Vedanta Desika -111.
Part 9 .
Azhwars produced devotional hymns and their songs were collected later into the Four Thousand Sacred Hymns as Nalayira Divya Prabhandam. Nathamuni collected them and formed the classical and vernacular basis for SriVaishnaism. This inspired Swamy Desikan and he felt the importance of composing some poems in his mother tongue Tamil . The 24 prabhandams in Tamil is later called as Desika Prabhandam after the famous Nalayira Divya Prabhandam. Out of 24, only 19 prabhandams are available to us, and the rest five (Pandhu, Kazhal, Ammanaim, Oosal, yesal ) are not found anywhere(Luptham ) In this part 9, 3 prabhandams on Sri Devaraja perumal of Kancheepuram Temple , is briefly discussed.
29.Meyvradha manmiyam
Meyvradha Mahatmiyam is in Manipravala style indicating sthala puranam of Kanchipuram in 29 pasurams. Brahma's desire to worship Sriman narayan in person could not succeed due to previous sins and so he started doing penance. He had a divine vision to perform Aswametha yagna in Sathyavratha kshetram by constructing yagasalai at Hasthigiri. . Brahma then ordered Viswakarma to arrange the same. Brahma named that place as Kanchi and started doing Yagnam. But as Brahma's wife Saraswathy was in river and not there with him due to some misunderstanding with him. Brahma or any Hindu ,doing penance without wife by his side, is said as not permissible. So Brahma asked his son Sage Vasishta to call on his mother and ask her to be present with him for the yagna. But as Saraswathy refused to come for the Yagna, Brahma started doing yagna with his other wife Savithri. This news reached Saraswathy and she became angry with Brahma's action. Saraswathy started overflowing as narrated by Swamy Desikan in this prabhandam in pasuram 12 as aththana yaththana anuththithanai aththithana uththi puriyaaL .
Due to the flooding in the entire yagna site , Yagna could not be continued successfully. Seeing this incident, Sriman Narayana took the form of Pallikondan (In lying pasture ) uthiravethikkulle uthithar vanthar (As in pasuram 17 )and stopped the water flow acting as dam. Swami Desikan then immersed very much in the sweet memories of Lord Sriman nArayanan appearing before Brahma, as a golden mountain erecting in the middle of the Yagna's Agni. Swamy Desikan's memories continued with much happiness and in grand elation he narrates his nector like experience as Atthigiri arulalap perumal vandhar-- karutha varam tharum Dhaivap perumal vandhar --umbhar thozhum kazhaludayar vandhar--vanera vazhi tanthar vandhar thame
about the Lord's glories wash over Swami Desikan and he declares with elation his
Saraswathy then felt her foolishness and immediately decided to join Brahma in Yagna. In the Havis offered Punyakoti vimanam then appeared with great tejas. Brahma had the appearance of Perarulalan in Punyakoti vimanam .So, Brahma felt extremely happy and pleaded for permanent stay of Vishnu in this kshetram. Sriman Narayana granted this as boon to Brahma . In this manner, Sriman Narayanan blesses us all in this temple to Bakthas in Kancheepuram.Swamy Desikan indicates this in 26th pasuram as Kaliyil thozhuthezha ninranere . It is informed that Brahma left for sathyalokam afterwaeds.then.
30.Adaikalappathu
Adaikalappathu is in 11 pasurams with ten on description of Prapatti in ten and the concluding one on palasruthi. In the very first pasuram Swamy Desikan hails Kanchi as Mukthi tharum nagar ezhil mukkiyamam kachi thannil stressing Kancheepuram as one of the seven towns sure to attain salvation as It is revered as one of the seven mukthiKshethrams .His surrendering words like Nallladakkam adainthen, adiyinai adainthen, paraman adi paninthen, are sure to cause much devotion to Sriman Narayana. This is similar to NyasaDasakam lines of addressing to Lord directly by Swami Desikan in the form of "I surrender to you", "I pray to you", etc. In third pasuram Swami Desikan points out that all are eligible to perform Prapatthi
to Sriman narayana and this act of saranagathy will result in getting the Moksham easily. IIn 4th pasuram kakamirakkathan explains the saranagathi of kakasuran and vibhishana to Lord Rama.
In prapatti manthram as svanishtai , and following Acharya's teachings in Acharyanishtai, God accepts the same with joy and grant the boon sought immediately. In 6th Pasuram Swami Deikan refers different types of Saranagathi prapatti as sva nishtai - full knowledge for performing Prabathi. ukti nishtai - guidance of Acharya on performing Prabathi acharya nishtai - Acharya to perform the Prabathi bhagavatha nishtai -pardon a devotee to get rid of any Bhagavatha Apacharaare are narrated excellently in this prabhandam. In surrendering for our protection to the Lord by observing the following five angas of prapatti ( Anukulya samkalpam, pratikulya varjanam, karpanyam, maha visvasam, goptrtva varanam,karapanyam ) are also find place in this prabhandam.as Ukakkumavai ukanthu, ugava anaithum ozhinthu, .mihat thunivu peravunarndhu, kavalena varitthu, puhalillat tavamariyen-
The tenth pasuram 'Thirumagalum Thiruvadivum' Swamy Desikan tells that he joined with Sriman narayana who has many Sakala kalyana gunangal. They are as Sriman narayana with supreme characters as ' who is never separated from His beloved consort, He has most bewitching beauty,He is ocean of mercy,He has unmatching Daya to His devotees,He is an omniscient and easibly accible nature, His body is with both chethanas and achethnas, He is one, who creates, protects and destroys all of this world and its beings, which always stay with Him".
31.Artha panchakam
Swamy Desikan concludes in this Prabhandam that Only Vidwans with familiarity of the meanings of our Vedas can enjoy the sweetness of the meanings of these Paasurams.Now, Adiyen with only poor basic knowledge of all these things attempting to write on them is really a great task. Anyhow Desika premai compels now to do something.
Arthapanchakam is also with 11 pasurams in praise of Lord Varadaraja of Kancheepuram.This deals with the knowledge on Five doctrines , the most important for those who wish to gain Moksham . The five principles of Paramathma swaroopam, Jeevathma swaroopam, Virodhi swaroopam, upaya swaroopam and Phala swaroopam are described in 2 pasurams each and the concluding one is palasruthi.
In the very first line of this prabhandam he quotes Sriman Narayana as Amalan aviyatha sudar alavilla aramuthan.in which Amalathvam( Amalan ),Sathyathvam, (aviyatha),Jnanathvam (Sudar),Ananthathvam (Alavilla), Anandhathvam, (Aaravamudham) .In 6th pasuram Nalvahaikkum saranamalippan referring 4 kinds of body in to which a jeevan enters to experience its karmas as : (1) The body of Devas (2) The body of humans (3)the body of Animal or Bird (4) Tree or stone immobile..
The lines of vidhai mulayin nyayatthal adi illa vinai adaive refers to BhIjankura Nyayam , as spring up of a plant (Mulai) from the seed ( Vithai) . Seed arise from only from earlier mulai, and not in any other place. A doubt as to which is first is ever exists as seed or plant .This debate or doubt is unsettled like this BheejAnkura Nyayam, hard to decide on whether body came first to enjoy the karmas or the Karmas
led to the appearance of body , to suffer or enjoy as per the karmas . For this our Acharyars established that
both Karmas and body are, coexistent, timeless and ancient .In 6th pasuram Nalvahaikkum saranamalippan referring 4 kinds of body in to which a jeevan enters to experience its karmas as : (1) The body of Devas (2) The body of humans (3)the body of Animal or Bird (4) Tree or stone immobile .
.In 7th pasuram, " amarar thozhum Atthigiri ambhyutthal Aaramudhe " Lord Varadaraja is recognized as One who cuts asunder Samsarabandam to those who practice Bakthiyogam in this eight Angams.yama niyamam achanam iyalavi pulanadakkam, thamathariyum tharanaigal ninaivozhukkam, samamudaiya samadhi is well illustrated. The characters required for this are . "Ahimsai ,Truthfulness, Non stealing , control of Kaamam, Purity ,Contended life, Observation of tapas and vrathams ,Knowledge on Vedas and Upanishads, Saathvika Thyagam,Padhmasanam ,control of Breath, Control of senses , Imprint of Bhagavan's Thirumeni in mind, uninterrupted meditation,dhyanam ". Readers are requested to inform my approach is correct one in briefing the great Acharya Sarva bhauman's divine literature.in just few lines.
ARUMBULIYUR JAGANNATHAN RANGARAJAN
Tuesday, February 23, 2010
Wednesday, February 17, 2010
#14 - ANDAL
Andal is the only female Azhwars , daughter of another Azhwar called Vishnuchitar who was later known as Periazhwar.Periazhwar was born in Kurodhana (785A.D )and lived for 85 years. Andal was born in Nala (836A.D ) , and so we can conclude that they lived around 850A.D . Andal was born under the asterism of Puram in the Tamil month of Adi. This asterism generally falls in July August when the annual monsoon
rains bring peace and plenty to land. Like Sita, Andal was Ayonija, not born of a womb. She was a gift of mother earth to all humanity.In Srivilliputhur of Madurai district while procuring flowers, Vishnuchitar saw a baby girl lying under Tulasi plant. He felt so much happy as he had no child before and so considered it as God's Gift. He named the baby as Kothai or Gift of Mother earth and raised her as his own daughter. Kothai with lot of love and devotion from her father ,started singing songs about her beloved Lord Krishna, with her knowledge of Tamil poetry.
ANDAL
As Vishnuchittar had already highest respects on Lord Ranganatha , it was intensified further in Andal. Andal adorned herself daily with the flower garland prepared by her father for the Lord Vadabadrasai in Srivilliputhur temple. She first admired her reflection , with an idea of herself as Rnganatha's bride, and then she put the garland back for offering to Lord Ranganatha by her father. Vishnuchittar one day noticed a
strand of Kothai's hair on one of the garlands and got shocked . After identifying the reason he scolded Kothai for her childish activity and discarded the garland. Then he prepared another one and offered it to the Lord, and pleaded for God's excuses. Lord Ranganatha then appeared in Vishnuchittar's dream on that night and told that He missed the scent of Kothai's body in the flowers, as He preferred only that. Vishnuchittar then awoke and cried tears of both joy and remorse. As Andal's greatness was such that the Lord Ranganatha Himself wished to share her presence, she became known as "Andal", the girl who "ruled" over the Lord. She is also known by a phrase "Soodi kodutha Sudarkodi" or Soodikodutha nachiar which means "The bright creeper-like woman who gave her garlands after wearing them".
Andal said as " These swollen breasts of mine are meant for Krishna, Like a sneaky jackal from the forest toppling and sniffing the sacrificial Havis that vedic seers had kept for the gods, if you marry me to a mortal, I shall not live," and she was saying that she would only marry Sri Ranganatha, the Lord at the great temple town of Srirangam. Again Lord Ranganatha appeared in Vishnuchittar's dream and told that Andal be sent to Him in all her wedding dress and arrangements. Vishnuchittar then filled with both joy of his beloved daughter going to attain her goal, but a bit of sadness on losing her .
All the wedding preparations and journey in a palanquin to Srirangam were then arranged . Andal then jumped out of the palanquin, unable to restrain herself any longer. Andal at her fifteenth year, embraced Lord Ranganatha and disappeared in a blaze of glory, having joined her Lord.
Nachiar
When Andal was hardly fifteen, She sang Thiruppavai in 30 verses (Pasurams ) and Nacchiyar Thirumozhi, in 143 verses (in 14 Thirumozhis) steeped in her love for Krishna. Traditionally it is told that Andal began to practise Pavai nonbu to secure Lord Krishna as her husband. Andal ranks as a saint poetess on par with the Azhwars, and so her works are included in the Mutalayiram, or the first thousand in the Nalayaira Divya
Prabandham. In Tiruppavai, Pasurams 1to 5 explains the ancient Tamil custom of Pavai Nonpu, when
maidens undertake vows during Margazhi for a happy married life and for the good of the community. Pasurams 6- 15, deals with Andal's plight from door to door rousing her friends, her bath in river with friends and worship with flowers images made of sand. Pasurams 16 to 22 ,Arrival of friends in Krishna palace, and their seeking permission to wake up Nandagopala, Yasodha, Balarama and Krishna , who is sleeping in the company of Nappinnai .Pasurams 23-28, Andal's talking with Krishna . Pasuram 29, conveys the purpose of their visit,and Pasuram 30 is palasruthi (Engum Thiruvarul petru Inbura ) benediction for all who recite the work faultlessly .The famous song of Rajaji's Kurai onrum illatha Govinda is only from 28th pasuram Karavaigal.
Tiruppavai gives us a divine experience of unity with Lord Krishna . As Andal says"Sanga Thamizh muppathum Thappame, one who says this garland of verses in Sangathamizh are sure to get the blessings of HIM. Thiruppavai recited in all Srivaishnava temples throughout the year has no restriction on resitation. This is basis for vedas and so called as Vedam anaithukkum vithaghum .In very first poem Saranagathi is stressed as Narayane namakke parai tharuvan as Krishna said in Gita , bhakthi or saranagathi is necessary for everyone.
An element of swapadesa or inner allegorical meaning is available to the verses iof Tiruppavai. Verses 6 to 15 are interpreted as each directed towards the awakening from sleep of one of the ten Azhwars. Likewise some songs are considered as rousing Bhagavathas from sleep. Many scholars right from SriRamanujar have given meanings, explanations in plenty . Just like teachings in Gita, as one can see lot of such guidelines for everyone to adopt in one's life in this Tiruppavai , this is termed as 'Kothageetha'.The guidelines from a
word of each pasuram in Tiruppavai is furnished below.
Kothai
Just like teachings in Gita, as one can see lot of such guidelines for everyone to adopt in one's life in this Tiruppavai , this is termed as 'Kothageetha'.The guidelines from a word of each pasuram
in Tiruppavai is furnished below.
1.Religious observations are to be done for getting more wealth and peace. (padinthu)
2.All the prescribed dos and don'ts of the vow have to be followed strictly.(Kirisai)
3.Sincere prayers will always bring abundant rain ,causing more prosperity.(Perpadi)
4.Water fetched from ocean ,is poured as rain over the good and bad alike.(Peithidai)
5.God thinking, disappears accrued Karmas from deliberate or accidental acts.(sinthikka)
6.The mentality to aid inexperienced seeker to help the way to realization is good. (kettu)
7.Full attention in any activity is needed for getting complete grace of god.(Padavum)
8. Most wise people when they do not teach others ,are sure to slip and accused. (Kathu)
9. A step of surrender,by uttering God's name, cause many steps of protection (Navindru)
10.God is embodiment of grace, light , wisdom, strength,love and power. (potra)
11.A family of generosity, pure and wise characters will have a good offspring.(Karanthu)
12.Moksha is prefered as bondage start from babies, with the love of parents. (irangi)
13.Use of power ,specially gifted is needed and must not be going inactive.(Thavirnthu)
14.Prescribed duties for daily and seasonal have to be performed in dedication.(Nanathu)
15.Taking the responsibilty of errors ,encomiums will come automatically.(nanayiduga)
16.Praising and Worshipping God in word,mind and action,pave way for Grace .(Thiravu)
17.Avoid inactivity .If we succeed evils in resisting, calmness will then come. (Urangathu)
18.Enjoy pleasures of righteousness, with family and friends without prejudice.(Magizndu)
19.Thinking must be raising the lower ,helping the needy and feeding the poor.(Meleri)
20. A man of faith constructs something beautiful even in the midst of chaos.(Thiral)
21.Avoid unpleasant truths which make one of rude and loss of sensitivity. (Matrathe)
22.When the mind goes after various things , divert the same at the feet of God. (Nokku)
23.Vishnu took avatars to teach a virtuous life, and to take the lives of bad. (Arainthu)
24.Incarnations of God in human form is for easy approach of us to understand.(Vandom)
25.Money may fetch your today's bread. but it is not to be taken as sole end or aim.(Thiru)
26.Trust in hopes and achievements of senior people and take the same as guide.(Kettu)
27.Community participation,is stressed for the welfare and happiness of all.(Kudiirunthu)
28.Ever help others to achieve their aims for salvation by complete devotion.(Serndu)
29. The ego that asserts "I am the servant of God' is true character of a devotee.(Sevithu)
30.The whole world is sure of attaining the benifits of all actions done properly.(Inbutru)
GREAT WOMAN
Andal's Nachiar Thirumozhi is with 143 verses attempting various methods to join with Lord Krishna. Thiruppavai starts with the name of the month of Margazhi, which Krishna in Geetha told as masanam margasirso aham. But Nachiar Thirumozhi starts with the name of the next tamil month Thai as “Thai oru thinngalum”.
Tiruppavai has unique popularity in having many commentaries. Azagiya Manavala Perumal nayanar has said that Kothai revealed to us clearly through her pasurams , the esoteric meanings (Rahasyathrayam ) of Ashtakshari, Dhwayam and Charamaslokam given by Lord Krishna to great warrior Arjuna in the Kurukshetra battle fields. Swami Desikan praises Andal in his Godasthuthi and compares Andal with Kshama also called Bhoomi Devi . He personifies her to Lakshmi who has immense Karuna for her devotees and so sings as "sakshaath kshamam karunaya kamalam ivanyam"in the very first sloka.
GREAT STORY WRITER
Varanamayiram , is a very renowned tirumozhi. Even today, this sixth tirumozhi is being sung in Tirumalai Kalyana Utsavam daily and in all Vaishnava weddings as Thengai uruttal. Traditional belief is that when this ritual is performed, the newly wedded couple's lives forever remain sweet. The wedding scenes that Kothai describes are full of beauty and superb in imagination, and have a divine vedic flavor.
Varanamayiram , is just description of her dream about her marriage with Lord. She says that the Lord is coming in a procession with thousand elephants, first. Purnakumbhams are kept and many thoranam or festoons are used in decoration to welcome Him. Andal then sees the Lord entering the decorated wedding pandal for the wedding on the morrow. Indra and other celestials request her hand for Lord and present the saree sanctified by chanting mantras. Andal is then in bridal saree and with flower garland .Priests is seen as brought Water from Holy Rivers from all directions and chants loudly the Mantras in benediction. Lord and Andal then take Kankana (thread) to take marriage vows. When Lord enters auspicious kalasams, lamps are brought by youths. Drum beating and blowing of conch takes place then. It was followed with Lord taking her hand in His, beneath the pandal decked with strings of pearls. Amidst chanting Mantras by priests, the Lord going round the Holy fire holding her hand .Andal sees her brothers come and take part in pori iduthal. (Laja Homam).The couple is anointed with cool Kumkumam paste and Sandal paste and in all finery .Andal is going round the decorated city with Lord on an elephant in Procession after wedding. All those are from her dreams.
GREAT HOME MAKER
Andal's gesture and broadmindedness is exhibited fully in 'Nooru thada' pasuram in 9th Thirumozhi. She says as she is offering butter in 100 vessels and Akkaravadishil (the famous Ayyangar veettu Payasam of rice cooked in Milk with jaggery and ghee) in 100 vessels to Lord of Thirumalirunjolai . Andal's description of this attracted Ramanuja , and he carried out fully as she wrote ,and so Ramanuja was conferred as Nam koil Annan. Ramanuja was so much fascinated by Andal's Tiruppavai and so he was called as Tiruppavai Jiyar. Just like the lines of 'Mooda Nei peithu muzhankai vazhiyara' in Koodaravalli pasuram of Tiruppavai, these lines are found in this to draw the attention of Lord to come in person. Andal kondai is also a unique attractive feature
Andal spells out her desire of her union with Lord Krishna, and as she found no response to her love message, she invokes the help of Manmatha for her union with Krishna. .Method of sending a message to the lover adopted by Andal adds variety to the treatment of devotion. Andal prays to Kamadeva, Lord of Love, to make Lord Krishna to accept her. Andal and friends imagining themselves to be small girls, and playing making castles in sand, plead with the Lord not to damage their creations. Krishna is playing pranks with Gopikas .Andal, one in the group is pleading to have mercy and spare inconvenience to them. She narrates the ritual of penance, worship, and humble prayers to HIM. This is then followed with description of her dreams in which she gets married with Krishna. The song of despair, cuckoo's cry welcoming her lord, clouds sending message ,mystic kudal in attaining the lord are all other verses in nachiyar thirumozhi.
GREAT TAMIL POET
Andal has proved her scholarship in Tamil by introducing not only the local language of words like 'paiya''elle''ude' , and she handled carefully in some words like' Neyyunnom palunnom'. As people sometimes take liquids also like a solid food, she chose the word as not to drink, but not to eat and so he preferred the word 'Unnom' instead of 'kudiyom'.
Also she tells every people as "Vaiyathu vazhvirgal' ,'Selvachirumirgal' with an idea to greet everybody happily and not at all in any accusing language such as 'sinners'. In her Nachiyar Thirumozhi also she states as 'Vengadathai pathiyaga vazhvirgal,'Nanmakkalai petru magizhvir, Thunbakkadalil thuvalre , vallarkku illai pavame etc.
Her poetic interest is also revealed that she quotes word 'padi' in 14 times of 30 songs of Tiruppavai.1.Paraman adi padi,2. uthaman per padi, 3.vayinal padi, 4. kesavanai pada , 5.padipparai kondu, 6.mugilvannan perpada,7. manathukkiiniyanai pada ,8. keerthimai pada, 9.pangayakkannanai pada,10. mayanai pada, 11.thuyilezha pada, 12.maithunan per pada,13. selvamum sevagamum yam padi,14. unthannai padi,
Andal gives importance to both men and women in all her poems. In first poem, she tells Krishna as 'Nandagopan kumaran' first praising from fatherside, and immediately in the next line, she states from mother side as "Yasodai ilanchingam' .
The present form of Tamil Archana system in Temples, is also introduced by Andal only through her 'Andru ivvulagam alanthai adi POTRI' etc.
Andal is not only 'sudikkoutha nachiyar' but also 'padikkoutha nachiyar' through her 'Nachiyar Thirumozhi'. Nature of Abundance is also felt in her poems.
GREAT PHILOSOPHER
Manavala Mamunigal in his upadesa Ratnamalai states Andal as "pinjai pazhuthalai as she blessed us with Thiruppavai in her fifth year. Andal had parama Bhakthi right away instead of the steady ripening through the other two stages of parabhakthi and paragnanam .Bhumi devi incarnated as Kothai and blessed us with Thiruppavai and Nachiar Thirumozhi, in her own unique Tamil, Andal being in fifth rank to Periazhwar who had already four sons, is called as Anjukudikku oru santhathi. Anjum in tamil means 'afraid of ' Azhwars were always afraid of dangers, but Andal was progeny among them.
Andal's life is idealised and she is idolised in sriVaishnavite shrines and homes of millions of srivaishnava through ages in South India and worshipped as embodiment of fidelity of feminine love raised to the divine level.
Lord Ranganatha is fancied to be reclining with his face turned to south, because of his esteem for that direction in which Srivilliputhur the place of Andal's birth. Periazhwar composed 473 verses in praise of God, but he did not get any reputation, though God usually pleased even with a little submission. Andal with just 173 verses got fame to her father because of Lord adorning the flower garland after her, and so he was named as Periya Azhwar.
Sri Andal grasped vedic doctrines and conveyed them as palatable sweet Tamil rhymes, like the clouds taking salt water released later as pure rain water. As vedas are beyond understanding capacity of an ordinary man, Andal presented them to us .If we store them and use like rain water harvesting methods, in good reservoir of further research, study, propagation and conducting seminars like Chennaiyil Srivilliputhur it will then be a great service to humanity in the field of education.
Monday, February 15, 2010
#13 - DRAUPADI
ONE IN EIGHT (GODDESSES)
It is observed that ‘Women in epics’ have been responsible for elimination of evils from the world. Draupadi in her lifetime suffered a lot but she could prove the tenacity, the will, the faith of character .The glory of avatar in completion of purpose of ending the evils and the vicious is partly realized through Draupadi.
Draupadi is the most chaste daughter of Maharaja Drupada an incarnation of goddess Sasi, the wife of Indra . Draupadi was born next to Drashtadyumna after a great sacrifice by Drupada.
Draupadi , unfortunately was a victim of her own extraordinary beauty that inflamed the desire in the hearts of men. She seemed to attract violence and wrecked vengeance thereafter. On each occasion she fought the outrage with matchless courage, assurance, skill and presence of mind. She was veritably a goddess of war. Krishna treats Draupadi as his sister pledges his friendship to Draupadi and vows to show the world the greatest example of friendship. He protects her whenever and wherever she asks him for the help.
Draupadi’s special characteristic fight against an injustice reflected as Parvathi or Shakti, or Kali. Draupadi was also avatar of Goddess Shree or Wealth. we find in Draupadi, a composite avatar of Kali, Parvati, Sachi, Shyamala, Usha, Bharati, Shree, Swaha, the eight goddesses. Naradapurana also tells as Draupadi was composite Avatar of Goddesses Shyamala (wife of Dharma), Bharati (Wife of Vayu), Sachi (wife of Indra), Usha (wife of Ashwinis) and hence married their earthly counterparts in the form of the five Pandavas. Enraged at a jest by Parvathi, Shyamala, Sachi and Usha, Brahma cursed them to human birth. Parvathi thought of the solution wherein they will be born as one woman, Draupadi and hence share the earthly body for a smaller period of time. Draupadi is worshipped as Draupadi Amman in South India as a personification of Shakthi, and called as Parshati , Panchali , Draupadi , Shri , Yajnaseni .
ONE IN FIVE (Swayamvara )
As in sloka '"Ahalya Draupadi Kunti Tara Mandodari tatha panchakanya svaranityam mahapataka nashakam" Draupadi is one in five Panchakanyas. She was also one wife to five husbands.
Draupadi was a daughter of Drupad king of Panchala and sister of Dhrishtadyumna. As Arjuna defeated Drupad he wanted a great warrior like Arjuna to be married to Draupadi. She was known for her beauty, valorous and fearless conduct, humanitarian compassion and pity. She was true incarnation of perfect humanity terse and soft. Draupadi was very brave and beautiful. She was equally intelligent. Draupadi put a condition for her marriage as she would
wed the prince who would pierce the eye of the rotating wooden fish by looking at its reflection. Her swayamvara was arranged in Kampilya .
A pole was erected in the courtyard at the tip of which a rotating device was fixed. A wooden fish was mounted on the top this device. A water tub was kept at the bottom for reflection of the fish to be seen. The competitors were asked to hit the eye of fish with an arrow through this reflection in one chance. Many princes including Duryodana , Jarasanda, Shisupala, Shalya, Karna, Arjuna and other pandavas tried their luck. Arjuna in the disguise of a Brahmin was liked by Draupadi and Krishna.
When Karna came, Krishna alerted and pointed Draupadi to object as it was likely that this great archer could win. Draupadi then said she wants his credentials, details of parents, status and she had no desire to marry him. This caused hatred and anger to Karna as he was the son of charioteer. .Duryodhana then protested and sought her apology. Then Duryodhana and Karna left the court of king Drupad, with a vow to avenge the insult at some later time. Arjuna then pierced the eye of the fish. So Draupadi was pleased and put the garland in the neck of Arjuna and they were married.
Lord Krishna and Balaram were present on this occasion. Though Arjun married Draupadi, destiny changed it as otherwise strangely. Pandavas on seeing their mother, just wanted to introduce Draupadi in a jocular way said as”come and see our alms today". It caused confusion as though they were talking about the food they had received, and said to them to divide the same amongst themselves and enjoy. This command then forced to make a wife being divided amongst the five brothers. Then Sri Krishna advised the Pandavas to accept Draupadi as common wife of all the five brothers. Thus Draupadi, also known as Panchali, became wife of five brothers. Narada then advised the Pandavas to honour the privacy of Draupadi when she was alone with any other brother. All the brothers agreed not to enter the room of Draupadi when she was with other brother .Otherwise they would be forced to self exile as the punishment. But as Draupadi's swamvara details were known to Duryodana in Hastinapuram, he consulted Karna and he advised to wage a war against Pandavas.
Draupadi though married to five Pandava men, i.e.,polyandry , she was all alone , with no protection, no care, and with no love from anybody. She lamented to Krishna as she is without any husband, brother or son. Even Krishna was not mine” (Vana Parva 10.125 ) . But He is bound to protect her ever, as she was related, renowned, sakhi and He rules over all.” (Vana Parva 10.127). Her husbands could neither offer nor protect the respect and honour that a woman should have as a wife and as a mother. All that they succeeded was making her into a queen. The five Pandavas through Draupadi begot a son each, Yudhishtra begot a son named Pratibhit, Bhima begot Sutasoma, Arjuna begot Srutakirthi, Nakula begot Satanika, and Sahadeva begot Srutakarma .
ONE IN HUNDRED (stripping saree )
Duryodana felt happy to note a way from his maternal uncle Sakuni, to drive Pandavas out of Indraprastha without any fight and shedding of any blood. As Yudhishtra was very fond of the game of dice, he had plans in inviting him for a game and with a trick to defeat him; he can win his kingdom and wealth easily. Yudhishtra was confident of defeating Duryodana but felt diffident against Sakuni as he is an expert player. Initially gold, silver and ornaments were wagered and Yudhishtra lost one by one. His chariots, servants, horses, armies were lost then which were kept as pledge. After loosing step brothers Nakula and sahadeva, Bhima and Arjuna became wagers. At last Draupadi became a victim to this game. Duryodana then roared like a lion and declared Draupadi as his maid and dragged her to the assembly. With exceeding limits of decency he ordered to pull out Draupadi’s sari.
When Duryodhana commands the Pandavas to strip themselves in the manner of dasa, they obeyed by stripping off their upper garments. Then Kauravas demand the same from Draupadi who refuses. Then to the horror of everybody present, Dushasana tries to strip Draupadi of her sari. Seeing her husbands unable or unwilling to help her, Draupadi prays to Lord Krishna to protect her. A miracle occurs henceforward, which is popularly attributed to Krishna. As Dushasana unwraps layers and layers of her sari, her sari keeps getting extended. Bhima is furious at Dushasana and said as he will tear open Dushasana's chest and drink his blood, he will not show his face to his ancestors." Finally, a tired Dushasana backs off without being able to strip Draupadi.
Duryodhana repeatedly challenges Yudhishthira’s four brothers to disassociate themselves from Yudhishthira’s authority and take their wife back. No one dares to denounce their loyalty to their eldest brother. In order to provoke the Pandavas further, Duryodhana bares and pats his thigh looking into Draupadi’s eyes, implying that she should sit on his thigh. In rage Bhima vows in front of the entire assembly that one day he will break that very thigh of Duryodhan in battle.
Finally, the blind monarch Dhritarashtra's conscience is stirred, in part fearing the wrath of Pandavas against his sons. He intervenes and asks Draupadi to wish for whatever she desires. Draupadi asks her husbands the Pandavas to be freed from bondage. Dhritarashtra grants her wish and also restores to Pandavas all they lost in the game of dice. Free from the bondage Bhima immediately proposes to his brothers to slay all Kauravas present then and there itself. Yudhishthira and Arjuna prevent him from taking any rash action. After many words of reconciliation between Pandavas and Dhritarashtra, Pandavas withdraw to their kingdom along with Draupadi and their entourage.
ONE IN TEN THOUSAND
Duryodana asked Durvasa to accept the hospitality of his cousin Yudhishtra and brothers with all his pupils ten thousand in number. He has suggested going when Draupadi has finished meals and taking rest thereafter. Duryodana thought after Draupadi had taken her meal, cooking utensils granted to her by the Sun God could yield no more food. Durvasa could make out the real motive of Duryodana's request, but granted his request. Accordingly Durvasa one day appeared in Karunyaka , a forest with his ten thousand pupils . Yudhishtra and four brothers received with respects a honoured guest and invited him to take his meal. Durvasa then took bath in river and came back. Draupadi then felt much disturbed and prayed Lord Krishna to rescue her from the calamity. KRISHNA- KRISHNA MAHA BA HO DEVAR NANDANA VYA YAM | VASUDEVA JAGANNATHA PRANATARTI VINASHANA || Hearing the pitiable call from Draupadi, Sri Krishna reached there and ate the single grain of rice in the Akshaya Patra. Sri Krishna with Rukmani came in haste from Dwaraka immediately and rushed to Karunyaka forest and met Draupadi. Draupadi felt happy on seeing the lord and started telling the predicament with which she was faced. But Lord just said he himself is in hungry. Draupadi told her difficulty in procuring food and there is nothng to eat. Lord Krishna immediately asked to bring the vessel presented to her by the Sun God to show it to him. But Lord was able to find a
vegetable leaf sticking in the vessel and said to her that this leaf is enough to satisfy all the 3 worlds. Meantime
Durvasa and ten thousand pupils felt their stomach has been loaded up to the very throat. So Durvasa asked
him to leave the place immediately. As Pandavas are devotees of Krishna and have invited them for meals, it is not proper to say as their stomach being filled up.Hearing Durvasa's word all ten thousand puplis immediately dispersed and ran away in different directions. Krishna invited Pandavas to Dwaraka and told “Those who are constantly devoted to the virtuous conduct never suffer".
Draupadi was a devotee of Sri Krishna and had an unshakable faith in Him and regarded him as the protector, well- wisher and intimate friend. As said in last ‘one in hundred ‘when Dusasana tried to bare her in the Kauravas court ,nobody among the present raised a voice against it. So immediately , Draupadi called and cried to Lord Krishna to save her grace as GOVIND DWARAKAWASI KRISHNA GOPI JANA PRIRYA | KAURAVAIH PARIBHUTAM MAM KIM NA JANASI KESHAVA || Lord Krishna appeared then as the clothes of Draupadi. With the kindness of Lord Krishna, Draupadi's sari increased many fold. Dusasana was then tired of drawing her sari but he could not find the end of it. It was a miracle of the God to save his devotee.
ONE IN ZERO
Draupadi has five husbands but she has none. She had five sons and was never a mother, No joy, no sense of victory, no honor as wife, no respect as mother, but only the status of queen. It is not money or position that makes any one great. No one in this world can escape troubles and difficulties. Draupadi was the queen of the five Pandavas. Subhadra was Krishna’s sister and the wife of Arjuna. Even they had to suffer so much. One has to develop the strength to bear the trials of life. We should resolve firmly not harm the good people, and not to bend before the wicked. The Dhramya vartana of Draupadi is well portrayed as, even at the time of great stress, sorrow, difficulty, one never must deviate from the path of truth, Dharma.
'Do not mock others on their frailities otherwise results can be disastrous'-Draupadi mocked at Duryodana calling him the 'blind son of a blind father'and this remark pricked straight into the heart of Duryodana who nursed it for an occasion of revenge. That also a remark though jocularly made, became the potent cause of Mahabharatha.
When battle of Mahabharatha came to an end, Aswathama saw his friend Duyodana in a pitiable condition. Out of wrath he took a sinister vow to kill pandavas while sleeping. In dark nighr he then entered Pandavas camp and killed all the five sons of Draupadi recklessly by chopping off their heads. But Duryodana
condemned this action. Lord Krishna asked Arjuna to take action against the attacker. Arjuna chased Aswathama and brought before Draupadi bound with hard ropes. But Draupadi asked to unfasten and set him free, as Aswathama’s wife will then undergo unbearable pangs. Humanity nature of Draupadi on
another woman even when she was affected by him is most laudable one.
ONE IN TWO
The Hindus can be proud of two great epics Ramayana and Maha Bharatha, which were composed by two great sages Valmiki and Vyasas and they are called as Ithihasas. The term Ithihasa indicates that episodes in them are real and true and the characters therein had actually gone through several vicissitudes. Their experiences had been embroidered excellently in the main theme, each one throwing valuable lessons to help posterity to set everything in order. Mahabharatha epic relates the story of two princely families and the heroic deeds of valour which were performed in the Great War fought by the two branches. There are characters and there are events which if rightly understood can become the guiding principles of our life for all times. Women Characters in Mahabharatha if properly understood, the lessons that are imparted can go a long way in making our life great and glorious, honest and honorable. Numbers such as one wife to five husbands is just for the sake of sharing one’s responsibilities and adhere Dharma at all levels. One can achieve perfection and reach God solely guided by the twin factors Righteousness and Truth (Dharmam and Satyam) ..
ONE IN MANY
As there may be many errors, I just want to conclude this with one word ‘pardon’ as in the sloka in SriVishnu Sahasranama parayanam
Yadakshara padabhrshtam maatraa heenam tu yad bhavet / Tat sarvam kshayataam deva narayana nmamosthuthe // Visarga bhindu maatraani padapaadaa ksharaani cha / nyoonaani chatiriktaani kshamaswa purushothama //
Which states as "I may have erred whilst construction of, writing of, pronouncing of, sentences, words, consonants, improper grammar, verb, vowels, of the prayers . I may also have forgotten punctuation marks due to my ignorance in understanding the heavenly idiom, Oh my lord May flaws be overlooked for they are out of my ignorance again. I seek you to pardon me for all the commissions and commissions for they are involuntary and kindly bless me for the endeavor".
#12 - KUNTHI
PLEASURES OF KUNTHI
Kunthi is the most pious,righteous loftiest,exceptionally strong woman who commanded silent respect from all strata of people. She was an ideal lady with full devotion, and exceptionally good conduct. She was an aunt of Lord Krishna as she was real sister of Vasudeva, Krishna’s father. Her childhood name was Pritha, and later called as Kunthi because she was adopted by Kunthibhoja. When Durvasa came to visit Kunthiboja , Kunthi served the sage with utmost care . Pleased with this treatment, Durvasa Sage offered Kunthi , certain mantras from Atharva veda, in which persons reciting are sure to invoke the blessings of God for a child. Thus Kunthi was blessed with Karna. She was the mother queen of Indraprastha with five sons, and she treated Gandhari as her elder sister, and Duryodana as her son. Karna is Kunthi’s eldest child, born before her marriage, whom she had carefully packed and consigned to the mercy of a river, Karna was found and reared by foster-parents of the charioteer caste in Hastinapur. They then immensely pleased as they had no child of their own. He was treated as a gift of God as born with kavacha and kundala.He then become a warrior, a man noted for his generosity, and an ally of the Kauravas, led by Duryodhana. On the eve of the war of Kurukshetra there is an attempt to woo Karna over to the side of the Pandavas, first by Krishna, who is an ally of the Pandavas, then by Kunti. But Karna refuses to change sides. Karna does not really learn about his birth for the first time from Kunthi. Krishna has already told him the details before Kunthi has had a chance to do so, and in any case, Karna seems to know the essential facts already, what Krishna says being merely a confirmation.
PENANCE of KUNTHI
The inhabitants of Ekachakra city had a pact with king Bakasura who ruled it. For peaceful living in city, one family member with a cart load of grains,and two buffalloes were offered by every family to that demon. When such a turn came, Kunthi along with her family felt bad as who should go as a prey to demon. Kunthi told that her son was beyond the power of demon to kill. So she consoled and convinced the Brahmins by sending her son Bheema to carry the food for Bakasura. Her sacrifice of ready to send her son is such a remarkable one.
Kunthi was married to the king Pandu. was very pious in nature and was fond of hunting also.As Once Pandu shot the sage Kindama by mistake with an arrow when he was enjoying sensual moments with his wife in the guise of the deer. The dying sage then cursed Pandu that whenever he would try to have intercourse, he
would die on the spot. Disturbed mentally by this event and as a penance, King Pandu gave up his kingdom and began to live in the forests along with his wives Kunthi and Madri. For this purpose, Kunthi and Madri
also strictly followed their celibacy while staying in the forests. As king Pandu was unable to produce any children because of this curse, Kunthi decided to use the power of Mantras. Thus, she gave birth to three sons- Yudhishtra, Bheema and Arjuna, and made Madri to bear Nakula and Sahadev through Ashwinikumaras. So Kunthi, is the stepmother of the two younger Nakula and Sahadeva .After Pandu's death, Kunthi was ready to commit Sati with her husband. But at being convinced by Madri that it was she who was the cause of Pandu's death, so she must go with Pandu. Kunthi received the honour to be Raj Maata (the royal mother). Kunthi accompanied her brother and sister-in-laws in their exile also and met her end together with them in the forest fire. Kunthi's life was an example of abandonment, penance and detachment throughout.
PAINS of KUNTHI
The loss of her ninety-nine sons in the war had hardened Gandhari and she was full of hatred towards the Pandavas. Kunthi was not in her mind when she planned her revenge and resorted to deceit in order to destroy Yudhisthira. But Krishna countered her deceit with equally vicious deceit, and made her destroy her only surviving son, Durdasa, who had changed sides and had fought on behalf of the Pandavas. Kunthi now became the queen mother and Gandhari was a dependent on the Pandavas. The tables had turned, and the balance of power had completely tilted against Gandhari. She was too powerless to feel even a sense of jealousy towards Kunthi. But Kunthi was not party to their humiliation. The joy her son’s enthronement must have given her was more than offset by her sense of loss. She suffered for her son Karna who had perished in the battlefield. It was as though she was trying to make up for her failure, and give her dead son his due that she had deprived him of when he was alive. She wept for him every single day, and she also mourned for her grandchildren, Abhimanyu and Ghatotkacha, and for her relatives. Karna killed Ghatotkacha, and had participated in the killing of Abhimanyu, but she didn’t utter a word of condemnation against him. But she condemned Arjuna, who had killed Karna. Kunthi told her how she felt no joy in the palace and how miserable she indeed was.
When Yudhishtra lost everything in dice, Pandavas had to go on exile for 13 years. Though Draupadi went along with them Kunthi stayed back. Kunthi had much pains for this separation of his sons for long period. When war was inevitable, Kunthi took Krishna's advice and told Karna about his birth and to support Pandavas. But Karna failed to take her advice and promised that he will not kill any other brother except Arjuna. During the war Kunthi felt happy for Krishna being on the side of her sons. After the war Yudhishtra was crowned and Kunthi stayed in Hastinapur for several years. But she left for forest with Gandhari, then to lead an ascetic’s life.
PRAYERS of KUNTHI
When misfortunes one after another overtook the pandavas Kunthi prayed that they should be vouchsafed strength to remember God constantly. The true prayer is not for getting relief from suffering but for keeping out evil thoughts from the mind and for making good thoughts always dwell there. The prayers of Kunthi are very significant and well loved by the devotees of Krishna. The prayers were offered when the Lord mounted His chariot and was about to depart for His magnificent city, Dwaraka. As she was a pure devotee of Lord Krishna, she approached Him with utmost humility and offered her prayers of surrender at the lotus feet of the Lord.
In Srimad Bhagavatam (1.8.18) we can see that Kunti saying as namasye purusam tvadyam isvaram prakrteh param alaksyam sarva-bhutanam antar bahir avasthitam:" O Krsna, I offer my obeisances unto You because You are the original personality and are unaffected by the qualities of the material world. You are existing both within and without everything, yet You are invisible to all.". The same theory is found in Gita (15.15)
sarvasya chaham hruthi sannivishto matha; smrutthirgnana mapohanam cha/ vaedaischa sarvairahameva vedyo vedantha kruth vedavideva chaham//
as Lord Krishna Himself telling as "It is I who remain seated in the heart of all creatures as the inner controller of all; and it is I who am the source of memory , knowledge and the ratiocinative faculty. Again I am the only object knowing through the vedas . I alone am the origin of Vedantha and the knower of Vedas too. So Kunthi's prayers are similar to Krishna. For the whole world, Kunti Devi is revealing the unique position of Lord Krishna, as her protector. Kunthi says that even though He’s the Lord of all lords, He acts in ordinary ways to please His devotees. Kunthi said as calamities would happen again and again to see Him again and again,. The nature of pure devotees is always absorbed in thinking of the Lord and they pray for obstacles to come so that they can be the recipients of the Lord’s mercy.
Please Note:
Importance of woman in a family has proclaimed in many verses in Manusmruthi. In one such it was stated as " Sochanti jaamayo yatra vinasyathyasu thathkulam / Na sochanthi thu yathraitha varthathe thathni sarvatha // which means “That family gets ruined where the womenfolk are ill behaved, whereas that family prospers where the womenfolk are behaved well”. If one act according to this message, and carefully analyze the episodes of such women in epics, we are sure to prosper well in the country. So let us continue this Yagna...
PENANCE of KUNTHI
The inhabitants of Ekachakra city had a pact with king Bakasura who ruled it. For peaceful living in city, one family member with a cart load of grains,and two buffalloes were offered by every family to that demon. When such a turn came, Kunthi along with her family felt bad as who should go as a prey to demon. Kunthi told that her son was beyond the power of demon to kill. So she consoled and convinced the Brahmins by sending her son Bheema to carry the food for Bakasura. Her sacrifice of ready to send her son is such a remarkable one.
Kunthi was married to the king Pandu. was very pious in nature and was fond of hunting also.As Once Pandu shot the sage Kindama by mistake with an arrow when he was enjoying sensual moments with his wife in the guise of the deer. The dying sage then cursed Pandu that whenever he would try to have intercourse, he
also strictly followed their celibacy while staying in the forests. As king Pandu was unable to produce any children because of this curse, Kunthi decided to use the power of Mantras. Thus, she gave birth to three sons- Yudhishtra, Bheema and Arjuna, and made Madri to bear Nakula and Sahadev through Ashwinikumaras. So Kunthi, is the stepmother of the two younger Nakula and Sahadeva .After Pandu's death, Kunthi was ready to commit Sati with her husband. But at being convinced by Madri that it was she who was the cause of Pandu's death, so she must go with Pandu. Kunthi received the honour to be Raj Maata (the royal mother). Kunthi accompanied her brother and sister-in-laws in their exile also and met her end together with them in the forest fire. Kunthi's life was an example of abandonment, penance and detachment throughout.
PAINS of KUNTHI
The loss of her ninety-nine sons in the war had hardened Gandhari and she was full of hatred towards the Pandavas. Kunthi was not in her mind when she planned her revenge and resorted to deceit in order to destroy Yudhisthira. But Krishna countered her deceit with equally vicious deceit, and made her destroy her only surviving son, Durdasa, who had changed sides and had fought on behalf of the Pandavas. Kunthi now became the queen mother and Gandhari was a dependent on the Pandavas. The tables had turned, and the balance of power had completely tilted against Gandhari. She was too powerless to feel even a sense of jealousy towards Kunthi. But Kunthi was not party to their humiliation. The joy her son’s enthronement must have given her was more than offset by her sense of loss. She suffered for her son Karna who had perished in the battlefield. It was as though she was trying to make up for her failure, and give her dead son his due that she had deprived him of when he was alive. She wept for him every single day, and she also mourned for her grandchildren, Abhimanyu and Ghatotkacha, and for her relatives. Karna killed Ghatotkacha, and had participated in the killing of Abhimanyu, but she didn’t utter a word of condemnation against him. But she condemned Arjuna, who had killed Karna. Kunthi told her how she felt no joy in the palace and how miserable she indeed was.
PRAYERS of KUNTHI
When misfortunes one after another overtook the pandavas Kunthi prayed that they should be vouchsafed strength to remember God constantly. The true prayer is not for getting relief from suffering but for keeping out evil thoughts from the mind and for making good thoughts always dwell there. The prayers of Kunthi are very significant and well loved by the devotees of Krishna. The prayers were offered when the Lord mounted His chariot and was about to depart for His magnificent city, Dwaraka. As she was a pure devotee of Lord Krishna, she approached Him with utmost humility and offered her prayers of surrender at the lotus feet of the Lord.
In Srimad Bhagavatam (1.8.18) we can see that Kunti saying as namasye purusam tvadyam isvaram prakrteh param alaksyam sarva-bhutanam antar bahir avasthitam:" O Krsna, I offer my obeisances unto You because You are the original personality and are unaffected by the qualities of the material world. You are existing both within and without everything, yet You are invisible to all.". The same theory is found in Gita (15.15)
sarvasya chaham hruthi sannivishto matha; smrutthirgnana mapohanam cha/ vaedaischa sarvairahameva vedyo vedantha kruth vedavideva chaham//
as Lord Krishna Himself telling as "It is I who remain seated in the heart of all creatures as the inner controller of all; and it is I who am the source of memory , knowledge and the ratiocinative faculty. Again I am the only object knowing through the vedas . I alone am the origin of Vedantha and the knower of Vedas too. So Kunthi's prayers are similar to Krishna. For the whole world, Kunti Devi is revealing the unique position of Lord Krishna, as her protector. Kunthi says that even though He’s the Lord of all lords, He acts in ordinary ways to please His devotees. Kunthi said as calamities would happen again and again to see Him again and again,. The nature of pure devotees is always absorbed in thinking of the Lord and they pray for obstacles to come so that they can be the recipients of the Lord’s mercy.
Please Note:
Importance of woman in a family has proclaimed in many verses in Manusmruthi. In one such it was stated as " Sochanti jaamayo yatra vinasyathyasu thathkulam / Na sochanthi thu yathraitha varthathe thathni sarvatha // which means “That family gets ruined where the womenfolk are ill behaved, whereas that family prospers where the womenfolk are behaved well”. If one act according to this message, and carefully analyze the episodes of such women in epics, we are sure to prosper well in the country. So let us continue this Yagna...
#11 - GANDHARI
We have so far, found unique woman characters in Ramayana , who guided humanity in the path of Dharma. In Mahabharatha also, we can find many woman characters , and among them Gandhari is discussed in this issue. It is observed that the conversation of the epics into religious literature in due course of time changed many characters into superhuman nature and they became Devis or Goddesses.
EPICS with ETHICS
Maha Bharatham emphazises that unscrupulous and unethical conduct , duplicity and evil deeds never flourishes. We can achieve perfection and reach supreme state only by Dharmam and Sathyam.Vidura's intellectual ability, Kunti's sagacity, Gandhari's chastity, are some of the directory of rules ,laws and conditions with devotion as its foundation is projected well in Mahabharatham.
Mahabharatha ,is an epic with lot of ethics for our day today life. In Virataparva, it is stressed as "Truth, self -control, ascetism, generosity, non violence, constancy in virtue, are means of success ,not caste or family". Adiparva, highlights as "Accumulation of pleasures cannot give us happiness. Desire for happiness does not cause by the new enjoyment of pleasures" .In Vanaparva, it tells as " Nothing finite can satisfy the hunger for the infinite. It may be necessary for the sake of Dharma. True joy entails suffering." "The law of truth speaking has no intrinsic value , since truthfulness means love of humanity which is the only unconditioned end .
POWER OF WOMAN
Gandhari , was daughter of Subakla, king of Gandhara. Her husband was Dhritharashtra , a blind king of Hastinapur. Gandhari ,When her husband was not getting the pleasure of seeing, she felt that she should also follow the same displeasure, and so closed her eyes with cloth till her death. Such a penance is unique in history. Though Gandhari remained faithful to her husband , and won the favor of one and all in the house of her in-laws, she had the negligence of maternal duties.
Gandhari was very just and fearless speaker. When Pandavas were into the game of dice again and again, she raised her protest and cautioned Dhritharashtra, to stop Duryodana in doing wrong deeds and not to support all his actions. When Pandavas regard him as their father, he should guard their interests.She warned as no vengeance should arise in the minds of Pandavas. She advised for good
consultation with ministers and wise counseling alone for peace and harmony are only required and not at all to be misguided by Duryodana .But Duryodana with firm belief in fate had unfortunately had deaf ear on better advices of elders. Duryodana refuses to part with even a square inch of territory and Gandhari's advice was not effective.
TALENTS OF WOMAN
Gandhari, sister of Shakuni, was considered as real villain in Mahabharatha .When Gandhari was asked for wedding by Bhishma , Shakuni, and
Gandhari agreed that their sister was going to be King Pandu's wife. However when they were told the proposal for blind prince Dhrutharashtra, both refused totally. Shakuni said that his talented beautiful sister with good knowledge on Vedas is suitable only for Pandu. But Bhishma told some rumors of depressed and masochistic condition of Gandhari is fit only to a blind prince , as otherwise her marriage chances become remote then. When Gandhari was asked about her opinion, she said that she will put a band on her eyes, so that marriage is between two blind persons. She said that she loved this plan as this wedding will take place in the immortal history. Gandhari Dhritharashtra wedding then took place in great pomp and show with Gandhari's eyes closed with a white band. Gandhari bore a hundred sons collectively known as Kauravas , and one daughter Dushala, who was later married to Jayadradha. Duryodana and Dusshasana were villains in MahaBharatha , and were killed in Kurukshetra war by their cousins. Gandhari exhorted her sons often to follow Dharma and make peace with Pandavas.
Gandhari made a single exception to her blindfolded state, when she removed her blindfold to see Duryodana rendering his entire body except his loins invul-nerable to any foe. This was however to prove fruitless as Bhima smashed Duryodhana's thighs in their decisive encounter on the eighteenth day of the Kurukshetra battle, a move both literally and figuratively below the belt. Dhratharashtra was in the habit of consulting Gandhari during political emergency situations.She also advice immediately to the satisfation of all, but to go only on right path always. .
WEAKNESS OF WOMEN
Gandhari made a single exception to her blindfolded state, when she removed her blindfold to see Duryodana rendering his entire body except his loins invulnerable to any foe. This was however to prove fruitless as Bhima smashed Duryodhana's thighs in their decisive encounter on the eighteenth day of the Kurukshetra battle, a move both literally and figuratively below the belt. Dhratharashtra was in the habit of consulting Gandhari during political emergency situations.She also advice immediately to the satisfation of all, but to go only on right path always.
WEAKNESS OF WOMEN
Gandhari was the most beautiful lady , and was fully qualified by her womanly qualities , which endeared every member of Kaurava court. But despite this, she had the natural delicate weakness of a woman. Though Gandhari was in good books of Kunti, she was envious of Kunti when Kunti gave birth to a male child. When both the queens were then pregnant, Kunti delivered male child first. Gandhari then got angry and gave a blow to her abdomen, resulting delivery of just lump of flesh only. With the blessings of Vyasadeva, that lump divided into hundred parts and each became a male child. Thus her ambition is fulfilled and she started nourishing all children according to her praiseworthy positions.
Gandhari was not in favour of any battle with Pandavas and just blamed her husband for such a war among cousins. She desired that the state be divided into two parts for the sons of Pandu and her own.
Gandhari was a great lady of piety and spotless character. She never provoked and did never have share in the plans of Duryodana and just followed her brother Sakuni's advices.
CARING WOMAN Gandhari made a single exception to her blindfolded state, when she removed her blindfold to see Duryodana rendering his entire body except his loins invulnerable to any foe. This was however to prove fruitless as Bhima smashed Duryodhana's thighs in their decisive encounter on the eighteenth day of the Kurukshetra battle, a move both literally and figuratively below the belt. Dhratharashtra was in the habit of consulting Gandhari during political emergency situations.She also advice immediately to the satisfation of all, but togo only on right path always.
WEAKNESS OF WOMEN
Gandhari was the most beautiful lady , and was fully qualified by her womanly qualities , which endeared every member of Kaurava court. But despite this, she had the natural delicate weakness of a woman. Though Gandhari was in good books of Kunti, she was envious of Kunti when Kunti gave birth to a male child. When both the queens were then pregnant, Kunti delivered male child first. Gandhari then got angry and gave a blow to her abdomen, resulting delivery of just lump of flesh only. With the blessings of Vyasadeva, that lump divided into hundred parts and each became a male child. Thus her ambition is fulfilled and she started nourishing all children according to her praiseworthy positions.
Gandhari was not in favour of any battle with Pandavas and just blamed her husband for such a war among cousins. She desired that the state be divided into two parts for the sons of Pandu and her own.
Gandhari was a great lady of piety and spotless character. She never provoked and did never have share in the plans of Duryodana and just followed her brother Sakuni's advices.
When Lord Krishna himself failed to convince treaty proposal, He called Gandhari to sort it out. Then Gandhari asked Duryodana to agree with his father. Further , Bhishma, Drona, and Vidura have to make a treaty with the Pandavas. As said in Gita Kama esha Krodha esha rajo guna samuthbhavaha mahasano maha papviddhy enam vairnam (when lust is unsatisfied, it turns into wrath, is transformed into illusion) Gandhari warned him as not to be slave of such a lust, anger, greed and other senses. She asked to make pact with pandavas as it is not possible to get Dharma and wealth just by war. When Duryodhana asked Gandhari to bless him to win in the battle, as she knew that Duryodhana was an atrocious ruler and in the hands of such a ruler, the kingdom's wealth could not remain safe, she used to say:only as " where Dharma exists, victory also exists there. If you like to win, follow the path of Dharma and give up the path of Adharma".She always believed dharma brought victory. Yato dharmastato jayah: where dharma stood, there remained victory. As she sat holding her hands in her palms, her heart whispered: Yato krishnastato jayah: where Krishna stood, there remained victory. But Gandhari was not in favor of Duryodhana's victory. Finally, when she heard about the death of her hundred sons, she was filled with anguish and was urged to pour down curses on the Pandavas.Gandhari lamented as Krishna, with His capacity and wit, could have averted the war, but He allowed this Kurukshetra battle deliberately and caused death of the Kauravas. After the battle, Gandhari stayed with Yudhistra for a few years in his kingdom. Ultimately, she decided to go on an exile with her husband and her sister-in-law, Kunti. As an ideal chaste lady, she despaired when she saw her husband burning in the fire of mystic yoga along with his cottage of leaves. During their exile, a huge forest fire burnt them to death and they attained their heavenly abodeFinally, She entered the fire of her husband and followed in death. Maharaja Yudhishtra performed the death ceremony of Gandhari and Drutharashtra in the Himalaas near the mouth of Ganges.
GENERAL MORALITY
Dishonesty, jealousy, arrogance and injustice always meet their doom. Duryodana's unjust and evil designs brought destruction and disaster on such a large scale. Had he listened to the advices of his mother Gandhari and other elders and agreed to the most modest demand put up by the Pandavas of being just given just five regions of kingdom, this great disaster of Mahabharatha could have been avoided totally. Man or woman must avoid obstinacy,arrogance and lust and better only to follow compromise,goodwill and justice.
The next topic is on Kunti.
#10 - SITA
SITA IN LAKSHMI
Sita, the crest -gem among women in epics, consort of Sri Rama, was foster daughter of King Janaka of Videhas. Sita is called as Janaki, because of daughter of king Janaka, Mythili , because of prince of Mithila, nickname of Vaidehi, as her father Janaka had ability to transcend body consciousness (vi deha ) .Though Sita divine, manifestation of MahaLakshmi, she was experiencing only joys, sorrows, trials, tribulations, as a human being.
Sita was so beautiful woman with captivating and flawless features. With moon like face, wide eyes, charming eyebrows Sita is called as purendramukhi, ayatalocana, Carunetra, Subhru, kanakavarnangi etc. Her Dharma of never swerving from path of righteousness, Unique combination of personal beauty and beauty of character , nature of relinquishing royal pleasures and following ascetic life with Rama are special only to Sita.Her amiable temperament, refined demeanour, noble sentiments and magnanimous conduct , strict abidance by ethical code of governing a wife's conduct has won for her universal acclaim. Tenderness of heart, compassion of the extreme type, fidelity, wisdom of the trust type,courageousness , perfect endurance find in her a harmonious abode. All characteristics associated with Lakshmi are fully reflected in Sita in Ramayanam.
SITA IN VEDAVATI
Sita was also told as reincarnation of Vedavati (an avatar of Mahalakshmi ), an orphan lady the Vanmayi daughter of Kusadwaja . Sage Kushadhwaja was a learned and pious scholar residing in a remote hermitage. Vedavati grows up in her father's hermitage to become an ardent devotee of MahaVishnu , and resolves early in life to wed MahaVishnu. Her father refrains from stifling her aspirations, and even rejects proposals from many powerful kings and celestial beings who seek his daughter's hand in marriage. Vedavati continues to reside at the
hermitage of her parents, meditating upon Vishnu. Ravana, the ruler of Lanka, once finds Vedavati seated in meditation and is captivated by her beauty. Ravana mocks her austerities and her devotion to Vishnu; finding himself firmly rejected at every turn, he tries to molest Vedavati, pulling her hair. Then she is duly reborn as Sita, wife of Rama, and became the direct cause of Ravana's destruction at his hands.
Ramayanam called as Sitayas charitham mahath is full of story of Sita, with Sita's marriage in Balakandam, Sita with Rama in forest life in Ayodhya kandam, Sita's abduction by Ravana in Aranya kandam, Quest for Sita in Kishkinda Kandam, Locating Sita for rescue in Sundarakandam, and finally Sita's reunion with Rama in Yuddha Kandam and concluding part of Sita's departure in UttaraKandam.
SITA in GITA
In Srimad Bagavath Geetha Lord Krishna said as karmanaiva hi samsiddhim asthitha janaka daya ,(3.20) King such as Janaka attained perfection solely by performance of prescribed duties. Janaka ,a brave king with encomiums from Krishna, is a fit person to be the father of Sita, who was to be the wife of Vishnu came down on earth on human form.
Similarly as said in Gita Avyakthathathini buthani vyaktha mathyani bharatha avyaktha nithananyeva(2.28) the begining and the end are manifest , are enveloped in mystery, the middle only is manifest visible and known, Sita is not known before she manifested herself and nothing after she left the world.
Sita's actions and results are similar to this quote in Gita ,where Krishna says as’ While contemplating the objects of senses , a person develops attachment for them, and from such attachment lust develops and from lust angers.kama krodho bhijayate (2.62). When Sita is attracted to the deer by its beauty, despite being told that it is mostly an illusion, a product of maya, sita desired to catch the deer and sends Lakshmana out and became angry, when he hesitates.Then as a result of Sita's unprotected vulnerability ,Ravana was able to kidnap her and take her to Lanka and as a result of this the war between Rama and Lanka ensues. This desire aspect in Gita, through Sita is well expressed in Ramayana.
SITA in RAMA
Sita regards herself as one who belongs to Rama alone and as one who deems his companionship only as the highest point of all happiness and as completely dependant to him for protection. Sita considers as her binding duty in abiding by Rama's guidance, and obeying his orders or counsels. Sita, ever feels that to be with Rama is to be in heaven, and to be away from him, is to throw herself in hell . Sita conducts herself in this world as the noblest among women and as a wife wholly devoted to her husband, and dedicated to Rama's service.
Sita's part in Ramayanam is as important as Rama's in rescuing the world from the dominance of evil forces. She plays the role of an exemplary role in rare jewel of great effulgence for improving morality of world at large.
Sita's first appearance occurs at the wedding of her with Rama in the sloka "Iyam seetha mama sutaa sahadharma chareethava" rendered in all Hindu weddings conveys this message. " This is Sita my daughter , who will ever tread with you the path of Dharama, Cherish her in joy and sorrow. take her hand in yours. Blessed and devoted, she will ever walk with you like your own shadow. ".
SITA in ARANYA
Anasuya is one more women in this epic Ramayana, wife of Atri Maharishi, who extended hospitality to both Rama and Sita in Chitrakuta. Anasuya is otherwise means a woman free from envy and jealousy. She was very pious, and always practiced austerities and devotion. Anasuya adorned Sita with ornaments and clothes of various kinds and informed Sita on duties of virtuous woman. While Rama, Sita and Lakshmana going along Ganges and other holy rivers, Sita prayed in every river and offered flowers in praise of its continuous flow throughout the year. This practice is still seen in Rishikesh as people float lamps in flower with Arathi performance.
Whenever Sita met anything strange or anything in attraction, she used to enjoy with Rama and start questioning Rama aboutit. Rama then with his sound knowledge on everything in the world, which are only his creations.This shows enjoyed their forest life, sojourn in exile and shared their knowledge. Sita's humbleness to Rama in submitting her appeals to Rama are clear in these lines.
"A woman given by her father with holy water in the hands of the bridegroom belongs to him and cannot be separated from him in this world. I am not going to leave you knowing this Dharma . When I am with you, I don’t want good food, plain fare will be like delicious viands for me. Dust of the forest which you have trodden will be sandal, after my heart and grass will be most luxurious couch. No unseemly sight would offend my eye. The place that I can be with you whatever its name may be, wherever it may be, is heaven to me. If you are not there, then it will be niraya to me".
Similar to this Sita's speeches are innumerable in this epic.
Asokavana vasam :
Sita in Sundara kandam shines much beautifully with HER wit, wisdom, and words, helps everybody to find a resolution for all our problems .Pretty, virtuous, Sita in penance, always meditates on her husband. Sita tells Ravana that he should give her back to Sri Rama and seek Rama's protection if he wants to live in this world. Sita put a thin grass Dharpai between Ravana and replied him with a smile in which showed her greatness as thrunamanthratha kruthva , indicating the value she has attached to Ravana. Sita said that she would never part from her husband Rama who is the prince of Ikshuvaku clan, like the very lucky Lady Sachi devi from Indra, like Arundathi from Vasishta, Rohini from the moon god, Lopamudhra from Sage Agasthya, Sukanya from Sage Chyavana, Savithri from Prince Sathyavan, Madayanthi from Soudasa, Kesini from Sagara and the great Bhima princess Damayanthi from the great King Nala. Sita thus listed out various great virtuous ladies of her time. Sita' advices to Ravana are as follows;
1. King should take his mind to his own people and to take back his mind from other women and to follow eka pathni vratham just like Lord Rama.
2. Ravana should not even think about any other woman, that too a woman born in a great Janaka'family and got married in to a equally holy honoured RaghukulaThilaka family, and so just protect obeying the tenets of good conduct .
3.The wives of other himself people also should be properly protected and to keep himself as a simile and try to find satisfaction in his own wives.
4. He who cannot find satisfaction in his own wife is one who cannot control his senses and that unstable man is lead to his own destruction by other ladies.
5. Prosperous countries and cities face complete
destruction only because of foolish king who engages himself in unjust activities.
6. There should be great people to tell King about the right path and advice and King also should obey them fully to have good future and not to do anything just opposite to the right conduct.
Advices to women in general are as follows;1. Just like Sun's rays always with sun. Good woman should always be with her husband. 2. Woman should not be distracted by any power of queen, position of wealth, or possession of pleasures in hereditary.3. Death is also difficult to attain except in the fated time to any person.(In spite of the mentally wounded and sad situation of not being with Rama, Sita could not end her life). 4. Though one's husband has been driven away from his kingdom post or house, and he is in dire straits he must always be respected by his wife, and should lead life similar to him. 5. Woman even they have the power of their virtue have to do things only with the consent of her husband and that alone is Dharma. 6. Woman obeying husband fully is sure to have a good future .Angulya pradanam
In Angulyapradanam we can see Sita's conduct, courage and calm words in the midst of her miseries. When Anjaneya saw Sita in Asokavanam, he started with "Raama naama ankitam ca idam pashya devi anguliiyakam" . He said that he was a monkey and a messenger of the wise Rama. He asked Sita to Look at the ring too, marked with Rama's name. He said he brought the ring given by the high souled Rama, for the purpose of gaining Sita's confidence. He consoled her and said as she is free from the object of her grief.Then, Sita, gladdened by the message of her husband, became shy and message of her husband, andwell-pleased. Sita then praised Hanuman forsingly overpowered that place infested by demons. Sita praised Anjaneya's valiant, competent and intelligent nature. With an acclaimable gallantry, Anjaneya’s crossing the ocean having a width of one hundred Yojanas and an asylum of crocodiles, making it as a small puddle was praised by her. As there is no fear nor even bewilderment from Ravana ,Sita considered Anjaneya as sent by that Rama only. The indomitable Rama must have sent Anjaneya knowing his enterprise .Then Sita asked why Rama is not getting perturbed,and not tormented with grief.? Sita even told Anjaneya that Rama is not losing affection in her because of her staying away from home and questioned when she will be released from this evil predicament. As Rama is habituated always to pleasures and not habituated to pains, hope he is not sinking into despondency getting this great pain. Sita had confidence that Rama will liberate her from sorrow, without fixing his mind on something else.Sita was sure that Ravana will be killed along with his companions in the battle-field by terrific weapons burning brightly.As the face of Rama with its golden and with the fragrance of a lotus have no fear or sorrow even while taking her to the forest by foot, Sita said Rama always maintains boldness in his heart. Sita confess that in the matter of affection to Rama , neither his mother nor his father nor any body else is equal to or more than her. Sita wished to survive only as long as she hears the activity of her beloved. Anjaneya said then that soon after hearing his words, Rama will come drawing forth a large army, consisting of a multitude of monkeys and bears .Rama will paralyze the imperturbable ocean with his flood of arrows and make the City of Lanka extinguished of demons. If the goddess of Death along with demons or celestials stands firmly in the way of Rama at that time, he will kill them also.Anjaneya assured Sita, that she can soon see Rama on the Prasravana mountain, like Indra the Lord of celestials seated on the back of Airavata, the chief of elephants. As Anjaneya told that Rama the magnanimous prince is always lamenting, speaking just about Sita and he makes effort to find Sita only, Sita felt happy.
In this episode, one can see Sita's courtesy of receiving strangers, that too a monkey, identifying a person with things, words, and praises, enquiring the welfare of all in the midst of her sorrows, getting confidence through consoling messages . Any person affected in life in any manner, if they just read the entire Sundara kandam , can easily get assured that they will be free from all problems like Goddess Sita's intolerable miseries.
Abhaya Sadanam :
In Valmiki Ramayanam, Sundara Kandam is the fifth canto, with 68 sargas and 2885 slokas.
Sitting on the branch of a Simshapa tree, Anjaneya began to narrate in human language the story of Rama from the time he was born till his sending Hanuma to Lanka in search of Sita. Hearing the narration of Anjaneya , Sita was overjoyed and finds Anjaneya on Simshapa tree.When Anjaneya said as Sita has been found by me according to the same good looking , complexion and the bodily marks as I had heard from Rama.Then Sita with much surprise and consciousness enshrouded by affliction, hair-ends in curved and in past fearful nature, lifted her face and looked towards Shimshupa tree. Sita started recollecting Rama in all ways and obtained a great joy. Anjaneya appreciated Sita for her noble treatment and cordial welcome. She then tells him about the story of a crow attacking her and how Rama sent a Dhurba grass with manthra of Brahmasthra to kill him. She wonders why he is not doing such acts now.
Rama killed Tadaka ,Kara Dushanas, vali , Ravana and other demons only when Sita was not by His side.In Kakasura episode , it is seen that He only did Angaheenam and not any Vadham. This shows kindheartedness of woman, particulrly with Goddess woman Sita. Even when the crow harasses and wounds Sita again and again, Sita endures the suffering without causing any disturbance to her sleeping husband. The beauty of Rama while asleep, sriman sukhsuptah parantapaha is so charming that it has no parallel. Sita has not to the heart to interrupt the happiness in watching that scene, and so disinclined to rouse Rama. But even when sita is enjoying this sound sleep, Rama's figure strikes terror in the hearts of His enemies. Lord Rama thus appears to devotees and frightening enemies even while in sleep. But Rama got agitated while seeing Sita in drops of blood from wounds crow made.
Sita was so considerate askakasura's head touched Rama's feet, and aked to forgive crow. Though Rama could not tolerate the great offence of causing injury to His beloved, Sita's intervention then caused toning down the capital punishment. Kakasura's total surrender made it obligatory for Rama to show him sympathetic consideration.Thus Sita's intervention has secured Rama's clemancy for the wrong doer. Rama's fascinating beauty, and Sita’s excellent nature of motherly love, is exposed in this episode.
Atma samarpanam :
When Anjaneya saw Sita in miserable, he offers to carry her on his back immediately to the presence of Rama. But Sita refuses to believe him because he is too small and would not be capable of doing it. Anjaneya then showed her very big form. She is wonderstruck by his strength but tells him that as a woman she many not be able to undertake such a risky journey. She also told him that she has never touched any other male except Rama. She concludes by saying that unless Rama himself frees her, a bad name would come to him.
When Sita's Tilaka was erased , Rama playfully put on her forehead a Tilaka with a laterite stone.This fact known only to Rama and Sita and has romantic overtones.So Sita gives only indication so that Rama will understand that the message comes from Sita. Another version of the story is that when Sita misplaced her Tilaka making set, both of them started searching for it with a bet that the one who finds it will get a fondling by the other. This Choodamani has always been protected with love by her and whenever she feel sad , she used to look at it and get consoled as if she saw Rama . Sita thus gave her Choodamani as a memento to Hanuman so that Rama will have faith that Hanuman has indeed seen her.
Agnipravesam :
Rama told Sita that His efforts have been crowned with successand as family tradition, He could not take Sita back as His wife. But Sita in flood of tears said to end her life in fire. Sita then prayed Agni as "Oh God of fire you ae witness to my purity.If I am chaste let Agni protect me"Yama, Brahma, Mahadeva, Agni and other Gods testified to Sita's purity and devotion of Rama.Agni carrying Sita in lap said "Sita is pure and chaste. As I dwell in every life, I am the witness to every present and in everything. Sita is beyond any scolding or blaming.Sriman Narayana you can take your wife pathivratha devi Sita .Rama then said Sita inseparable from Him as light is from the Sun. Agnipravesam was done only for these two reasons.
1. Lord Rama never doubted Sita and He knows Agni totally incapable of burning Sita. Just to inform the public, and to be sensitive to His people, He ordered Sita to undergo Agnipravesam. He felt the Agnipravesam serves to prove that Sita is perfect and pure.
2. After killings of Kumbakarna, Indrajit and Ravana, the war ended totally. Lord Rama then rescued Maya Sita . Agni took only the Maya Sita and returned the real Sita. As He had to send the Maya Sita to Agni to be united with the real Sita, this drama was enacted.
Adiyen Vinnappam :
In Woman in epics from Ramayanam, we have covered Manthara, Kaikeyi, Kousalya, Sita, Urmila, Trijadai, Mandodari, Sabari, and Ahalya. Characters like Sumitrai, and other demons Soorpanaka , Tadaka have no significance. Yet if anybody feels any more character to be studied, please appraise me. Otherwise Maha Bharatham woman characters may be taken
Sita was so beautiful woman with captivating and flawless features. With moon like face, wide eyes, charming eyebrows Sita is called as purendramukhi, ayatalocana, Carunetra, Subhru, kanakavarnangi etc. Her Dharma of never swerving from path of righteousness, Unique combination of personal beauty and beauty of character , nature of relinquishing royal pleasures and following ascetic life with Rama are special only to Sita.Her amiable temperament, refined demeanour, noble sentiments and magnanimous conduct , strict abidance by ethical code of governing a wife's conduct has won for her universal acclaim. Tenderness of heart, compassion of the extreme type, fidelity, wisdom of the trust type,courageousness , perfect endurance find in her a harmonious abode. All characteristics associated with Lakshmi are fully reflected in Sita in Ramayanam.
SITA IN VEDAVATI
hermitage of her parents, meditating upon Vishnu. Ravana, the ruler of Lanka, once finds Vedavati seated in meditation and is captivated by her beauty. Ravana mocks her austerities and her devotion to Vishnu; finding himself firmly rejected at every turn, he tries to molest Vedavati, pulling her hair. Then she is duly reborn as Sita, wife of Rama, and became the direct cause of Ravana's destruction at his hands.
Ramayanam called as Sitayas charitham mahath is full of story of Sita, with Sita's marriage in Balakandam, Sita with Rama in forest life in Ayodhya kandam, Sita's abduction by Ravana in Aranya kandam, Quest for Sita in Kishkinda Kandam, Locating Sita for rescue in Sundarakandam, and finally Sita's reunion with Rama in Yuddha Kandam and concluding part of Sita's departure in UttaraKandam.
SITA in GITA
In Srimad Bagavath Geetha Lord Krishna said as karmanaiva hi samsiddhim asthitha janaka daya ,(3.20) King such as Janaka attained perfection solely by performance of prescribed duties. Janaka ,a brave king with encomiums from Krishna, is a fit person to be the father of Sita, who was to be the wife of Vishnu came down on earth on human form.
Similarly as said in Gita Avyakthathathini buthani vyaktha mathyani bharatha avyaktha nithananyeva(2.28) the begining and the end are manifest , are enveloped in mystery, the middle only is manifest visible and known, Sita is not known before she manifested herself and nothing after she left the world.
Sita's actions and results are similar to this quote in Gita ,where Krishna says as’ While contemplating the objects of senses , a person develops attachment for them, and from such attachment lust develops and from lust angers.kama krodho bhijayate (2.62). When Sita is attracted to the deer by its beauty, despite being told that it is mostly an illusion, a product of maya, sita desired to catch the deer and sends Lakshmana out and became angry, when he hesitates.Then as a result of Sita's unprotected vulnerability ,Ravana was able to kidnap her and take her to Lanka and as a result of this the war between Rama and Lanka ensues. This desire aspect in Gita, through Sita is well expressed in Ramayana.
SITA in RAMA
Sita regards herself as one who belongs to Rama alone and as one who deems his companionship only as the highest point of all happiness and as completely dependant to him for protection. Sita considers as her binding duty in abiding by Rama's guidance, and obeying his orders or counsels. Sita, ever feels that to be with Rama is to be in heaven, and to be away from him, is to throw herself in hell . Sita conducts herself in this world as the noblest among women and as a wife wholly devoted to her husband, and dedicated to Rama's service.
Sita's part in Ramayanam is as important as Rama's in rescuing the world from the dominance of evil forces. She plays the role of an exemplary role in rare jewel of great effulgence for improving morality of world at large.
Sita's first appearance occurs at the wedding of her with Rama in the sloka "Iyam seetha mama sutaa sahadharma chareethava" rendered in all Hindu weddings conveys this message. " This is Sita my daughter , who will ever tread with you the path of Dharama, Cherish her in joy and sorrow. take her hand in yours. Blessed and devoted, she will ever walk with you like your own shadow. ".
SITA in ARANYA
Anasuya is one more women in this epic Ramayana, wife of Atri Maharishi, who extended hospitality to both Rama and Sita in Chitrakuta. Anasuya is otherwise means a woman free from envy and jealousy. She was very pious, and always practiced austerities and devotion. Anasuya adorned Sita with ornaments and clothes of various kinds and informed Sita on duties of virtuous woman. While Rama, Sita and Lakshmana going along Ganges and other holy rivers, Sita prayed in every river and offered flowers in praise of its continuous flow throughout the year. This practice is still seen in Rishikesh as people float lamps in flower with Arathi performance.
Whenever Sita met anything strange or anything in attraction, she used to enjoy with Rama and start questioning Rama aboutit. Rama then with his sound knowledge on everything in the world, which are only his creations.This shows enjoyed their forest life, sojourn in exile and shared their knowledge. Sita's humbleness to Rama in submitting her appeals to Rama are clear in these lines.
"A woman given by her father with holy water in the hands of the bridegroom belongs to him and cannot be separated from him in this world. I am not going to leave you knowing this Dharma . When I am with you, I don’t want good food, plain fare will be like delicious viands for me. Dust of the forest which you have trodden will be sandal, after my heart and grass will be most luxurious couch. No unseemly sight would offend my eye. The place that I can be with you whatever its name may be, wherever it may be, is heaven to me. If you are not there, then it will be niraya to me".
Similar to this Sita's speeches are innumerable in this epic.
Asokavana vasam :
Sita in Sundara kandam shines much beautifully with HER wit, wisdom, and words, helps everybody to find a resolution for all our problems .Pretty, virtuous, Sita in penance, always meditates on her husband. Sita tells Ravana that he should give her back to Sri Rama and seek Rama's protection if he wants to live in this world. Sita put a thin grass Dharpai between Ravana and replied him with a smile in which showed her greatness as thrunamanthratha kruthva , indicating the value she has attached to Ravana. Sita said that she would never part from her husband Rama who is the prince of Ikshuvaku clan, like the very lucky Lady Sachi devi from Indra, like Arundathi from Vasishta, Rohini from the moon god, Lopamudhra from Sage Agasthya, Sukanya from Sage Chyavana, Savithri from Prince Sathyavan, Madayanthi from Soudasa, Kesini from Sagara and the great Bhima princess Damayanthi from the great King Nala. Sita thus listed out various great virtuous ladies of her time. Sita' advices to Ravana are as follows;
1. King should take his mind to his own people and to take back his mind from other women and to follow eka pathni vratham just like Lord Rama.
2. Ravana should not even think about any other woman, that too a woman born in a great Janaka'family and got married in to a equally holy honoured RaghukulaThilaka family, and so just protect obeying the tenets of good conduct .
3.The wives of other himself people also should be properly protected and to keep himself as a simile and try to find satisfaction in his own wives.
4. He who cannot find satisfaction in his own wife is one who cannot control his senses and that unstable man is lead to his own destruction by other ladies.
5. Prosperous countries and cities face complete
destruction only because of foolish king who engages himself in unjust activities.
6. There should be great people to tell King about the right path and advice and King also should obey them fully to have good future and not to do anything just opposite to the right conduct.
Advices to women in general are as follows;1. Just like Sun's rays always with sun. Good woman should always be with her husband. 2. Woman should not be distracted by any power of queen, position of wealth, or possession of pleasures in hereditary.3. Death is also difficult to attain except in the fated time to any person.(In spite of the mentally wounded and sad situation of not being with Rama, Sita could not end her life). 4. Though one's husband has been driven away from his kingdom post or house, and he is in dire straits he must always be respected by his wife, and should lead life similar to him. 5. Woman even they have the power of their virtue have to do things only with the consent of her husband and that alone is Dharma. 6. Woman obeying husband fully is sure to have a good future .Angulya pradanam
In Angulyapradanam we can see Sita's conduct, courage and calm words in the midst of her miseries. When Anjaneya saw Sita in Asokavanam, he started with "Raama naama ankitam ca idam pashya devi anguliiyakam" . He said that he was a monkey and a messenger of the wise Rama. He asked Sita to Look at the ring too, marked with Rama's name. He said he brought the ring given by the high souled Rama, for the purpose of gaining Sita's confidence. He consoled her and said as she is free from the object of her grief.Then, Sita, gladdened by the message of her husband, became shy and message of her husband, andwell-pleased. Sita then praised Hanuman forsingly overpowered that place infested by demons. Sita praised Anjaneya's valiant, competent and intelligent nature. With an acclaimable gallantry, Anjaneya’s crossing the ocean having a width of one hundred Yojanas and an asylum of crocodiles, making it as a small puddle was praised by her. As there is no fear nor even bewilderment from Ravana ,Sita considered Anjaneya as sent by that Rama only. The indomitable Rama must have sent Anjaneya knowing his enterprise .Then Sita asked why Rama is not getting perturbed,and not tormented with grief.? Sita even told Anjaneya that Rama is not losing affection in her because of her staying away from home and questioned when she will be released from this evil predicament. As Rama is habituated always to pleasures and not habituated to pains, hope he is not sinking into despondency getting this great pain. Sita had confidence that Rama will liberate her from sorrow, without fixing his mind on something else.Sita was sure that Ravana will be killed along with his companions in the battle-field by terrific weapons burning brightly.As the face of Rama with its golden and with the fragrance of a lotus have no fear or sorrow even while taking her to the forest by foot, Sita said Rama always maintains boldness in his heart. Sita confess that in the matter of affection to Rama , neither his mother nor his father nor any body else is equal to or more than her. Sita wished to survive only as long as she hears the activity of her beloved. Anjaneya said then that soon after hearing his words, Rama will come drawing forth a large army, consisting of a multitude of monkeys and bears .Rama will paralyze the imperturbable ocean with his flood of arrows and make the City of Lanka extinguished of demons. If the goddess of Death along with demons or celestials stands firmly in the way of Rama at that time, he will kill them also.Anjaneya assured Sita, that she can soon see Rama on the Prasravana mountain, like Indra the Lord of celestials seated on the back of Airavata, the chief of elephants. As Anjaneya told that Rama the magnanimous prince is always lamenting, speaking just about Sita and he makes effort to find Sita only, Sita felt happy.
In this episode, one can see Sita's courtesy of receiving strangers, that too a monkey, identifying a person with things, words, and praises, enquiring the welfare of all in the midst of her sorrows, getting confidence through consoling messages . Any person affected in life in any manner, if they just read the entire Sundara kandam , can easily get assured that they will be free from all problems like Goddess Sita's intolerable miseries.
Abhaya Sadanam :
In Valmiki Ramayanam, Sundara Kandam is the fifth canto, with 68 sargas and 2885 slokas.
Rama killed Tadaka ,Kara Dushanas, vali , Ravana and other demons only when Sita was not by His side.In Kakasura episode , it is seen that He only did Angaheenam and not any Vadham. This shows kindheartedness of woman, particulrly with Goddess woman Sita. Even when the crow harasses and wounds Sita again and again, Sita endures the suffering without causing any disturbance to her sleeping husband. The beauty of Rama while asleep, sriman sukhsuptah parantapaha is so charming that it has no parallel. Sita has not to the heart to interrupt the happiness in watching that scene, and so disinclined to rouse Rama. But even when sita is enjoying this sound sleep, Rama's figure strikes terror in the hearts of His enemies. Lord Rama thus appears to devotees and frightening enemies even while in sleep. But Rama got agitated while seeing Sita in drops of blood from wounds crow made.
Atma samarpanam :
When Anjaneya saw Sita in miserable, he offers to carry her on his back immediately to the presence of Rama. But Sita refuses to believe him because he is too small and would not be capable of doing it. Anjaneya then showed her very big form. She is wonderstruck by his strength but tells him that as a woman she many not be able to undertake such a risky journey. She also told him that she has never touched any other male except Rama. She concludes by saying that unless Rama himself frees her, a bad name would come to him.
When Sita's Tilaka was erased , Rama playfully put on her forehead a Tilaka with a laterite stone.This fact known only to Rama and Sita and has romantic overtones.So Sita gives only indication so that Rama will understand that the message comes from Sita. Another version of the story is that when Sita misplaced her Tilaka making set, both of them started searching for it with a bet that the one who finds it will get a fondling by the other. This Choodamani has always been protected with love by her and whenever she feel sad , she used to look at it and get consoled as if she saw Rama . Sita thus gave her Choodamani as a memento to Hanuman so that Rama will have faith that Hanuman has indeed seen her.
Agnipravesam :
Rama told Sita that His efforts have been crowned with successand as family tradition, He could not take Sita back as His wife. But Sita in flood of tears said to end her life in fire. Sita then prayed Agni as "Oh God of fire you ae witness to my purity.If I am chaste let Agni protect me"Yama, Brahma, Mahadeva, Agni and other Gods testified to Sita's purity and devotion of Rama.Agni carrying Sita in lap said "Sita is pure and chaste. As I dwell in every life, I am the witness to every present and in everything. Sita is beyond any scolding or blaming.Sriman Narayana you can take your wife pathivratha devi Sita .Rama then said Sita inseparable from Him as light is from the Sun. Agnipravesam was done only for these two reasons.
1. Lord Rama never doubted Sita and He knows Agni totally incapable of burning Sita. Just to inform the public, and to be sensitive to His people, He ordered Sita to undergo Agnipravesam. He felt the Agnipravesam serves to prove that Sita is perfect and pure.
2. After killings of Kumbakarna, Indrajit and Ravana, the war ended totally. Lord Rama then rescued Maya Sita . Agni took only the Maya Sita and returned the real Sita. As He had to send the Maya Sita to Agni to be united with the real Sita, this drama was enacted.
Adiyen Vinnappam :
In Woman in epics from Ramayanam, we have covered Manthara, Kaikeyi, Kousalya, Sita, Urmila, Trijadai, Mandodari, Sabari, and Ahalya. Characters like Sumitrai, and other demons Soorpanaka , Tadaka have no significance. Yet if anybody feels any more character to be studied, please appraise me. Otherwise Maha Bharatham woman characters may be taken
#9 - KOUSALYA
Kousalya
Kousalya the eldest of King Dasaratha's three wives and a queen of Ayodhya. She was the daughter of the King of Kosala kingdom .Her son is LORD RAMA. In Ramayanam her part appears only in Balakandam and Ayodhyakandam. Kousalya's greatness with Dasaratha, Rama, Bharatha,and Guha are discussed in this.
with DASARATHA
King Dasaratha performed Putrakameshti yaga , the sacrifice of progeny, a divine being purusha emerged from the holy fire and offered milk payasam. Dasaratha distributed this to his three wives kousalya, Sumitra, and Kaikeyi according to their status. He gives a half to his queen eminent patta mahishi Kousalya , the he gives a half of remaining pudding to Sumitra and parts with half of what remains to Kaikeyi. Still there is something that left in the bowl. ,he thinks for a while and bestows it on his second queen Sumitra. Kousalya thus gave birth to the oldest son Rama. Scholars have established the date of birth of Rama to be 4439 BC, Chaitra, Shukla, Navami.The parayanam of the sloka in Balakandam Kousalya Ajanayath Ramam Sarva Lakshana Samyutham / Vishnuh arthatham Mahabagaagam Puthram Yeshvaku Varthanam with offering of payasam and feeding the same to poor children is sure to be blessed with a child. After Rama, Bharata was born to Kaikeyi and twins Lakshmana and Satrugna were born to Sumitrai.Valmiki oberves that a half of Vishnu ,corresponding to the share of a half of the pudding has taken birth as the son of Kousalya.
Kousalya's unique privelege of being a mother to the supreme being is always a subject extolled by many Azhwars, Acharyas, Sages and Ramayana karthas.Suprabatham to Sriman Narayana starts with the lines of 'Kousalya Supraja Rama 'only because of this glorious mother Kousalya who is mother of Vishnu's incarnation as Rama. This may be to praise kousalya as being more evolved than Dasaratha. Visvamithra has said 'Aham Vedmi mahathmanam ramam sthya parakramam' as he knew the real identity of Rama. But Dasaratha was not conviinced and said 'Duhkhenoth padhithaschayam na Ramam nethum arhasi,' that Rama was born after great penance and Visvamihtra cannot take him away. In that context, Kousalya did not say a word, which presumably Valmiki would have recorded, if she has expressed her concern. Such experience is seen even when Rama went on exile . Dasaratha could not bear the separation but Kousalya endured it with much self control.
with RAMA
Rama went to Kousalya's chamber to receive mother's blessings before leaving the city. Kousalya told Rama that she could not stay in Ayodhya, once he left that place and so she prefered to join them in the forest. It is well known that the firt duty of wife is to serve only to her husband , that too in his old age, and also, when he is in trouble of seperation from his beloved son. But he was in full confused mind with much grief over the exile of Rama ,to leave him for 14 years .She was then very much upset, all in her action, words and mind. But Rama later consoled her slowly. Then, Kousalya too gave Rama her benediction in sweet words and blessed Rama to return in glory after carrying out Dasaratha's orders. Rama thus made her to smile by saying as after all 14 years will pass on easily .
Kousalya used to put her child Rama in cradle to sleep and then start worshipping the family deity in her pooja room. All delicious sweets prepared by her along with fruits wre offered during her prayer. One day Kousalya saw in surprise that her son Rama was taking them in full happiness. But when she went to the cradle, she saw another Rama in deep sleep. Just like Krishna appeared with various gopigais in Krishna Avatara , Kousalya saw two Ramas at a time. Baffled by her vision, she went to her pooja room, and prayed Deity in closed eyes in deep devotion. Kousalya thus found her son Rama as lord of creation, and protection of this universe. She overwhelmed by love then and prayed him to come to her as her son.
Kousalya asked Rama to see that Dasaratha would never swerve from his words. As he has promised the kingdom to Rama , she wants his words should be kept true. But when Rama told about banishment to him, Kousalya fell on the floor like a chopped tree in the forest. Kousalya felt that she will be loosing all respects as Rama is not to be crowned. She felt more cruel , for snatching Rama after blessing her with a son is more cruel. The loss of bearen woman is only childlessness, but getting a son but ill treated then is a greater sorrow Eko eva hivan Dhyaayaa hSoko bhavathi maanasah . But Rama adviced his mother Dharma as a wife to Dasaratha is to live with husband only as long as he is alive. When Rama told as fate only is playing the role, Lakshmana said as cowards only fear fate and not the valiant. He was even about to go on war to bring back crown to Rama.Rama then told Kousalya as he dont want to swerve from the path of dharma .
with BHARATHA
Rama left the palace and the kingdom , and came to the forest after the instructions from both Kaikeyi and Dasaratha.Though Bharatha was given with the kingdom, with the efforts of his mother Kaikeyi , he has refused to accept the same. He has avoided the palace, the pleasures and also dressed like Rama and proceeded to the forest to get back Rama. But Rama, respecting his father’s words ,decided to stay in forest for 14 full years ,and then only to return to Ayodhya. As per Bharatha's request Rama, most mercifully gave away His
most divine Dhivya Paadhukas to him, but at the same time fulfilled the pithru vaakhya
paripaalanam. This greatest Bharatha’s such grandest character, sacrifice, detachment to pleasures, vairagyam, is exemplary in all respects and so Azhwar calls him as “padi il gunatthu Bharatha nambhikku- Even thousand Ramas can not equal one Bharatha- said Kousalya. The greatness of Paadhukas thus became greater only due to this Bharatha’s such grandest deed. Ayodhyaa people wanted Bharatha to be the king. But Bharatha made the Paadhukas of Rama as its king. It seems the same thousand was taken into consideration by Sri Vedanta Desikar . Paduka Sahasram, one thousand verses on the sandals, in praise of the sacred sandals of Lord Sri Renganatha's lotus feet at Srirangam, was composed by him in a night, on request of the learned scholars of Srirangam realising that there was no strong Shloka on Sri RenaganathaSwamy at Srirangam.
with GUHA
Kausalya plays in the epic is rather short and her qualities come into the fore when Rama breaks the news of Bharata assuming the throne, followed by that of his going to the jungle. In Nandhigrama where Bharata is waiting for the arrival of Rama and decides to fall in fire when his arrival gets delayed,Kousalya behaved as a brave, practical and affectionate mother .Then Guha fell at her feet and Kausalya was introduced after making enquiries about him. Kausalya consoles Guha who is in tears in seeing her in such a condition. She is not at all worried about what has happened. She sounds more like a mother who comforts her child, though her mind is set in agony at the death of her beloved husband and having to go through the pains of separation from her son. Though there is a ray of hope in the action of Bharata to bring Rama back and her mind is also brimming with the hope that Rama may relent, she was restless throughout. Kousalya thus told happily that they were in a position to meet the valiant Guha and Guha becoming fifth brother and All the five of them may join together in unison to protect this world.
Kousalya admired her daughter in law as Sita is an extraordinary woman to follow her husband sharing his misery and privation. Dasaratha narrated Kousalya, about Sarayu river incident in which he shoot one boy thinking him as an elephant drinking water. But later he found that he is a young boy of old parents. Later he was cursed by them to have a similar loss in my life. Dasaratha felt Rama's separation in this way. But, Kousalya later felt that a barren woman have only one grief. But when she is blessed with a noble son, she was not able to live him is a cruel . So she had more grief. In our next topic of Woman in epics , in Ramayana the main character of Sita will be discussed with particular reference to her mother in law kousalya .
Kousalya the eldest of King Dasaratha's three wives and a queen of Ayodhya. She was the daughter of the King of Kosala kingdom .Her son is LORD RAMA. In Ramayanam her part appears only in Balakandam and Ayodhyakandam. Kousalya's greatness with Dasaratha, Rama, Bharatha,and Guha are discussed in this.
with DASARATHA
King Dasaratha performed Putrakameshti yaga , the sacrifice of progeny, a divine being purusha emerged from the holy fire and offered milk payasam. Dasaratha distributed this to his three wives kousalya, Sumitra, and Kaikeyi according to their status. He gives a half to his queen eminent patta mahishi Kousalya , the he gives a half of remaining pudding to Sumitra and parts with half of what remains to Kaikeyi. Still there is something that left in the bowl. ,he thinks for a while and bestows it on his second queen Sumitra. Kousalya thus gave birth to the oldest son Rama. Scholars have established the date of birth of Rama to be 4439 BC, Chaitra, Shukla, Navami.The parayanam of the sloka in Balakandam Kousalya Ajanayath Ramam Sarva Lakshana Samyutham / Vishnuh arthatham Mahabagaagam Puthram Yeshvaku Varthanam with offering of payasam and feeding the same to poor children is sure to be blessed with a child. After Rama, Bharata was born to Kaikeyi and twins Lakshmana and Satrugna were born to Sumitrai.Valmiki oberves that a half of Vishnu ,corresponding to the share of a half of the pudding has taken birth as the son of Kousalya.
Kousalya's unique privelege of being a mother to the supreme being is always a subject extolled by many Azhwars, Acharyas, Sages and Ramayana karthas.Suprabatham to Sriman Narayana starts with the lines of 'Kousalya Supraja Rama 'only because of this glorious mother Kousalya who is mother of Vishnu's incarnation as Rama. This may be to praise kousalya as being more evolved than Dasaratha. Visvamithra has said 'Aham Vedmi mahathmanam ramam sthya parakramam' as he knew the real identity of Rama. But Dasaratha was not conviinced and said 'Duhkhenoth padhithaschayam na Ramam nethum arhasi,' that Rama was born after great penance and Visvamihtra cannot take him away. In that context, Kousalya did not say a word, which presumably Valmiki would have recorded, if she has expressed her concern. Such experience is seen even when Rama went on exile . Dasaratha could not bear the separation but Kousalya endured it with much self control.
with RAMA
Rama went to Kousalya's chamber to receive mother's blessings before leaving the city. Kousalya told Rama that she could not stay in Ayodhya, once he left that place and so she prefered to join them in the forest. It is well known that the firt duty of wife is to serve only to her husband , that too in his old age, and also, when he is in trouble of seperation from his beloved son. But he was in full confused mind with much grief over the exile of Rama ,to leave him for 14 years .She was then very much upset, all in her action, words and mind. But Rama later consoled her slowly. Then, Kousalya too gave Rama her benediction in sweet words and blessed Rama to return in glory after carrying out Dasaratha's orders. Rama thus made her to smile by saying as after all 14 years will pass on easily .
Kousalya used to put her child Rama in cradle to sleep and then start worshipping the family deity in her pooja room. All delicious sweets prepared by her along with fruits wre offered during her prayer. One day Kousalya saw in surprise that her son Rama was taking them in full happiness. But when she went to the cradle, she saw another Rama in deep sleep. Just like Krishna appeared with various gopigais in Krishna Avatara , Kousalya saw two Ramas at a time. Baffled by her vision, she went to her pooja room, and prayed Deity in closed eyes in deep devotion. Kousalya thus found her son Rama as lord of creation, and protection of this universe. She overwhelmed by love then and prayed him to come to her as her son.
Kousalya asked Rama to see that Dasaratha would never swerve from his words. As he has promised the kingdom to Rama , she wants his words should be kept true. But when Rama told about banishment to him, Kousalya fell on the floor like a chopped tree in the forest. Kousalya felt that she will be loosing all respects as Rama is not to be crowned. She felt more cruel , for snatching Rama after blessing her with a son is more cruel. The loss of bearen woman is only childlessness, but getting a son but ill treated then is a greater sorrow Eko eva hivan Dhyaayaa hSoko bhavathi maanasah . But Rama adviced his mother Dharma as a wife to Dasaratha is to live with husband only as long as he is alive. When Rama told as fate only is playing the role, Lakshmana said as cowards only fear fate and not the valiant. He was even about to go on war to bring back crown to Rama.Rama then told Kousalya as he dont want to swerve from the path of dharma .
with BHARATHA
Rama left the palace and the kingdom , and came to the forest after the instructions from both Kaikeyi and Dasaratha.Though Bharatha was given with the kingdom, with the efforts of his mother Kaikeyi , he has refused to accept the same. He has avoided the palace, the pleasures and also dressed like Rama and proceeded to the forest to get back Rama. But Rama, respecting his father’s words ,decided to stay in forest for 14 full years ,and then only to return to Ayodhya. As per Bharatha's request Rama, most mercifully gave away His
most divine Dhivya Paadhukas to him, but at the same time fulfilled the pithru vaakhya
paripaalanam. This greatest Bharatha’s such grandest character, sacrifice, detachment to pleasures, vairagyam, is exemplary in all respects and so Azhwar calls him as “padi il gunatthu Bharatha nambhikku- Even thousand Ramas can not equal one Bharatha- said Kousalya. The greatness of Paadhukas thus became greater only due to this Bharatha’s such grandest deed. Ayodhyaa people wanted Bharatha to be the king. But Bharatha made the Paadhukas of Rama as its king. It seems the same thousand was taken into consideration by Sri Vedanta Desikar . Paduka Sahasram, one thousand verses on the sandals, in praise of the sacred sandals of Lord Sri Renganatha's lotus feet at Srirangam, was composed by him in a night, on request of the learned scholars of Srirangam realising that there was no strong Shloka on Sri RenaganathaSwamy at Srirangam.
with GUHA
Kausalya plays in the epic is rather short and her qualities come into the fore when Rama breaks the news of Bharata assuming the throne, followed by that of his going to the jungle. In Nandhigrama where Bharata is waiting for the arrival of Rama and decides to fall in fire when his arrival gets delayed,Kousalya behaved as a brave, practical and affectionate mother .Then Guha fell at her feet and Kausalya was introduced after making enquiries about him. Kausalya consoles Guha who is in tears in seeing her in such a condition. She is not at all worried about what has happened. She sounds more like a mother who comforts her child, though her mind is set in agony at the death of her beloved husband and having to go through the pains of separation from her son. Though there is a ray of hope in the action of Bharata to bring Rama back and her mind is also brimming with the hope that Rama may relent, she was restless throughout. Kousalya thus told happily that they were in a position to meet the valiant Guha and Guha becoming fifth brother and All the five of them may join together in unison to protect this world.
Kousalya admired her daughter in law as Sita is an extraordinary woman to follow her husband sharing his misery and privation. Dasaratha narrated Kousalya, about Sarayu river incident in which he shoot one boy thinking him as an elephant drinking water. But later he found that he is a young boy of old parents. Later he was cursed by them to have a similar loss in my life. Dasaratha felt Rama's separation in this way. But, Kousalya later felt that a barren woman have only one grief. But when she is blessed with a noble son, she was not able to live him is a cruel . So she had more grief. In our next topic of Woman in epics , in Ramayana the main character of Sita will be discussed with particular reference to her mother in law kousalya .
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