pprana dhatre namah:ost-title entry-title
g k 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 kanto 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', 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). 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 Nichachara meaning 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' 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). 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 kanto 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….". 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" (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….".
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 Vayu sutha:, the son of wind God Vayu is a pranna dhatha. Let us
pray to Him to give us the power with wisdom, to act in accordance with the
Dharma.