Episode 01 - Chapter 12 - Canto on Bharatha carrying Padhukas.
CHAPTER 12 – Canto on Bharatha carrying Padhukas - திருவடி சூட்டு படலம்
We move into “திருவடி சூட்டு படலம்” canto of Coronation of (Rama’s) Padhukas – the First Coronation in the epic.
• Breath-taking interlocutory between Rama and Bharatha
• Kamban deviates from the Aadhi Kaavya! – Again!!
• S R I P A A D H U K A P A T T A B H I S H E K A M
• SWAMI DESIKAN’S “PAADHUKA SAHASRAM”
• Bear with me just this once should this tire you (12 pages).
(Your narrator hopes that avid proponents of Swami Vedanta Desikan’s illustrious works do not miss this post – not consign this to “junk”. They have not only extra delight offering in this post, but possibly also an opportunity to wade into the narrator’s presentation which might bristle with an issue or two.)
Sage Bharadwaha innocuously asked Bharatha: “Why, my dear man, are you presenting yourself like this: in tree bark attire, matted hair and dust-covered, instead of wearing the glowing Ayodhya Crown that came to you (நின்பால் இயைந்து அடுத்த). This provoked Bharatha into a tizzy of anger. He responds:
சினக் கொடுந் திறல் சீற்ற வெந் தீயினான்,
மனக் கடுப்பினன், மா தவத்து ஓங்கலை,
“எனக்கு அடுத்தது இயம்பிலை நீ” என்றான்;
‘உனக்கு அடுப்பது அன்றால், உரவோய்!’ என்றான்.
Bharatha, on hearing this provocative enquiry from the venerated Sage, lapsed into a blaze of anger and told the Sage back: “You did not say to me what is appropriate for me; what you had just said is not appropriate for you either, given your learning and venerable status.”
After the whole army of Bharatha’s entourage was feted and feasted in a manner appropriate for the Royalty, in Sage Bharadhwaja’s hermitage, all of them go to sleep. Kamban brings to us the “sleeping beauty”.
அஞ்சு அடுத்த அமளி, அலத்தகப்
பஞ்சு அடுத்த பரிபுரப் பல்லவ
நஞ்சு அடுத்த நயனியர், நவ்வியின்
துஞ்ச, அத்தனை மைந்தரும் துஞ்சினார்.
“
The young women, with their dainty, red-tinted, tender feet and eyes filled with poisonous potion (metaphor for amorous potency), resembling reclining young deer, slept in splendid beds made of five very high grade materials that would make royal beds – the down of swan, red cotton, silk cotton, the down of peacocks and white cotton. The young men, exhausted, slept by their side.”
Here is “down of swan” in poetic allegory:
“Have you seen but a bright lily grow,
Before rude hands had touch’d it?
Have you mark’d but the fall of snow,
Before the soil hath smutch’d it?
Have you felt the wool of the beaver –
Or, swan’s down ever?
Or have smell’d of the bud of the brier?
Or the ‘nard in the fire?
Or have tasted the bag of the bee?
O so white! O so soft! O so sweet is she! (From ‘The Forest’)
(Ben Johnson – 1572 to 1637 – second most important English playwright after Shakespeare during the reign of James VI and I; reputed works – Every Man in His Humour; Volpone or The Fox; The Alchemist; The Bartholomew Fair.)
Andal would describe the Divine Couple – Nappinnai and Krishna – sleeping in splendid splendor: மெத்தென்ற பஞ்ச சயனத்தின் மீதேறி; Sri Periyavaachchaan Pillai in his commentary would define பஞ்ச சயனம் “pancha sayanam” as a bed that would contain five great, love facilitating, sleep-inducing qualities: Glamorous attractiveness, softness, fragrance, coolness and whiteness.
Even as the entourage was spending the night in such royal comfort and pleasure, how did Bharatha sleep? அன்ன காயும் கிழங்கும் உண்டு அவ் இராப்
பொன்னின் மேனி பொடி உறப் போக்கினான் – He consumed raw vegetables and roots for his dinner and slept over just the dust.
On day-break, Bharatha and the army march ahead.
They encountered the harsh desert that Rama, Lakshmana and Sita encountered, immediately after crossing the Yamuna. But the countless, crowding parasols of the entourage covered the harsh desert surface with shade and cool - பாலை, மேல் உயர் கொடி உடைப் பந்தரின், குளிர்ந்தது எங்குமே
Bharatha, with his huge entourage, arrived in Chitrakoota. And, Lakshmana observed this ponderous, huge, noisy, clamoring arrival. He climbed a hill to have a clear view of it. “ செழும் திரைப் பரவையைச் சிறுமை செய்த அக் கழுந்து உடை வரி சிலைக் கடலை நோக்கினான்.” “He viewed the huge, clamoring sea of an army - archers, etc. - that would put in the shade a huge wave-swept ocean.”
He concluded thus, angrily and hastily, as is his wont:
‘பரதன், இப் படைகொடு, பார்கொண்டவன், மறம்
கருதி, உள் கிடந்தது ஓர் கறுவு காதலால்,
விரதம் உற்று இருந்தவன் மேல் வந்தான்; இது
சரதம்; மற்று இலது’ எனத் தழங்கு சீற்றத்தான்.
“After (coveting and) becoming the King of this earth (Ayodhya), Bharatha impelled by his innate greed and vengeance, has come thus far with his (battle-ready) army for vanquishing Sri Rama who had abdicated and had retired into the forests as an ascetic. This is the truth, nothing else.” கறுவு = vengeful.
Lakshmana informed Rama of what he just saw – and got battle ready.
Lakshmana’s battle cry, in Rama’s presence, is brought by Kamban in twelve verses that pictures what Lakshmana saw in his insight and swore by them aloud for the benefit of Sri Rama – the (unequal) confrontation and the obvious results that he would see happen. Let us look at just two:
‘ஆள் அற; அலங்க தேர் அழிய; ஆடவர்
வாள் அற; வரி சிலை துணிய; மாக் கரி
தாள் அற, தலை அற; புரவி தாளொடும்
தோள் அற - வடிக் கணை தொடுப்ப - காண்டியால்.
“As the chariots get destroyed (by my darts), their men shall fall; the swords held b the warriors shall get shattered; the bows held by them shall be blasted to pieces; the huge battle-elephants shall have their heads and legs severed and slain down to the ground; as the fine horses of the cavalry shall get their legs severed and fall; all this would be accomplished by my powerful darts. You shall see.”
Lakshmana swore to kill both the (perceived) adversarial brothers – both Bharatha and Satrugna: இழைத்த வான் பகழி புக்கு இருவர் மார்பிடைப் புழைத்த வான் பெருவழி போகக் காண்டியால். ‘ You shall see my powerful arrows plunge into the hearts of both Bharatha and Satrugna and drill gaping big holes – for them to die.”
ஒரு மகள் காதலின் உலகை நோய் செய்த
பெருமகன் ஏவலின் பரதன் தான் பெறும்
இரு நிலம் ஆள்கைவிட்டு, இன்று,என் ஏ வலால்
அரு நரகு ஆள்வது காண்டி - ஆழியாய்!
Lakshmana uses the appellation “ஆழியாய்” in addressing Rama – Oh! The One who has Sri Sudharsana in His (Right) Hand! Kamban rarely lets go of his consciousness that he is narrating the avatara of Paramatma Sriman Narayana.
“Oh! Rama! Due to the command of that King, who, because of his infatuation for one of his queens (Kaikeyi), plunged the whole world into distress and pain, Bharatha got to rule the great empire of Kosala; (because of his misadventure here, leaving that reign, you shall see him plummeting down to hell, through my darts.”;
Rama mildly rebuked Lakshmana of his understanding of why Bharatha was arriving here.
நம் குலத்து உதித்தவர், நவையின் நீங்கினர்
எங்கு உலப்புறுவர்கள் ? எண்ணின், யாவரே
தம் குலத்து ஒருவ அரும் தருமம் நீங்கினர்?-
பொங்கு உலத் திரளொடும் பொருத தோளினாய்!
“Oh! The One with towering, powerful sholders! Those who are blessed to be born into this lineage of Raghu, they are, without a single exception, without a blemish; how could they be judged? Can you think of one, just one, in this glittering lineage, who slipped from the path of Dharma?” (The evaluation of the fame and reputation of those who adorned the Raghu dynasty would not be on counts of earthy, material achievements or accomplishments; it would be on the basis of their affiliation to satya and dharma, their wisdom, their valour.)
‘சேண் உயர் தருமத்தின் தேவை செம்மையின்
ஆணியை, அன்னது நினைக்கல் ஆகுமோ?
பூண் இயல் மொய்ம்பினாய்! போந்தது ஈண்டு, எனைக்
காணிய; நீ இது பின்னும் காண்டியால்.’
“Oh! The One with magnificent shoulders! How could you consider Bharatha, who is the personification of Dharma, indeed the pivot of virtuosity (செம்மையின் ஆணியை) in those inglorious terms? I am sure that Bharatha is here just to see me. You shall see that in a while.”
Bharatha, gesturing his entourage to stay back, advanced to where Rama and Lakshmana were.
After the rites and oblations following his being informed of Dasaratha’s passing away, Rama returned to his hermitage. The whole entourage, Sage Vasishta leAading also reached there. The Queen Mothers arrived too.
Rama, on seeing the mothers, again grieves inconsolably:
எந்தை யாண்டையான் இயம்புவீர்?’ எனா,
வந்த தாயர்தம் வயங்கு சேவடிச்
சிந்தி நின்றனன், சேந்த கண்ண நீர்-
முந்தை நான்முகத்தவற்கும் முந்தையான்.
“With tear-filled ears and paying obeisance to his mothers, he asked the mothers: Where is my father? Please do tell me?” Who? The One who is ancestor to the very first being himself – Brahma.
Rama enquired of Bharatha – why this sage-like appearance? You are the Ruler of Ayodhya?
‘வரதன் துஞ்சினான்; வையம் ஆணையால்,
சரதன் நின்னதே; மகுடம் தாங்கலாய்,
விரத வேடம், நீ என்கொல் வேண்டுவான்?
பரத! கூறு’ எனாப் பரிந்து கூறினான்.
“Tell me, Bharatha! Dasaratha is no more. On his command, the reign of Ayodhya is firmly yours. Instead of wearing that crown, why would you choose this ascetic appearance?”
‘நோவது ஆக இவ் உலகை நோய் செய்த
பாவகாரியின் பிறந்த பாவியேன்,
சாவது ஒர்கிலேன்; தவம் செய்வேன் அலேன்;
யாவன் ஆகி, இப் பழிநின்று ஏறுவேன்?
“I am a sinner to have been born to a mother who plunged this entire world into a deep disease of distress; I should either take my life or seek redemption from steadfast ascetics. I am unable to seek either. How could I redeem from this blame?”
Bharatha then pleads with Rama to return to Ayodhya:
உந்தை தீமையும், உலகு உறாத நோய்
தந்த தீவினைத் தாய் செய் தீமையும்,
எந்தை ! நீங்க, மீண்டு அரசு செய்க’ எனா,
சிந்தை யாவதும் தெரியக் கூறினான்.
Bharatha pleaded with Rama with a completely transparent mind “சிந்தை யாவதும் தெரிய” – It is rare that people bring wholesome transparency between their thoughts and spoken words. The Bhagavad Gita commends that virtue “Arjavam”. It calls for a sage-like mental discipline and a sense of full responsibility for the spoken words. Bharatha brings that attribute into play in making this very sincere, deep from the heart, plea with Rama.
“In order that the wrong committed by your father and the evil imposed on this world by the sinner that my mother is, for both to be annulled, Oh! Rama! My Father! Please take the responsibility of ruling Ayodhya.”
Bharatha refers to Dasartha as Rama’s father உந்தை. Was he distancing himself from Dasaratha because he saw him and his ill-conceived command(s)_ as the source all this travail? Or was he using that appellation in order to impress Rama that he had a direct responsibility to right his father’s wrong? Or, was his intent a combination of both? Or, was Bharatha painfully mindful that Dasaratha had disowned him as his son while breathing his last? Issue for some debate?
JUST ONE LETTER PACKS SUCH PREGNANT INTENT AND IMPLICATION!
Bharatha’s proposition comes through as inarguable. It packs right (justice); it packs logic (nyaya); it seeks to exonerate and deliver the departed great soul, Dasaratha, from the great blot in his otherwise blotless long life; it seeks to redeem Rama’s worldly obligation as the first born in a great Royal dynasty; it seeks to deliver Bharatha from the greatly hurtful blame that he bears so painfully but to which he had contributed nothing by himself; and, shall we say, it also seeks to deliver Kaikeyi from her well-defined destination – hell-bound? After all, though Bharatha castigates her so much and disowns her, she gave birth to him, didn’t she?
How would Rama countenance and counter this inarguable proposition? Let us see.
Rama leads his part of the case clinchingly on dharmic foundations as Rama would always do.
‘முறையும், வாய்மையும், முயலும் நீதியும்,
அறையும் மேன்மையோடு அறனும் ஆதி ஆம்
துறையுள் யாவையும், கருதி நூல் விடா
இறைவர் ஏவலால் இயைவ காண்டியால்.
What is fair, what is just, what is the truth, what is dharma – all these are as laid down by the king who follows the scriptures without faltering. (Therefore, what was determined by Dasaratha should be taken as fair, just, true and dharmic.)
அந்த நல் பெருங் குரவர் ஆர் எனச்
சிந்தை தேர்வுறத் தெரிய நோக்கினால்,
“தந்தை தாயர்” என்று இவர்கள்தாம் அலால்,
எந்தை! கூற வேறு எவரும் இல்லையால்.
“If you think lucidly and consider who are those supreme elders, you would realize they are none but our father and mother – none else.”
Rama calls Bharatha எந்தை which is the equivalent of elders calling young people fondly: “Ennappaa” “என்னப்பா!”.
‘தாய் வரம் கொள, தந்தை ஏவலால்,
மேய நம் குலத் தருமம் மேவினேன்;
நீ வரம் கொளத் தவிர்தல் நீர்மையோ? -
ஆய்வு அரும் புலத்து அறிவு மேவினாய்!
“(Of these two supreme elders), the mother executed her boon and the father bade (me); and I just followed the dharma to which our lineage is steadfastly affiliated. Now, because you request me, is it fair or right for me to repudiate my own decision?”
தனையர் ஆயினார் தந்தை தாயரை
வினையின் நல்லது ஓர் இசையை வேய்தலோ?
நினையல் ஓவிடா நெடிய வன் பழி
புனைதலோ? - ஐய! புதல்வர் ஆதல்தான்.
“Bharatha! Now tell me! Those who are born as sons, would they earn that status as (good) sons by obeying what the parents command and accord them acclaim or by repudiating such command and bring unto them blot and denunciation?”
Rama rests his case with this clincher:
‘வரன் நில் உந்தை சொல் மரவினால், உடைத்
தரணி நின்னது என்று இயைந்த தன்மையால்,
உரனின் நீ பிறந்து உரிமை ஆதலால்,
அரசு நின்னதே; ஆள்க” என்னவே,-
“Standing firm on the boons he had granted to Kaikeyi, your father had determined that the reign of this earth is yours; also, having been born as my (immediate) next brother with (the required) prowess and wisdom, the reign is in any case yours – as I was commanded by our father to abdicate and go to the forest for 14 years. Therefore, you shall (accept that commanded and devolved responsibility) reign (Ayodhya)” – “The kingdom is yours – one way or the other”
Bharatha tries an altogether different strategy now:
‘முன்னர் வந்து உதித்து, உலகம் மூன்றினும்
நின்னை ஒப்பு இலா நீ, பிறந்த பார்
என்னது ஆகில், யான் இன்று தந்தனென்’
மன்ன! போந்து நீ மகுடம் சூடு’ எனா,
“If you say this Kingdom is mine, then I am giving this to you: please take it and come and take the reign.”
‘பசைந்த சிந்தை நீ பரிவின் வையம் என்
வசம் செய்தால், அது முறைமையோ? வசைக்கு
அசைந்த எந்தையார் அருள, அன்று நான்
இசைந்த ஆண்டு எலாம் இன்றொடு ஏறுமோ?
“Because of your affection and regard for me, if you deliver the Ayodhya Crown unto me now, would that just annul Dasaratha’s command that flowed from his fearing disrepute (of backing off from his boon to Kaikeyi), and then I decided to abide by that command and abdicate?”
Rama now uses the final astra – he commands Bharatha, knowing well that Bharatha shall not defy him.
‘எந்தை ஏவ, ஆண்டு ஏழொடு ஏழ் எனா
வந்த காலம் நான் வனத்துள் வைக, நீ
தந்தபாரகம் தன்னை, மெய்ம்மையால்
அந்த நாள் எலாம் ஆள், என் ஆணையால்.
“Let me go ahead with implementing our father’s command and proceed with my fourteen years of living in forests; during those (fourteen) years, you shall rule (Kosala), - that you gave to me just now which I am giving back to you – truthfully and well. Thus rule under my command.!)
Here Rama makes a subtle but distinct change in stance: let me not defy our father’s command; let me continue with my abdication of fourteen years; you say you had given this crown to me; I am giving it back to you. And take it and rule truthfully; rule under my command – (till I return after 14 years.) Here Rama concedes that his abdication is not for ever but only for the fourteen years as commanded by Dasaratha. He thought that would assuage Bharatha.
மன்னவன் இருக்கவேயும், “மணி அணி மகுடம் சூடுக “
என்ன, யான் இயைந்தது, அன்னான் ஏயது மறுக்க அஞ்சி;
அன்னது நினைந்து நீ என் ஆணையை மறுக்கலாமோ?
சொன்னது செய்தி, ஐய! துயர் உழந்து அயரல்! ‘என்றான்.
When Dasaratha asked me to coronate, I did acquiesce as I was afraid of defying him. You shall not keep that in mind now and refute my command. Please do as I say. Don’t grieve and distress.”
Now, Sage Vasishta uses that very same astra that Rama used with Bharatha – he commands Rama! “யான் உனை எடுத்து விஞ்சைகள் ஒன்று அலாதன பல உதவிற்று உண்மையால், அன்று எனது, இன்று எனது ஆணை, ஐய! நீ நன்று போந்து அளி, உனக்கு உரிய நாடு”
“
If it is true that I picked you as a child and imparted to you all the learnings and statecraft, this is my command to you! Without refusing, come back and take charge of the land that is (in any case) yours.”
Rama pleads with Sage Vasishta:
‘முன் உறப் பணித்தவர் மொழியை யான் என
சென்னியில் கொண்டு, “அது செய்வென் “ என்றதன்
பின் உறப் பணித்தனை, பெருமையோய்! எனக்கு
என் இனிச் செய்வகை? உரைசெய் ஈங்கு ‘என்றான்.
“I had already undertaken (on my head) the commands of those who preceded you; I had promised that I shall do as they bade; now, much later, you are commanding me to back off from that (promise)! What can I do? Please do tell me?”
Sage Vasishta then got resigned with no further leverage with Rama.
Bharatha now offers to stay with Rama in the forests, assuming a similar ascetic life.
“அனையதேல் ஆள்பவர் ஆள்க நாடு; நான்பனி படர் காடு உடன் படர்தல் மெய்” – “Let whoever wishes to, rule Ayodhya. I shall migrate to these harsh forests too; this is it!”
The Heavens now get embroiled in this seeming stalemate. The Gods appear overhead and command to Bharatha:
‘ஏத்தரும் பெருங் குணத்து இராமன் இவ்வழி
போத்து அரும் தாதை சொல் புரக்கும் பூட்சியான்
ஆத்த ஆண்டு ஏழினோடு ஏழும் அந்நிலம்
காத்தல் உன் கடன்; இவை கடமை ‘என்றனர்.
“As Rama is resolved to carry out Dasaratha’s command and proceed with his fourteen years of abdication to the forests, those fourteen years, it is your bounden duty to govern and protect that land (Ayodhya); that shall be your responsibility”
Rama held the hands of Bharatha and in a half-plead and half-command tenor said:
‘மறுக்கற்பாலது அன்று;யான் உனை இரந்தனென், இனி என் ஆணையால் ஆனது ஓர் அமைதியின் அளித்தி பார்’ You shall not refuse this; I am begging of you. Calm down. Rule (Ayodhya) on my command.”
Bharatha, unable to refuse this from Rama, however swore that in case Rama did not return after those fourteen years and took back the reign, he would lite a fire and plunge into it to take his life.
ஆம் எனில், ஏழ் - இரண்டு ஆண்டில் ஐய! நீ
நாம நீர் நெடு நகர் நண்ணி, நானிலம்
கோ முறை புரிகிலை என்னின், கூர் எரி
சாம் இது சரதம்; நின் ஆணை சாற்றினேன்.’
“If you shall have it so, (so be it – but) in case you do not return to the moat-surrounded Ayodhya after those fourteen years and take over the reign, I shall die, plunging into a (lit) fire! I swear this in your name.”
Bharatha now seeks the paadhukas of Rama to represent him in the governance of Ayodhya (as Rama had said that Bharatha should rule as per his command and in his name). செம்மையின் திருவடித் தலம் தந்தீக
Rama accedes to this.
Bharatha receives Rama’s paadhukas, elevates them to his head as if wearing them as the crown and returns Ayodhya-wards – with his entourage following.
Bharatha did not return to Ayodhya. He chooses Nandigramam for his residence for the fourteen years. The paadhukas are coronated for ruling Ayodhya in those years.
நந்தியம் பதியிடை, நாதன் பாதுகம்
செந் தனிக் கோல் முறை செலுத்த, சிந்தையான்
இந்தியங்களை அவித்து இருத்தல் மேயினான்,
அந்தியும் பகலும் நீர் அறாத கண்ணினான்.
“Reaching Nandigramam, Bharatha coronated Sri Rama Paadhukas to rule Ayodhya; he, incessantly tearful, overcoming his sense organs, remained in attendance.”
According to Kamban, Bharatha did not return to Ayodhya போது உகும் கடி பொழில் அயோத்தி புக்கிலன்.
(Sage Valmiki however would have Bharatha enter Ayodhya, pay a visit to his late father’s quarters, leave the queer mothers in their respective quarters and then proclaim his intent not to reside in the city but to move out to Nandigramam. While driving into Ayodhya, Bharatha found Ayodhya lifeless, spiritless and wearing a mourning fit:
• Ayodhya was like the brilliant Rohini, the favourite consort of Chandra, afflicted by Rahu.
• Ayodhya resembled an afflicted army, torn from a battle that it had lost;
• Ayodhya resembled the wave-swept sea, whose waves had been silenced;
• Ayodhya looked like a dying meteor plummeting to the earth;
• Ayodhya resembled a(n afflicated) firmament , cloud-clad, with the moon and the stars obscured.
• Ayodhya looked like a completely spent and forsaken tavern(paana bhuumim iva) – “spiritless”.
Bharatha is filled with distress to see the ever-alive and ever-exuberant Ayodhya in that mournful, distressed shape.)
PAADHUKA PATTABHISHEKAM
(The Aadi Kaavya briefly celebrates the coronation of Sri Rama Paadhukas.
चत्रम् धारयत क्षिप्रमार्यपादाविमौ मतौ |
अभ्याम् राज्ये स्थितो धर्मः पादुकाभ्याम् गुरोर्मम ||
chatram dhaarayata kShipramaaryapaadaavimau matau |
abhyaam raajye sthito dharmaH paadukaabhyaam gurormama
“Hold the Royal Parasol quickly over the Sri Paadhukas; with their installation Dharma has come to be re-established in the Kingdom.”
Let us go back to Kamban:
“
Why did the first coronation in Ayodhya after Dasaratha’s demise, a consequent reign that would matchlessly administer sovereign power and responsibility for this world for fourteen long years, a reignn that has no peer in all of human history, merit only one measly sloka / verse from both the great authors of this epic?
This must have agonised one of the few theistic greats of the 13th century: Swami Vedanta Desika (1268 C.E. to 1369 C.E). (He was born in THOOPUL near Kancheepuram). He, in an amazingly riveting and in an unrivalled poetic spell, dedicated ONE THOUSAND AND EIGHT verses for this coronation and for the reign of Sri Rama Paadhukas. Divided into 32 cantos, this work ranks high among this great Acharya’s astonishgly multi-faceted and very rich contributions – mostly defining VISISHTADVAITA and interpreting the ancient scriptures, including Sri Bhagavad Gita.
Folklore has it that Swami Desikan composed and dedicated this amazing work in on yaamam of a night (yamam = 7 ½ naazhigais of 24 minutes each or 3 hours) – in response to a challenge by some dimwit pundits who are reported to have lost miserably and stood humiliated against the Swami’s mind-blowing genius.
Let us savour and admire just a few of these glittering pearls – only a rough gist of the slokas is given here. A transliterated version of the slokas and the short interpretation are given in a separate annexure to this.
Sloka 94
Oh! PadhukE! Devas seek out Rudhra, Rudhra seek out Brahma, and Brahma seeks out Lord PadmanAbha. But is not the Lord of Infinite Splendour, Lord PadmanAbha, dependent on your supporting base? Can your greatness, therefore, be described at all?
Sloka 107
At that moment, when Rama insisted on staying away in the forest, when King Dasaratha had passed away, when Bharatha was in the unhappy predicament of being detested as a usurper by design, at that time, had you been as obstinate as Sita, on staying with Rama, what consolation would have accrued to the subjects of Kosala? (suffering from separation from Rama, and deprived of a good ruler).
Sloka 108
Oh! PadhukE! Aren’t you indeed valued more than Rama Himself, who is the source of creation, maintenance and the like of all the Universe; for, how else could you have been the guarantee-security pledged by Rama to Bharatha, guaranteeing the return of Rama after 14 years? (A pledged object is always greater in value than the amount secured.)
Sloka 111
Oh! PadhukE! Rama was not just satisfied with His pithru vaakya paripaalana, (it seems)! He also desired to fulfill his mother Kaikeyi’s wish as well: he therefore coronated Bharatha with a priceless, peerless, splendorous crown – yourself.
Sloka 114
Bharatha thought that you would ensure the wealth and well-being of all the people. And on his request, Sri Rama stood on the paadhukas, so as to perform a formal abhisheka with the lustre rAadiating from his nails, that shone like gems.
Sloka 219
I daresay! Oh! PadhukE! It was because the ocean had drawn waters from the Tamasaa and SarayU rivers, into which YOUR HOLY ABHISHEKA WATERS HAD FLOWN, that the ocean could not be dried even with the fire-emitting arrows of Sri Rama. (The allusion is to the forgiving of the Samudra Raja by Sri Rama even after he had let his astra leave to dry the ocean – Ramaastras do not return without accomplishing their task; but here Swami Desikan asserts that because of the association of the ocean with the abhsheka theertha of the Sri Paadhukas, Samudhra Raja could earn a rare reprieve.)
Sloka 190
Oh! PadukE! When the holy waters from your coronational ablution flowed over Mother Earth, she expressed a sigh of relief, she regained consciounessness from the long faint she fell into when Rama abdicated to the forests.
Sloka 191
Oh! PaadhukE! Bharatha, the flawless one, placed you on the golden Simhasana throne, successively occupied by the descendants of Manu and performed the coronation befitting to Rama, and in a manner you merited as well.
Sloka 210
Oh! PaadhukE! Let Sri Rama either coronate you on the throne or simply set his feet on you: it shall mean no difference to your unique greatness. Indeed, for one who possesses Kshama (forbearance), what difference does it make if one is elevated or suppressed?
Sloka 1005:
Oh! Paadhuka Devi! You, who never attached any importance to anything other than the two Lotus Feet of Sri Raghava, caused me to produce this poem in your praise, even as Sita had Srimad Ramayana written by Sage Valmiki, both of you had caused these as part of your leela.
Courtesy: Sri Ramanuja.org – commentary by Sri Oppiliappankoil Varadachariar Sathakopan Swami (U.S.) and SCRIBD.
(Swami Desikan was a very unique Acharya among all denominations of Hindu thought and religion. He touched every facet of spiritual, ritual, philosophical, logical and material aspects of both life and beyond. He commentated superbly and expertly on the vedas, vedantas and other pillars of Hindu philosophy like the Bhagavad Gita and (a lone) Upanishad (Isavasyam). His prolific life’s work touched all aspects of both literature and life: 28 poetic offerings to the Lord (stotras), 5 Kaavya Granthas, One Drama (the famous “Sankalpa SooryOdhayam”, 32 Rahasya Granthas (esoteric works, including the famous “Rahasya Thrya Saaram”), 11 Vedanta Granthas, 10 Vyakyana (Interpretative commentaries) Granthas, 4 Anushtana (life edicts) Granthas; 13 other assorted granthas and as many as 24 Thamizh granthas.
Swami Desikan was distinguished particularly in (a) prescribing the day-to-day life edicts (anushtana granthas) in which he goes as far as enumerating the foods and vegetables that a vaishnava ought not to consume and how a vaishnava’s typical day ought to be planned and spent; he was also unique in composing powerful rebuttals of other faiths and religions.
No wonder then, he was anointed “Kavithaarkika Simham” and “Sarva Thantra Swatantra”.
WE HAVE CONCLUDED “AYODHYA KHANDA” AND WOULD DELVE INTO “AARANYA KHANDA” NEXT.