Interpretation of Gayathri Manthra as hinted in the Govindarajeeya commentary on Sriraamaayanam
SrimatE SathakOpAya nama:
SrImatE rAmAnujAya nama:
SrImad VaravaramunayE nama:
In the commentary mentioned on the title, there is a passage correlating the words of Dhvayamanthram with the seven kANdas of the epic as also the words of the Gayathri with the kANdas but with no explicit justification for such correlation. The thrust seems to be that the Paarayanam of the epic is as fruitful as the japam of these mantras.
As the Ashtaakshara as also the Bhagavad-Gita charamasloka have been
interpreted by the aazhvaars and followed up by Aachaaryas like
Pillailokaacharya though with assignment of no or less credit to
the former and as the Dhwayam is a derivation from Nammaazhvaar's decad உலகம் உண்ட பெரும் வாயா (ThiruvAimozhi
6.10), it is enough to concentrate here on the correlation of Gayathri to the
epic and more meaningfully the interpretation of this mantra. The mantra
is:
ॐ भूर्भुवस्सुव:। तत् सवितु: वरेण्यं। भर्गो देवस्य धीमहि। धियो यो नः प्रचोदयात्।
The word सविता means one who is the source of life, and the Sun is often referred to as सविता as he is the source of all life on the earth. He is the one who makes us cross over darkness. The sunlight has a lot of curative powers which is well-known. Thus the mantra is taken as a prayer to the Sun God or सूर्यनमस्कार. The passage relevant to this mantra in the Govindaraajeeya commentary is the following:
अस्य च अधिकारिण: सदा जप्यं रामायणमेव इति दर्शयितुम्
गायत्र्यर्थो अत्र प्रतिपाद्यते।तथा हि। बालकाण्डे वेदप्रसिद्धजगत्प्रसूतिहेतुभूतभगवत्स्वरूपवर्णनात् तत्सवितृशब्दार्थ:। अयोध्याकाण्डकिष्किन्धाकाण्डयो: गुणगणवर्णनात् वरेण्यशब्दार्थ:। आरण्यकाण्डे तेजोमयशरीरवर्णनात्
भर्गश्शब्द:।सुन्दरकाण्डेदिव्यमङ्गलविग्रहलक्षणवर्णनात् देवशब्दार्थ:। युद्धकाण्डे धीमहिशब्दार्थ:। शरणागत्युक्त्ते:।उत्तरकाण्डेमुक्त्तिफलकीर्तनात् तृतीयपादार्थ: इति।
The deviation from the common view that सविता is Sun is what the main
contribution of the above passage is. Though not explicitly stated the decision
by the Devas that only Srimannaaraayana is capable of removing for them the
terror created by Raavana and their praying to Him towards this end was probably
taken to mean that He was सविता in a limited sense of crossing the
hurdle in the form of Raavana . Interestingly the Lord Himself appears in
front of the Devas worried about Ravana, with great effulgence, like the Sun
appearing in the morning without any expectation from the living beings on the
earth (Balakanda 15.16 - एतस्मिन्नन्तरे विष्णुरुपयातो महाद्युति:)
सविता can be interpreted as सर्वमपि सूयते अनेन इति सविता, one who gives birth to everything. Sun is
called सविता because he is the cause of life on this earth. Lord
Sriamannarayana aka Srirama is सविता
of the entire universe for reasons well-known.
The commentary says बालकाण्डे वेदप्रसिद्धजगत्प्रसूतिहेतुभूतभगवत्स्वरूपवर्णनात् which means the
Balakanda, due to His being the cause of the universe as well-known from the
Vedas, stands for the term सविता.
The most important sUkta in the Vedas is Purusha sUkta which says यज्ञेन यज्ञं अयजन्त देवाः which means - By
Yagna or the Supreme Being Purusha, the Devas served (ayajanta) Him – the Yagna
or Purusha. Similarly by the Supreme Being Purusha also known as Vishnu and
Purusha in the Vedas and Narayana as well in the Upanishads and Ramayana, the
Devas were enabled to serve His purpose of virOdhi nirasanam or getting rid of
Ravana who was an enemy of the BhAgavatas.
That Srirama is none other than Lord Vishnu Who is the cause of the
universe is well-presented in Balakanda at various places. That Lord Srirama by
His attractive appearance brought a new lease of life to Dasaratha and the
citizens of Ayodhya is well-known.
In Balakanda Shloka 77.27, it is said तेषामतियशा लोके राम स्सत्यपराक्रमः।
स्वयम्भूरिव भूतानां बभूव गुणवत्तर:।।1.77.27।। which means out of His divine qualities par excellence, Lord Rama
of meaningful prowess, was like Brahma the Creative aspect of the Lord
(hence स्वयम्भू or one who appeared out of His own volition) to all the
beings.
Thus Balakanda can be interpreted to be describing Lord Rama as the
cause of universe, and one who removes the darkness or ignorance due to our
ahankAra and mamakAra symbolized by Ravana.
Thus Balakanda can be interpreted to be describing
Lord Rama as the cause of universe, and one who removes the darkness or
ignorance due to our ahankAra and mamakAra symbolized by Ravana.
In Sri Vishnu Sahasra nAma, the Lord is described as भूर्भुवस्स्वस्तरुस्तारः सविता.
Here, the name भूर्भुवस्स्वस्तरुः is explained in Sri Parasara Bhattar's Bhagavad Guna Darpanam, as the Lord being the Parijata tree (तरु) that provides life and support to all the living beings from the three lokas (Bhoo, bhuva and suvar) or all Lokas for that matter. The name तारः stands for the Lord Who makes us cross over the stream of samsara or our worldly bondages. Interestingly the word ता is derived from the root तृृ which stands for taraNam or crossing over. Thus the term savitA can also be interpreted as सविशेषेण तारयिता One Who excellently makes us cross over.
Also सविता being the origin of all is mentioned by Parasara Bhattar in Bhagavad Guna Darpanam as he defines सविता as The One Who gives birth to all.
Now let us also examine what exactly means by भूर्भुवस्सुव:. Does it simply mean three lokas and nothing beyond? If yes, we are defining boundaries to the Lord Who is limitless.
For this, we have a very good reference from Taittireeya Upanishat which says:
भूरिति वा अयं लोकः । भुव इत्यन्तरिक्षम् ।
सुवरित्यसौ लोकः ।
मह इत्यादित्यः । आदित्येन वाव सर्वेलोक महीयन्ते ॥
(Siksha Valli 1.5.1)
Bhoo stands for this Loka. Bhuva stands for antariksham or space. Suvah stands for that Loka (असौ लोकः). Mahas stands for Aditya, by Whom all Lokas get their unique grand stature (महीयन्ते).
By saying this Loka and that Loka without specific reference to any Loka, it is clear that all Lokas are referred to here.
Aditya does not mean sun here, as it is very well-known that sun alone does not make all worlds shine. The ancient Indians were strong enough in the basics of astronomy.
As explained in Adiyen's previous write-up on Purusha Sukta, Aditi stands for something boundless and Aditya stands for the Lord Who is limitless, and He is savitA in Gayatri Mantra. The Supreme Lord is present in the Vedas as measurer of worlds, and Sun is very well present at many places, but neither of them was referred to as the son of Aditi in the Vedas.
So He is better known as the One Who is limitless here.
The term varENya means one who is the best, most
desirable and so on. It comes from the root vR वृ.
The vyaahrthiroopa भूर्भुवस्सुव:
or the description of யாவையும் யவரும் தான் ஆய் (ThiruvAimozhi
1.3.3) that He is everyone and everything, encompasses His having exalted
qualities (वरेण्यं) which keeps its
elements in desirable state inclusive of prowess, kindness in their
maximum.
As said by Govindaraja, the term varENya which stands
for His exalted qualities is well-explained in Sri Ramayana in the following
places:
Ayodhya Kanda sarga 1where His qualities are
described by sage Valmiki himself.
Ayodhya Kanda sarga 2 where the Supreme Being’s
divine qualities were narrated by the kings under Dasaratha.
Ayodhya Kanda Sarga 44 when Sumitra consoles
Rama’s mother Kausalya who was weeping when Lord Rama left for the forest. Here
it is worth noting that Sumitra addresses Rama as श्रियः श्रीः
which means He is the shelter for Goddess Sri. Sri stands for the krpA of the
Lord in which we take shelter believing He is kind to uplift us, and the Lord
is the shelter for Sri Herself as He symbolically has Goddess Sri in His heart.
That the Lord is श्रियः श्रीः
is mentioned by Thirumaangai Azhwar as he addresses Him as திருவுக்கும் திருவாகிய செல்வா
in Periya Thirumozhi 7.71.
This is repeated by Yamunacharya in his
stotraratnam twice.
In Sri Guna Ratna Kosam verse 9, Sri Parasara
Bhattar directly addresses the Lord as श्रियः श्रीः.
Again in Bhagavad Guna Darpanam, he quotes Sumitra referring to Him as श्रियः श्रीः
while commenting on the name श्रीशः.
Kishkindha Kanda sarga 15 where Tara warns Vali
about Lord Rama and His matchless prowess.
Kishkindha Kanda sarga 24 where Tara directly
praises Rama as the Supreme Being.
The divine qualities of the Lord mentioned in Sri
Ramayana are summarized by Yamunacharya in the following verse (stotra ratna verse
18):
वशी वदान्यो गुणवान् ऋजुः शुचिः
मृदुः दयालुः मधुरः स्थिरः समः
कृती कृतज्ञः त्वमसि स्वभावतः
समस्त कल्याण गुणामृतोदधिः
This verse is addressing The Lord as the One Who attracts
everything like a gem or Mani (ManivaNNan). He is very bountiful. Truthful. Without
any expectation. Soft. Merciful. Nectarine. Steadfast. Equipoised. He is both
the doer and knower of all deeds. He is the ocean of all auspicious nectarine
qualities.
Some of the qualities can also be said of
human-beings and other deities but these qualities when attributed to the
Supreme are matchless in magnitude.
That the Lord is both कृती
and कृतज्ञ is evident from the
role of Hanuman IN Sri Ramayana. It is the Lord Who chose Hanuman exclusively
by giving him His ring and thus assigning him the task of finding Sita (Kishkindha
Kanda sarga 44). Thus He enabled Hanuman to carry out His mission. Had the Lord
willed otherwise, it would have been Angada or someone else. Again it is the
same Lord who praises HanumAn for all the service done by him.
That HanumAn setting Lanka on fire is not his own
deed but the Lord’s is mentioned by Nammazhwar as he praises the Supreme Being
as தீ முற்ற த்தென்னிலங்கை ஊட்டினான்
in ThiruvAimozhi (2.1.3). This is also said by Kulasekhara Azhwar in Perumal
Thirumozhi as he says மாருதியால் சுடுவித்தான்
(10.6) and Thirumangai Azhwar in Periya Thirumozhi விலங்கு- எரி ஊட்டினான்(6.4.6),
that the Lord set Lanka on fire thru the monkey (Sri Hanuman) who was a mere
instrument in His hands.
That the Lord is the doer of all things is well
mentioned across Divya Prabandham and for example we have கடல் வண்ணர் இது செய்தார் காப்பார் ஆரே
which means when The Lord Who blesses all did this, Who can stop it and
protect? (ThiruneDundhANDaham of Thirumangai Azhwar).
For any individual soul which is a subject of this structure the nature of the Whole can be realized only having an enlightenment ( देवस्य भर्ग: धीमहि).
Now let us reflect on the meaning of the term भर्ग. This comes from the root भृज् which stands for burning. The term भर्ग is used in the sense of radiance which means enlightenment in the context of Gayatri Mantra.
The Lord’s effulgent nature is described at many
places in Aranya Kanda. The term mahA tEjA is used to described the Lord at
many places throughout Sri Ramayana.
For example, let us see the following from Aranya
Kanda.
In the very first sarga itself, the Lord is
addressed as mahaatEjA and the One like the rising moon.
In sarga 19, SoorpaNakhA praises Rama and Lakshmana
both of whom are none other than the Supreme Being Vishnu, as tApasau (फलमूलाशनौ दान्तौ तापसौ धर्मचारिणौ),
which means vary radiant personalities.
Again in sarga 30, Devas see the Supreme Lord
Vishnu in Lord Rama, as Rama is none other than Lord Vishnu. The Devas say अहो वीर्यमहो दाक्ष्यं विष्णोरिव हि दृश्यते
which means, “What a prowess? What a capability? He looks like Vishnu Himself”.
Also Sita, the Lord’s krpA personified, is rightly compared with moon (शशिप्रभानना).
In sarga 34, SoorpaNakhA praises the radiance of
Rama’s arrows in front of Ravana. Here Valmiki is symbolically conveying that
Lord Rama dispels darkness by aiming His arrows at the right targets i.e. those
He chooses to bless with the realization.
She again praises the radiance of Lakshmana.
She also describes Sita as the One having the face
like a full moon.
In sarga 37, mArIcha warns Ravana that he cannot
separate Sita from Rama which is like trying to separate out the radiance from
the sun. He also compares Rama and His weapons with fire. He says the Tejas of
Rama is immeasurable. He further compares Sita with the flames of a fire.
In sarga 38, Maricha narrates the discussion
between Viswamitra and Dasaratha, in which Viswamitra describes Rama as having
great Tejas even though He was a boy. He further said that He illuminated
Dandaka forest out of His own lustre (शोभयन् दण्डकारण्यं दीप्तेन स्वेन तेजसा).
Again in sarga 39, Maricha calls Rama MahatEjA or The
One of great lustre.
He calls Rama as tApasa which does not mean ascetic
alone, but One Who is radiant.
In sarga 56, Sita Herself speaks about the radiance
of Rama to Ravana, by describing Him as daivatam (the unknown from the sky),
mahAdyuti (One Who is of great lustre none other than Lord Vishnu if we refer
to Balakanda). She also warns Ravana that if Rama looks at Him fiercely, he
will be burnt.
In sarga 64, Valmiki describes Rama getting ready
to get rid of Ravana and posing as if He were angry and expressing His power of
destroying all worlds, as the fire that puts an end to the cycle of creation
and dissolution (yugAntAgni).
Rama’s radiance and His power to destroy all the
worlds is again described in sarga 65. He also says through the words of
Lakshmana that Rama alone is the ultimate refuge for all beings. (सदा त्वं सर्वभूतानां शरण्यः परमा गतिः).
The unseen Lord shines only through His qualities. Thus ultimately the term Bharga that stands for His Tejas also denotes His qualities and stands for His revealing Himself to us.
Now let us see what the name Deva for the Lord stands for and how it can be linked to Sri Ramayana Sundarakanda.
For this, Sri Govindaraja says सुन्दरकाण्डे दिव्यमङ्गलविग्रहलक्षणवर्णनात् देवशब्दार्थ:, which means Sundarakanda has the meaning of the word Deva as it describes His divya mangala vigraham.
Deva means someone who belongs to the sky i.e. about whom it is not clearly known. Certainly the term Deva is more appropriate for the Supreme Being.
Divya means something of the sky or some characteristic of the Lord. Vigraha means something that is attractive and draws us toward itself.
The Supreme Being Who is present everywhere
appeared as Rama out of His own volition as He says as Krishna later in Gita
4.6 – sambhavAmi Atma mAyayA.
Thus vigraham here does not mean mere physical form of the Lord alone but His attractive nature. GrahaNam stands for drawing toward something and Vigraham stands for drawing towards itself exclusively, or drawing attention and attraction, which is very apt for the Lord.
The wonderful attractive nature of the Lord is described at a number of places in Sundarakanda as given in the below examples.
In sarga 21, Sita tells Ravana that for Rama She is like the Sunshine for the Sun, indicating the Divyatvam of the Lord. Like how we see the Sun only through the light He emits, we can get to know the Lord only through His krpA, is the inner meaning. Also She tells Ravana that Srirama is the Lokanatha or the Lord of the whole world.
Sita compares Rama with Vishnu Who measured the
world and made asuras devoid of wealth, Who He verily is. By telling Ravana
that he cannot protect himself from Rama by going to Kailasa (place near where
Kubera resides) or Varuna’s assembly, She establishes Rama’s Supremacy as a
Deva over all other Devas Who are His various aspects. This is also reflected
in Sri Vishnu SahasranAmam prologue where Bhishma says daivatam dEvathAnAm cha,
that He is the Daivam for all dEvathAs.
In sargas 34 and 35, HanumAn describes the divine auspicious qualities of the Supreme Being and His divine form as He appeared as Rama. The Lord’s divine form as described in itihAsas, purANas and Divya Prabandham stands symbolic for His auspicious qualities as evident from the original texts and commentaries.
That the qualities of the Lord can be found in His vigraham is well explained in Mumukshuppadi of Pillai Lokacharya (ivaiyellAm namakku namperumAL pakkalilE kANalAm) in terms of Namperumal, the procession deity of Srirangam (sutra 141). In the very next sutra, the Acharya further says thirukkaiyilE pidiththa dhivyAyudhangaLum vaiththu anjalenRa kaiyum kaviththa mudiyum muhamum muRuvalum AsanapadhmaththilE azhuththina thiruvadigaLumAy niRkiRa nilaiyE namakkuth thanjam. This means the weapons in His divine hands like Sankha, Chakra etc. stand for viOrdhi nirasanam or removal of our ahankAra mamakAra. The abhaya hastam tells us not to fear. His mudi or crown stands for His Lordship or swAmitvam. Muham or Mukham signifies His appearance and also stands for His enlightening us. His muRuval or smile stands for vAtsalyam or just His readiness to enjoy us as we are. His feet convey our aDimai or the sense of being at His feet. The Asanapadmam or the lotus shaped peetham on which His icon is placed signifies He is firm in His stand to bless us. The lotus in this pedestal signifies His krpA.
In sarga 37, HanumAn again praises Rama and compares Him with Vishnu Who He is, and also His aspects like Indra.
In sarga 38, the kAkAsura episode narrated by Sita
to Hanuman conveys that even Devas could not protect kAkAsura from the Lord’s
arrow, which means the Lord is Deva even for all Devas and kAkAsura truly
returns to the Supreme Being Rama. स पित्रा च परित्यक्तस्सुरैश्च समहर्षिभिः
त्रीन्लोकान्सम्परिक्रम्य तमेव शरणं गतः।
In sarga 51, Hanuman tells Ravana that none of the Devas including Brahma, Rudra can face Lord Rama in a fight. He also tells him that Lord Rama can annihilate all worlds and recreate.
Because of the description of the Lord’s Divya
Mangala Vigraham, probably Sundarakanda got its name “Sundara”kanda or the part
of Ramayana about the Sundara Sri Rama.
In Yuddha Kanda sarga 17, vibhIshaNa tells Sugriva that he came to take shelter in Sri Rama. He further says:
निवेदयत माम् क्षिप्रम् राघवाय महात्मने |
सर्व लोक शरण्याय विभीषणम् उपस्थितम्
Meaning: Please submit to the Supreme Being Raghava
Who is the refuge for all Lokas, that VibhIshaNa is present here seeking His
refuge as his soul means to be saved from Ravana. This is one of the most
important Shlokas of Sri Ramayana. This conveys us that VibhIshaNa knew Sri
Rama to be the Supreme Being. Saying that He is the refuge for all Lokas goes
well with the definition of भूः भुवः सुवः
we discussed before as presented in Taittireeya Upanishad.
That there is no right time and right place for one
to obtain this mind-set of SaraNAgati is said by Hanuman in sarga 17 as he says
स एष देशः कालः च भवतीह
यथा तथा which means
this becomes the right place and right time as it is (for one who realizes with
His blessing that He is the Supreme in all aspects).
Then Lord Rama says in sarga 18 the following:
मित्र भावेन सम्प्राप्तम् न त्यजेयम् कथंचन |
दोषो यद्यपि
तस्य स्यात् सताम् एतद् अगर्हितम्
Lord Rama further says:
श्रूयते हि कपोतेन शत्रुः शरणम् आगतः
||
अर्चितः च यथा न्यायम् स्वैः च मांसैर् निमन्त्रितः |
Where He talks about a dove which treats its enemy, hunter who sought its refuge, with its own flesh, and says He cannot leave vibhIshaNa.
He also says:
बद्धान्जलि पुटम् दीनम् याचन्तम् शरणागतम् ||
न हन्यादानृशंस्यार्थमपि शत्रुम् परम् तप |
Which means when someone in a miserable state begs shelter, his intent should not be killed as one should show no cruelty.
Lord Rama goes on to say:
आर्तो वा यदि वा दृप्तः परेषाम् शरणम् गतः
||
अरिः प्राणान् परित्यज्य रक्षितव्यः कृत आत्मना
In the next two verses after the above, Lord Rama says one who does not offer protection to the one who seeks refuge in the former, perishes. In the context of VibhIshaNa, Lord Rama’s reputation would be spoiled even though we are no one to question His will.
Then comes the following Shloka which is His famous Sri Rama Charama Shloka:
सकृदेव प्रपन्नाय तवास्मीति च याचते
||
अभयम् सर्व भूतेभ्यो ददाम् येतद् व्रतम् मम|
In the next verse, He reiterates He offers
protection to any such person, whether VibhIshaNa or Sugriva or even rAvaNa.
In sarga 19, after Rama convinces Sugriva to let
VibhIshaNa into their fold,
vibhIshaNa prostrates to Lord Rama and says भवन्तम् सर्व भूतानाम् शरण्यम् शरणम् गतः which
means I take refuge in You, Who is the refuge for all beings.
The concept of prapatti or special falling (at the feet of the Supreme)
is also presented well in sarga 19 as it says
खात् पपात अवनिम् हृष्टो भक्तैरनुचरैः सह |
स तु रामस्य धर्मात्मा निपपात विभीषणः
Which means, the happy vibhIshaNa fell from the sky onto the earth along
with his followers at the sannidhi of Rama specifically.
VibhIshaNa further says:
परित्यक्ता मया लंका मित्राणि च धनानि च ||
भवद् गतम् हि मे राज्यम् च जीवितम् च सुखानि च |
That SaraNAgati is a mind-set which one obtains
with His blessings is proven from Sarga 50 of Yuddhakanda, where Sri vibhIshaNa
laments his fate after seeing Rama and Lakshmana fallen on the ground on the
pretext of being hit by Indrajit’s arrows and bound by serpents. He loses faith
that he would be protected. Then the Lord assures VibhIshaNa and others of His
supremacy as Garuda comes and relieves Him and Lakshmana of the serpents that
have bound Them and heals all Their so-called wounds. This conveys to us that
the so-called mahAviSwAsam in the Lord is only His blessing and He is the sole
refuge for all the beings whether they believe it or not. This will be further
elaborated when dealing with धियो यो न: प्रचोदयात्"
In Sarga, hailing Lord Rama as the Supreme Being,
Brahma says शरण्यं शरणम् च त्वामहुर्दिव्या महर्षयः
which means You (Sri Rama) are both the refuge
and the passage, which means both means and goal.
This is in line with the Devas’ addressing Him as त्वं गति: परमा देव सर्वेषां न: परन्तप,
that You are the means for all Devas.
A few more Shlokas from Yuddha Kanda have been
commented by Periyavacchan Pillai in Thanisloki in this context. The commentary
for these Shlokas that deal with the concept of SaraNAgati in Thanisloki is
categorized as “Abhaya pradAna sAram”.
While the term dheemahi stands for our mind-set
that the Lord is the only means for us to attain Him, that He only kindles such
enlightenment is said by the last phrase of the mantra धियः यः नः प्रचोदयात्
which can be rephrased as नः धियः यः प्रचोदयात्
which means may He drive our intellect (in the right direction).
The Lord blessing us with the knowledge forever
that we are His gives us eternal bliss and this is the mukti or liberation
which creates the sense of being at His feet. Govindraraja says that the Uttara
Kanda of Sri Ramayana sings the glory of such fruit blessed by the Lord i.e.
mukti phalam, as he says उत्तरकाण्डे मुक्त्तिफलकीर्तनात् तृतीयपादार्थ:
That the Lord Himself creates such mind-set and
blesses with eternity is conveyed in Uttara Kanda through the examples of
Hanuman, VibhIshaNa and the denizens of Ayodhya.
Hanuman is the soul chosen by the Lord to assist
Him in the mission of eliminating Ravana. This is evident from His providing
His ring to Hanuman out of all Vanaras, to be given to Sita upon discovering
Her, and it is Hanuman who discovers Her. In Sundarakanda, Hanuman praises Rama
and Sita to be the Supreme, yet his mind wavers at places. He witnesses Rama’s
valour and divinity very closely all through the battle with Ravana and his
army. Before departing from Ayodhya after Sri Raman’s coronation, Hanuman
expresses the below wish (sarga 40)
स्नेहो मे परमो
राजन् ! त्वयि नित्यं प्रतिष्ठितः
भक्तिश्च नियता वीर! भावो नान्यत्र गच्छति|
Which means my bonding with You has been destined
to last forever (नित्यं प्रतिष्ठितः).
My Bhakti or Seshatva Buddhi (sense of being at Your feet) is steady forever,
and my thoughts will be fixed on You.
Here, the statement that it has been ordained (प्रतिष्ठितः)
by You, indicates that such a fruit of eternal wisdom that we are His is as
blessed by Him.
Also Hanuman says in sarga 40:
यावद् रामकथा वीर चरिष्यति महीतले
तावच्छरीरे वत्स्यन्तु मम प्राणा न संशयः|
यच्चैतच्चरितं दिव्यं कथा ते रघुनन्दन!
तन्मामप्सरसो राम श्रावयेयुर्नरर्षभ|
तच्छ्रुत्वाहं ततो वीर तव चर्यामृतं प्रभो!
उत्कण्ठां तां हरिष्यामि मेघलेखामिवानिलः|
Which means:
Oh Lord! As long as Your glory is spread on this
earth, may I be here with life.
May the Apsaras, the celestial ladies, sing and
make me listen to Your divine pastimes. By listening to Your divine nectarine
story, I am sure I will set aside all the worldly attractions of even the
singers like apsaras, like how wind dispels a line of clouds. This means my
mind will not be distracted but will remain steadfast in Your thoughts even as
I listen to attractive women folk singing. Your glory.
Rama agrees to the wish of Hanuman.
The above tells us that the most desirable thing is
not going to a divine abode called Paramapadam or Sri Vaikunta, but living a
meaningful life here on the earth itself by singing and hearing His glory, a
state which is attained only by His blessing. That itself is the greatest
liberation which He alone grants.
In sarga 107, when Rama decides to leave for Sri
Vaikuntam, the denizens of Ayodhya wish to go with Him wherever He goes. They
say:
गच्छन्त्यनुगच्छामो यत्र राम रमिष्यसि|
पौरेषु यदि ते प्रीतिर्यदि स्नेहो ह्यनुत्तमः
सपुत्रदाराः काकुत्स्थ समं गच्छाम सत्पथं|
तपोवनं वा दुर्गं वा नदीमंभोनिधिं वा
वयं ते यदि न त्याज्याः सर्वान्नो नय ईश्वर|
एषा नः परमा प्रीतिरेष नः परमो वरः
ह्र्द्गता नः सदा प्रीतिस्तवानुगमने नृप|
Meaning:
Oh Rama! We wish to follow You wherever You go and
enjoy. If You have some love and affection for Your subjects, we would come
with our children and spouses along the path treaded by You (सत्पथं).
If You think we should not be shunned, Oh Lord,
please take us to wherever You go, whether a forest where people do penance or
any place difficult to reach, or a river or an ocean. For us, the heartfelt
eternal joy lies in being with You and this is the best thing You do to us.
Rama immediately gives His nod for the above wish.
The above wish tells us that the most desirable thing is not one’s moksha but
being with the Lord and it is the Lord Who grants it.
In Sarga 108 of Uttarakanda, Rama advises VibhIshaNa
to continue worshipping the Lord of universe (Jagnnatha) Vishnu, Who was also
worshipped by His ancestors and Who appeared as their kuladhanam or wealth of
their clan (आराधय जगन्नाथं इक्ष्वाकुकुलदैवतं).
Here kuladhanam in common parlance means progeny Who is none other than
Himself. Also VibhIshaNa will continue to be on the earth. Rama keeps up the
promise He made to Hanuman that the latter will be here with his mind fixed on
Him and listening to His glory.
From this, it is clear that it is the servitude to
Him that we need to be blessed with forever and place does not matter, whether
here or Parama Padam.
In Sarga 110, Rama ordains Brahma to fetch a place
for His subjects whom He took along with Him. He addresses them as Bhaktas and
Bhajitavyas (भक्ताश्च भजितव्याश्च),
which means those who had servitude for Him and who
deserve to be engaged in such state (by Himself). Brahma obliges to what Rama
(Vishnu) ordains and finds for them a world called Santana. The term सन्तान
can be interpreted here as सम्यक् तनोति
something that gives well. Since the denizens of Ayodhya wanted permanent
association with the Lord, this Loka can be either Paramapadham or the part of
Brahmaloka which is in the lotus navel of the Supreme Being reclining on
Adisesha. Azhwars say that Lord Rama took them to Sri Vaikunta (Kulasekhara
Azhwar) or the place that Brahma possessed (Nammazhwar). In any case, it is to
be inferred that they were blessed with eternal association with the Lord.
It is very interesting to note here that not
everyone longed for this, and yet those who reached Santana Loka include all
beings, visible and invisible, moving and non-moving, says Sarga 109, and no
being left behind. This stands testimony for His nirhEtuka krpA that He
blesses us out of His own volition with servitude whether we wish for the same
or not.
From the above, the real purushArtham that is the
most desirable which one attains with His blessing is established to be a
result or phala of His grace. That phalam is liberation from the worldly
entanglements and getting engaged by Him in singing and listening to His glory,
having solace in His archA form, and having the eternal sense of servitude to
Him as His blessing.
In Sarga 110 of Uttara Kanda, it is aptly mentioned
that the unparalleled Sri Ramayana is the very embodiment of Gayathri (गयत्र्याश्च स्वरूपं तु रामायणमनुत्तमम्).
The very first term of Gayathri Omkara has already
been interpreted by Parasara Bhattar in ashtasloki. For a meaning of the same,
refer to the translations including the one co-authored by this author in 2003.
Broadly the meaning of Gayathri can be expressed as:
We contemplate upon (धीमहि)
the effulgent (भर्ग) Lord of enchanting
form (देव) Who is the cause of the universe
(भूर्भुवस्सुवः तत् सविता)
and has all the divine auspicious qualities (वरेण्य). May
the Lord kindle our intellect to be so (धियो यो नः प्रचोदयात्).
Azhwar Thiruvadigale Saranam
Emberumanar Thiruvadigale Saranam
Jeeyar Thiruvadigale Saranam
Adiyen Ramanuja Dasan
Vishnu Vinjamuri
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