gk kaushik

It may be easy to think of an action to be taken for a particular situation. But analysis of the action proposed is absolutely required which should be time bound. Time taken to arrive at the best decision should be minimum. Precedence is not a must, but though preferable. More to this no interim results should slacken our action moving towards the goal to be achieved. A feedback and analysis is a must at every stage. The correction factor for directing us towards the goal from this analysis must be derived and applied.

In Sundra Kandam Sri Anjaneya was in the brim of excitement when in search of Sri Sita Devi, found Mandothari a divine looking maiden. Valmiki says that the lord had given an flying kiss to his tail as an appreciation of having seen Sri Sita Devi, the act of which Valmiki says is because 'prekriteem kapinam' [प्रकृर्तिं कपीनाम्] , by nature of a monkey. There are two acts, which are described as nature of a vanara by Valmiki here. Firstly the vanara is restless and jumps here and there, so also the 'thought', which is also wavering by its very nature. Secondly the expression of excitement by the vanara is in an overjoyed mood. Here Lord Hanuman in anxiety to see Sita Devi comes to a quick conclusion that the crown queen of Ravana, Mandothari is Sita Devi. Next is the expression of excitement by the Lord Hanuman.

But Hanuman on focusing this thought realizes that it is a mistaken identity and quick to retract from the thought. He continuous his search for Sita Devi and ultimately finds her in the Askoka vatika.

Sitting on a Simsubha tree he witnesses Sita Devi being guarded by ogres (rakshasees); Ravana threatening Sita Devi; in turn Sita Devi advising/warning Ravana to surrender to Lord Rama. On hearing that Ravana gets angry and fixes a time of two months for her to agree to his proposal. On departure of Ravana, Sita Devi is again frightened and threatened by the ogres sitting around Devi advising Her to surrender to Ravana. On hearing the harsh words of these ogres Sita Devi after certain deliberation of thought says she would give up her pranna (prannam isthyakshyami - प्राणांस्त्यक्ष्यामि). On hearing this rakshasees starts using more harsh words on Her. But Vibishana's daughter Trijada had a message to tell Sita Devi. She describes her dream in which she had witnessed Lord Rama coming to Sri Lanka and taking away Sita Devi after defeating Ravana.

Rakshasa are known as Nichacharameaning people who are active during night, but here Trijada describes about a dream she had in the very early morning. Though born in rakshasa kula she had qualities of non rakshasas. Valmiki says she is 'prabhudtha' [प्रबुद्धा] meaing a learned a 'gyani'. The words of Trijata were no consolation to the sorrow or humiliations Sita Devi was facing.

Sita Devi then after decides to give up her life by hanging herself with her tuft (aham gamishyam yamasya moolam – अहं गमिष्यामि यम्स्य मूलम्). On invoking the good thoughts about Sri Rama, Sri Lakshmana and the dynasty, she goes near the tree to hang herself. Good omens descends on Her, she realises that good things are to happen. Her face brightened up like a waning moon. (Even today people who feel they are in distress, read the eight slokas of the twently ninth chapter of Valmiki's Sundra kandam with Lord Rama in their mind. The Almighty had guided many properly after this to come out of the trauma they are in.)

Till now Lord Anjaneya had not performed any action. Now he starts analysis and comes to the conclusion it is time to act. The way he organises his proposed action is great. The complete details of things of each and every thing he would like to do is being worked out minutely. Firstly he decides to talk to Sita Devi since she must know about Sri Rama. He decides to talk to her before the Sun rises since she may again try and succeed in committing suicide. He may have to give Sri Rama the message of Sita Devi, unless he talks to her. If he talks to her in a language understood by human from this form of a vanara she might mistake him to be Ravana in disguise. But he must talk to her in the language understandable by human only for it is essential to make her see the point. If he talks to the already frightened Devi she will thing it is Ravana and may scream. This may bring the demons' attention. A fight may ensue, he may succeed but may not be able to cross the ocean. He would not have given Sri Rama's message to Devi. In the hush they may even kill Devi. By not talking to her, she may commit suicide. By talking to her I may be in trouble.

After this analysis he tells himself, a mission that could be successful if handled by an imprudent ambassador may not succeed, by virtue of untimely exposure of secret. Neither dos nor don'ts are clear to them. One who arrogantly things himself to be intelligent spoils the job on hand.

Having analysed and having reasoned the theory, Lord Anjaneya builds His self-confidence by humbling thinking, "How could the job be not spoiled? (meaning, how not to spoil the job*) i.e., how to be successful in the job. How could the skills be not wasted? (meaning how not to waste the skill*) ie, how to use the skill successfully. How could crossing the ocean be not unserved? (meaning how could crossing the ocean could go waste?*) ie, great job done should be an inspiration to do greater jobs rather then proud to be intoxicated.

Having analysed and having reasoned the theory and having built up the self-confidence Lord comes to the conclusion as to what is best to do. Valmiki says 'mathi-muthamam'. He decides to sing in praise of Sri Rama, the best of Isvaku dynasty. The underline is Isvaku dynasty.

Now having decided to sing, Lord Anjaneya starts singing the honey like words in sweet tone thus "Rajaa Dhashrathoo nama…." राजा दशरथॊ नाम ……. So that Sri Vaidehi could only hear. Lord had carefully avoided Sri Rama's name to begin with and had started with the praise of the King Dhashrath the most revered of Isvaku dynasty, stating that he was a rishi his by virtue. Then goes on to say about his son Sri Rama and the event that separated him from his wife Janaki and also other events leading him to Sri Lanka in search of Janaki.

Lord had carefully avoided Sri Rama's name to begin with, for Sita Devi may mistake that it could be Ravana. To build confidence that He is really the ambassador of Sri Rama and not Ravana in disguise, he took the name of her father-in-law King Dhashrath. Any good daughter-in-law will first try and do all that need to be done to her in-laws as though they are her parents. By doing this she is doing a great service to her husband even, for he knows now that there is his wife to take care of his parents. Valmiki had said this in one simple sentence in the Bala Kanto thus "priyaa thu sita ramasya dharaah pithrukirtha ethi" [ प्रिया तु सीता रामस्य दाराः पितृकृता इति ] ॥ (B.K. 77.26). Since qualities of the good daughter-in-law ought to have been there in Sri Vaidehi, Lord Anjaneya had preferred, rather perfected by initiating the kirthan thus "Rajaa Dhashrathoo nama…." राजा दशरथॊ नाम …….

Having analysed and having reasoned the theory and having built up the self- confidence Lord comes to the conclusion as to what is best to do. Having come to the conclusion as to what is best Lord does that best without error. He had thus saved Sri Vaidehi (since daughter of Boomatha) from pranna hathya (in Her words 'prannam isthyakshyami').

Lord vaayu suta: वायु सुतः, the son of wind God Vayu is a praana daataa [प्राणदाता ]. Let us pray to Him to give us the power with wisdom, to act in accordance with the Dharma.

 

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|| Sri Ram Jaya Ram Jaya Jaya Ram ||
|| Sri Ram Jaya Ram Jaya Jaya Ram ||

 

Ed [February 2004]