Upanyasam by Sri Hariji – “Sita Kalyanam”
Nov 27th & 28th 2014 Sri Sivan Kovil, Singapore
WRITE UP BY SRI PRABHAKAR RAO
Sri Hariji commenced his upanyasam with the importance of Rama Avatharam & Krishna Avatharam. Every avatharam of Bhagavan is for establishing/sustaining Dharma “Dharmasamsthaapanaarthaaya”. However, the earlier glorious avatharas like Matsya, Kurma,
Varaha and Narasimha avatharas were not in human form and moreover they were taken for a specific purpose. Once the purpose was fulfilled the avatharam also reached a completion. Vamanavatharam, though in a human form, once again was for a specific purpose. However, in Ramavatharam & Krishnavatharam, the Lord lived as a human being for a long time amidst the human society and established Dharma. In Ramavatharam, He Himself followed the path of dharma perfectly and showed the society that a human being can do so. In Krishnavatharam, He stood by dharma and destroyed adharma. In both these avatharams, another uniqueness was that the Lord was born as a Kshatriya leader of the society and thereby protected dharma. It was very apt since a kshatriya’s duty is to protect the other three varnas.
Hereabouts, Sri Hariji beautifully sang the lines of two famous Aazhwar pasurams in the lilting Sahana Raga, with his musical voice, rich with bass:
கற்பார் இராம பிரானையல்லால்மற்றும் கற்பரரா?,
புற்பா முதலாப் புல்லலறும் பாதிலயான் றின்றிரய,
நற்பால் அரயாத்தியில் வாழும் சராசரம் முற்றவும்,
நற்பாலுக் குய்த்தைன் நான்முக ைார்லபற்ற நாட்டுரே.
ரகட்பார்கள் ரகசவன் கீர்த்தியல் லால்மற்றூம் ரகட்பரரா,
ரகட்பார் லசவிசுடு கீழ்னம வசவுக ரேனவயும்,
ரசட்பால் பழம்பனகவன் சிசு பாலன், திருவடி
தாட்பால் அனைந்த தன்னம யறிவானர யறிந்துரம?
And then followed a series of amazing vyakhyanams. Why did Aazhwar say “Karpaar” while referring to Rama and “Ketpaargal” referring to Krishna? The answer lies in the nature of the two avatharas. While In Ramavathara, the Lord took birth as a human being and lived as a human being, in Krishnavathara He took birth as a human being but still lived as The God. Hence whatever Rama did and showed are worth following and also possible to follow for any human being. Adherence to satyam, pitru vaakya paripaalanam, respecting all elders including Kaikeyi, not showing any attachment to wealth and kingdom, protecting the weak and meek etc. While, whatever Krishna did and showed are worth listening to in awe but impossible for a human to follow or even try to. Lifting Goverdhana mountain, dancing on Kaalinga a great snake etc. Hence the pasurams say learn about Rama and His qualities and try to follow them (Rama Charitram) and listen to Krishna’s deeds and fame (Krishna Leela) and be uplifted.
Sri Hariji pointed out another beauty of these verses. While the first verse praised Rama Charitram, the subsequent lines actually highlight Rama Leela, for example, giving mukthi to every Ayodhya resident including the grass and plants there, which is impossible to perform for an ordinary human being. Conversely, the latter verse praises Krishna Leela but actually gives an refers to Krishna Charitram, for example, being highly tolerant towards Sisupala’s abuse, which we can certainly try to follow in our lives.
As the four children (Rama, Lakshmana, Bharata and Shatrugna) were growing up, Dasaratha was worried about performing their wedding (atha raajaa dasharathaH teShaam daara kriyaam prati ciMtayaamaasa). Even as he was discussing the same with his Advisors and relatives, Viswamitra
Maharishi appears there. It is a very good sign. The discourse went into Viswamitra asking for Rama’s help in protecting his Yaaga and Dasaratha’s tremendous hesitation to send a twelve year old boy to fight the giant Rakshasas. Here the discourse dwelt at length on the famous words of Viswamitra that he is aware of who Rama is in reality and about his greatness:
aham vedmi mahaatmaanam raamam satya paraakramam || 1-19-14
vasiShTho.api mahaatejaa ye ca ime tapasi sthitaaH |
The significance of the phrase “Aham vedmi mahaatmaanam” and its reflection of Purusha Suktham Mantram “Vedahametham Purusham mahaantham” was explained in great detail. The Mantra from Veda has become a sloka here in Ramayanam, said Sri Hariji. “Ramam satya parakramam” saw a detailed explanation as to how Rama’s valour sprang from his adherence to Truth. A humorous discussion on the term ‘api’ in Vasishtopi followed. And the significance of the presence of so many Rishis in Dasaratha’s court while naturally they belonged to the forests, was brought out fascinatingly while discussing “ye ca ime tapasi sthitaah”.
The same Viswamitra who indicated about Rama’s real swarupam, later could not avoid looking at Rama-Lakshmana with the affection of an elder towards two lovely young boys. He became protective and caring towards them in spite of knowing who Rama is. He gave them the mantras “balaa and atibalaa” that very day on the banks of Sarayu river, before camping for the night. Next morning saw Viswamitra bringing out the all time divine sloka “Kausalya Supraja Rama”, in the process of waking up the children. Here Hariji discoursed a vyakhyanam as to why did he say “Kausalya supraja”. In essence, the vyakhyanam was that, it was in praise of Kausalya sending Rama wholeheartedly with the Maharishi while Dasaratha had all kinds of concerns. Hereabouts, Hariji pointed out that Viswamitra was delighting himself looking at the charm of Rama even as he was just waking up, just like we stand in any ancient temple at the start of the day waiting for the curtain to move aside.
While discussing the Tataka vadham, he mentioned that initially Rama had some hesitation because of Tataka being a woman. But when Viswamitra urged him not to show mercy to her, in order to protect the society from her, Rama states that he would obey him totally to honour his words and to honour his father’s words to him (to act as per Viswamitra’s commands):
pitur vacana nirdeshaat pitur vacana gauravaat |
vacanam kaushikasya iti kartavyam avishaNkayaa || 1-26-2
Kamban was quoted by Hariji, while referring to Rama’s arrows killing Tataka. Rama’s arrows were as fast as words uttered. They reached Tataka as quickly as the words uttered reach the listener ie., instantaneously:
லசால் ஒக்கும் கடிய ரவகச் சுடு சரம், கரிய லசம்மல்,
அல் ஒக்கும் நிறத்திைாள் ரமல் விடுதலும், வயிரக் குன்றக்
கல் ஒக்கும் லநஞ்சில் தங்காது அப்புறம் கழன்று, கல்லாப்
புல்லர்க்கு நல்ரலார் லசான்ை லபாருள் எைப் ரபாயிற்று அன்ரற.
Further, the beauty of the verse which says that Rama’s arrows pierced through Tataka’s chest and came out of Tataka just like the advice of good people not staying inside the wrong people, was elaborated on nicely by Hariji.
In another context at another venue, Sri Hariji rightly pointed out something very unusual happening in the episode of Viswamitra teaching astra sastras to Rama (after Tataka vadham). Each astra sastra will have a devatha as its presiding deity. After learning the mantra from a Guru, the receiver should do tapas on those mantras to get the blessing of those devathas. Only then these astra sastras will work when invoked. But, when Viswamitra teaches those mantras to Rama those devathas come parading around Rama subserviently and announce that they are at his service. And Rama (the little boy of 12 years of age) imperiously tells them that he would call on them when he wants to and that they can go off now. They also do so. How unusual is this scene! Only if you acknowledge that Rama is indeed the God of Gods …. then this scene makes sense:
uucuH ca muditaa raamam sarve praaMjalayaH tadaa |
ime ca paramodaara kiMkaraaH tava raaghava || 1-27-25
yad yad icChasi bhadran te tat sarvam karavaama vai |
tato raama prasanna aatmaa taiH iti ukto mahaabalaiH || 1-27-26
pratigR^ihya ca kaakutsthaH samaalabhya ca paaNinaa |
manasaa me bhaviShyadhvam iti taani abhyacodayat || 1-27-27
Moving on to Rama & Lakshmana protecting the Yaaga, Hariji enthralled the audience by picking out the simile of a great Kavi comparing the Yaaga to the pupil of the eye, the lower fixed eye brow to Lakshmana and the mobile upper eyebrow to Rama, protecting the pupil:
எண்ணுதற்கு ஆக்க அரிது; இரண்டு மூன்று நாள்
விண்ணவர்க்கு ஆக்கிய முைிவன் ரவள்வினய
மண்ணினைக் காக்கின்ற மன்ைன் னமந்தர்கள்
கண்ணினைக் காக்கின்ற இனமயில் காத்தைர்.
After this episode, Rama seeking Viswamitra’s instructions regarding the next action and Viswamitra’s very cautious and neutral mention of the great Sivadhanush leaving the decision to Rama whether to accompany him to Mithila were well brought out. And Rama falling at Viswamitra’s feet wholeheartedly offering to do as the Maharishi wishes was a very nice description, too. Thus they set out on the journey to Mithila.
Sri Hariji narrated the beauty of animals and birds of Siddhashram giving a tearful farewell to Viswamitra, and following him over a long distance, before he turns them back. An amazing scene indeed! This is a proof that Viswamitra is indeed a friend of the whole world. It is Viswasya Mitrah iti Viswaamitra, highlighted Hariji:
mR^iga pakShi gaNaaH caiva siddha aashrama nivaasinaH |
anujagmur mahaatmaanam vishvaamitram tapodhanam || 1-31-18
Coming to the sacred episode of Ahalya vimochanam, the treatment given by Sri Hariji was simply superb. First, he gave a different interpretation to the padham “kutuuhalaat” in Valmiki slokam ….. muni veSham sahasraakSham viGYaaya raghunaMdana | matim cakaara durmedhaa deva raaja kutuuhalaat || ….. He said that term can mean “to satisfy” or also “in fear of”. This interpretation is more kind to Ahalya. He took the line that Gautama Maharishi really did not curse Ahalya. The great Maharishi knew that his continuing to live with her after this act of hers was not appropriate. But, his intention was to get her purified in an extraordinary manner and then continue to live with her as his spouse. Hence, he, who could see the past, present and future, realized that Sri Rama avatharam (about to take place thousands of years later) is the means to purify Ahalya …. “Patita Paavana Sita Ram”.
His so called curse was indeed a solution for her to regain her purity at the feet of Sri Rama. And meanwhile, since she has to live alone, he gave her a protective veil of invisibility “adR^ishyaa sarva bhuutaanaam aashrame asmin vaShisyasi”:
vaayu bhakShaa niraahaaraa tapyantii bhasma shaayinii |
adR^ishyaa sarva bhuutaanaam aashrame asmin vaShisyasi || 1-48-30
yadaa tu etat vanam ghoram raamo dasharatha aatmajaH |
aagamiShyati durdharShaH tadaa puutaa bhaviShyasi || 1-48-31
Moving further, Shataananda’s (the son of Gautama-Ahalya) happiness at knowing about his mother’s release from the saapam and his parents being back together was narrated. His narrating of Viswamitra’s legend to Rama-Lakshmana was narrated. Here, Hariji drew the audience’s attention to the fact that even though Viswamitra narrated so many legends to Rama-Lakshmana during the journey, including his lineage, he never talked about himself. It was left to Shataananda to bring it out. We should not overlook this modesty of Viswamitra Maharishi.
And then the discourse moved to Janaka enquiring about Rama-Lakshmana. The nice protocol followed by Janaka by enquiring about them from Viswamitra and not directly from them was pointed out.
imau kumaarau bhadram te deva tulya paraakramau || 1-50-17
gaja tulya gatii viirau shaarduula vR^iShabha upamau |
padma patra vishaala akShau khaDga tuuNii dhanur dharau |
ashvinau iva ruupeNa samupasthita yauvanau || 1-50-18
yadR^icChayaa eva gaam praaptau deva lokaat iva amarau |
katham padbhyaam iha praaptau kim artham kasya vaa mune || 1-50-19
Hariji wonderfully elaborated on the puzzle of the term “Bhadram te” appearing in Janaka’s words to a great Maharishi. And the commentary on the four ‘gatii’ referred here with reference to Rama viz, gaja gati, simha gati, vyaagra gati and virushabha gati. The witty commentary that the fifth gati viz., Hamsa gati was missing here because Rama has to learn it from Sita after his marriage, brought forth a lot of laughter in the hall.
Viswamitra very cautiously telling Rama to see the dhanush “vatsa raama dhanuH pashya” and Rama asking permission to touch it “idam dhanurvaram brahman saMspR^ishaami iha paaNinaa |
Yatnavaan …” were all wonderfully commented upon. Like an elephant picking up a sugarcane Rama effortlessly lifted the bow and when he was in the process of stringing it, the great bow broke in the middle. Janaka immediately offered his daughter as per the “Veerya Sulkaa” that had been already announced. But, Rama refuses to accept till his father approves of it. The dharma that Viswamitra displayed and that which Rama displayed were elaborated upon beautifully by Hariji.
In between, the literary works trying to somehow make Rama look at Sita before his marriage (even though Valmiki Ramayanam does not indicate any such happening) were also commented upon by Hariji. When Hariji mentioned about the elaborate chapter in Tulsi Ramayan where Tulsidas creates an imaginary chance meeting of Rama and Sita in the royal gardens, I recalled such a painting that I recently saw in the Sita Devi temple at Sitamarhi, the birthplace of Sita Devi. Here it is. The painting has become old and has got eroded at many places. The lighting also was not conducive for the photograph. Still, here is the photograph taken by me:
Next, it was a great experience listening to the slokam describing an extraordinarily beautiful Sita bedecked in wonderful ornaments, being brought by Janaka to stand in front of Rama, ”tata: sitaam samaaneeya sarvaabharanabhushitaam …”, in Hariji’s majestic voice and diction. And Janaka’s famous words “Iyam Sita” which have inspired millions of people over thousands of years:
iyam siitaa mama sutaa saha dharma carii tava || 1-73-26
pratiicCha ca enaam bhadram te paaNim gR^ihNiiShva paaNinaa |
The term “saha dharma carii tava” saw Hariji referring back to the scene in Ayodhya Kandam where a worried Rama is trying to convey to Devi the difficult news about his father’s command to him. He begins by praising Devi’s lineage and her knowledge and practice of dharma with the words “kule mahati sambhuute dharmaGYe dharma caariNi” and narrates the developments. And Sita Devi’s reaction is full of enthusiasm to accompany him to the forest. In fact, she even says that she would go before him and trample down the thorns and cutting grass .. “agrataH te gamiShyaami mR^idnantii kusha kaNTakaan”. This is the very proof of what Janaka promised in his famous sloka by saying “saha dharma carii tava”!
The Sita Kalyanam was auspiciously narrated along with the marriages of Lakshmana, Bharata and Shatrugna. The heavens were celebrating this auspicious event. On this note, the two day discourse on Sita Kalyanam came to a happy conclusion.
Hare Rama Hare Rama Rama Rama Hare Hare
Hare Krishna Hare Krishna Krishna Krishna Hare Hare
Reported by:
V.Prabhakar Rao
Singapore
Dec 1 2014----------------------------
