Episode 01 - Chapter 14 - Canto on Hanuman returning to Rama.

Chapter 14 – Canto on Hanuman returning to Rama - திருவடி தொழுத படலம்

 

 

Before we set about this part of this selection, your narrator wishes to confess to this– he feels wholly inadequate in bringing these great, ever-glowing and unique poetic expressions in sufficiency of exposition – the nuances, pregnant connotations, implicit messages. Indeed, each one of these – in this selection – could form the subject of high octane intellectual and literary debates for hours together – by the cream of literati. He would invoke this poet’s own humble preface to his rendering of the epic - ஓசை பெற்று உயர் பாற்கடல் உற்று ஒரு பூசை முற்றவும் நக்குபு புக்கு என ஆசை பற்றி அறையல் உற்றேன்;

 

 Hanuman’s very first salvo of his reporting to Rama on his visit to Lanka, in search of Sita:

 

 'கண்டனென், கற்பினுக்கு அணியை, கண்களால்,

தெண் திரை அலைகடல் இலங்கைத் தென் நகர்;

அண்டர் நாயக !இனி, துறத்தி, ஐயமும்

பண்டு உள துயரும்'என்று, அனுமன் பன்னுவான்;

 

“Oh! The Lord of all the celestials! I saw, in the sea-clad southern city of Lanka – a glorious crest for that very attribute of (feminine) virtuosity. Quit your misgivings. Quit your festering grief.”

 

We would find Hanuman repeatedly addressing what he assesses (rightly) to be haunting Rama’s mind: even if Sita is found, even if she is found alive, would her virtuosity be unharmed, unscathed, given the natural proclivity of Rakshasas and the intent of Ravana in abducting her. 

 

Kamban touches here his poesy’s highpoint – scores over the Aadi Kaavya as it were. The corresponding utterance by Hanuman in Valmiki’s epic is “Dhrishta Sita” –

 

तत्र दृष्टा मया सीता रावण अन्तः पुरे सती ||

सम्न्यस्य त्वयि जीवन्ती रामा राम मनो रथम्

 

tatra dR^iShTaa mayaa siitaa raavaNa antaH pure satii ||

samnyasya tvayi jiivantii raamaa raama mano ratham

"O Rama! There, living in Ravana's private city (antah pure), I saw Sita, your virtuous wife (satii), surviving - with you - the love for you - deeply harboured in her heart and sustaining her life."

 

 Kamban rolls that very information with a glittering layer of divinity that addresses Rama’s deeply-imbedded, troubling, doubt in one thunderous go - 'கண்டனென், கற்பினுக்கு அணியை – I saw the ultimate embellishment, the very crest, of feminine virtuosity. 

 

கண்களால் is meant to connote the eyes of Rama. The allegory is that Hanuman could not have identified the famished, skeletal Sita going by the descriptions he had received from Rama – at all – but for the assumed meaning that Hanuman could see Sita for Sita only because he could see her with Rama’s own eyes.

 

உன் பெருந் தேவி என்னும் உரிமைக்கும், உன்னைப் பெற்ற

மன் பெரு மருகிஎன்னும் வாய்மைக்கும், மிதிலை மன்னன்-

தன் பெருந் தனயைஎன்னும் தகைமைக்கும், தலைமை சான்றாள்-

என் பெருந்தெய்வம் ! ஐயா ! இன்னமும் கேட்டி' என்பான்;

 

Hanuman is turned into an emotional jelly here: “(I saw as well) the one who, by her glorious asceticism and virtuosity,  added luster and greatness to her station -  as your Consort; the unequalled daughter-in-law of your famed father – Emperor Dasaratha; the illustrious daughter of Janaka, the king of Mithila; and… she is MY SINGULAR AND GREAT GODDESS (என் பெருந்தெய்வம்), oh! Sir! Listen to this as well…”

 

என் பெருந்தெய்வம் = This proclamation by Hanuman makes it clear to Rama who he was the spontaneous devotee of. Coming in the wake of his unspoken gesture – as he arrived at Rama’s feet, he did not prostrate at those feet which he always claimed were the source of his driving energy and prowess, but southwards, towards where Sita was, Hanuman makes bold to let Rama know which divinity was ruling his heart .

 

Was Hanuman just building up an atmosphere for Rama, contextually addressing Rama’s internal murmurs of doubts about how Sita could have stayed with her unimpeachable virtuosity in the dreaded incarceration in the community of Rakshasas? The answer seems to be – NO – Hanuman was truly a captive of unalloyed devotion to Sri Piratti and that devotion came, in this particular circumstance atleast, clearly ahead of his renowned devotion for Rama.

 

பொன் அலது இல்லை பொன்னை ஒப்பு என, பொறையி்ல் நின்றாள்,

தன் அலதுஇல்லைத் தன்னை ஒப்பு என; தனக்கு வந்த

நி்ன் அலதுஇல்லை நின்னை ஒப்பு என, நினக்கு நேர்ந்தாள்;

என் அலது இல்லைஎன்னை ஒப்பு என, எனக்கும் ஈந்தாள்.

 

“Like gold matching only gold, she was unique and unequalled in her forbearance; she could be matched with only herself and none else; she, being your consort, makes you that unique, unrivalled and matchlessly gifted one, by being her husband; she, having conferred her divine Graces on me, made me a unmatched soul, too.”

 

Gold is the allegory – interestingly – for forbearance. It glitters and yields brilliance and irresistible beauty, more as it is melted and beaten, bent and chiselled.

 

Hanuman implies in this verse that Sita brought luster and unmatched distinction to everyone, everything she was affiliated with – to Dasaratha, to Janka, to Rama himself.

 

Hanuman follows up on his proclamations about Sita ruling his heart as the overarching  divinity என் அலது இல்லைஎன்னை ஒப்பு என, எனக்கும் ஈந்தாள் = ‘she conferred her Graces making me, in that process, a matchless soul.’

 

உன் குலம்உன்னது ஆக்கி, உயர் புகழ்க்கு ஒருத்தி ஆய

தன் குலம் தன்னதுஆக்கி, தன்னை இத் தனிமை செய்தான்

வன் குலம்கூற்றுக்கு ஈந்து, வானவர் குலத்தை வாழ்வித்து,

என்குலம்எனக்குத் தந்தாள்; என் இனிச் செய்வது, எம் மோய் ?

 

“My Piratti lent everlasting fame and distinction to your (Ikshvaku) lineage, to Janaka and his lineage as well; and, she has (already) tendered Ravana’s life and the lives of the whole tribe of wicked Rakshasas at the doors of the God of Death – for having separated her from you, incarcerated and caused her grief – and in the process, she has lent hope and joy for all the celestials as well. AND, she has also lent me the unrivalled and everlasting distinction of being known (as a Sita Rama Bhaktha) along with the whole tribe vanaras. What more needs to be done, Oh! My Lord. எம் மோய்”

 

 While attributing all these affiliation-sourced fame and distinction to everything and everyone Sita was associated with, Hanuman implies that Ravana’s fate, the fate of the whole tribe of Rakshasas, was already condemned and sealed by the ruffled virtuosity of Sri Piratti. Does this not resonate with “mayaivaite nihatāḥ pūrvam eva nimitta-mātraṁ bhava savya-sāchin’ “All these warriors arraigned against you have already been destroyed by me; you just be an instrument, a token (of that killing), Oh! Arjuna.” (Bhagavad Gita – Chapter 11, Verse 33.)?     

 

'விற் பெருந் தடந் தோள் வீர ! வீங்கு நீர் இலங்கை வெற்பில்,

நற் பெருந்தவத்தள் ஆய நங்கையைக் கண்டேன் அல்லேன்;

இற் பிறப்புஎன்பது ஒன்றும், இரும் பொறை என்பது ஒன்றும்,

கற்பு எனும்பெயரது ஒன்றும், களி நடம் புரியக் கண்டேன்.

 

“Oh! The One with mighty and broad shoulders that are adorned by your Kodanda! In the island of Lanka that is astride the “Trikoota” mountain (today’s Trincamallee), engulfed by rising waters of the sea, I did not see an ascetically accomplished woman. I only saw – a divine entity that is beyond birth, an entity that epitomized unshakable forbearance, an entity that bore the name of feminine virtuosity, in a joyous divine celebration.”

 

Hanuman alludes to his finding that he did not just see a feminine entity there – ascetically accomplished, maybe; he found three distinct attributes integrated and in ‘joyous celebration’. Needs quite a lot of comprehension and elaboration - a very rich field for connoisseurs and commentators by that very token.

 

First of all the most curious, oblique one: களி நடம் புரியக் கண்டேன் – Sita was incarcerated. Sita was famished and skeletal. Sita’s tears repeatedly drenched the once piece of cloth (sari) that she wore and repeatedly dried by her hot sighs. In all a picture of pathetic misery – physically. Actually, in total loss of hope and despair, she tried to end her life with a vine as Hanuman entered Asoka Vanam. But Hanuman says that he found a ‘joyous dance, an exuberant celebration’? Hanuman actually talks about the three glowing attributes – Sita’s real form – that of Sri Piratti ,  the ayonija – that actually looked on Ravana as an erring child, to be counselled and corrected with a mother’s intent; her unshakable forbearance that took on all the limitless despair and grief of that incarceration, the constant threats and blandishments of the Rakshasis and the repeated unwelcome visits by the Dasagreeva, every time leaving her with troubling ultimatums; and of course, her feminine virtuosity that was aglow all the time and was an impenetrable shield for her from the atrocious advances made by Ravana. A virtuosity that Sita herself would proffer in stake while commanding the God of Fire (Agni) that he shall not cause any harm to Hanuman as his tail was set afire கற்பினால்

தூயேன் என்னில் தொழுகின்றேன், எரியே அவனைச் சுடல் ‘.

 

களி நடம் புரியக் கண்டேன் = thus would connote these dominant and glowing attributes that were holding court and were irrepressibly scintillating and expressively aglow – and these divine attributes were the ones that spared Sita from irreversible hurt or harm as she was thrown into the very core of adharma, lust and wanton evil (she was absolutely helpless in this incarceration - abala) - and, according to Hanuman, those would actually be the forces that would destroy Ravana and the Rakshasa tribe eventually.

 

Now, the three attirbutes: Hanuman lets Rama know that he has fully comprehended the avatara sankalpa of both, here denoting that he knows that Sita was none else than Sri Piratti, following her Lord, to be with Him and faciitate his sankalpa’s accomplishment. Commentators would recall in the context of Sri Piratti becoming an inextricable part of the Lord’s sankalpa and its execution, the following remarkable exchange between Sri Piratti and Rama  from the Aranya Khanda –

 

Arriving at the hermitage of Sage Suteekshna, Rama’s help is sought by the assembled sages and sadhus in quelling the atrocities of Rakshasas that keep disrupting the holy rituals of the sages. (The sages remind Rama that it was well within their own ascetic means to accomplish what they were requesting him to do, but it was not their ‘dharma’ to do that; it was the Kshatriya’s dharma and duty to provide that protection. And Rama grants them their wish.)

 

तपस्विनाम् रणे शत्रून् हन्तुम् इच्छामि राक्षसान् |

पश्यन्तु वीर्यम् ऋषयः सः ब्रातुर् मे तपोधनाः || ३-६-२५

 

tapasvinaam raNe shatruun hantum icChaami raakShasaan |

pashyantu viiryam R^iShayaH saH braatur me tapodhanaaH |

 

I wish to eliminate the Rakshassas, the enemies of sages, in war... let the sages behold my valour, and my brother's valour in doing so..." Thus Rama promised the sages

 

Sita is troubled by this vow of Rama:

स्नेहात् च बहुमानात् च स्मारये त्वाम् न शिक्षये |

 

न कथंचन सा कार्या गृहीत धनुषा त्वया || ३-९-२४

 

बुद्धिः वैरम् विना हन्तुम् राक्षसान् दण्डक आश्रितान् |

अपराधम् विना हन्तुम् लोको वीर न कामये || ३-९-२५

 

snehaat ca bahumaanaat ca smaaraye tvaam na shikShaye |

na kathaMcana saa kaaryaa gR^ihiita dhanuShaa tvayaa || 3-9-24

 

buddhiH vairam vinaa hantum raakShasaan daNDaka aashritaan |

aparaadham vinaa hantum loko viira na kaamaye || 3-9-25

 

In friendliness and with respect I am reminding you -  not tutoring you; improper is that thought of yours to wield your bow to kill the Rakshsas dwelling in Dandaka (while they had) not caused  any offence to you, oh, brave one, undesirable is the killing of (‘aparaadham vinaa’) those that had not caused any offence to you.

 

क्व च शस्त्रम् क्व च वनम् क्व च क्षात्रम् तपः क्व च |

व्याविद्धम् इदम् अस्माभिः देश धर्मः तु पूज्यताम् |

 

kva ca shastram kva ca vanam kva ca kShaatram tapaH kva ca |

vyaaviddham idam asmaabhiH desha dharmaH tu puujyataam

 

That weapon? (In) this forest?  The principles of Kshatriya? And where (does) the ascetics (tapah – your matted hair and bark dress) fit? All this is inconsistent... let us respect the laws of the land...

 

नित्यम् शुचि मतिः सौम्य चर धर्मम् तपो वने |

सर्वम् हि विदितम् तुभ्यम् त्रैलोक्यम् अपि तत्त्वतः |

 

nityam shuci matiH saumya cara dharmam tapo vane |

sarvam hi viditam tubhyam trailokyam api tattvataH || 3

 

"Always tread along the righteousness with a pure mind, oh, gentle one, and specially in these sagely forests... you know everything in all the three worlds, in all its nuances...

 

 

 

स्त्री चापलात् एतत् उदाहृतम् मे

धर्मम् च वक्तुम् तव कः समर्थः |

विचार्य बुद्ध्या तु सह अनुजेन

यत् रोचते तत् कुरु म अचिरेण ||

 

strii caapalaat etat udaahR^itam me

dharmam ca vak{}tum tava kaH samarthaH |

vicaarya buddhyaa tu saha anujena

yat rocate tat kuru ma acireNa || 3

 

"I cite all this with my feminine waver, and who is capable of talking to you about dharma? Ponder mindfully along with your brother, and what is appropriate, please do it...but not belatedly..

 

Rama appreciates Sita’s concern and its dharmic basis but he stands firm on his vow:

 

ते च आर्ता दण्डकारण्ये मुनयः संशित व्रताः |

माम् सीते स्वयम् आगम्य शरण्याः शरणम् गताः || ४-१०-४

 

 te ca aartaa daNDakaaraNye munayaH saMshita vrataaH |

maam siite svayam aagamya sharaNyaaH sharaNam gataaH || 4-10-4

 

 "Oh! Sita, those venerable sages of Dandaka forest have approached me on their own, and  sought my refuge...

 

तद् अर्द्यमानान् रक्षोभिः दण्डकारण्य वासिभिः ||

रक्ष नः त्वम् सह भ्रात्रा त्वम् नाथा हि वयम् वने |

 

ad ardyamaanaan rakShobhiH daNDakaaraNya vaasibhiH || 4-10-15

rakSha naH tvam saha bhraatraa tvam naathaa hi vayam vane |

 

… you along with your brother, please protect us from the persecution by the Rakshasas dwelling in Dandaka forest as you are our protector ...'so said the sages to me...

 

 

 

संश्रुत्य न च शक्ष्यामि जीवमानः प्रतिश्रवम् || ४-१०-१७

मुनीनाम् अन्यथा कर्तुम् सत्यम् इष्टम् हि मे सदा |

 

saMshrutya na ca shakShyaami jiivamaanaH pratishravam || 4-10-17

muniinaam anyathaa kartum satyam iShTam hi me sadaa |

 

 "Having (thus) promised to the sages, I cannot but implement it even if it be with my life... truth is forever dearer to me, isn't it...

 

This is an exchange between Sita and Rama that sets up the core sankalpa of the epic. Rama would be driven by his vow to the sages. Sita would worry about Rama, the flawless epitome of Dharma, crossing that very line because of his vow.

 

Commentators would conclude that Sri Piratti, in order to have Rama execute his vow but yet stay within the confines of Dharma, she provided him that vital pretext – to save him from the blemish- aparaadham vinaa hantum; thus it was, according to these learned ones, that Sita made her own sankalpa – had Ravana abduct her and thereby provide that cause for Rama to go after him. And, in the process, not only did she suffer all the pain and distress, but would incur the suspicion and wrath of that very Rama leading to her agni pravesa. Would we, now, entertain even a little spot of doubt why Hanuman avers that Sita was his பெருந்தெய்வம்?

 

The verse 'விற் பெருந் தடந் தோள் வீர, evokes some very special memories in your narrator. It was the day of his wedding in the city of Madurai. (3.06.65) He and his bride (Aravinda) were taken to the residence of Sri N.R.Krishnaswamy Iyenger, the maternal grandfather of the bride, to receive his personal blessings. (the elder attended the wedding but custom required that we went personally to pay our obeisance to him). Sri NRK, as he was universally known and called, just unexpectedly asked me – Have you read Kamba Ramayana? I replied, honestly,  - yes, but only as part of my school portions. ‘Then would you recite a verse for me?’ School was eons ago. But – just from the blue - I could recall one verse – complete, all four lines – and recited it for him. It was this very verse. The elder was visibly pleased. But I was not let off. He asked me to tell him the ‘artham’ – now ‘artham’ is not word by word translation, it is the implied and pregnant messages and their nuances. Collecting all my wits I said: “Sir, I think it conveys three things: one that Hanuman conveyed to Rama that he knew about the avatara purpose of both, especially Sri Piratti coming into this world after him to be with him in his dharma paripalana. Two, that her forbearance was the best shield of protection for her in her captivity and that was still holding good, though she was ‘apala’. Three, by dwelling so emphatically on Sita’s great virtuosity, Hanuman was addressing Rama’s indwelling doubt and also implied that her virtuosity alone could have gotten her out of her incarceration but she refrained as she would expect Rama to gain that credit. I had no clue though to that part of the verse which I have now elaborated here - களி நடம் புரியக் கண்டேன். By the Grace of all the famous presiding deities of Madurai I was saved that ultimate embarrassment – the elder did not ask me that question. He went on to dwell extensively on the term 'விற் பெருந் தடந் தோள்  – which was a delectable little upanyasam.

 

(Sri NRK, besides being a prominent lawyer of Madurai, was also a renowned Thamizh scholar, had been the Secretary of the then Madurai Thamizh Sangham and also had an active leadership role in the ‘sanatana’ component of the Hindu society then – ‘40s to 60s. Was a contemporary and a close associate of luminaries like Sri V.V.Srinivasa Iyengar and Sri D.R.Iyengar.)

 

Kindly bear with this digression.

 

'கண்ணினும்உளை நீ; தையல் கருத்தினும் உளை நீ; வாயின்

எண்ணினும் உளைநீ; கொங்கை இணைக் குவைதன்னின் ஓவாது

அண்ணல் வெங்காமன் எய்த அலர் அம்பு தொளைத்த ஆறாப்

புண்ணினும் உளைநீ; நின்னைப் பிரிந்தமை பொருந்திற்று ஆமோ ?

 

Hanuman informs Rama that Sita was ceaselessly engaged with Rama in her thoughts and senses.

 

(Comments by Sri Bahukutumbi S. Raghavan...

 

This and the last few Selections leave the reader speechless in admiration for the sublime heights touched both by the wizardry and beauty of Kamban's poetry and the incisively insightful  annotation and exposition of the commentator. They together indeed constitute a veritable tour de force. One is truly overwhelmed by the character of Hanuman who so completely and so unforgettably dominates a whole kanda. In this particular Selection Parthasarathy excels himself in  expounding the many-splendoured dimensions of Hanuman's salutation to என் பெருந்தெய்வம். However, truth to tell,, Hanuman's use of the words களினடம் புரியக் கண்டேன் in the context in which they are used do seem somewhat incongruous, but may be, they become explicable if they are taken as Hanuman's emotional way of exaltation of the three attributes of Sita in the stanza beginning விற்பெருந்தடந்தோள் வீர.

 

With the permission and indulgence of the commentator and the learned readership of these series, I want to dwell on a few aspects of Hanuman's personality. As Rt Hon VS Srinivasa Sastri puts it: Many things in his character attract one. I do not wonder that people yield their hearts so thoroughly to him. He was great nearly in every sense of the word. And if we take the deeds performed by him and put them in a heap, I doubt whether the heap that stands to the credit of any other character would come up to it in mere bulk. He performed great deeds of valour, of physical strength which no other living creature of the time could have performed. Deeds which required the greatest strength, the greatest will power, fell to his lot and he performed them with admirable thoroughness of execution. Yes, nobody was as great as Hanuman through the whole pages of the poem (Valmiki Ramayan) if we except Rama, and in a contrary sense, Ravana himself .....Superlatives crowd round Hanuman, as you contemplate him. He is the strongest person in the poem, not even inferior to Vali or Kumbhakarna, the character who was most devoted to Rama and allowed no man to come near him in his love for Rama and the desire to perform all the things, whether he ordered them or not, ( I will discuss this later) which would have brought him good. Wise, moderate in counsel, always ready to see things while yet they are only coming, few can approach Hanuman in sheer greatness, in weight of achievement.

 

Neverthelesss, Sastri goes on to say: Hanuman belonged to the Vanara race, somewhat inferior to the Naras. It is therefore from the nature of a monkey that Hanuman has risen. Your appreciation of his greatness will be enhanced when you remember the fact that by nature, by constitution, he was a monkey. We associate certain qualities with that race. Well, Hanuman had them, and more than once in the pages of Valmiki he shows how even when he became a great person, a great ally and a great friend of Rama, an unrivalled performer of glorious deeds, there were traces now and then to be seen of his humble origin. There is nothing wrong about them. We stand as God made us and allowed us to grow.:

 

One such instance was when he was young, he went to hermitages of Rishis and threw their havis about, and indulged in other boyish tricks. At one stage the Rishis could take it no more and subjected him to the curse of forgetting his strength and capabilities at the exact moment when he needed to bring them into play, until someone would remind him of them, infuse confidence in himself and goad him into action. That was what Jambavan did when Hanuman  felt forlorn and helpless in the matter of crossing the ocean in search of Sita.

 

His being a monkey also sometimes made him forget and overlook things when engaged in a mission. Sastri in his two chapters of characterisation of Hanuman lists a number of occasions Hanuman's forgetfulness or amnesia caused embarrassment to himself and others.  Some notable occasions listed by Sastri are:

 

(1) At one time, terrorised by Vali and chased by him, Sugriva was fleeing from place to place all over the world (which, he said later, enabled him to know the full geography of the world to brief the search parties for Sita!). But right next to Kishkinda there was Rishyamuka Hill into which, because of an old curse, if Vali entered his head would be smashed to smithereens. Hanuman knew of the curse, but somehow forgot about it, resulting in unnecessary trouble for Sugreeva and his retinue including Hanuman himself. At some point, he remembered it and that helped Sugriva settle down in Rishyamuka and escape Vali.

(2) The Treaty of friendship between Sugriva and Rama mandated the former extending all help to find Sita within a particular time frame.But after Rama's part of the agreement was carried out and Vali was killed, Sugriva asked Hanuman to assemble the Vanaras for the all-important mission of finding Sita and retired to his abode for a spell of relaxation with his consorts. He thereby gave Rama the impression that he was neglecting his duty. On Rama's orders, Lakshmana comes to Sugriva's abode in great anger, when he is pacified on hearing from Tara that Sugriva had already asked Hanuman to set the process in motion. All this misunderstanding was because Hanuman forgot the task Sugriva had assigned to him. Not only that, he joined Lakshmana in pulling up Sugriva!.

(3) After he lands in Lanka, Hanuman in the course of his search, enters Ravana's apartments and sees Mandodari asleep in all her queenly splendour. Initially he thinks this could be Sita, without realising the absurdity of it. Later he is going to describe Sita in glorious terms as  கற்பினுக்கணி  and all that, but at this point he thinks Mandodari could be Sita. A trace of his vanara trait?

(4) Hanuman enthusiastically goes about setting fire to the whole of Lanka, clean overlooking the possibility of the Asoka Vana itself where Sita was incarcerated going up in flames. It was Sita's resourcefulness and the respect Agni had for her that saved the situation and even saved Hanuman from burning his tail.

(5) When Rama and Lakshmana lay stricken by Indrajit's shakti on the battlefield and Sushena sends Hanuman to get some herbs from Sanjaya Parvat that would revive them, Sushena gives very detailed description of the nature and appearance of the herbs.On reaching the Hill, though, Hanuman forgets everything and had to carry the whole Hill to Lanka.

(6) After Ravana was slain and the agni pariksha of Sita also was over, when Rama was preparing to return to Ayodhya, he suddenly developed doubts about the kind of reception he would have from Bharata. Would Bharata's having been the proxy head of state for so many years have spoilt him and made him unwilling to hand over power back to Rama? (Rama's fear on this account is itself  strange). He asks Hanuman to go in advance, gauge the mood of Bharatha and report back so he could avoid embarrassment and tension for both himself and Bharatha. Hanuman does go and meet Bharatha as asked, but forgets to come back and report to Rama with the result Rama had to take (what he thought to be) the risk of meeting Bharatha without advance briefing by Hanuman.

 

Hanuman was also prone to exceed his brief. Two examples:

(1)When Sugriva sees two strangers "on the prowl" in Rishyamuka, he becomes nervous thinking them to be Vali's hitmen, and asks Hanuman to go find out who they were. Hanuman puts on a brahmin's disguise and meets them (they were none other than Rama and Lakshmana). He ingratiates himself to them by extending an effusive welcome to them and straishtaway offers a Treaty of Alliance and Friendship on behalf of Sugriva even before they disclose their identities to Hanuman. This was not only exceeding the brief (his assignment was simply to find out who they were), but a  rash and reckless action on his part merely based on his being terribly impressed by the tejas of both of them.

(2) Similarly, leading the search party in the South, he was asked only to look for Sita, but he turns Lanka upside down with all those valorous and glorious deeds which had been engrossing us in the last few Selections.

 

Our ancient lore, divides aides and emissaries into three categories:

(a) Adham - those who don't even do what they are asked to do (b) Madhyam - those who just do what they are told to do (c) Uttam - those who not only do what they are told, but anticipating future requirements of the situation, prepare the ground in advance for the total success of their bosses. A plausible explanation of Hanuman's propensity to go beyond the brief is that he belongs to the UTTAM category of emissaries and aides.

BS Raghavan

 

*******

 

Hanuman now files with Rama a complete factual report on his Lanka venture:

 

 இலங்கையைமுழுதும் நாடி, இராவணன் இருக்கை எய்தி,

பொலங் குழையவரைஎல்லாம் பொதுவுற நோக்கிப் போந்தேன்,

அலங்கு தண்சோலை புக்கேன்; அவ்வழி, அணங்கு  அன்னாளை,

கலங்கு தெண்திரையிற்று ஆய கண்ணி்ன் நீர்க் கடலில், கண்டேன்.

 

“I searched through Lanka. I visited Ravana’s chambers. I went on, looking cursorily at all the women (who wore golden earrings), arriving at the cool Asoka Vanam. There I saw the divine Sita, immersed in tears that matched the swollen, murky southern sea engulfing Lanka.

 

அரக்கியர் அளவு அற்றார்கள், அலகையின் குழுவும்  அஞ்ச

நெருக்கினர்காப்ப, நின்பால் நேயமே அச்சம் நீக்க,

இரக்கம் என்றஒன்று தானே ஏந்திழை வடிவம் எய்தி,

தருக்கு உயர்சிறை உற்றன்ன தகையள், அத் தமியள்-அம்மா !

 

“The desolate Sita, in that cruel incarceration where countless Rakshasis were threatening her ceaselessly, had only your name (on her lips) as the shield from those threats; sghe was the epitome of forbearance.

 

Hanuman congratulates Rama for having been blessed Sita as his spouse:,

 

மாண்பிறந்து அமைந்த கற்பின் வாணுதல் நின்பால் வைத்த

சேண் பிறந்துஅமைந்த காதல், கண்களின் தெவிட்டி, தீராக்

காண்பிறந்தமையால், நீயே, கண் அகன் ஞாலம் தன்னுள்,

ஆண் பிறந்துஅமைந்த செல்வம் உண்டனையாதி அன்றோ ?

 

 “As the virtuous Sita, endowed with incomparable virtuosity, collecting the whole of her unfathomable love for you in her eyes, is looking into the direction for you to arrive from (and retrieve her), (I consider) you are endowed with the greatest (marital) wealth that anyone born as a man could come by in this world.”

 

 தையலை வணங்கற்கு ஒத்த இடை பெறும் தன்மை நோக்கி,

ஐய ! யான்இருந்த காலை, அலங்கல் வேல்  இலங்கை வேந்தன்

எய்தினன்;இரந்து கூறி இறைஞ்சினன்;இருந்து நங்கை

வெய்து உரைசொல்ல, சீறி, கோறல் மேற்கொண்டு விட்டான்.

 

“As I was biding for the right moment to present myself to Sri Piratti and pay my obeisance to her, Ravana arrived there and was beseeching with her. She, remaining seated, (showing her contempt for him) reprimanded him. Enraged, Ravana set about to kill her.”

 

ஆயிடை,அணங்கின் கற்பும், ஐய ! நின் அருளும் செய்ய

தூய நல் அறனும்என்று, இங்கு இனையன தொடர்ந்து காப்ப,

போயினன்,அரக்கமாரை, "சொல்லுமின் பொதுவின்" என்று, ஆங்கு

ஏயினன்; அவர்எலாம் என் மந்திரத்து உறங்கியிற்றார்.

 

“Sita’s virtuosity, your Grace and dharma continuing to protect her, Ravana departed (giving up his intent to kill Sita), instructing the Rakshasis to work on Sita using both endearments and threats. And, the Rakshasis fell asleep bound by the spell I cast on them.”

 

Hanuman narrates Sita’s effort to end her life:

 

அன்னது ஓர் பொழுதில் நங்கை ஆர் உயிர்  துறப்பதாக

உன்னினள்; கொடிஒன்று ஏந்தி, கொம்பொடும் உறைப்பச் சுற்றி,

தன் மணிக்கழுத்தில் சார்த்தும் அளவையில் தடுத்து, நாயேன்,

பொன் அடி வணங்கி நின்று, நின் பெயர் புகன்ற போழ்தில்,

 

“As Sita, intent on ending her own life, tied a vine around her neck, I stopped her, fell at her feet and cried out your name. Then…”

 

"வஞ்சனைஅரக்கர் செய்கை இது" என மனக்கொண்டேயும்,

"அஞ்சனவண்ணத்தான்தன் பெயர் உரைத்து, அளியை, என்பால்

துஞ்சுறு பொழுதில் தந்தாய் துறக்கம்" என்று உவந்து

                                 சொன்னாள்-

மஞ்சு என, வனமென் கொங்கை வழிகின்ற மழைக் கண் நீராள்.

 

 “Even as she suspected that my crying out your name must be one of the Rakshasas’ trickeries, nevertheless, she found elixir in that and told me, pleased – with copious tears flowing down her bosom – ‘you came as grace itself just at that moment, uttering Sri Rama’s name as I was about to end myself’” Hanuman encapsulates here Sri Piratti praising him in that high-drama encounter: 'எம்பிரான் நாமம் சொல்லி உருக்கினன் உணர்வைத்தந்தான் உயிர் - இதின் உதவி உண்டோ'

 

Sita saw your “kanaiyaazhi” – signet ring

 

அறிவுறத்தெரியச் சொன்ன, பேர் அடையாளம் யாவும்,

செறிவுறநோக்கி, நாயேன் சிந்தையில் திருக்கம்  இன்மை

முறிவு அற எண்ணி,வண்ண மோதிரம் காட்ட, கண்டாள்;

இறுதியின் உயிர்தந்து ஈயும் மருந்து ஒத்தது, அனையது-எந்தாய் !

 

“Listening to me narrating all the major details of identification (that I gained from your briefing), concluding that my narrative had not contradictory or imperfect and as I produced your ring to her, she saw it – that ring of yours was “sanjeevi” medication that retrieves a life that is virtually gone.”

 

வாங்கிய ஆழிதன்னை, "வஞ்சர் ஊர் வந்ததாம்" என்று

ஆங்கு உயர்மழைக் கண் நீரால் ஆயிரம் கலசம் ஆட்டி,

ஏங்கினள்இருந்தது அல்லால், இயம்பலள்; எய்த்த மேனி

வீங்கினள்;வியந்தது அல்லால், இமைத்திலள்;  உயிர்ப்பு விண்டாள்.

 

“As she received your ring from me, she thought it got polluted on its arrival in the land of the vile and the wicked; she cleansed it with a thousand pitchers of her own tears (of joy). She lapsed into a grieving reverie, quietly. Her famished body seemed to flourish momentarily. Her eyes were fixed – without a wink – on that object. She sighed.”

 

Kamban produces a little pen-picture of Sita with her shifting emotions captured so beautifully. And the allegory that she cleansed the ring to depollute it – with her own (sacred) tears is outstanding.

 

 

 

'அன்னவர்க்கு, அடியனேன், நிற் பிரிந்த பின் அடுத்த எல்லாம்

சொல் முறை அறியச் சொல்லி, "தோகை ! நீ  இருந்த சூழல்

இன்னது என்றுஅறிகிலாமே, இத்தனை தாழ்த்தது" என்றே,

மன்ன ! நின்வருத்தப்பாடும் உணர்த்தினென்;  உயிர்ப்பு வந்தாள்.

 

“Oh! King! I briefed Sita about all that happened to you and with you after you got separated from her, in an appropriate manner. I also told her ‘Oh! Lady! As we did not know your whereabouts, my arriving here got delayed.’ I also informed her about your state of distress and grief. Hearing that, she sighed deeply (sharing that distress, as it were.)”

 

இங்கு உளதன்மை எல்லாம் இயைபுளி இயையக் கேட்டாள்;

அங்கு உள தன்மைஎல்லாம் அடியனேற்கு அறியச் சொன்னாள்;

"திங்கள் ஒன்றுஇருப்பென் இன்னே; திரு உளம் தீர்ந்தபின்னை,

மங்குவென்உயிரோடு" என்று, உன் மலரடி சென்னி வைத்தாள்.

 

“She listened to me as I narrated all that had happened here (after her abduction) – as it happened; she informed me comprehensively about what were her circumstances there in her incarceration. Then she vowed: “I would stay alive for just one month. Should his kind disposition did not accommodate that vow, I shall end my life” Saying thus, she prostrated towards where your lotus feet would be.”

 

  SEVERAL CHAPTERS OF NARRATIVE – ALL THAT HAPPENED WITH RAMA AFTER SITA’S ABDUCTION AND ALL THAT HAPPENED WITH SITA IN HER INCARCERATION – ARE REPORTED IN JUST TWO LINES HERE:

 

இங்கு உளதன்மை எல்லாம் இயைபுளி இயையக் கேட்டாள்;

அங்கு உள தன்மைஎல்லாம் அடியனேற்கு அறியச் சொன்னாள்

 

THIS IS KAMBAN? EPITOME OF BREVITY?? WARY OF LISTENER FATIGUE?

 

 

 

 

 

'வைத்தபின், துகிலின் வைத்த மா மணிக்கு அரசை வாங்கி,

கைத்தலத்துஇனிதின் ஈந்தாள்; தாமரைக் கண்கள் ஆர,

வித்தக ! காண்டி!' என்று, கொடுத்தனன்-வேத நல் நூல்

உய்த்துள காலம்எல்லாம் புகழொடும் ஒக்க நிற்பான்.

 

“After vowing thus and prostrating towards you, she untied the Choodamani that she had in a knot in her sari and handed that to me. Oh! Skilled One! Please look at this with your lotus eyes – to your heart’s content” Thus saying Hanuman, the one whose dharmic fame shall stay forever – along with the duration of the Vedhas, handed Sita’s Choodamani to Rama.

 

 பை பையப்பயந்த காமம் பரிணமித்து உயர்ந்து பொங்கி,

மெய்யுறவெதும்பி, உள்ளம் மெலிவுறு நிலையை விட்டான்;

ஐயனுக்கு, அங்கி,முன்னர், அங்கையால் பற்றும் நங்கை

கை எனல் ஆயிற்றுஅன்றே-கை புக்க மணியின் காட்சி !

 

As Rama held the Choodamani in his hand, he felt through him the same emotions as he held Sita’s hand as they went around the fire during their wedding ritual. He was engulfed in a deep emotional state of wanting Sita with him right then, as that emotion welled up by and by. (Momentarily) he seemed to have quit grieving.

 

(Allegory: The burning longing due to separation was doused momentarily as Rama felt Sita’s hand in his hand as he held the Choodamani.)

 

.ஆயிடை,கவிகளோடும், அங்கதன் முதலினாயோர்

மேயினர்,வணங்கிப் புக்கார், வீரனை, கவியின் வேந்தை;

போயின கருமம்முற்றிப் புகுந்தது ஓர் பொம்மல் தன்னால்,

சேயிரு மதியம்என்னத் திகழ்தரு முகத்தர் ஆனார்.

 

As this happened, (Hanuman concluding his report to Rama), Angada, accompanied by the other vanara leadership, arrived paying obeisance to Rama and Sugreeva. As the task ahead got crystallised, the faces of Rama and Lakshmana glowed like two full moons.

 

 

 

ஆண்டையின், அருக்கன் மைந்தன், 'ஐய ! கேள்,  அரிவை நம்பால்

காண்டலுக்குஎளியள் ஆனாள்' என்றலும், 'காலம் தாழ,

ஈண்டு, இனும்இருத்தி போலாம்' என்றனன்;  என்றலோடும்,

தூண் திரண்டனையதோளான், பொருக்கென எழுந்து சொன்னான்.

 

 Sugreeva then said to Rama: “Oh! Sir! Are you procrastinating because we now know it is easy to retrieve Sri Piratti?” As he heard this, Rama, the high shouldered one, got up brusquely and commaned:

 

'எழுக, வெம் படைகள் !' என்றான்; 'ஏ' எனும் அளவில், எங்கும்

முழு முரசு எற்றி,கொற்ற வள்ளுவர் முடுக்க, முந்தி,

பொழி திரைஅன்ன வேலை புடை பரந்தென்னப் பொங்கி,

வழுவல் இல்வெள்ளத் தானை, தென் திசை வளர்ந்தது அன்றே !

 

Rama barked out a command: “Let the armies rise!” Even before he could spell “A”, the proclaimers வள்ளுவர் sent out calls through drum beats. Even as the drumbeats were heard, the vanara armies, millions of them, swelled southwards, like the seas brimming over.

 

நீலனை நெடிதுநோக்கி, நேமியான் பணிப்பான்; 'நம்தம்-

பால் வரும்சேனைதன்னைப் பகைஞர் வந்து அடரா வண்ணம்,

சால்புறமுன்னர்ச் சென்று, சரி நெறி துருவிப் போதி,

மால் தரு களிறுபோலும் படைஞர் பின் மருங்கு சூழ.'

 

Rama ordered Neelan, the vanara commander: “Lead our armies in the right direction, making sure that they are unharmed by adversities – like a he-elephant leading its herd.”

 

A THEME THAT WOULD RUN THROUGH YUDHDHA KHANDA IS ANOINTED HERE – HANUMAN OFFERS TO CARRY RAMA ON HIS SHOULDERS.

என்று உரைத்து எழுந்த வேலை, மாருதி இரு கை கூப்பி,

'புன் தொழில்குரங்கு எனாது என் தோளிடைப் புகுது' என்னா,

தன் தலை படியில்தாழ்ந்தான்; அண்ணலும், சரணம் வைத்தான்;

வன் திறல் வாலிசேயும் இளவலை வணங்கிச் சொன்னான்;

 

 

 

As Rama issued that command, Hanuman would plead with him with hands clasped in prayer: “Do not regard me as a lowly vanara: please ride my shoulders.” Praying thus, Hanuman bent down (for Rama to climb astride). Rama planted his lotus feet on Hanuman’s hands (and climbed over his shoulders). At this, Angada would pray to Lakshmana:

 

நீ இனிஎன்தன் தோள்மேல் ஏறுதி, நிமல !' என்ன,<