Episode 01 - Chapter 4 - Canto on Hanuman disclosing himself.

Chapter 4 – Canto on (Hanuman) Disclosing Himself - உருக்காட்டுப் படலம்

 

After Ravana departed, issuing an ultimatum of sorts, Sita is engulfed in deep distress that triggered in her mind a sense of total loss and arrival of the end; Trijata shored up her spirits some. But, when a mind is seized with negative impulses, it seems to reject all positives in the horizon and not only hold on to the negatives in the foreground but seek out perilous and disastrous possibilities – some real, some imaginary, however distant and improbable. Sita slips into that hopeless downward spiral. The new negative thoughts that invade and torture her mind are: what would the world think of me, of my virtuosity? How would Raghava accept me, one who had spent so many months in the captivity of Rakshasas (a premonition?). Finding no positive answers to these troubling thoughts, Sita decides to end her life – forgetting, for that damnable moment, the sound scriptural foundation that she must have had at the feet of the incomparable Rajarishi, her own father, Janaka – that ending one’s life would only add heavily to the cartload of negative karma that one is already fighting.

 

Hanuman, finding Sita in that mood of ending her life, and unable to reach out to her amid the clamouring and noisy Rakshasis surrounding her, cast a spell on them that made them fall asleep. He then decided to present himself to Sita.

 

PERILOUS DOUBTS THAT INVADE SITA’S MIND:

 

கரு மேகம்,நெடுங் கடல், கா அனையான்

தருமே, தனியேன்எனது ஆர் உயிர்தான் ?

உரும்ஏறு உறழ்வெஞ் சிலை நாண் ஒலிதான்

வருமே ? உரையாய், வலியார் வலியே !

“Oh! The might of the two divine princes! Please do tell me! Would Rama, the one with the complexion of the raincloud, that of the sea and that of the dense grove, would he arrive and retrieve my life? Would the thunderous sound of the chord of his great and destructive bow, would it ever arrive?”

 

The poet uses an interesting allegory for presenting Rama’s complexion here - கா அனையான் = like that of a dense grove. Resonates with Nammazhwar’s

 

கற்பகக் கா அன நல் பல தோளற்கு

பொன் சுடர்க் குன்று அன்ன பூந் தண் முடியற்கு

நல் பல தாமரை நாள் மலர்க் கையற்கு என்

வில் புருவக்கொடி தோற்றது மெய்யே  (Thiruvaaimozhi – 6.6.6)

 

In the incomparably alliterative, rhythmically lilting and elevating “Raghuveera Ghatyam” Swami Desikan likens the Lord to a Paarijaata Tree – that walks!

 

28.Dandakaa thapovana jangama  Parijatha , jaya, jaya.

 

-         Oh! The Parijatha tree walking the Dandakaranya Thapovana (forests used for ascetics), Victory to Thee. Victory to Thee. (The Divine Parijatha Tree is also known as “Karpaga Vruksham – Karpaga Tree which is the allegory Nammazhwar uses.)

 

கல்லா மதியே ! கதிர் வாள் நிலவே !

செல்லா இரவே !சிறுகா இருளே !

எல்லாம் எனையேமுனிவீர்; நினையா

வில்லாளனை,யாதும் விளித்திலிரோ ? +

 

“Oh! The uninformed Moon!** Oh! The smouldering (like the sun) moon! Oh! The unending night! Oh! The unabating darkness! All of you conspire to avenge me. You don’t mean to address the great Archer, Rama, who is oblivious of me and my plight (not wanting to offend that punitive bow)?” **Could also be translated to mean “Oh! The very learned Moon!” – கல்லா could also mean கற்ற in a Thamizh usage called வாய்ப்பாட்டெச்சம்

    

வாராது ஒழியான் எனும் வண்மையினால்,

ஓர் ஆயிர கோடிஇடர்க்கு உடையேன்;

தீராய் ஒரு நாள்வலி - சேவகனே !

நாராயணனே ! தனிநாயகனே !

 

“With the (lingering) hope that you shall certainly not rest without coming here (and retrieving me), I am bearing the countless pain, distress and misery. Oh! Rama! (The avatara of Narayana!), The One without a Second! Come and relieve me of this distress one day.”

 

தரு ஒன்றிய கான் அடைவாய், "தவிர் நீ;

வருவென சில நாளினில்; மா நகர்வாய்

இரு" என்றனை;இன் அருள்தான் இதுவோ ?

ஒருவென் தனிஆவியை உண்ணுதியோ ?

 

“You dissuaded me from accompanying you to the forests, saying ‘you must avoid (the harsh forests); I shall be back in a few days, you should stay back in this city’ – because of the intense love and compassion you had for me. Is this, your present indifference, your (natural and universal) compassion? Would you consume my lonely, pining, life, in this manner?”

 

முடியா முடி மன்னன் முடிந்திடவும்

படி ஏழும் நெடுந்துயர் பாவிடவும்,

மடியா நெறி வந்துவனம் புகுதும்

கொடியார் வரும் என்று, குலாவுவதோ ?'

 

Sita assails Rama for his heartless indifference –

 

“He (Rama, the heartless one!) let the Emperor Dasaratha die; you let the seven worlds sink in despair and grief;by your intransigence and adamant resolve to abdicate to the forests, walking that endless path. Would you, my dear mind, would you still entertain joy and expect that (heartless) Rama would come (and retrieve you from this unbearable agony)?”

 

குலாவுவதோ = the word’s special contextual flavour should be enjoyed: Sita accosts her mind, which seems to be spirally with joy beyond her control whenever the thought of Rama – in whatever context – bobs up in it. Hereabouts, she is actually assailing Rama’s heartlessness in not having shown any signs or intent of arriving and freeing her from this dastardly prison, referencing that heartlessness with the insensitive stubbornness with which he walked to the forests and in the process let Dasaratha die and also had all the seven worlds grieve; but her mind seems to spiral out of her control, and disregarding her chastising Rama, jumps with joy just at the bobbing up of his name. குலாவுவதோ is usually used to describe intimacy between two very loving ones – spouses, mother and child, etc.  verbal fondling .

A thought flowing from Sita attributing ‘heartlessness’ – bereft of compassion – to Rama. Was she alluding to the siddhanta that the piratti personifies the Paramatma’s limitless compassion – dhaya? Reminds us of Swami Desikan’s “Dhaya Sadakam” wherein he assails the Paramatma thus:

 

வ்ருஷகிரி க்ருஹமேதி குணா: போத பல ஐஸ்வர்ய வீரய் அசக்தி முகா

தோஷா பவேயு: ஏதே யதி நாம தயே த்வயா விநாபூதா:

 

Oh! Dhaya Devi! If the attributes of njaana, omnipotence, valour, opulence and prowess affiliated with Sri Srinivasa who is resident on Thirumala, should they get separated from you, should Sri Srinivasa hold those attributes without you by his side to emblazon them, they would cease to be beneficial to the universe and could cause harm to it, instead.

 

'பொறை இருந்து ஆற்றி, என் உயிரும் போற்றினேன்,

அறை இருங்கழலவற் காணும் ஆசையால்;

நிறை இரும் பல்பகல், நிருதர் நீள் நகர்ச்

சிறை இருந்தேனை,அப் புனிதன் தீண்டுமோ ?

 

“Hoping that Rama, the one with warrior-anklets, would come and I could see him again, I have with infinite patience saved my own life for that moment. But, but, but, would he again touch me at all, would he accept me, the one that had been in the degrAadhing captivity here, in this great city of Rakshasas, for so long?”

 

'உன்னினர்பிறர் என உணர்ந்தும், உய்ந்து, அவர்

சொன்னனசொன்னன செவியில் தூங்கவும்,

மன் உயிர்காத்து, இருங் காலம் வைகினேன்;

என்னின், வேறுஅரக்கியர், யாண்டையார்கொலோ ?

 

“Even after becoming conscious that I was coveted by someone else (than Rama), even after hearing what that person articulated that coveting, receiving those (molten) words in my ears which stayed there, I had stayed alive. Who could be more demonic than me?” (Sita here broods over what the world would think of her, what the world would speak of her, her captivity in Lanka. Virtuous women were expected to protect themselves from being carnally thought of – yes, even thought of – by another male)

 

சொல்பிரியாப் பழி சுமந்து தூங்குவேன்;

நல் பிறப்புஉடைமையும் நாணும் நன்றுஅரோ !

கற்புடைமடந்தையர், கதையுளோர்கள்தாம்,

இல் பிரிந்துஉய்ந்தவர் யாவர் யான் அலால் ?

 

“I bear the blot that seems to be inseparable from any mention of me now, seemingly not caring for that infamy. My high birth and its wealth of virtuousity shall be shamed. Apart from me, my singular exception, is there any virtuous woman in all history, who had stayed alive after being separated from her husband?”

 

"பிறர்மனை எய்திய பெண்ணைப் பேணுதல்

திறன் அலது"என்று, உயிர்க்கு இறைவன் தீர்ந்தனன்;

புறன் அலர்,அவன் உற, போது போக்கி, யான்,

அறன் அலதுஇயற்றி, வேறு என் கொண்டு ஆற்றுகேன் ?

 

“Rama had given up on me, because I have been abducted and imprisoned by another man, as holding on (to such a woman) is not proper conduct (for righteous men). Having Rama earn that blot and tarnished reputation in the wide world, how could I continue to live, how could I keep counting days go by, how could I find substance in continuing to live in infamy?”

 

எப் பொழுது, இப் பெரும் பழியின் எய்தினேன்,

அப் பொழுதே,உயிர் துறக்கும் ஆணையேன்;

ஒப்பு அரும் பெருமறு  உலகம் ஓத, யான்,

துப்பு அழிந்துஉய்வது, துறக்கம் துன்னவோ ?

 

 

“I should have quit this life the moment that blot descended on me; but, alas, as the world at large keeps ranting about this blot of mine, this shame of mine, my ploughing on with this life, with all honour erased, is this the road to heavens?”

   

'அன்பு அழிசிந்தையர் ஆய ஆடவர்,

வன் பழிசுமக்கினும் சுமக்க; வான் உயர்,

துன்பு அழி,பெரும் புகழ்க் குலத்துள் தோன்றினேன்;

என் பழிதுடைப்பவர், என்னின் யாவரே ?

 

“Let those heartless men – Rama and Lakshmana – carry the ignominy with them. I was born in a lineage that is divine in repute and honour, and one that redresses suffering universally.Who, other than myself, could to eraze my blot (I could not entertain support from my family and kin – astride on such a blemishless, honour-wrought pedestal  - for this.)

'வஞ்சனைமானின் பின் மன்னைப் போக்கி, என்

மஞ்சனை வைது,"பின் வழிக் கொள்வாய்" எனா.

நஞ்சு அனையான்அகம் புகுந்த நங்கை யான்

உய்ஞ்சனென்இருத்தலும், உலகம் கொள்ளுமோ ?

 

Sita flagellates herself, tracing her own destiny-driven actions that had brought her to this depressing plight: “I pressured Rama to go after the illusory golden deer. And, then, I heaped abuse and cruel words on Lakshmana, the son for me, forcing him to go and look for Rama; and, consequently, I had to enter the city of Lanka, the residence of the poison-like Ravana. Would this world bear to see that kind of a woman still holding on to her life?”

 

வல் இயல்மறவர், தம் வடுவின் தீர்பவர்,

வெல்லினும்வெல்க, போர்; விளிந்து வீடுக;

இல் இயல்அறத்தை யான் இறந்து வாழ்ந்த பின்,

சொல்லிய என்பழி அவரைச் சுற்றுமோ ?

 

“Those brave warriors – Rama and Lakshmana – might war with Ravana in order to obliterate the blot on them (of having allowed Ravana to abdicate Sita). They could be victorious in that war. Or, if they are not, they could die, too. But they shall not be blamed for not retrieving me from this captivity – for, I had transgressed the codes for virtuous women and that blame is mine alone, and it shall not afflict them.”

 

Sri Piratti now distinguishes the dishonor suffered by Rama and Lakshmana due to the abdication for which they could engage Ravana in combat – and might win or lose - and the possible dishonor that could afflict them if they did not retrieve Sita from this depressing captivity.  (Again, premonition?)

 

வருந்தல்இல் மானம், மா அனைய மாட்சியர்

பெருந் தவம்மடந்தையர் முன்பு, பேதையேன்,

"கருந் தனிமுகிலினைப் பிரிந்து, கள்வர் ஊர்

இருந்தவள்,இவள்" என, ஏச நிற்பெனோ ?

 

“In front of those great virtuous women who considered their honour more precious than their lives, who could not bear even one word of disrepute, - like the “kavari” deer that would die even if one strand of hair is plucked from it - should I continue to live, with the whole world assailing me: “This one separated from Rama, the rain-cloud-like one and stayed in the city of that thief, Ravana”.

 

The Aadhi Kaavya presents this resolve of Sita thus;

 

साहंत्युक्ता प्रियेणैव रामेन विदितात्मना ||

प्राणांस्त्यक्ष्यामि पापस्य रावनस्य गता वशम्

 

saahaMtyuktaa priyeNaiva raamena viditaatmanaa ||

praaNaaMstyakShyaami paapasya raavanasya gataa vasham |

 

“Left by dear Rama with a great and njaana-filled mind,  coming under the control of sinner Ravana,  I shall have to end my life."

 

'அற்புதன், அரக்கர்தம் வருக்கம் ஆசு அற,

வில் பணிகொண்டு, அருஞ் சிறையின் மீட்ட நாள்,

"இல் புகத் தக்கலை" என்னில், யானுடைக்

கற்பினை, எப்பரிசு இழைத்துக் காட்டுகேன் ?

 

“When that magnificent one, Rama, arrives and destroys the Rakshasa tribe from its roots and frees me from this prison, should he pronounce me as “unfit to be taken in”, with what evidence, with what proof, could I prove my virtuosity?”

 

The Aadhi Kaavya does not mention this particular state of Sita’s mind – what if Rama refuses to take me back? A point to ponder. Was Kamban enveloped, like Sita in his version seemingly was, in the irretrievable grip of the Thamizh value of கற்பு? Though that value was understood to apply to both the sexes, throughout the vast and rich thamizh literature, it was the female virtue that is spoken of dominantly, like: கற்புடைப் பெண்டிர். Kamban also was apparently seized of what would happen at the conclusion of the war – Rama would indeed raise that issue with Sita. Was the poet therefore imputing a premonition to Sita while dwelling on that specific doubt in her mind so extensively?

 

ஆதலான், இறத்தலே அறத்தின் ஆறு' எனா,

'சாதல்காப்பவரும் என் தவத்தின் சாம்பினார்;

ஈது அலாது இடமும்வேறு இல்லை' என்று, ஒரு

போது உலாம்மாதவிப் பொதும்பர் எய்தினாள்.

 

“Concluding, for the reasoning she lays out in the previous ten verses,  that the best solution for her plight was to take her life, and reasoning that those who could stop her from this resolve are barricaded by her own ‘ascetics’ from saving her from that end, she also concluded that this (Asoka Vanam) would be the best location choice for executing her resolve. With that resolve steeling her mind and putting new blood in her limbs, she strode towards a densely knit “Madhavi” creepers pandal (canopy).

 

மாதவி – Madhavi – is a flowering creeper. Also known by names : குருக்கத்தி, குருகு, கத்திகை in Sangham literature and in later days as வசந்தமல்லி. Botanical name: Hiptage benghalensis.

 

உந்து மத களிற்றன் ஓடாத தோள் வலியன்……

மாதவிப் பந்தல் மேல் பல் கால் குயிலினங்கள் கூவின காண்

பந்து ஆர் விரலி உன் மைத்துனன் பேர் பாடச்

செந்தாமரைக் கையால் சீரார் வளை ஒலிப்ப

 வந்து திறவாய் மகிழ்ந்தேலோர் எம்பாவாய். (Thiruppavai – Verse 18)

 

The flower – known more widely as குருக்கத்தி, is celebrated for its humble beginning and glorious stature, worthy of adorning Krishna - குப்பையிலே முளைத்த குருக்கத்தி.

 

குடங்களெடுத்தேற விட்டுக் கூத்தாட வல்லஎம்கோவே

மடங்கொள் மதிமுகத் தாரை மால்செய்யவல்ல என் மைந்தா

இடந்திட்டு இரணியன் நெஞ்சை இருபிளவாக முன் கீண்டாய்

குடந்தைக் கிடந்தஎம்கோவே குருக்கத்திப் பூச்சூட்ட வாராய். (Periyaazhwar)

 

Sita, with a steely resolve to execute her resolve, and reiterating to herself there was indeed no other option for her, goes ahead and finds a strong enough creeper, make a noose out of it and gets her head into the noose.

 

எய்தினள்,பின்னம் எண்ணாத எண்ணி, 'ஈங்கு

உய் திறம்இல்லை !' என்று ஒருப்பட்டு, ஆங்கு ஒரு

கொய்தளிர்க் கொம்பிடைக் கொடி இட்டே தலை

பெய்திடும்ஏல்வையில், தவத்தின் பெற்றியால்.

 

“She reached the creepers canopy, and running through all that she had gone through and her final thought train, and some more,  she told herself – finally – that there was indeed no other way she could save her life, fashioned a noose from a strand of creeper and got her head through that noose.. then, because of Sita’s ascetic power….

 

கண்டனன்அனுமனும்; கருத்தும் எண்ணினான்;

கொண்டனன்துணுக்கம்; மெய் தீண்டக் கூசுவான்,

'அண்டர் நாயகன்அருள் தூதன் யான்' எனா,

தொண்டை வாய்மயிலினைத் தொழுது, தோன்றினான்.

 

Hanuman saw Sita going through those frightening resolve and action, was fear-struck. His immediate impulse was to run to Sita and stop her from what she was about to do; but the thought that she was his Lord’s Devi, and he was a mere messenger, 'அண்டர் நாயகன்அருள் தூதன் யான்' he emerged in front of Sita, announcing to her that he was Rama’s messenger and paying obeisance to her. தொழுது, தோன்றினான்.

 

Numerous times in this journey, we have been awe-struck with admiration by the poet’s peerless ability to bring to us live drama, in all its excitement and real-life emotions, as it were. This one surpasses all those previous pleasures and awe.

 

'அடைந்தனென் அடியனேன், இராமன் ஆணையால்;

குடைந்து உலகுஅனைத்தையும் நாடும் கொட்பினால்

மிடைந்தவர்உலப்பு இலர்; தவத்தை மேவலால்,

மடந்தை ! நின்சேவடி வந்து நோக்கினேன்.

 

“Oh! My Lady! I am here on Sri Rama’s command. People (vanaras) beyond number set out to look for you in all the seven worlds. I am the one who is blessed to see you here and pay obeisance at your feet.” நின்சேவடி வந்து நோக்கினேன்

 

'ஈண்டு நீஇருந்ததை, இடரின் வைகுறும்

ஆண்தகைஅறிந்திலன்; அதற்குக் காரணம்

வேண்டுமே ?அரக்கர்தம் வருக்கம் வேரொடு

மாண்டில; ஈதுஅலால், மாறு வேறு உண்டோ ?

 

Hanuman anticipates Sita’s first query – why hadn’t Rama come instead?

“Rama, the one who is immersed in distress, does not know that you are here. There ought to be a reason for that? It was because this wicked and cursed tribe of Rakshasas has not yet been fully annihilated. Could there be any other reason?”

 

Hanuman tries to make Sita understand that the reason Rama had not come to rescue her as yet was that he was wholly unaware of her whereabouts. Why was he unaware? It was because that the Rakshasa tribe was still left lingering – pursuing its trickery and wickedness (implying that the destruction in Janasthana by Rama was an incomplete job. And, the surviving tribe was making it certain that Rama would very soon finish that unfinished job – by causing him grief and distress.)

    

'ஐயுறல்; உளது அடையாளம்;ஆரியன்

மெய் உறஉணர்த்திய உரையும் வேறு உள;

கை உறுநெல்லியங் கனியின் காண்டியால்;

நெய் உறு விளக்குஅனாய் ! நினையல் வேறு' என்றான்.

 

Hanuman’s emergence in front of Sita who was almost through the noose that she had set for herself, averted that calamity – just. But how would Sita believe what this one, calling himself as Rama’s messenger, was indeed that? She had been witness to all kinds of trickeries and mischiefs by the Rakshasas during her captivity. How was she to be sure that this one is not one such trickery? Hanuman anticipated those doubts running through the mind of Sita, enfeebled mentally and physically and in a state of mind that would be justified in clothing everything around her with deep suspicion.  Hanuman proceeds to provide credible authenticity to his proclaiming himself to be a messenger of Rama.

 

“Do not entertain a doubt. I have material evidence. Besides, I also have Rama’s explicit briefing. Oh! One like a pristine, brilliant light! You shall see these as a gooseberry on your palm. Do not think otherwise.” 

 

The allegory of light has, evidently, an implicit purpose: a lamp issues light – and shows the truth. Sita, like the light, has it in her to light all the minds in the universe. Should the humble Hanuman, a mere messenger arrogate to himself the function of providing that light to her?

 

உள்ளங்கை நெல்லிக்கனி போல = is a oft-quoted aphorism to denote an evidence beyond all doubt. A gooseberry held in a palm could be seen very clearly - without a shade of doubt.

 

Kamban would use this aphorism later in the Yuddha Khanda in the unique “Hiranya Vadhai Padalam”, thus:

 

வித்து இன்றி விளைவது ஒன்று இல்லை; வேந்த! நின்

பித்து இன்றி உணர்தியேல், அளவைப் பெய்குவேன்;

'உய்த்து ஒன்றும் ஒழிவு இன்றி உணர்தற்பாற்று' எனா,

கைத்து ஒன்று நெல்லிஅம் கனியின் காண்டியால்.

 

என்று அவன்இறைஞ்ச நோக்கி, இரக்கமும் முனிவும் எய்தி,

'நின்றவன்நிருதன் அல்லன்; நெறி நின்று, பொறிகள் ஐந்தும்

வென்றவன்;அல்லனாகில், விண்ணவன் ஆக வேண்டும்; 

நன்று உணர்வுஉரையன்; தூயன்; நவை இலன் போலும்!' என்னா,

 

As Hanuman made those intensely persuasive and convincing supplications before Sita, she was overwhelmed by compassion and agony at the same time: the one standing in front of me is not a Rakshasa; this one surely is someone who had vanquished all his senses; one who leads a life of virtuosity; if not, he ought to be a Deva; speaks with inimitable, elevated knowledge; a blemishless one; possibly one without mundane blemishes.

 

Sita succinctly summarises in her mind a graphic account of the one standing before her She had not heard of Hanuman. She had not seen him. This one is just a “bolt from the blue” for her. Yet, with her innate intuition, she made those very precise and sensible conclusions. Brief but precise. Stand on equal terms with Rama’s measure of Hanuman when Hanuman presented himself in more explicit terms including a “viswa roopa”. But, in line with the context that this is the first glimpse Sita has of this personality, she ends with a lingering .. “probably”.. போலும்

 

அரக்கனேஆக; வேறு ஓர் அமரனே ஆக; அன்றிக்

குரக்கு இனத்துஒருவனேதான் ஆகுக; கொடுமை ஆக;

இரக்கமே ஆக;வந்து, இங்கு, எம்பிரான் நாமம் சொல்லி,

உருக்கினன்உணர்வை; தந்தான் உயிர்; இதின் உதவி உண்டோ ?'

 

Pursuing her line of not conclusively accepting that Hanuman was indeed Rama’s messenger, Sita mused: “Let him be a Rakshasa himself; or let him a Deva; or let him be a vanara, as he appears here. Let him be the epitome of heartlessness or compassion. Regardless. He came here and uttered the name of Rama and melted my heart. He gave me back my life. Could there be any more profound help?”

 

Sita attributes to her hearing Rama’s name the amrutham that retrieved her life and would tend to disregard the nature or the source of that Rama nama. She exults: That name melted me, my heart. உருக்கினன்உணர்வை.

   

Sita is overwhelmed when the strange-looking vanara emerging in front of her, announced himself as “Rama Thoodha”; the word “Rama” melted her like jelly. She recklessly accepts him for that one reason – ‘be this a rakshasa, or whatever’. Hanuman piles into that moment and drills into Sita’s melting mind with more confidence-building articulation.

 

எனநினைத்து, எய்த நோக்கி, 'இரங்கும் என்  உள்ளம்; கள்ளம்

மனன் அகத்துஉடையர் ஆய வஞ்சகர் மாற்றம் அல்லன்;

நினைவுடைச்சொற்கள் கண்ணீர் நிலம் புக, புலம்பா நின்றான்;

வினவுதற்கு உரியன்' என்னா, 'வீர ! நீ யாவன் ?' என்றாள்.

 

So thinking (thoughts of recklessly accepting the arrival for that one reason), she looked at Hanuman with intent. “My mind is melting. This one does not come through, with his words, as one who harbours no evil-designs. When he spoke with true grief, with tears running down, he announced his truthfulness. This one is worth being asked about. So concluding, she asked Hanuman: “Oh! Warrior! Who are you?”.

 

Resonates with Hanuman himself proclaiming, as he saw Rama for the first time:

 

“இருவரை எய்த நோக்கி,

அன்பினின், உருகுகின்ற உள்ளத்தன், ஆர்வத்தோரை

முன் பிரிந்து அனையர் தம்மை முன்னினான் என்ன நின்றான் “

“என்பு நெக்கு உருகுகின்றது; இவர்கின்றது அளவு இல் காதல்;

அன்பினுக்கு அவதி இல்லை; “

–

 Kishkinta Khandam, Hanumap padalam.

 

The poet uses the words “எய்த நோக்கி” in both the contexts.

 

Hanuman briefly narrates the context why he was before Sita as Rama’s emissary.  After bringing to her the greatness of Vaali – the invincible one who subjugated the mighty Ravana and tied him in his tail, also the righteous one who selflessly churned the Thirupparkadal and gave away the nectar to the Devas (without himself desiring to partake of it), Hanuman briefly states Vaali’s end at the hand of Rama and the sequential pact between Rama and Sugreeva.   Interestingly, Kamban does not have Hanuman bring in in this narrative, the misdeeds and misconduct of Vaali that Rama thought were justifying his slaying of Vaali. He stops with Vaali’s matchless prowess as well as his gentle and kind-hearted conduct only.

 

அன்னவன்தன்னை, உம் கோன், அம்பு ஒன்றால் ஆவி வாங்கி,

பின்னவற்கு அரசுநல்கி, துணை எனப் பிடித்தான்; எங்கள்

மன்னவன்தனக்கு,நாயேன், மந்திரத்து உள்ளேன்; வானின்

நல் நெடுங்காலின் மைந்தன்;நாமமும் அனுமன் என்பேன்.

 

“Your Lord, Sri Rama, killed that Vaali with a single dart of his; then he gave the crown (of Kishkinta) to his sibling Sugreeva and thus secured Sugreeva as his ally. I, the humble one, am in the council of that Sugreeva. I am also the son of the mighty and pervasive Vaayu. I am called Hanuman.”

 

Really interesting sequence stitched here by the poet. He skips the misdeeds and misconduct of Vaali that secured him death at the hands of Rama. Instead, he cites Vaali’s awesome prowess in subjugating Raavana and his generosity and righteousness in granting to the devas the nectar that he gained from his churning of the Thirupparkadal. And, in the next verse, the poet starts … அன்னவன்தன்னை.. that kind of a person (that Vaali was), was killed by your Lord with one dart?

 

The poet has a heavy heart, recalling the slaying of Vaali? Gets a bit judgemental?

 

'புன் தொழில் அரக்கன் கொண்டு போந்த நாள், பொதிந்து தூசில்

குன்றின் எம்மருங்கின் இட்ட அணிகலக் குறியினாலே,

வென்றியான்அடியேன்தன்னை வேறு கொண்டு இருந்து கூறி,

"தென் திசைச்சேறி" என்றான்; அவன் அருள் சிதைவது ஆமோ ?

 

“Rama, aided by the bundle of jewelry that you threw at us when Ravana, the one indulging in despicable deeds,  was carrying you over that hill, by what we saw then, concluding that Ravana was bound southwards, called me aside and bade me to go southwards in search of you. Would His Grace ever fail?”

 

Puranaanooru documents the event of Sita throwing her jewelry down at Sugreeva and his council, thus in the context of adoring, with this verse, a Thamizh king’s victorious war.

புதுப்பிறை யன்ன சுதைசெய் மாடத்துப்,

பனிக்கயத் தன்ன நீள்நகர் நின்று, என்

அரிக்கூடு மாக்கிணை இரிய ஒற்றி,

எஞ்சா மரபின் வஞ்சி பாட,

எமக்கென வகுத்த அல்ல, மிகப்பல,   

மேம்படு சிறப்பின் அருங்கல வெறுக்கை

தாங்காது பொழிதந் தோனே; அது கண்டு,

இலம்பாடு உழந்தஎன் இரும்பேர் ஒக்கல்,

விரல்செறி மரபின செவித்தொடக் குநரும்,

செவித்தொடர் மரபின விரற்செறிக் குநரும்,      

அரைக்கமை மரபின மிடற்றியாக் குநரும்,

கடுந்தெறல் இராமன் உடன்புணர் சீதையை

வலித்தகை அரக்கன் வெளவிய ஞான்றை,

நிலஞ்சேர் மதர் அணி கண்ட குரங்கின்

செம்முகப் பெருங்கிளை இழைப்பொலிந் தா அங்கு,  

அறாஅ அருநகை இனிதுபெற் றிகுமே,

இருங்குளைத் தலைமை எய்தி,

அரும்படர் எவ்வம் உழந்ததன் தலையே.

 

கொற்றவற்கு, ஆண்டு, காட்டிக் கொடுத்த போது அடுத்த தன்மை,

பெற்றியின்உணர்தற்பாற்றோ ? உயிர் நிலை பிறிதும் உண்டோ ?

இற்றை நாள்அளவும், அன்னாய் ! அன்று நீ இழித்து நீத்த

மற்றை நல்அணிகள்காண், உன் மங்கலம் காத்த  மன்னோ !

 

“Oh! My Mother! When we showed the jewelry that you dropped at us, the emotions that seeing them churned in him – how can I describibe it? Those pieces of jewelry, you shall realise, are the ones that secured your mangalya.”  இற்றை நாள்அளவும் = To this moment is what Hanuman said to Sita. Had not Rama been shown the jewelry, Hanuman implies, he might have ended himself with despair and hopelessness. The implicit purport is that the action that the ornaments triggered would redeem Rama and Sita as well.

 

Hanuman completes his narrative, saying that it was Angada who recruited him for this mission. என்னைப் பாய்திரை இலங்கை மூதூர்க்கு ‘ என்றனன் பழியை வென்றான்.

 

எய்து அவன்உரைத்தலோடும், எழுந்து, பேர்  உவகை ஏற,

வெய்து உறஒடுங்கும் மேனி வான் உற விம்மி  ஓங்க,

'உய்தல் வந்துஉற்றதோ ?' என்று அருவி நீர் ஒழுகு கண்ணாள்,

'ஐய ! சொல், ஐயன் மேனி எப்படிக்கு அறிதி ?'என்றாள்.

 

Listening to the course of events, as narrated by Hanuman, Sita was engulfed in whelming emotions – of relief, hope and a glint of joy (listening to Hanuman mention Rama’s name). Tear-filled and prompted by her welled up love for her Lord, and also partly as a means of further confirmation that this was indeed the emissary of Rama, Sita asked Hanuman: “Tell me. How did you see Rama, his person?”

 

Hanuman immerses inside in the recall of Rama’s person that had incessantly enraptured him and vocalizes that effulgent vision of his Lord by describing Rama’s features – limb by tiny limb.

 

'படி எடுத்துஉரைத்துக் காட்டும் படித்து அன்று, படிவம்; பண்பின்

முடிவு உள உவமம்எல்லாம் இலக்கணம் ஒழியும், முன்னர்;

துடிஇடை !அடையாளத்தின் தொடர்வையே தொடர்தி' என்னா,

அடி முதல்முடியின்காறும், அறிவுற அனுமன்  சொல்வான்.

 

“Oh! The one with a slender waist! Describing Rama’s person with comparative allegories is impossible. For, all comparisons have a finite limit. Pl