Episode 01 - Chapter 5 - Canto on Choodamani.

Chapter 5 – Canto  on “Choodamani” - சூடாமணிப் படலம்

 

The poet expresses himself with incredible intent and authority here – in this canto of Sundara Khanda - and restates, reaffirms and reasserts his major divergence from the Aadhi Kaavya while presenting Ravana’s abduction of Sita (AaraNya Khanda). While presenting that event he had said that Ravana did not even touch Sita; he gouged the earth beneath the parnasala (hermitage) precincts from its deepest root (one yojana i.e. 9 miles deep!) and carried her along with that huge chunk of earth.

 

ஆண்டு ஆ இடை தீயவன் ஆய் இழையைத்

தீண்டான் அயன் மேல் உரை சிந்தைசெயாத்

தூண் தான் எனல் ஆம் உயர் தோள் வலியால்

கீண்டான் நிலம்; யோசனை கீழொடு மேல். …. AaaraNya Khandam

 

वामेन सीताम् पद्माक्षीम् मूर्धजेषु करेण सः |

ऊर्वोः तु दक्षिणेन एव परिजग्राह पाणिना ||

 

vaamena siitaam padmaakShiim muurdhajeShu kareNa saH |

uurvoH tu dakShiNena eva parijagraaha paaNinaa

 

 Ravana grabbed the lotus-eyed Sitha, lifted her up with his left hand clutching her plait of hair at the nape,  his right hand at her thighs.

 

… Valmiki – AaraNya Khandam.

 

While journeying through AaraNaya Khandam, we comprehensively discussed the apparent contemporary Thamizh cultural values that ought to have inspired Kamban in making this major and nearly audacious divergence from the Aadhi Kaavya.

 

Two Khandas later, we find the poet recalling that adventure and bolstering it now with a massive reassertion – putting those words in the mouth of Sri Piratti herself, thus clothing them with the highest status of truth and credibility.

 

'தீண்டினான்எனின், இத்தனை சேண் பகல்

ஈண்டுமோ உயிர்மெய்யின் ? "இமைப்பின்முன்

மாண்டுதீர்வென்" என்றே, நிலம் வன் கையால்

கீண்டு கொண்டு,எழுந்து ஏகினன், கீழ்மையான்

 

He ventures even further to say, again through Sita, that the piece of land in the hermitage lay around Sita’s feet in the Asoka Vana, along with the soft-earth pathway that Lakshmana had fashioned for them (இளவல் இயற்றிய நீண்ட சாலையொடு) Sita providing to Hanuman the ultimate corroboration for the ‘gouging of the earth’ statement  –

 

ஆண்டுநின்றும், அரக்கன் அகழ்ந்து கொண்டு,

ஈண்டுவைத்தது, இளவல் இயற்றிய

நீண்ட சாலையொடுநிலைநின்றது;

காண்டி, ஐய !நின் மெய் உணர் கண்களால்

 

In your narrator’s humble view, Kamban’s greatness lies more in his daring imagination and  belief  when he decides to diverge from the Aadhi Kaavya, driven by his passion to weave into the epic the ancient as well as contemporary cultural and societal values of Thamizh land  and make those divergences fit so perfectly and beautifully into the warp and weft of the narrative without causing even the slightest wrinkle in the story-telling; of course, the arts of poesy and drama are magnificent, but this daring that carries so much of conviction is veritable, venerable Kamban.

 

On to this week’s discussions:

 

Hanuman ponders over what Sita could do if he stuck to this mission of finding her and carrying that message to Rama: he agonises that she could go back to her thought of ending her life and concludes that he should carry her from here to Rama (even if that meant a transgression of his Lord and Master’s command.)

 

உண்டு துணைஎன்ன எளிதோ உலகின் ? அம்மா !

புண்டரிகைபோலும் இவள் இன்னல் புரிகின்றாள்;

அண்ட முதல்நாயகனது ஆவி அனையாளைக்

கொண்டு அகல்வதேகருமம்' என்று  உணர்வுகொண்டான்.

 

Hanuman muses: “This Mahalakshmi-like One! Does she have any succour in this hostile environs? She could revert to her thoughts of ending her life. Therefore, I think it is my responsibility to carry her away from here.” அண்ட முதல்நாயகன்” – The One who pre-existed the ‘hiranya garbha’ egg – Rama.

 

'கேட்டி, அடியேன் உரை; முனிந்தருளல்; கேள், ஆய் !

வீட்டியிடும்மேல் அவனை; வேறல் வினை அன்றால்;

ஈட்டி இனி என்பல; இராமன் எதிர், நின்னைக்

காட்டி, அடிதாழ்வென்; இது காண்டி இது காலம்;

 

Hanuman made this submission to Sita: “Kindly listen to these words of mine. Please do not reject these. Should Ravana kill you, destroying him thereafter would be inconsequential. Lamenting about it would be pointless. I shall (carrying you from here) produce you to Sri Rama and pay obeisance to both of you together. Now is the right time for it.”

 

'பொன் திணி பொலங்கொடி ! என் மென் மயிர் பொருந்தித்

துன்றிய புயத்து இனிது இருக்க;துயர் விட்டாய்,

இன் துயில்விளைக்க;ஓர் இமைப்பின், இறை  வைகும்

குன்றிடை, உனைக்கொடு குதிப்பென்;இடை  கொள்ளேன்.

 

Hanuman presents the prospective journey for Sita, astride his shoulders infusing all comforts and sureness implicit in that plot: “Oh! The One like a finely-wrought golden creeper! Please rest gently and calmly on my shoulder that is soft for your perch, covered as it is with down-like hair.  For you to quit this grief and sleep peacefully, I shall carry you and drop at the hill where Sri Rama is now resident, in just a trice. I shall not pause or rest en route.”

'அறிந்து,இடை, அரக்கர் தொடர்வார்கள்  உளராமேல்

முறிந்து உதிரநூறி, என் மனச் சினம் முடிப்பேன்;

நெறிந்த குழல் !நின் நிலைமை கண்டும், நெடியோன்பால்,

வெறுங் கைபெயரேன் - ஒருவராலும் விளியாதேன்.

 

“Just in case some (of these Rakshasas) dare to pursue and stop me, I shall decimate them, thus finding vent for my anger.  After seeing your condition here, I shall not return to Rama empty-handed. (Remember) I (have the boon) cannot get killed by anyone.”

 

"இலங்கையொடும் ஏகுதிகொல்" என்னினும், இடந்து, என்

வலம்கொள் ஒருகைத்தலையில் வைத்து, எதிர் தடுப்பான்

விலங்கினரைநூறி, வரி வெஞ் சிலையினோர்தம்

பொலங் கொள்கழல் தாழ்குவென்; இது, அன்னை ! பொருள் அன்றால்.

 

“Oh! My Mother! Should you prefer to go (to Rama) along with Lanka, then too, I shall gouge the whole of it and carry it on one of my hands* (and with the other spare one) shall destroy the beast-like Rakshasas who might come in the way; I shall present myself and prostrate at the feet of Sri Rama and Lakshmana, the invincible bow-wielding warriors. This is not a big a deal for me at all.” பொருள் அன்றால் = resonates with today’s slang bravado: ‘no big deal’. ஒரு பொருட்டு அல்ல would be the more civil, Thamizh equivalent. Manicka Vaasagar pleads with this flattering term: 'பொருளா, என்னை புகுந்தாண்ட பொன்னே’

 

•        Typical portraits of Hanuman have him carry the Sanjiva Parvatha in one hand and in an airborne state. We could switch the Sanjiva Parvatha with Lanka with Asoka Vana and Sita astride!

•       

அருந்ததி! உரைத்தி-அழகற்கு அருகு சென்று,  "உன்

மருந்து அனையதேவி, நெடு வஞ்சர் சிறை  வைப்பில்,

பெருந்துயரினோடும், ஒரு வீடு பெறுகில்லாள்,

இருந்தனள்" எனப்பகரின், என் அடிமை என் ஆம் ?

 

“Oh! The most virtuous one! Do tell me. Should I return to the handsome divine prince Rama (empty handed) and tell them ‘Your most precious Devi is in the captivity of the evil Rakshasas enduring endless grief and does not see a deliverance’ what happens to my commitment (of service) to them?” Hanuman hints at the uselessness of a commitment to serve that does not translate into a tangible result.

    

புண் தொடர்வு அகற்றிய புயத்தினொடு புக்கேன்,

விண்டவர்வலத்தையும் விரித்து உரைசெய்கேனோ ?

"கொண்டுவருகிற்றிலென்; உயிர்க்கு உறுதி கொண்டேன்;

கண்டுவருகிற்றிலென்" எனக் கழறுகேனோ ?

 

Hanuman suffers, in his mind, a deductive reputational calamity for himself. “I took good care of my own life. I ensured that my (valourous) shoulders remained untouched and unhurt. Thus unhurt and safe, should I arrive at the divine presence of Sri Rama and lie to him: I could not find Sita. (Therefore, I am empty-handed; I could not bring her to you.) கழறுகேனோ = lie, bluff.

 

 

 

"இருக்கும் மதிழ் சூழ் கடி இலங்கையை இமைப்பின்

உருக்கி எரியால், இகல் அரக்கனையும் ஒன்றா

முருக்கி, நிருதக்குலம் முடித்து, வினை முற்றிப்

பொருக்க அகல்க"என்னினும், அது இன்று புரிகின்றேன்.

 

“Should you command me: ‘Burn and incinerate this rampart-secured Lanka in a trice. Destroy the wicked Ravana and erase the whole of the Rakshasa tribe from existence. Accomplish this and then shall we leave’ that I shall comply right now – today.” உருக்கி = melt. This allegory is used as Lanka is presumed to be made of solid gold. For that mass of gold to be incinerated, the fire power required would be mind-boggling. Hanuman thinks it was well within him to do. The poet inducts a premonition of sorts here – about what Hanuman would be found doing in a while.

 

'இந்துநுதல்! நின்னொடு இவண் எய்தி, இகல் வீரன்,

சிந்தை உறு வெந்துயர் தவிர்ந்து, தெளிவோடும்,

அந்தம் இல்அரக்கர் குலம் அற்று அவிய நூறி,

நந்தல் இல்புவிக்கண் இடர், பின் களைதல் நன்றால்.

 

Hanuman muses over the opposite of what he lamented about as a possibility a while ago i.e. should he leave her here and return to Rama, she could be killed by Ravana and for Rama to arrive and destroy Ravana and Lanka would be wholly pointless. Here Harnuman fancies the soul-filling satisfaction that could flow if Sita could now be rejoined with Rama and she accompanies Rama-Lakshmana and the vanara army and witnesses the decimation of Rakshasas and destruction of Lanka.

 

“Oh! The One with a half-moon-like forehead! Would it not be a welcome and better option for Rama, with a mental composure (from his regaining you) and accompanied by you, arrive here (in Lanka), root out and destroy this limitless pestilence which Rakshasas are and

deliver this great planet from its worst grief?”

 

 Hanuman anticipates a possible undercurrent of concern in Sita’s mind – Should I agree to return to Rama with Hanuman now, would the core purpose of destroying Ravana, Lanka and Rakshasas, would that still happen? What if Rama gives up that sankalpa, because he has regained me? She is willing to place herself as the hostage for Rama to be incensed enough to make the Lanka war.

 

'வேறு இனிவிளம்ப உளதன்று; விதியால், இப்

பேறு பெற,என்கண் அருள் தந்தருளு; பின் போய்

ஆறு துயர்; அம்சொல் இள வஞ்சி ! அடியேன் தோள்

ஏறு, கடிது,'என்று, தொழுது இன் அடி பணிந்தான்.

 

Hanuman makes the final plea: “What more can be said for this proposition? Kindly grant me, with your divine Grace, that great privilege. Then you could arrive at the presence of Sri Rama and douse his grief. Now, do please climb on to my shoulders, swiftly.”

    

Sita ponders over Hanuman’s proposition:

 

ஏய நல்மொழி எய்த விளம்பிய

தாயை முன்னியகன்று அனையான்தனக்கு,

'ஆய தன்மைஅரியது அன்றால்' என,

தூய மென்சொல்இனையன சொல்லினாள்;

 

Regarding Hanuman, making those moving, well-thought out and well-articulated statements for her good, for her welfare, like an admiring mother cow regarding its young, smart calf, Sita said these soft and sincerely expressed words:

 

அரியது அன்று; நின் ஆற்றலுக்கு ஏற்றதே;

தெரிய எண்ணினை;செய்வதும் செய்தியே;

உரியது அன்று எனஓர்கின்றது உண்டு, அது, என்

பெரிய பேதைமைச்சில் மதிப் பெண்மையால்.

 

“Whatever you had said is not at all beyond you; they are all well within your prowess. You shall also execute very well whatever you think through so well. But, because of my ignorant and less-endowed feminine intellect, I feel intuitively that that proposition (put forth by you) would not be appropriate.” பேதைமைச்சில் மதிப் பெண்மையால் = both ignorance and narrow-mindedness are adduced as feminine attributes here by Sita.  But she invokes her intuition which again is a predominant feminine attribute, as the main platform where she finds Hanuman’s proposition not appropriate. ஓர்கின்றது உண்டு.

 

செய்வதும் செய்தியே = செய்தாலும் செய்வாய் – nominally used in day-to-day conversations with a tinge of disbelief. But here it reaffirms ability.

 

'வேலையின்னிடையே வந்து, வெய்யவர்,

கோலி, நின்னொடும் வெஞ் சரம் கோத்தபோது,

ஆலம்அன்னவர்க்கு அல்லை, எற்கு அல்லையால்;

சாலவும் தடுமாறும்; தனிமையோய் !

 

But, Sita is concerned for Hanuman – a deep, mother’s concern: “As you cross the sea, carrying me, should the Rakshasas surround you and wage a battle, showering fierce darts on you, you might find yourself in a predicament – should you battle with them or safeguard me; you might struggle helplessly. “

 

'அன்றியும், பிறிது உள்ளது ஒன்று; ஆரியன்

வென்றி வெஞ்சிலை மாசுணும்; வேறு இனி

நன்றி என் ?பதம் வஞ்சித்த நாய்களின்

நின்ற வஞ்சனை,நீயும் நினைத்தியோ ?

 

“There is another reason too. If I consent to what you propose, Rama’s “Kothandam” would be tarnished. What good is accomplished by that? Besides, would you too stoop to the same deception that the Rakshasa (Ravana in abducting Sita) resorted to? Would that not tarnish your spotless valour?” An allegory is used for the deception:  seizing food by deceiving others ‘like dogs’. The reference to dogs here is to infuse enough derogation to the act of stealing someone’s food (as dogs are often used in that lowly term – without justification). Dogs do not, of course, indulge in that lowly, despicable act because they cannot think that intensively and crookedly. It is a human’s privilege. 

 

'கொண்டபோரின் எம்  கொற்றவன் வில் தொழில்

அண்டர் ஏவரும்நோக்க, என் ஆக்கையைக்

கண்ட வாள்அரக்கன் விழி, காகங்கள்

உண்டபோதுஅன்றி, யான் உளென் ஆவெனோ ?

 

“Besides, I shall not deem myself fit to continue to live unless and until, in the ensuing war, my Lord’s archery is witnessed by the whole heavens with awe and, (more particularly) with the heavens looking on, the eyes of that Rakshasa (Ravana) which devoured me should be gouged and devoured by crows feeding on dead bodies on the battle-field.” (Sita fumes with despise tinged with shame, as she recalls her helplessness as Ravana carried her, casting his evil eyes on her. And in that horrific wish, Sita also sees retribution for the Devas who had been harassed and humiliated by Ravana no ends.)

 

This allegory of crows gouging and feeding on the coveting eyes of Rakshasas would be found later as well. 

 

'வெற்றி நாணுடை வில்லியர் வில் தொழில்

முற்ற, நாண் இல்அரக்கியர், மூக்கொடும்

அற்ற நாணினர்ஆயின போது அன்றி,

பெற்ற நாணமும்பெற்றியது ஆகுமோ ?

 

Sita continues to fume: “As the divine archers devastate the Rakshasa forces with their reputed bows brimming with victory and pride, I shall see the noses of Rakshasis severed along with their mangal sutras; until then my (hurt) pride shall not be satiated.” (Sita seems to be reliving those horribly shameful moments when she was helpless as Ravana carried her and her incarceration and that sense of being shamed and mentally torutured boils over with that sense seeking a fitting revenge.)

 

பொன் பிறங்கல் இலங்கை, பொருந்தலர்

என்பு மால் வரைஆகிலதேஎனின்,

இற் பிறப்பும்,ஒழுக்கும், இழுக்கம் இல்

கற்பும், யான்பிறர்க்கு எங்ஙனம் காட்டுகேன் ?

 

Sita’s fuming escalates: “Until this Lanka, perching on a golden-hill, becomes a hill of skeletons of its adharmic residents, how else shall I demonstrate to the world my high birth, my virtuosity, my spotless chastity?” Sita avers here that the recoiling energy of her injured and insulted high birth and virtuosity alone would convert Lanka into a hill of skeletons.

    

'அல்லல்மாக்கள் இலங்கையது ஆகுமோ ?

எல்லை நீத்தஉலகங்கள் யாவும், என்

சொல்லினால்சுடுவேன்; அது, தூயவன்

வில்லின் ஆற்றற்கு மாசு என்று, வீசினேன்.

 

Sita’s fuming stupor peaks with this famous statement issuing from her:

 

“What of the lowly misery-filled beasts of this pathetic Lanka? I could turn to ashes all these limitless worlds – with just one word of mine. I quit that thought considering the disrepute it would fetch for the prowess of Rama’s bow. நீத்தஉலகங்கள் யாவும், என் சொல்லினால்சுடுவேன்; அது, தூயவன் வில்லின் ஆற்றற்கு மாசு என்று, வீசினேன் – Sita expresses her own consciousness of the power of her virtuosity here. She is enduring all this grief, harassment and humiliation at the hands of the lowly Rakshasas – and the daily despicable visits by Ravana – just for the sake of securing for Rama the sole honour of retrieving her from her incarceration; she says she had the power, energized by her virtuosity கற்பு, of turning all the worlds into ashes with just one word – and have her deliverance secured by just the one word from her lips.

 

FEMININITY’S RESPLENDENT MAJESTY AND EXPRESSION OF ITS SPRITUAL MIGHT,  AT ITS IMPERIOUS BEST! CONCEDING, AS A CHIVALROUS COURTESY, ROOM FOR MASCULINE PRIDE!

 

வேறும் உண்டு உரை;கேள் அது; மெய்ம்மையோய் !

ஏறு சேவகன் மேனிஅல்லால், இடை

ஆறும் ஐம்பொறிநின்னையும், "ஆண்" எனக்

கூறும்; இவ் உருத்தீண்டுதல் கூடுமோ ?

 

Sita pipes down now. Enumerates other reasons for her inability to accept Hanuman’s propsosition.

 

“There is another reason, Oh! Truthful One! Though you have vanquished all your senses through your disciplined ascetics, the world at large would regard you as a male. I shall not be touched by any male other than my Lord Rama. How could you, then, touch me (for carrying me away)?” – The poet mirrors the halting, hesitant Sita while expressing this objection of hers, which could hurt or put off Hanuman.

 

'தீண்டினான்எனின், இத்தனை சேண் பகல்

ஈண்டுமோ உயிர்மெய்யின் ? "இமைப்பின்முன்

மாண்டுதீர்வென்" என்றே, நிலம் வன் கையால்

கீண்டு கொண்டு,எழுந்து ஏகினன், கீழ்மையான்.

 

Sita anticipates a genuine query welling up in Hanuman: If you were not touched by anyone other than your Lord, how come Ravana abducted you? She explains how, beginning with a gentle reproaching counter-query: “Had he indeed touched me, would this life of mine have stayed in this body for so many days?” Then goes on to narrate what happened: “Realising that I would give up my life in that one wink if he had touched me, Ravana, the lowly one, wrested the earth bearing me, with his powerful shoulders and sped away.”

 

As brought out at the beginning of this discussion, the Aadhi Kaavya presents the abduction in a frightfully straight-forward narrative – that Sita was grabbed by Ravana by his two hands and lifted on to his laps. The Aadhi Kaavya though, brings out Sita’s objection to be carried by Hanuman the same way like Kamban does – that she cannot be touched by a male:

 

भर्तुः भक्तिम् पुरः कृत्य रामात् अन्यस्य वानर |

न अहम् स्प्रष्टुम् पदा गात्रम् इच्छेयम् वानर उत्तम |

 

bhartuH bhaktim puraH kR^itya raamaat anyasya vaanara |

na aham spraShTum padaa gaatram icchheyam vaanara uttama

 

“Oh! VaanarOttama!  Devoted as I am to my husband, I cannot touch the body of any man other that of Rama."

 

Sita anticipates, in the Aadhi Kaavya as well, Hanuman’s query – how come did Ravana carry you?

 

Sita’s explanation is forthright and truthful:

 

यत् अहम् गात्र संस्पर्शम् रावणस्य गता बलात् |

अनीशा किम् करिष्यामि विनाथा विवशा सती

 

yat aham gaatra sa.nsparsham raavaNasya gataa balaat |

aniishaa kim kariShyaami vinaathaa vivashaa satii

 

That I was touched by Ravana's body, was because of his forcefully violating me;  being helpless, having lost control of myself I could not do anything."

 

 

Back to Kamban:

 

"மேவு சிந்தை இல் மாதரை மெய் தொடின்,

தேவு வன் தலைசிந்துக நீ" என,

பூவில் வந்தபுராதனனே புகல்

சாவம் உண்டு;எனது ஆர் உயிர் தந்ததால்.

 

Sita also cites another reason for Ravana having been circumspect and not daring to touch Sita: “Ravana had earned a curse from Brahma – if you dared touched any woman against her wish, your heads would scatter and fall. It was that curse that saved my life.”

தேவு வன் தலைசிந்துக = Ravana, had a boon by which if his head got severed (in combat) these would reproduce themselves. This Brahma’s curse overrode that boon as well; if he committed the blasphemy of touching a woman against her will, his heads would scatter and fall off – never to reproduce.

 

Your narrator could not reAadhily find verification for this story – of Brahma’s curse. The Aadhi Kaavya itself brings out these curses of Ravana (in Yudhdha Khanda – while Ravana tries to motivate Kumbhakarna to join the war) 1) Curse by Anaranya of Ikshwaku dynasty (a forbear of Rama) who Ravana killed; 2) Curse by Vedavati who Ravana tried to violates and she sacrifices herself in a fire; 3) Curse by Parvati when Ravana intrudes into Kailasa 4) Curse by Nandi in the same context as (3), when Ravana laughs at Nandi’s ox-face. 5) Curse by Rambha, the apsara maiden. 6) Curse by Punjikasthala daughter of Varunda.

 

Anyway, we shall keep Kamban’s story for now.

 

'அன்ன சாவம் உளது என, ஆண்மையான்,

மின்னும்மௌலியன், மெய்ம்மையன், வீடணன்

கன்னி,என்வயின் வைத்த கருணையாள்,

சொன்னது உண்டு,துணுக்கம் அகற்றுவான்.

 

“That (Ravana had that curse) was related to me by Trijata, the kind-hearted daughter of Vibhishana, in order to remove my trepidation.” Sita ascribes truthfulness and manly prowess to Vibhishana and also ‘crowns’ him – மின்னும்மௌலியன் = with the glittering crown, in anticipation of his ‘pattabhishekam’!

 

'ஆயது உண்மையின், நானும்-அது அன்று எனின்,

மாய்வென்மன்ற;-அறம் வழுவாது என்றும்,

நாயகன் வலிஎண்ணியும், நானுடைத்

தூய்மைகாட்டவும், இத்துணை தூங்கினேன்.

 

“(Emboldened) by that curse (as a protection for me), with the faith that my unflinching adherence to dharma would not let me down and mindful of Rama’s all-conquering valour, I had lived on (without ending my life), in order to (live on and) demonstrate to the world my virtuosity.”

 

Sita cites three protections that had stopped her from ending her life: Ravana’s curse – this was external to her and Rama and was fortuitous. Her own adherence to dharma (read virtuosity) -this was internal to her and was proximate and constant. Rama’s valour – this was also internal but was shadowed by the distance, uncertainty and alternating questions welling up in her mind if at all Rama would put himself to the mighty exertion of warring with Ravana, just to retrieve her, would at all bother to regain her, the one whose form had been tarnished  by the wicked Ravana’s coveting eyes.

    

ஆண்டுநின்றும், அரக்கன் அகழ்ந்து கொண்டு,

ஈண்டுவைத்தது, இளவல் இயற்றிய

நீண்ட சாலையொடுநிலைநின்றது;

காண்டி, ஐய !நின் மெய் உணர் கண்களால்.

 

Sita lets Hanuman see the ultimate proof of Ravana wresting her along with the earth she was standing on – with the smooth and excellent pathway that Lakshmana had wrought for the two of them – right there where she was seated in the Asoka Vana.

 

“ You can see for yourself, with your own eyes: the long and smooth pathway that Lakshmana had wrought for the hermitage in the Dandakaranya forests, which was wrested along with me by Ravana and placed here with me, is right here where I am seated.”

 

Kamban goes the extra mile to buttress his theory – Ravana did not touch Sita; he gouged the earth she was standing on and got her here to Lanka along with that earth – by having Sita show to hanuman even the pathway that Lakshmana had so expertly and fondly fashioned for the parnasala was right there – in the Asoka Vana – where she was seated.

 

 

'தீர்விலேன், இது ஒரு பகலும்; சிலை

வீரன் மேனியைமானும் இவ் வீங்கு நீர்

நார நாள்மலர்ப்பொய்கையை நண்ணுவேன்,

சோரும் ஆர்உயிர் காக்கும் துணிவினால்.

 

Sita, having so comprehensively and gently declined Hanuman’s proposition to carry her to Rama then and there, assures him that she shall not try to end her life again – disabusing Hanuman’s chief concern.

 

“With the intent of saving my precious life, I shall go out to the pond filled with water and flowers. There I shall see in that pond Rama my Lord, the Kothandapani, as the two resemble each other. I shall not miss doing that even for a day.” The allegory here resonates the life-infusing quality of viewing a placid, natural water body. Looking at Rama does that too.

 

'ஆதலான், அது காரியம் அன்று; ஐய !

வேதநாயகன்பால், இனி, மீண்டனை

போதல்காரியம்' என்றனள் பூவை; அக்

கோது இலானும்,இனையன கூறினான்;

 

Sita puts the final touch and tells Hanuman: “Therefore, that proposition (of me being carried by you to Rama here and now) is just not right. What is right is for you to return to Rama, the Lord.” The blemishless Hanuman, responding would say this…… (in the next discussion.)

 

கோது இலானும் = is shown to denote the general disposition of Hanuman – one with no blemish. Contextually, however, this could also be construed to mean that the flawed thoughts in Hanuman’s mind in terms of carrying Sita then and there and deliver her to Rama, were cleansed out by Sita’s discourse and Hanuman’s mind now was freed of doubts.

 

This discussion would deal with the quintessence of Sundara Khanda – in other words quintessence of quintessence. Your narrator appeals to those who might be peripheral co-travellers, please, please, do not let go of this; do not let this go past you. Recalls are not as pithy, fresh and fragrant as the first servings.

 

Hanuman, pacified of his worries and concerns about Sri Piratti by the affirmations by her that disabused him of his agonies, finds himself relieved from those gnawing thoughts.

 

நன்று !நன்று ! இவ் உலகுடை நாயகன்

தன் துணைப்பெருந்தேவி தவத் தொழில்'

என்று சிந்தைகளித்து, உவந்து, ஏத்தினான்-

நின்ற சங்கைஇடரொடு நீங்கினான்.

 

Hanuman, with his mind now de-clogged of his agonizing doubts about the possible untoward end to Sita after he left her,  hailed her ascetic anchor. “This is splendid. The ascetic might and splendor of Sita, the consort of the Lord of these worlds. (தவத் தொழில் – a straight translation would give ‘ascetic performance’. Here, since that attribute infuses in Hanuman a euphoric adoration – சிந்தை களித்து, உவந்து, ஏத்தினான், it should be adduced a much more exalted construction: ascetic might?) பெருந்தேவி connotes consort of பெருந்தேவன்; also, Sri Devi, whose avatara Sita is believed to be enjoys the senior status amongst the consorts of Sri Maha Vishnu – Sri Devi, Bhoo Devi and NeeLa Devi. பெருந்தேவித் தாயார் as the appellation for the presiding consort in many Sri Vaishnavite Temple, beginning with Kancheepuram, is recalled too.

 

இருளும் ஞாலம் இராவணனால்; இது

தெருளும், நீஇனிச் சில் பகல் தங்குறின்;

மருளும் மன்னவற்கு, யான் சொலும் வாசகம்

அருளுவாய்' என்று,அடியின் இறைஞ்சினான்.

 

Hanuman, wishing to take leave of Sita, asks her for her message to Rama. “This world that is immersed in distressful darkness, would soon awake to a bright, glowing dawn (as Rama arrives here and destroys this evil.) Should I delay my departure, though, Rama could get concerned (as to what was happening to my mission). Please, therefore, let me have your message for the princely Sri Rama.”

 

Unfortunately, this triggers in Sita a hopelessly spiralling gloom – she is seiged by a relapse of the doomsday emotions.

 

'இன்னும்,ஈண்டு, ஒரு திங்கள் இருப்பல் யான்;

நின்னைநோக்கிப் பகர்ந்தது, நீதியோய் !

பின்னை ஆவிபிடிக்ககிலேன்; அந்த

மன்னன் ஆணை;இதனை மனக் கொள் நீ.

 

“I am telling you this. Keep it firmly in your mind. I would bear (with this captivity) for just one month. I shall not be capable of keeping my life in me after that. That is what I swear on Rama.” SITA SWEARS THIS BY RAMA!! We have swearing by God, by bible, by the Gita – and sometimes by a person too - உன் மேலாணை, நம் குழந்தைமேல் ஆணை. Here Sita, by swearing by Rama conjoins him as a party to her resolve.   

 

"ஆரம் தாழ் திரு மார்பற்கு அமைந்தது ஓர்

தாரம்தான்அலளேனும், தயா எனும்

ஈரம்தான் அகத்துஇல்லை என்றாலும், தன்

வீரம் காத்தலைவேண்டு" என்று வேண்டுவாய்.

 

Sita spews scorn here: “For the grandly garlanded Rama, conceding that he has no spouse ( he is not mindful of his duty to retrieve and regain me), conceding that his heart is completely dried (bereft) of compassion (‘dhaya” தயா எனும் ஈரம்), remind him that he needs atleast to save his own honour as a warrior (by retrieving me from here, after due retribution to Ravana who stole me from him.)” தயா எனும் ஈரம் = compassion is often equated with ஈரம் in Thamizh.

 

Message for Lakshmana:

 

ஏத்தும் வென்றி இளையவற்கு, ஈது ஒரு

வார்த்தை கூறுதி;"மன் அருளால் எனைக்

காத்து இருந்ததனக்கே கடன், இடை

கோத்த வெஞ்சிறை வீடு" என்று கூறுவாய

 

“Please tell Lakshmana this: ‘You had, on Rama’s command, taken responsibility to protect me. That command, that responsibility, continues for you. Therefore, you shall save me from this fearsome and distressing prison (that had intervened) as well.” Sita, is hesitant and halting in composing and conveying this message for Lakshmana; ought to have been deeply agonized by the recall of the unspeakable vitriol she had poured on him, before he reluctantly left her, unguarded, to look for Rama. Sita’s mind is riveted to her deliverance from this misery; in the process, she seems to forgive herself that it was she who caused Lakshmana’s slip in executing Rama’s command to guard her, forgive herself of the unspeakable harsh words she hurt him with (for which she will pay later). Strangely, she tells Hanuman that Lakshmana still has that command in place and has the responsibility to come and rescue her from here; but the conscience seems to prick – evidenced by the halting, hesitant communication.

    

Sita underscores the one-month deadline with this terrible, terminal-sounding vow:

 

"திங்கள் ஒன்றின் என் செய் தவம் தீர்ந்ததால்;

இங்குவந்திலனேஎனின், யாணர் நீர்க்

கங்கையாற்றங்கரை, அடியேற்கும், தன்

செங் கையால்கடன் செய்க" என்று செப்புவாய்.

 

“My resolve - செய் தவம் – my ascetics (to keep myself alive) shall expire in one month. If Rama could not come (and retrieve me after defeating Lanka) before that, tell him: he shall (as well) perform the final rituals and oblations for me in the mighty Ganga.” When Sita says அடியேற்கும் – for me too, she seems to be reopening in Rama’s heart the deep festering wound – his having performed those very rituals for his father Dasaratha.

 

' "சிறக்கும் மாமியர் மூவர்க்கும், சீதை ஆண்டு

இறக்கின்றாள்தொழுதாள்" எனும் இன்ன சொல்,

அறத்தின்நாயகன்பால்; அருள் இன்மையால்

மறக்கும்ஆயினும்,நீ மறவேல், ஐயா !

 

Sita invokes a virtual dying declaration – “Please tell all my three mothers-in-law, all venerated ones, that as Sita was dying there (in Lanka), she paid obeisance to all of you. Rama, the heartless one, might forget to do this. You please do this for me without forgetting.”

 

“இந்த, இப்பிறவிக்கு இரு மாதரைச் சிந்தையாலும்தொடேன்” A glittering gem amongst the numerous MAHA VAAKYAS one finds in this great poetic epic.

 

வந்த