overhead for you (as you envelop and permeate everything)! Ye Hath neither youth nor old age (since you are ageless)! There is nothing like a past, present or future for Ye! (Since You are Timeless) there is nothing (that could be contemplated as) before You nor shall be anything to be ascertained as after You!

 

If these are Your (true) Form and Attributes, did you have to descend and walk this harsh earth with bow in hand in order to resolve (make a sankalpa) to protect all of us? If You did not do all this will You bear any blame? (Allegory: He did not have to put Himself through all this discomfiture and pain; He could have accomplished all that He wished, from his supine wakeful sleep in Thirupparkadal). (He walked the earth for our sake – for us to know how life has to be lived, setting lofty standards of dharma) How are we to repay you?”

 

நாழி நவை தீர் உலகு எலாம் ஆக,

    நளினத்து நீ தந்த நான்முகனார் தாமே,

ஊழி பல பலவும் நின்று அளந்தால், ஒன்றும்

    உலவாப் பெருங்குணத்த உத்தமனே! மேல் நாள்,

தாழி தரை ஆகத் தண் தயிர் நீர் ஆகத்

    தடவரையே மத்து ஆகத் தாமரைக்கை நோவ,

ஆழி கடைந்து அமுதம் எங்களுக்கே ஈந்தாய்;

    அவுணர்கள்தாம் நின் அடிமை அல்லாமை உண்டோ?

 

“Even if Brahma, the One who you created over the lotus from your navel, ventured to measure your Grace and Stellar Attributes (Kalyana Gunas) with all these worlds as the measuring bushel, would it not be futile? When Ye churned the Thirupparkadal with your Lotus-like hands enduring the pain, with this Earth as the cauldron, with all the seas as the curd, with the humongous Mandhara mountain as the churn,  you distributed the nectar from that churn to us – Devas. Yet, the Asuras, who you denied the nectar, would they still not be servile to Thee!

 

‘ஒன்று ஆகி மூலத்து உருவம் பல ஆகி

    உணர்வும் உயிரும் பிறிது ஆகி ஊழி

சென்று ஆசு அறும் காலத்து அந்நிலையது ஆகித்

    திறத்து உலகம் தான் ஆகிச் செஞ்செவே நின்ற

நன்று ஆய ஞானத் தனிக்கொழுந்தே! நங்கள்

    நவை தீர்க்கும் நாயகமே நல்வினையே நோக்கி

நின்றாரைக் காத்தி அயலோரைக் காய்தி

    நிலை இல்லாத் தீவினையும் நீ தந்தது அன்றே? ‘

 

“You were the indivisible One! Then you were manifest in myriad forms! You then got differentiated as life and its emotions! When the end arrived for this creation, You devolved as that end! You are manifest verily as this immeasurably vast and differentiated Universe! Oh! The One Solitary, crimson-red Eternal Flame! Oh! Lord! The One who delivers us from our pains and distress! You protect those who seek after and engage in dharma and good deeds; and punish those who do not. But pray! Aren’t the (impermanent) evil deeds also your creation?”

 

நாயகமே நல்வினையே நோக்கி நின்றாரைக் காத்தி அயலோரைக் காய்தி- “PARITHRAANAAYA SAADHOONAAM, VINAASAAYACA DUSHKRITHAAM” .. The Gita.

 

AT THE END OF THE EXTOLLING PERORATION IN THIS AND THE PREVIOUS VERSE, INDRA ASKS THE ALMIGHTY TWO AUDACIOUS QUESTIONS THAT WELL-UP IN ALL OUR MINDS TOO AT TIMES WHEN WE TRY TO CONTEMPLATE THE TRUE NATURE OF GOD –

“ISN’T GOD A PURE AND UNALLOYED GOOD WITH NO TOUCH OF ANYTHING DARK OR BAD? AND, IF HE IS THE CREATOR OF ALL, HOW COME, AND WHY, DID HE HAVE TO CREATE BAD AND EVIL AT ALL? நிலை இல்லாத் தீவினையும் நீ தந்தது அன்றே? AREN’T THE EVIL ONES ALSO HIS OWN CREATION? AREN’T THE WICKED ONES – SAY THE ASURAS – ALSO HIS CHILDREN? அவுணர்கள்தாம் நின் அடிமை அல்லாமை உண்டோ?” 

QUESTIONS THAT TROUBLE MINDS WHICH ARE STILL STEEPED IN IGNORANCE AND THE MATERIAL MANIFESTATION OF THE WORLD. THE INFERENCE, THE IMPLIED RESPONSE TO THOSE TWO QUESTIONS ASKED, WOULD BE: GOOD AND BAD ARE PERCEPTIONS OF THE MATERIAL WORLD. THE ALMIGHTY IS BEYOND THEM. YES, EVEN THE EVIL-DOERS ARE HIS OWN CHILDREN AND HE LOVES THEM AS HE LOVES THE GOOD ONES. BUT LIKE A MOTHER WHO NEEDS TO CORRECT ERRING CHILDREN, HE DOES HAVE TO ADMINISTER PUNISHMENT TO JEEVAS THAT DETRACT AND CAUSE PAIN TO THE REST OF THE CREATION. HE DEMONSTRATED THAT INDELIBLY IN HIS VISWAROOPA DURING THE LONG INSTRUCTION TO ARJUNA ON THE BATTLE-FIELD.

 

NAMMALWAR ENCAPSULATES HIM, IN THAT ALL-EMBRACING PERSPECTIVE, IN SIMPLE, STUNNING STYLE OF HIS, THUS:

 

(THIRUVAAIMOZHI – AARAAM PATHTHU.)

 

இறந்ததும் நீயே எதிர்ந்ததும் நீயே நிகழ்வதோ நீயின்னே யானால்,

சிறந்தநின் தன்மை யதுவிது வுதுவென் றறிவொன்றும் சங்கிப்பன் வினையேன்,

கறந்தபால் நெய்யே. நெய்யின் சுவையே.கடலினுள் அமுதமே, அமுதில்

பிறந்தவின் சுவையே. சுவையது பயனே.பின்னைதோள் மணந்த   பேராயா.

 

நிழல்வெயில் சிறுமைபெருமை குறுமை நெடுமையுமாய்,

சுழல்வனநிற் பனமற்று மாயவை அல்லனுமாய்,

மழலைவாழ் வண்டுவாழ் திருவிண்ணகர் மன்னுபிரான்,

கழல்களன்றி மற்றோர் களைகணிலம் காண்மின்களே.

 

பரஞ்சுடர் உடம்பாய் அழுக்குபதித்த வுடம்பாய்,

கரந்தும்தோன் றியும்நின்றும் கைதவங்கள் செய்யும்,விண்ணோர்

சிரங்களால் வணங்கும் திருவிண்ணகர்ச் சேர்ந்தபிரான்,

வரங்கொள்பாத மல்லாலில்லை யாவர்க்கும் வன்சரணே.

 

புண்ணியம் பாவம் புணர்ச்சிபிரி வென்றிவையாய்

எண்ணமாய் மறப்பாய் உண்மையாய் இன்மயாயல்லனாய்,

திண்ணமா டங்கள்சூழ் திருவிண்ணகர்ச் சேர்ந்தபிரான்,

கண்ணனின் னருளேகண்டு கொண்மின்கள் கைதவமே.

 

நல்குரவும் செல்வும் நரகும் சுவர்க்கமுமாய்,

வெல்பகையும் நட்பும் விடமும் அமுதமுமாய்,

பல்வகையும் பரந்தபெரு மானென்னை யாள்வானை,

செல்வம்மல்கு குடித்திரு விண்ணகர்க் கண்டேனே.    

 

கண்டவின்பம் துன்பம் கலக்கங்களும் தேற்ற முமாய்,

தண்டமும் தண்மையும் தழலும் நிழலுமாய்,

கண்டுகோ டற்கரிய பெருமானென்னை யாள்வானூர்,

தெண்டிரைப் புனல்சூழ் திருவிண்ணகர் நன்னகரே.  

 

நகரமும் நாடுகளும் ஞானமும் மூடமுமாய்,

நிகரில்சூழ் சுடராயிரு ளாய்நில னாய்விசும்பாய்,

சிகரமா டங்கள்சூழ் திருவிண்ணகர்ச் சேர்ந்தபிரான்,

புகர்கொள் கீர்த்தியல்லாலில்லை யாவர்க்கும் புண்ணியமே

 

INDRA CONTINUES WITH HIS ADORATION:

 

‘வல்லை வரம்பு இல்லாத மாயவினைதன்னால்

    மயங்கினரோடு எய்தி, மதிமயங்கி, மேல் நாள்,

அல்லை இறையவன் நீ ஆதி எனப் பேதுற்று

    அலமருவேம், முன்னை அறப்பயன் உண்டாக,

‘எல்லை வலயங்கள் நின்னுழை ‘என்று, அந்நாள்,

    எரியோனைத் தீண்டி எழுவர் என நின்ற

தொல்லை முதல் முனிவர் சூளுற்ற போதே

    தொகை நின்ற ஐயம் துடைத்திலையோ? எந்தாய்!

 

“Induced and confounded by your own limitless incomprehensible sport, we, in the company of other confounded ones, losing our minds, on a day of yore, in that state of misdirected mental confusion, asserted that you were indeed not the Earliest and the Only One. But, did not that flawed assertion get erased and any remaining doubt cleared altogether and forever,  when the seven first sages* swore that fact with Agni as the witness! 

 

*Seven First Sages: Saptharishis: Ahri, Brigu, Kuthsa, Vasistha, Gowthama, Kasyapa Angeersa.

 

With Indra withdrawing and leaving for his domain, Rama entered the sage’s hermitage after paying obeisance to Rama in this spell-binding peroration and Sage Sarabhanga briefed him on Indra’s visit: “My time on this earth is getting over. Indra had come to invite and take me on to his domain, counting the ascetic accomplishments I had gathered in my life time. But I told Indra that I would not accept that elevation – which is temporary and fraught with returning pain. My ascetics are not to be regarded that humble either – they were gathered over almost a timless lifetime. I am just waiting to see Rama and hand him the cumulative wealth of ascetics that I have with me and then take leave of this earthly body.

 

“You have come. Now take all this. I surrender to Thee, surrender to your Lotus Feet.”

 

Rama declines the offer saying that the ascetics of the sage are his own and shall stay with him.

 

The sage proffered counseling and wisdom to the three, long into the night.

 

At dawn, the sage lit a fire according to the prescribed vedic rituals and sought Rama’s permission to enter that fiery end.

 

Rama queried the sage: why, why did this have to happen when we came into your hermitage? Why in our presence?

 

The sage responded: “I had undertaken ascetics for innumerable yugas. I am at the threshold of getting rid of my accumulated karma. But I had a wish. I wanted my leaving this birth in your divine presence in order that I am absolutely assured that the deliverance for me is final. It was for that reason that I declined Indra’s offer of a glorious place in his Brahmaloka.”

 

Sage Sarabhanga, with Rama, Lakshmana and Sita looking on, entered the ritual fire and got relieved of his physical and earthly remains.

 

Leaving the mind-curdling scene of Sage Sarabhanga entering the ritual fire and getting delivered of his earthly remains, the three of them set forth further down south.

What is “Dandakaranya”? Roughly this translates to “Punishment Forests”. “Dandaka” – Punishment; Aranya: Forest.

 

However, this dense forest area with very thick tree-cover was home to countless sages engaged in exalting ascetics. We just saw three of them – those of Sage Sarabhanga, Sage Sudeekshna and Sage Agastya. Pilgrims to these parts are still shown some of these historically renowned hermitages like the three just mentioned. And, Rama, Sita and Lakshmana spent a serene and joyful ten years in these forests. Here is a rough map of what Dandakaranya is now known to be: (Mostly of the Bastar region and parts of north Andhra Pradesh, east Maharashtra and north Telengana.)

 

The density of forests and the light governance from the distant Ayodhya should have encouraged Rakshasas from the Lanka kingdom of Ravana to filter through these areas and cause pain and anguish to the sages engaged in ascetics and rituals. We found that the infiltration was deep to the north as far as Thadaka Vanam. Rama’s main resolve was to rid the sadhus of this peril.

 

During the epic days, the place should have been much vaster – gradually deminishing as the forest cover gave place to human habitation.

 

WE MOVE ON THE “AGATHIYA PADALAM”