Tuesday, September 26, 2017

Vedas to be taught in school - Periyavaa

பெரியவா குரல்

இலவசமாக வேத சாஸ்த்ரம் கற்றுக் கொடுக்கிறோம் என்று ஆரம்பித்தால்கூட அதற்குரெஸ்பான்ஸ் (வரவேற்பு) இல்லை. வேத சாஸ்த்ரம் மட்டுமில்லை திருக்குறள், தேவார-திவ்ய ப்ரபந்தம், அல்லது நம் தேசத்தில் நீண்டகாலமாக இருந்து இப்போது நசித்துவரும் ஸித்தர் சாஸ்த்ரம் முதலானவற்றில்கூட இலவச வகுப்பு நடத்தச் சில பெரியோர்கள் எடுத்த நல்ல முயற்சிகள் பலன் தரவில்லை. இந்தப் படிப்பிலே போனால், உத்யோகத்துக்கு உதவி செய்கிற ஸ்கூல் படிப்புக்கு பாதகமாகிறது என்று ஜனங்கள் இவற்றை ஆதரிக்காமலே விட்டுவிடுகிறார்கள். அதனால் எனக்கு என்ன தோன்றுகிறது என்றால் ஸ்கூல் பாடத்தை விடாமல், அதோடேயே வேதாப்யாஸத்துக்கு உரியவர்களுக்கு வேதத்தையும், மற்றவர்களுக்கு இதர புராதன சாஸ்த்ரங்கள், கலைகள் இவற்றையும் சேர்த்துக் கற்றுக் கொடுப்பதற்காக ப்ரைவேட் ஸ்கூல்கள் ஆரம்பிக்கலாம். 

தினமும் அரை மணி, ஒரு மணி ஸ்கூல் டயத்தை நீட்டி, லீவ் நாட்களையும் கொஞ்சம் குறைத்தக் கொண்டால் இந்த மாதிரி ரெகுலர் ஸிலபஸோடு கூடவே சாஸ்த்ரங்கள், தேசியக் கலைகள் இவற்றையும் சொல்லிக் கொடுக்க முடியும். இப்படிப் பசங்களைத் தயார் பண்ணிக் கால விரயமில்லாமலே 'மெட்ரிக்'பரீக்ஷக்கு அனுப்புவதாக ஏற்பாடு செய்தால் அநேகப் பெற்றோர்கள் தங்கள் குழந்தைகளை இப்படிப்பட்ட ஸ்கூல்களில் சேர்க்க முன் வருவார்கள்.

பென்ஷனர்கள் மாத்திரந்தான் இதைச் செய்ய வேண்டுமென்பதில்லை. எல்லாரும் சேர்ந்து செய்யலாம். மனப்பூர்வமாக ஈடுபட்டு, ''பிற்பாடு டிக்ரி, டிப்ளமோவுக்கு ஹானியில்லாமலே, நம்முடைய புராதன சாஸ்த்ரங்கள், பக்தி நூல்கள், கலைகள் ஆகியவை அழிந்து போகாமல் சொல்லிக் கொடுக்கிறோம்''என்று பொது ஜனங்களுக்கு எடுத்துச் சொன்னால், அவர்கள் நிச்சயம் தங்கள் பிள்ளைகளை இப்பள்ளிக்கூடங்களில் சேர்ப்பார்கள். நம்முடைய தொன்று தொட்ட மஹத்தான நாகரிகத்துக்கு வாரிசாக வருங்காலப் பிரஜைகளை உருவாக்குகிற பேருபகாரம் இது.

Upakarama explanation

இந்தவருடம் திருமணம் செய்து கொள்ள போகும் ஒரு உறவினரின் மகன் " மாமா ஆபீஸுக்கு நேரமாகி விட்டது என்வே நான் குளிச்சுட்டு பூணல் மாத்தின்டாச்சு" நீங்கள் எனக்காக வெயிட் பண்ணாமல் மற்றவாளுக்கு பூணல் மாற்றி விடுங்கோ என கைபேசியில் கூறியபோது 

அழுவதா அல்லது இப்படியும் குழந்தைகள் உள்ளதே என நினைத்து வருத்தப்படுவதா என பல நேரம் சிந்தித்துள்ளேன்

ஆவணி அவிட்டம் என்றால் வெறுமனே பூணல் மாற்றிக்கொள்ளவேணும்  காமோகாரிசத் என்று ஒரு மந்திரம் காலையில் சொல்லனும் பின்பு இட்லியோ டிபனோ சாப்பிடனும் பின்பு ஒரு சங்கல்பம் சொல்லி தீர்ததமாடி புது பூணல் போட்டுக்கனும் அரிசி மற்றும் எள்ளால் ரிஷிதர்பணம் பிதுர் தர்பணம் ( அப்பா இல்லாதவர்கள்) பண்ணனும் ஆத்துக்கு வந்து கால் அலம்பணும் பின்னர் விருந்து ( ஆவணி அவிட்ட தளிகையை அசடு கூட செய்வாளாம் - அவ்வளவு நேரமாகுமாம் இந்த கர்மாவை செய்ய) சாப்பிடனும் அவ்வளவுதான் 
(இட்லி டிபன் சாப்பிடலையா இரண்டாம் குளியல் இல்லாமல் அப்படியே தொடரலாம் - யார் சொன்னார்களோ) ஆவணி அவிட்டம் எனநம்மில் பலரும் இன்றயஇளைய தலைமுறையினரில் மெஜாரிட்டி ஆனவர்களும் நினைக்கிறார்கள்

ஆவணி அவிட்டம் என்பது என்ன?

ஆவணிஅவிட்டம் என்பது நம் வேதத்திற்கான ஒரு பண்டிகை 

இதை பூர்வர்கள் உபாகர்மா என்பர்

ஆவணி அவிட்டம் என்றால் புது பூணூல் மாற்றி கொள்வது என்பது ஓரளவிற்கு உண்மையாக இருந்தாலும் 

உபாகர்மா என்றும் அழைக்கப்படுகின்ற இந்த அருமையான பண்டிகை பல அபூர்வமான வேதோக்த அங்கங்களை தன்னுள்ளே கொண்டுள்ளது என்பதுதான் உண்மையான ஒன்று

புராதனமான (ப்ராசீனமான) நமது வைதிக சம்ப்ரதாயத்தில் பல பண்டிகைகள் விழாக்கள் கொண்டாடுவது வழக்கம் 

ஒவ்வொரு பண்டிகைக்கும் ஒரு முக்கியத்துவம் அதுமாதிரி வேதத்திற்காக மட்டுமே ஒரு பண்டிகை உண்டு என்றால் அது உபாகர்மா எனும் இந்த ஆவணி அவிட்ட பண்டிகைதான் 

ஆவணியாவிட்டம் என்று சொல்லப்படும் இந்த பண்டிகை வேதத்தை தவிர வேறு எதை உத்தேசித்தும் கொண்டாடப்படுவதில்லை.

இக்காலத்தில் நம்மில் எத்தனை பேர் ஆவணியாவிட்டத்தன்று இந்த பண்டிகை வேதத்தை உத்தேசித்து தான் கொண்டாடப்படுகின்றது என அறிந்துள்ளோம் என்றால் அது மிக மிக குறைவானவர்களே

சரி இதனை உபாகர்மா என கூறாமல் ஆவணி அவிட்டம் என கூறுவதேன்?

பொதுவாக ஆவணி மாதத்தில் அவிட்ட நக்ஷத்திரத்தில் இந்த பண்டிகை வருவதால் இதற்கு ஆவணி அவிட்டம் என்று ஒரு பெயர் வந்திருக்கலாம் 

மேலும் ச்ரவண மாதத்தில் வருவதால் இதற்கு 'ச்ரவணம்' என்றும் ஒரு பெயர் உண்டு

உபாகர்மா என்பதுதான் இதன் உண்மையான பெயர்

உபாகர்மா என்றால் என்ன?

உபாகர்மா என்ற வார்த்தைக்கு ஆரம்பம் என்று அர்த்தம் அதாவது வேதாரம்பம்

இதனை 

"ச்ராவண்யாம் பெளர்ணமாஸ்யாம் அத்யாயம் உபாக்ருத்ய மாஸ ப்ரதோஷே ந அதீயீத தேஷ்யாம் பெளர்ணமாஸ்யாம் ரோஹின்யாம் வா விரமேத்" என்று ஆபஸ்தம்பர் கூறுகிறார்

அதாவது ஸ்லோகத்தின் முதல் பகுதியின் அர்த்தம் என்னவென்றால் 

ஆடி அமாவாஸ்யைக்கு பிறகு வரும் பெளர்ணமி அன்று முதல் ச்ராவணமாகையால் ப்ரஹ்மச்சாரிக்கும் மற்றுமுள்ள க்ரஹஸ்தர்களுக்கும் இந்த நாள் வேதங்களை கற்க்க ஆரம்பிக்க வேண்டிய நன்னாள். அதாவது வேதாரம்பம் செய்ய உகந்த நாள் என்பது ஆகும் 

வேத ஆரம்பம் என்றால் வேத்த்திற்க்கு முடிவு உண்டா?

இல்லை தோஷம் உண்டாம் அதை போக்கி பின்பு மீண்டும் வேத ஆரம்பம் செய்யனுமாம் 

வேதத்திற்க்கு தோஷமா ? என்னது ஸ்வாமி 

ஆம் வேதத்திற்கு யாதயாம தோஷம் வருகின்றதாம் (அதாவது மீந்து போய் ஜெலம் விட்ட ஆகாரத்தை 'பழையது' என சொல்லுகிறோம் அல்லவா அது மாதிரியானது இந்த யாதயாம தோஷம்) இந்த தோஷம் நீங்கவே ஆவணி அவிட்டம் என்னும் உபாகர்மா செய்யப்படுகின்றது

வேதத்திற்குபோய் 'பழையது ' என்ற தோஷம் எப்படி வரும் எனும் சந்தேகம் நமக்கு வந்தால் அது நியாயம்தான்

வேதத்திற்கு இயற்கையாக எந்த தோஷமும் வராது

நம்மை போன்ற சாதாரண மனிதர்கள் (ரிஷிகளோ மகான்களோ அல்ல ) வேதத்தை பாராயணம் செய்வதனால் அதற்கு அப்படி ஒரு தோஷம் வருகிறதாம்

உதாரணத்திற்கு நாம் வழிபடும் கோவில்களை எடுத்துக் கொள்வோம் 

கோவில்களுக்கு கும்பாபிஷேகம் பவித்ரோத்ஸவம் என நாம் ஏன் செய்கின்றோம் 

அந்த கோவிலில் நடந்த விழாக்களில் உச்சரித்த மந்திர அபசாரம் நித்திய கைங்கர்யத்தில் ஆசாரகுறைவு தெரியாத தந்திர அபசாரம் என பலவற்றுக்கு பரிகாரம் காண வேண்டி செய்கிறோம் 

அதே போல் வேதத்தை நாம் உச்சரிப்பதில் ஏற்பட்ட குறை ஒதுவதில் பின்னம் அடைந்த குறை சொல்லுவதில் அக்கறையின்மை வேகமாக சொல்லுதல் என பல விதமாக நாம் செய்த அபசாரங்களை போக்கவே இந்த உபாகர்மா என்னும் ஆவணி அவிட்டம்

இந்த உபாகர்மா வைபவத்தில் நாம் மட்டுமல்ல பகவானை தவிர முப்பத்து முக்கோடி தேவர்களும் ப்ரஹ்மாவும் சம்பந்தப்பட்டுள்ளார் 

வேதத்தை பிரம்மனோ ரிஷிகளோ இயற்றவில்லை என்பது நம் எல்லோருக்கும் தெரிந்ததே

ஸர்வஞ்னான பகவான் ஸங்கல்பத்தால் உருவானது என அந்த வேதமே கூறுகின்றது

அதற்கான வாக்யம்:

"ஸோ காமாயத! பஹுஸ்யாம் ப்ரஜா யேயேதி !"

பகவானின் அறிவான அந்த வேதத்தை அவர் முதன்முதலில் ப்ரஹ்மாவிற்கு உபதேசித்தார் 

எப்படி உபதேசித்தார்?

உபதேசம் செய்தார் என்னும்போது வாயால் உபதேசித்ததாக நினைக்க வேண்டாம். சங்கல்பத்தினாலேயே உபதேசித்தார்

ப்ரஹ்மாவிற்கு பிறகு அவரது வழிதொன்றல்களான  ப்ரஜாபதிகள் முப்பத்து முக்கோடி தேவர்கள் முதலானவர்கள் 'சந்தை' 'திருவை' என தினமும் சொல்லி வேதத்தை தங்களிடம் வரப்படுத்தினார்கள்

ப்ரஹ்மா பகவானிடமிருத்து  வேதத்தை உபதேசம் பெற்ற நாள் இன்றுதான் ( ஆவணி அவிட்டம் அன்று தான்)

ஆதலால் இது வேதத்தின்  'உதித்த நாளாக்கான விழாவாகவும்' கொள்ளலாம்

வேதத்தை கற்றவர்கள் யாராயினும் பகவானை தவிர வேதாத்யயனம் செய்தவர்கள் உபாகர்மா செய்து வேதம் சொன்னால்தான் வேதத்திற்கு மஹிமை உண்டு என சாஸ்திரம் சொல்லுகின்றது

 ஓய் ஸ்வாமி நாம்தான் வேத அத்யயனம் செய்யவில்லையே அப்போ எனக்கு உபாகர்மா அனுஷ்டிப்பதிலிருந்து விதிவிலக்கு உண்டா? "'  என்று சிலர் கேட்பது அடியேன் காதில் விழுகிறது 

தேவரீர்கள் வேதாத்யயனம் செய்யாமலிருக்கலாம் ஆனால் உபாகர்மா அனுஷ்டித்துதான் ஆகவேண்டும் எதற்க்காக ஏன்? செய்யனும் 

அதாவது நித்யப்படி நாம் செய்யும் சந்தியாவந்தனத்தில் வரும் மந்திரங்கள் மேலும் உச்சாடனம் செய்யும் காயத்ரி மந்திரம் 

நாம் கலந்து கொள்ளும் பூஜை புனஸ்காரங்களில வரும் மந்திரங்கள் நாம் செய்யும் பிதுர் ச்ராத்தம் போன்ற கார்யங்களில் வரும் மந்திரங்கள் என நாம் வருஷம் முழுவதும் பல முறை பல வித மந்திரங்களை சொல்ல வேண்டியதுள்ளது இவைகள் நமக்கு பலனளிக்க வேண்டுமானால் உபாகர்மா செய்தே ஆக வேண்டும்

அதாவது நாம் சொல்லும் மந்திரங்களுக்கு சக்தி வர வேண்டுமானால் உபாகர்மா ச்ரத்தையாக அனுஷ்டித்தே ஆக வேண்டும் என்கிறது சாஸ்திரம் 

இப்போது புரிகிறதா ஆவணிஅவிட்ட உபாகர்மாவுக்கும் வேத ஆரம்பத்துக்கும் எவ்வளவு சம்பந்தம் உள்ளது என

பொதுவாக பிராமணர்களில் ஒருவனுக்கு உபநயனம் ஆனவுடன் வேத பாடசாலையில் சேர்ந்து வேதம் கற்க முடியாது

அதாவது பூணூல் மற்றும் ப்ரம்மோபதேசம் ஆன மாத்திரத்திலேயே ப்ரஹ்மச்சாரிக்கு வேதம் கற்க யோக்யதை வருவதில்லை

அந்த பிரம்மசாரி முதல் உபகர்மா அதாவது தலை ஆவணியாவிட்டம் ஆன பிறகுதான் வேதம் கற்கின்ற யோக்யதை வருகின்றது 

உங்களுக்காக உபாகர்மா அன்று நாம் செய்யும் சில வைதிக கர்மாக்களில் வரும் சில அற்புதமான விஷயங்கள் ஒரு கிளான்ஸ்

முதலில் ஒரு நூதன யக்ஞோபவீத தாரணம்

ஏற்கனவே நாம் கூறியபடி வேத
ஆரம்பம் என்று ஒன்று இருந்தால் வேத முடிவு அதாவது 'உத்ஸர்ஜனம்' ஒன்றும் இருக்க வேண்டும் இல்லையா 

வேதத்தை யதோக்தமாக உத்ஸர்ஜனம் செய்யவேண்டும் இந்த உத்ஸர்ஜனத்தை அனுஷ்டிப்பவர்கள் மிக மிக குறைவு

ஆதலால்தான் உத்ஸர்ஜனம் செய்யாததற்கு ப்ராயஸ்சித்தமாக 

'காமோகர்ஷீத்...' என்கின்ற ஜபத்தை இன்றயதினம் செய்கிறோம் 

ஏனெனில் 'காமோகர்ஷித்.. என்ற ஜெபம் ஒரு சர்வ பாப ப்ராயஸ்சித்த மந்திரமாகவும் விளங்குகின்றது

அதன் பின் மந்திரங்களை நமக்கு பிரம்மாவிடம் இருந்து ஆதியில் பெற்று தந்த ரிஷிகளையும் தேவதைகளையும் சங்கல்பத்தால் பூஜித்து அவர்களது தபசக்தி மூலம் அவர்களுடைய அனுக்ரஹத்தை பெற வேண்டி 

இந்த ச்ராவணத்தில் ப்ரஜாபதி முதலிய ஒன்பது பேர்களுக்கு காண்டரிஷி தர்ப்பணம் செய்கிறோம் 

அதனை தொடர்ந்து ஹோமமும் சொல்லப்பட்டுள்ளது

மேலும் இன்றய ஆவணி அவிட்ட உபாகர்மா அன்று சொல்லப்பட்டும் மஹா ஸங்கல்பம் மிகவும் உயர்ந்தது 

அந்த சங்கல்பத்தில் நாம் செய்த செய்யபோகிற பல பாவங்களும் மனசால் வாக்கால் செய்த தவறான செயல்களுக்கும் நம் இந்திரியங்களால் செய்த தோஷங்களும் நீங்குவதற்கான விசேஷ சங்கல்ப பிரார்த்தனை வாக்யங்கள் கொண்டது 

இந்த ஸங்கல்பத்தை  பக்தி ச்ரத்தையோடு சொல்லுவதால் செய்த பாவம் விலகி நல்ல பலனை சொல்லுபவர்களுக்கு அளிக்கும்
( பகவான் நம் பாவங்களை போக்க என்னபாடு படுகிறான் -அப்பாவை மதிக்காத இக்கால பிள்ளைகள் போல் நாம் தான் அதை உதாசீனம் பண்ணுகிறோம்)

அந்த சங்கல்பத்தில் பல தேவதா மூர்த்திகளின் சன்னிதிகளையும் புண்ய க்ஷேத்ரங்களையும் புண்ய நதிகளையும் நாம் நிணைவிற்கு கொண்டுவந்து சங்கல்பம் செய்யவேணும்

ஏன் செய்ய வேணும்?

நாம் செய்யும் காரியங்களின் பலன் நமக்கு உறுதியாக கிட்ட வேண்டுமானால் அதாவது அந்த வருஷத்தில் நாம் பல சந்தர்பங்களில் செய்யும் பலவிதமான கர்மாக்களில் வரும் மந்திரங்கள் பலமுள்ளதாக மாறி நமக்கும் பிதுர்களுக்கும் சந்ததிகளுக்கும் ஸ்ரேயஸ் அளிக்க வேண்டும் என நாம் நினைத்தால் கண்டிப்பாக ஆவணி அவிட்ட நாளில் நாம் இந்த உபாகர்மாவை ச்ரத்தையாக செய்ய வேண்டும்

இந்த உபகர்மாவை செய்யாவிட்டால் பாவமா? இல்லை தோஷம் ஏதும் வருமா?

ஆம் பாவம் தான்  உபாகர்மாவை இன்றய தினம் ச்ரத்தையாக அனுஷ்டானம் செய்யாவிடில் பாவம் மட்டுமல்ல பலவித தோஷமும் ஏற்படும் சந்தேகமே வேண்டாம்

இதை செய்வதால் நம்மிடமிருக்கும் அல்லது நமக்கு தெரிந்த சொல்ப வேத மந்திரமானது அதனது வீர்யத்தோடு நம்முடன் கூடியதாகயிருக்கும் அதன்மூலம் 
நற்பலனை நமக்கு சேர்க்கும்

என்ன அன்பர்களே  என் உறவினரின் மகன் செய்தது போல ஆவணிஅவிட்டத்தை ஏனோ தானோ என அவசரம்அவசரமாக செய்யாமல் இந்த வருடம் முதல் - முறையாக செய்து வீரியத்துடன் அந்த அந்த வருடங்களில் நாம் செய்யும் கர்மாக்களின் பலனை பெற்று உய்வோமா?

முக்கிய விஷயம்:- ஆவணி அவிட்டத்தன்று காயத்ரி ஜெபம் கிடையாது

Bhakti, Gyan and Karma - Explanation by Sri Sri

Question - Gurudev please explain the meaning of Bhakti, Gyan and Karma? 

SriSri - Liking a Gulab jamun is Bhakti , knowing how to make it is Gyan and eating it is Karma 😉😂

5 paapas to be avoided by disciples

Rajagopal Srinivasan

சிஷ்யர்கள் விலக்க வேண்டிய பாபங்கள்.

(பூர்ண வித்யா - என்ற நூலில் இருந்து தட்டச்சு செய்தது)

பல சிஷ்யர்கள் அனேக சமயங்களில் குருவிடம் செயல்படும் தன்மை, பழகும் விதம், பேசுகின்ற முறை, தனித்து சொல்கின்ற சொற்கள், கேட்கின்ற விதம் முதலியன ஸத்சிஷ்யர்களுக்கு உகந்தவைகளாக காணப்படவில்லை.

அதலின் சிஷ்யர்கள் விலக்க வேண்டிய சில தவறான விஷயங்கள் கூறப்பட்டுள்ளன:

1.குருவை கேலி அல்லது தூஷணை செய்தல்
2.குருவை தன் மனம்படி செயல்பட கட்டளையிடல்
3. குருவுடன் கொடுக்கல் வாங்கல் முதலியவை செய்தல்
4.குருவின் எதிரியோடு பழகுதல். குரு தூஷணையை காதால் கேட்டல்
5. குருவின் சொல்லும் செயலும் - உலக இயல்புக்கு மாறாக உள்ளதே என்று நினைத்தல்; சொல்லுதல்
6. குருவும் மனிதப்பிறவிதானே அதனால் குறைகள் இருக்கும் என்று எண்ணுதல்
7. பகவானே குருவாக எழுந்தருளி இருக்கிறார் என்பதில் சந்தேகம்
8. குரு ஸமர்ப்பணத்தில் லோபமான எண்ணம்
9. குருவின் கட்டளையை உலகுக்கு பயந்து செய்யாமல் இருத்தல்
10. பிறர் பார்க்கிறார்களே என்று குருவுக்கு நமஸ்காரம் செய்ய வெட்கப்படுதல்
11. குருவை நீண்ட நாட்கள் பார்க்காது இருத்தல்
12. குருபாதுகை தான் கிடைத்து விட்டதே இனி ஸ்தூலமாக குரு எதற்கு என்ற எண்னம்
13. குருவிடம் இன்ன பலன் பெறுவதற்கு இன்ன மந்த்ரங்கள் கொடுங்கள் என்று கேட்பது. இந்த மந்த்ரம் எனக்கு ஏற்கனவே தெரியும் என்று அவரிடம் கூறுதல்
14. எனக்கு ஒரு விதமாகவும் அவனுக்கு ஒருவிதமாகவும் கொடுத்தீர்களே என்று குருவிடம் கேட்டல்; மந்த்ரம் இவ்வளவு சின்னது தானா? என்று கேட்டல்
15. வேறு சிஷ்யர்கள் குருவிடம் நெருங்கி பழகுதல் கண்டும், அவர்களுக்கு குரு செய்யும் அதிக சலுகைகள், உபசாரங்களைக் கண்டோ அல்லது வேறு காரணங்களுக்காகவோ அஸூயை(பொறாமை) கொள்ளுதல்
16. பிறர் குருவிடம் பேசும் போது அது என்ன என்று அறிந்து கொள்ள முயற்சி செய்தல்
17. எல்லா மந்த்ரங்களும் உபதேசம் பெற்றாகி விட்டது; இனி என்ன பயம் என்ற எண்ணம்
18. (குரு உறவினாக இருப்பின்) உபதேசம் செய்து கொண்ட பின்னரும் உறவு கொண்டாடுதல்
19. உபாஸனைகள் பல இருக்கும் போது, தான் செய்வதே சிறந்தது அல்லது முக்யமானது எனக் கூறிக் கொள்ளல்
20. தான் இதை இவ்வாறு செய்து முடித்தேன் என்று தன்னை தானே புகழ்ந்து கொள்ளுதல்
21. வாழ்கை நடத்த வேண்டிய பணம் இல்லாத நபர்களையும், உபாஸனைக்கு பணம் செலவழிக்க முடியாதவர்களையும் கேலி செய்தல்
22. தன் அனுபவங்களை குருவிடம் கூறாமல் பிறரிடம் கூறுதல்
23. மந்த்ர சாஸ்த்ர ரஹஸ்யங்களை ப்ரஸித்தமாக வெளியே பேசுதல்
24 அங்க ஹீனர்களை கேலி செய்தல்
25 ஸ்த்ரீகளை தூஷித்தல், துன்பம் உண்டாக்குதல் - மரியாதையின்றி அடி என்று அழைத்தல்
26 ஸ்த்ரீகளை அடிமையாக நினைத்தல் கேலியாக பேசி சிரித்தல்
27. எல்லா ஸ்த்ரீகளும் தேவியின் வடிவங்களே என்ற அடிப்படை உண்மையை நம்பாமை
28. நான்தான் குருவிற்கு அத்யந்தம், ப்ரியமானவன் என்று கூறல்

Ramayana harikatha by TNS


Navarathna navarasa navapradharsana Ramayana navaaham 

By Madurai TNSeshagopalan- at Krishna gana sabha 


The title for the programme was given as Ramayanamrtha, nectar of 
Ramayana 
and it was just that. Ramayana is a beautiful nandavana with fragrant 
and colourful flowers, the kavitha kusuma of Valmiki, Kamban, 
Thyagaraja and others. Any one can look at the flowers and enjoy their 
beauty but only a honeybee is able to extract the honey from the flowers 
and give it to humanity in a potable form. This is what was done by 
TNS and he delivered it in the golden cup of his music laced with the 
cream of his eloquence. He had divided the whole Ramayana into 
nine topics, navarathnas, and delighted the rasikas for nine days. 
The navarasas exhibited by the various episodes of Ramayana, 
elucidated in a novel form, navapradharsana, resulted in akhandaika 
madhura rasa, harmonious sweetness. 

Navaaham nava nava rasabharitham 
Sangeetha haimapaathra viSraaNitham 
Ramayanbrndhavanasaaranga sambhaaritham 
Akhandaika madhurarasam madhu 



IT is humanly impossible to reproduce all that was said in the nine days 
to do which I shall have to write another Ramayana. I shall try to bring 
forth the salient features of the same to the best of my ability. I feel, 
like what Kalidasa said, 'kva soorya vamsaprabhavaH kva chaalpa 
vishyaa mathiH,' yet to quote Desika, 'amrtham yadhi labhyetha 
kim na grhyetha maanavaiH,' who will not accept nectar even if it is 
only few drops? Thus I try to bring the experience of joy to those who 
could not be present, as much as I could. 

11-10-2008-Sriramavatharam 

Ramavathara, besides dushtanigraha and sishtaparipalana was an 
illustration of how to live in this world, as a son, as a brother, as a king 
as a husband as a benefactor to all etc. Thyagaraja extols 
Ramavathara in his krthi in kolahalam, which TNS sang two lines , 
'pathivesamulaloraamavesamulu bahubaaga nusu,' saying that of 
all the incarnations of the Lord the Ramavathara is the best. 
There is another reason than 
the above mentioned one , said TNS, to consider Ramavathara as the 
best. In the others like Varaha and Nrsimha Lakshmi had to come after 
the avathra karya is over to pacify the Lord. But in this the divine 
mother came along. 

Valmiki Ramayana , said TNS is the only one which Rama himself listened to. He sang the slokas in which Valmiki asked Narada who is the man endowed with all qualities that go for perfection,'konvasmin saampradham loke guNavaan kascha veeryavaan,' in Danyasi explaining the slokas then and there elaborately and beautifully, the reply of which by Narada is known as the sanksheparamayanam. Then he related the incident that led Valmiki to curse the hunter which took the form of a sloka ,'maanishaadha parthishTaam agamaH SaasvatheeH samaaH,' which turned out to be the mangalaaSaasana for the Lord. TNS said Brahma himself came to Valmiki after the guru anugraham he had from Narada and pointed out that the sloka was perfect and actually became a benediction. This is because, said TNS, Sarasvathi had come to the sage even before Brahma. TNS sang the slokas in subhapanthuvarali which is the mangala raga in the north. TNS said the manhglaSasana which means with reference to the Lord that He, the consort of Lakshmi will be established for all the time to come, has proved to be correct as He is till today present in the shrine as Srinivasa (maa nishaadha) in Tirumala, where there is no separate sannidhi for the divine mother but she resides in His chest,'thadhvakshasThala nithya vaasa rasikaa,' TNS said that is why wealth is heaped on Thirupathi. Today being the last purattasi TNS said he had to refer to the Lord of Thirumala and said this to show that there is a connection between Ramayana and Srinivasa. She is also thath kshaanthi samvardhinee, the influence of daya in His heart. 

Next TNS referred to the question Parvathi asked Siva 'kenopaayena laghunaa vishnoH naamasahasrakam paTyathe pandithaiH nithyam,' which made Siva very happy to make him address her dearly as manorame, because she asked the question in order to benefit the world. The reply was 
Raamraamethi raamethi, the name Rama which is sahasranaama thath thulyam, equal to 1000names. TNS gave a mathematical explanation to this. The name rama contains two syllables ra and ma which according to katapayaadhi saankhya of the ancient vedic mathematics have the numbers 2 and 5 respectively. Two fives are ten and Siva says the ramanama thrice as he is supposed to whisper it in the ears of those who die in Kasi, and ten tens are hundred and ten hundreds are 1000.Thus . he said, great souls say everything thulyam, with clarity, implying pun on the word thulyam, meaning equal and clarity. 

Valmiki taught lava and Kusa the Ramayana , he composed and describing the singing of Lava and Kusa of Ramayana, Valmiki , has given a complete definition, lakshnanas of a gayaka, said TNS, elaborating on the different aspects of gaana and the lakshana of Gayaka. 

The Ramayana starts with the description of the land of Kosala. And TNS sang the verse' kosalo nama ' from Valmiki in raga kosalam. Then came the anguish of Dasaratha on having no progeny to whom Vasishta who knew that the Lord has decided to come down as the son of Dasaratha already told the king to do puthrakameshti. Here TNS sang the line 'pillai illaadha bhagyam naan pettrenna ,' of Arunachalakavi in Dvijavanthi which was the original raga used in the Ramanataka, which shows that the north indian ragas were in vogue at the time. 

TNS said if one does puthrakamaeshti, a son will be born but will Rama be born? That happened because of the divine will of the Lord who, he said, was searching for a suitable father for his incarnation for Ravanavadha with His lotus eyes opened wide and chose Dasaratha. TNS then sang the ramanataka krthi, 'avathaaram seidhiduveere,' in jonpuri, in which the devas are asked to be born as vanaras, and also the sloka of Valmiki 'evam dhathvaa varam,' which means, giving the boon that He should divide Himself into four parts, chose Dasaratha as his father. Kamban however says that the Lord was born as Rama , Sesha as Lakshmana , the conch and the disc were born as Bharatha and Sathrugna.TNS also sang the Ramanataka krthi 'parabrahma svaroopame,' in paras, which describes the birth of Rama giving in detail the position of stars at the time of his birth. TNS not only sang the whole krthi but also explained in detail the horoscope of Rama to show how the planets positioned themselves to assist him in his avathara karya. I cannot reproduce it as I am not proficient on astrology but it was amazing to think how and when TNS learnt all these facts, which only shows that he is a perfectionist who goes all the way in any subject he wants to know. 

TNS sang the sloka 'kousalyaa ajanayath raamam,' and also the verse from Kamban , 'thoruvuRa ppayandhanaL thiRam koL kOsalai,' in Bilahari, explaining the verse and also the significance of the epithet '.thiRam koL,' meaning efficient. To the question that what could be so efficient in giving birth, the answer is, she had in her womb Him who had all the fourteen worlds inside Him, appearing as the child on a banyan leaf, sucking His own big toe, perhaps to test whether it is as sweet as the devotees found it. This idea is brought about by Thyagaraja, perhaps influenced by Kamban, in his bahudari krthi 'broabaaramaa,' in which he says, sreevaasudeva "andakotlakukshi nee unchukoledhaa,' asking Rama, when he was having all the worlds in his stomach ,is it a great burden to protect the devotee like himself. 

Valmiki said that vasishta named the children and named the first born a Rama and Kamban gives the reason for it. Thus, said TNS, Kamban closely followed Vaklmiki, at times giving exact translation and at times writing commentary to Valmiki's words like bhashya to suthras. The verse he quoted here was, 'karaamalaiya kaaikkari eytthe araaanaiyil thuyilvoy ena annaaLviraavi aLittharuLa meipporuLukke iraaman enappeyar eendhanan anRe.' The meaning was as explained by TNS, the Lord who went to remove the suffering of Gajendhra has now come to protect the ggod and destroy the evil and he is going to walk all over the earth do so. 

Thyagaraja gives exclusive reason for the name of Rama in his krthi 'evarani,' and TNS sang the krthi and explained how the suyllables ra and ma was taken for the ashtakshara and the panchakshara being their jeevamanthra as the names lose their meaning without them and the name Rama was formed. Thyagaraja also says that, in his mukhaari krthi 'elaavathara,' Rama has come down not to fight with asuras or rule Ayodhya, or to see the yogis, or to save people from samsara but to bestow is grace on Thyagaraja who has rendered garlands of gems of ragas to Him, and he has come only for that purpose., that is to hear Thyagaraja and to wear his ragarathna maalika. TNS showed by singing and explaining this krthi that how great is the power of devotion. At this juncture TNS remarked that Thyagaraja has composed the whole Ramayana in one krthi,' sri raghukula' in Hamsadvani like the ekasloki Ramayana, where also he has said that Rama had come only to protect the devotees, 'paramabhkthulanu paalanamu cheyu In his krthi 'epaniko' in saveri Thyagaraja explains why he wanted to sing the glories of Rama. TNS said, as Kamban expresses his attempt to write Ramayana as that of a cat wishing to lap up the milky ocean, because it is 'kottRatthu raamankadhai,' Thyagaraja says in this krthi, 'vaalmeekaadhi munulu narulu ninnu varNinchina naayaasa dheernaa, just because Valmiki and others have described about you will my desire to sing about your glory be satisfied?' 

TNS said that there is no account of Rama being enjoyed as a child, because Valmiki describes the birth and immediately goes on to tell about their gurukulavasa and Dasaratha thinking about the marriage of his sons. But it was left to bhakthas like Thyagaraja to fondle Rama as a child, and he sang about the childhood of Rama as the Azvars did. TNS sang the yadhukulakaambhodhi krthi 'sreeraama jayaraama srngaararaamayanai,' in which Thyagaraja wonders how Dasaratha would have relished calling Rama by his name. TNS madeit vivid by singing the name Rama as Dasaratha would have called with different bhavas, and similarly the line 'thalukuchekkula muddhu pettu,' describing Kousalya planting a kiss on Rama. Thyagaraja also enjoys the beauty and the gait of Rama, said TNS, singing the krthi in mayamalavagoula 'merusamaana , in which Thyagaraja calls everyone to come and see Rama walking and his forelocks dancing on his forehead, and also explained it as he sang each line. 

Another delightful scene described by Thyagaraja is in his sahana piece 'raama raama laali,' which is an imagination of Kousalya comforting Rama who comes being turned away by his mates from play. It is beautiful brimging out the divinity as well as the child hood activities and TNS explained it fully singing it. He said that what all the inspired devotees like Thyagraja sang were not t be called imaginations but only vivid experiences. TNS made it a vivid experience for the rasikas also. 

Referring to the krthis of Thyagaraja where he has specified the methos od singing like elaborate raga alapana etc, TNS said raga should be sung in sucha way that it touches the sky and the sea and like the waves of the milky ocean rising uo covering entire region. The namasankeerthana contains all the nine types of devotion but the divine presence could be felt in the raga itself without the words even. When one becomes the music and viceversa, the Lord will be crowned in our hearts as Athmarama. Thus ended the first day of RamayanatthEn. 

12-10-2008- YagasamrakshaNam 

The Lord having incarnated in the paramakarunya avathara now goes to do the bidding of his guru in guarding the yaga of Visvamithra. Aptly TNS sang the krthi ,'guruleka,' of Thyagaraja in gourimanohari. Since we saw Thyagaraja singing lullaby to Rama in 'uyyalaookavaiyyaa,' yesterday it is only fitting to sing 'melukkovayya,' in bouli today to wake him up, said TNS and remarked about the proper timings of the ragas, like bouli and bhoopaalam to be sung in mornings, neelaambari in the night etc. Though it is strictly followed in the North, in the South it is not so and not needed , said TNS, because the effect of the specific ragas can be seen at all times, and quoted an incident when some rasika asked him whether neelambari can be sung in day time and when TNS sang it on a morning concert the same rasika was seen to nod his head. This is because the raga has the soothing effect to induce sleep, like Ramayana discourses, remarked TNS jokingly. 

Then TNS narrated the episode of arrival of Visvamithra, who was present the moment Dasaratha thought about arranging the marriage of the princes. Singing the sloka 'thathaH chinthyaamaasa raajaa theshaam dhaarkriyaam prathi,' in chakracakam, TNS said, when the aspect of Guru, Jupiter, came in the horoscope of Rama, the guru himself came to see him. Dasaratha welcomed the sage speaking to him as one should speak to the revered persons, saying that he felt like getting all things good at the proper time, like a mortal getting nectar, a barren father getting a son , regaining lost treasure etc. TNS quoted the respective sloka. Visvamithra praised Dasaratha, who promised to do his bidding, saying that a disciple of Vasishta could not have spoken otherwise. The sage said that he was doing yaga in siddhasrama, and the rakshasas were preventing it and as he should not get angry while doing the yaga he wanted Rama to protect it. Kamban names it tharuvanam, because it would fulfil all wishes, 'kEttadhellaam tharum vanam,' said TNS, and sang the ramanataka krthi, 'raamanaittharuvaayE.' He said that he alone knew the real nature of Rama aham vedhmi mahaathmaanam raamam sathyaparaakramam, and that Vasishta also knew and so are the sages around him., which Dasaratha blinded by attachment does not, TNS explaining the words of Visvamithra ,'aham vedhmi mahaathmaanam,' said that it implies various meanings such as Dasaratha was on simhasana, with sages around him seeing everything with his human eyes but Visvamitra used to be in darbhasana, acquiring jnana by humble approach to his guru and has divine eyes. All these sages have come to him not for his sake but because they knew the real identity of Rama. 

TNS said that perhaps Visvamithra remembering his former rivalry with Vasishta felt envious of him because he had the association of Rama unasked while he himself had to ask for it. Dasaratha was grieved beyond measure and said that his son Rama was not even sixteen years of age yet. TNS sang tha sloka 'oonashodaSa varsho me raamo raajeevalochanaH,' and said that by referring Rama as raajeevalochana, what Dasaratha meant to convey was that he was lotus-eyed and like a lotus his eyes will close at night but the rakshasas will come only in the night. Visvamithra getting angry told him to live happily swerving from his promise. Then Vasishta intervened and told the king that Visvamithra would protect the boys like a fire and he should not refuse the blessing that was to come to them from the sage. TNS said that perhaps Vasishta remembered the episode of Harischandra and was afraid that the sage may proclaim Dasaratha as swerving from his word all over the world. 

In adhyathma Ramayana, said TNS, Vasishta tells Dasartha about the avatararahsya , and perhaps this is what made Kamban to make Dasaratha say, "fetch the consort of Lakshmi," 'thirumagal kELvanai koNardhi,'.in sending for Rama, but it could be also because Rama was going to be the consort of rajyalakshmi later. 

Dasaratha sent Rama and Lakshmana with sage telling him that henceforth he would be the father , mother etc for the princes. Here TNS extolled guru bhakthi , by referring to the krthis of Thyagaraja, guruleka, etc. and said that if one considers his guru as God the Lord will come on His own. 

Visvamithra enjoyed the sleep of Rama in the forest, which TNS said was not to be the good fortune of Vasishta, thus gaining one over his rival. The sloka by which Visvamithra woke up Rama has become the universal suprabhatham now. TNS explained why Visavamithra said 'kousalya supraja raama.' Raama being a young boy it was perhaps doubtful that whether he would have accompanied Visvamitra if Kousalya prevented him. 

On their way they came across Thataka and Rama killed her obeying his guru implicitly. TNS said that the only similarity between Rama and Krishna was that both killed a woman at first, while differing in all other respects such as Rama was born in palace and was brought up as a prince but went to forest and had only one wife. Krishna on the other hand was born in a prison and brought up in the forest and ended up in a palace and had many wives etc. Kamban describes the arrow of Rama that hit Thataka in the verse 'sollokkum kadiya vEga sudusaram,' which TNS sang in kapi, and explained that the arrow went through Thataka like the word of advice given by the good to the fools. 

Rama appeared to Thyagaraja as he did yagasamrakshna, and he described Rama as such in the anupallavi, balakanakamayachela, of his ataana krthi, elaneedhayaradhu. TNS saying thus, sang the krthi beautifully depicting the different bhavas in the anupallavi and pallavi, the former jubilant seeing Rama thus and the latter plaintive when he disappeared. TNS said that Rama would have appeared to Thyagaraja whenever he wished because he had chanted ramanama 96 crores of times within a span of 35 years, amidst his other works like unchavrtthi, namasankeerthana, puja teaching his disciples etc., which is indeed a miracle. But Thyagaraja pleads with Raama to show mercy not for his sake but for the people in general. That is the kindness of the saintly souls. They want to show the Lord whom they have seen to others as Thyagaraja says, choothaamu raare etc. 

TNS then described the yagasamrkshanam by Rama and Lakshmana Marica was pushed into the ocean and head of Subahu was cut off by the arrow of Rama. Thyagaraja in his krthi in kaikavasi, mentioning this , says that it is impossible to describe the glory of Rama, .'Vaachaam agocharame manasaa.' TNS sang this and also sang the verse of Kamban dscribing how the princes protected the yaga in the same raga. Kamban says, 'maNNinaikkaakkinRa mannanin maindhargaL kaNNinaikkaakkinRa imaaiyin kaatthanar,' They guarded the sacrifice like the eyelids protecting the eyes. This TNS explained beautifully that the upper eyelid always moves while the lower one will be static. Thus Lakshmana was standing at one place while Rama was always moving. 

Thus ended the second day's harikatha. 




13-10-2008-seethakalyanam 

After the yaga was finished Rama asked Visvamithra what would be his next bidding, implicitly following his father's words to obey thesage , who was his guru now, thus justifying the term suprajaa raama, used by Visvamithra in waking him up, which means a sathputhra. Visavamithra took them towards Mithila, explaining to Rama about the places they trvelled on the way. When they came to the hermitage of Gouthama, Ahalya came to life at the touch of the feet of Rama. The Ahalya episode showed that the grace of the Lord is available to all, proving His words, 'aham thavaam sarvapaapebhyo mokshayishyaami,' said TNS and further illustrated the fact that the feet of the Lord is enough to shower grace by singing Thyagarajakrthi, 'sriramapaadhamaa,' which he said, Thyagaraja has sung assuming the role of Visvamithra and he sang the krthi with full bhava bringing the heart-melting emotion of paadhama, as Thyagaraja would have sung. In this krthi Thyagaraja mentions the ahalya episode, and singing the lines TNS said that there should be a break between the words soora and ahalya in the charanam as the former refers to Rama and the latter to Ahalya. 

He also sang the verse of Kamban, 'ivvaNNam nigazhndhavaNNam,' in which Visvamithra praises Rama saying, 'myvaNNatthu arakki poril mazhaivaNnatthu aNNale un kai vaNNam sngu kandEn kaal vaNnam ingu kandEn.' In panthuvarali, and explained the difference of two words both meaning 'dark hue,' myvanNam, black as the collyrium and mazhaivaNNam, dark as the rain-bearing cloud the former denoting the darkness of ignorance while the latter shows the kaaruNya. The verse means that the sage says that he had seen the skill of the arms of Rama in killing Thataka, showing his valour and here he had seen the skill of his feet in showing mercy to the devotees. Ahalya was chanting ramanama as instructed by her husband to wait till Rama comes to be freed from curse. 

The words of the sage, said TNS had more meaning than the explcit one , said TNS. The sage meant that he wa still going to see the kaivaNnam in breaking of the bow of Siva later and all this and what he was going to do such as destroying Khara and Dhooshan wit their army single-handed etc. was only 'kaal' meaning a quarter of his glory as it is said 'paadho asya viSvaa bhothaani thripaadhasyaamrtham dhivi.' In the verse quoted above Kamban also says that with Ramavathara all good things will happen to the world. 

They neared Mithila and Kamban says that the flag on the fort seemed to call Rama as though telling him that they contain within, Lakshmi, as a result of their penance.TNS here said that when even the flags are inviting Rama we should also do so and sang the composition of Ambujam Krishna in natakurinji, 'kOlam kaaNa vaareer,' which contains the lines 'nilamagaL karam konda raghuraaman kalyaana kOlam kaaNa vareer.' 

Rama was walking along the streets and Kamban describing the scenes they witnessed on the way. There was a dance hall in describing which Kamban has given a perfect lakshana of dance and the dancer as Valmiki has given that of music and gayaka, said TNS. 'Thai varu makaraveeNai thaNNumai thazuvitthoonga, kaivazi nayanam sella kaN vazi manamum sella,' 
The veena follows the mridhanga closely as though embracing it, the eyes of the danseuse follow her hands and her mind follows her eyes, meaning the gestures and expression on her eyes and face expresses the feeling in the mind. This gives an idea of how the accompanying instruments should be played and here TNS paid a compliment to his accompanists, Sri Varadan on mridangam and Shertalai Sivakumar on violin. Really they were very good and while Varadan enhanced the music by his masterly strokes Sivakumar embellished the music by exactly reflecting the bhava of TNS in singing by closely following his sangathis. 

TNS extolled the sound of Veena saying that usually veena is played during the pumsavana because the twang of the veena should be heard by the foetus. Mridhangam when played rightly should create the same effect like veena , said TNS and he related an incident when the Karaikudi brothers were playing Veena they said 'let the third veena also come' meaning Dhakshinamurthy pillai. He also referred to the sloka in soundarya lahari. 'vipanchyaa gaayanthee' I which Sankara describes the scene when Ambika on hearing Sarasvati , said 'saadhu,saadhu' the sweetness of which made sarasvati ashamed and she covered the veena well so that even the twang should not be heard. 

Kamban describing Rama walking along and seeing the city of Mithila, ends the verses with the word 'kandaar,' 'they saw' but when they came to the place where Seetha was standing on the balcony, he uses the word 'ninRaar- stood.' Rama stopped his walk and saw Seetha, who was like 'ponninchodhi,' gold in lustre. As the veda describes Lakshmi as hiraNyavarNaa, of the hue of gold. TNS said that Seetha was compared to gold because the gold becomes purified by fire. Seetha the divine mother also underwent ordeal like that to save the world. 

TNS sang the famous verses of Kamban with the lines, 'kaNNodu kaNNiNai kavvi----- aNNalum nOkkinaan avaLum nokkinaaL' in Hameer kalyani. He brought the scene in front by his fabulous variations of bhava in :kavvi' and the two different ways of 'nokki' by singing the first line majestically and the second tenderly, to diferntiate the look of Rama and Seetha respectively. The other verse in the context has the line 'iruvarum maarippukku idhayam eidhinaar' the two entered each other's heart and the next verse, marungilaa nangaiyum vasai il ayyanum, which goes on as karungadal paLLiyil kaalvineengippoy pirindhavar koodinaal pESal vEndumo,' which TNS not only sang beautifully but also explained the aesthetic beauty of the poetry of Kamban. Rama and Seetha possessed all merits but probably Kamban felt that there will be dhrshtidhosha and hence he says marungu ilaa nangai, the damsel without waist, that is, she has extremely thin waist line . Rama is referred to as vasai il ayyan, has no defects., meaning that both are wanting in something. In the line karungadal paLLiyil kaalvineengippoy pirindhavar koodinaal pEsal vEndumo, TNS explained why kamban said karungadal while the abode of Narayana ia the milky ocean. The Lord is described as having margathameni, body like emerald, which if it is of the best quality will, when put in milk , turn it black. So the milky ocean became karunkadal. The music of TNS is always audio visual and the way he brought the beautyof Kamban's lyric by his music is to be seen to be believed. I cannot bring the full effect by written words. This was the case whenever he sang, whether the krthis of Thyagaraja or Arunachala kavi or the poetry of Kamban 

The famous krthi of Arunachala kavi, 'yaarO ivar yaaro,' applies both to Rama and Seetha, said TNS. This krthi is publicized by Ariyakudi Ramanuja Ayyangar in the raga Bhairavi and usually considered to be the words of Rama on seeing Seetha. But the original raga was saveri which gives the impression that Seetha was saying this on seeing Rama. TNS sang the krthi each line alternatively in Saveri and Bhairavi, to show the difference in bhava. 

Janaka saw the princes who looked like devas and being a jnani sensed their divinity and said Bhadhram the, 'may you be blessed ,' and asked Visvamithra about their identity. TNS explained the whole sloka 'imou kumaarou badhram the,' in which Janaka describes them as equal to devas in valour, having the gait of elephant and resembling a tiger and a bull in might. Janaka said that they looked like devas who have come to earth by chance and who steals the eyes and the mind by their form. TNS said that the word yadhrcchayaa, by chance, occurs often in Valmiki whenever any important turning event occurs. This only means that nothing is accidental in this world but only happens by divine will. Visvamithra told Janaka about them and said that they have come to see his bow. 

When they went to rest, Rama in Kamba Ramayana, thinks about Seetha whom he saw earlier. Seetha likewise thought about his dark hair like blue sapphire, 'indraneelam otthu irundakunji,' and his moonlike face, chandravadhanam, and long arms, thaazhndhakaigaLum, and above all else his smile devoured her, muruval ennai undadhE. TNS explaining this said that the reason why kamban used the term thaazndha kaigaL, lowered arms, to denote long arms, was that the hand of the Lord was lowered when He asked Mahabali to give Him what He wanted, which also shows that His arms are always lowered to shower His blessings on His devotees. 
TNS sang two krthis of Thyagaraja which depict correctly the state of mind Seetha was in. One is 'nagumomu,' in abheri and the second was 'manasuloni' in Hindolam. In the first Thyagaraja asks Rama as Seetha, whether His attendants, parivaarulella, like Adhisesha, did not tell him what she was suffering, and whether khagaraaju, Garuda refused to bring Him, and if he does not take pity whom else she can pray to, jaga mele paramaathmaa everitho moralidudhu. TNS explained the second one 'manasuloni, line by line singing it fully. 

When Visvamithra introduced Rama as the son of Dasaratha before he was taken to see the bow of Siva, the sage must have sensed the apprehension in the mind of Janaka that like his father he may also have several wives and hence to reasuure him Visvamithra says in Kambaramayana, they are ths ons of Dasaratha only in name whereas only Vasshta brought them up.' Pudhalvar ennum peyarE kaaN-----marai odhuvitthu ivarai vaLartthaanum vasittan kaaN.' Then Janaka took them to see the bow. TNS said kocularly that Lakshman was restless thinking that Janaka was making much of an old bow, which he himself could have lifted easily, when Rama has killed Thataka ,and Subaahu with one arrow. Sensing this Visvamithra must have said, 'vathsa raama dhanuh paSya,' implying that it was Rama who had to see the bow and not Lakshmana! Also TNS sid it meant that Rama should remain a vathsa, a young boy and should not forget his avathararahasya and show who He was in reality, the Thrivikrama who measured the world in one step. The word paSya also might have had the meaning see what you can do as though to say that "you have seen Seetha yesterday and today you see the bow which when lifted and strung will fetch you Seetha. 

Rama understood the intention of the sage and walked towards the bow. The people watching were anxious and were talking that Janaka was foolish in not giving Seetha straight away to Rama and putting such a condition for marriage. While they were talking thus they sawhim take up the bow and the next moment heard it break. 'eduttgadu kandaar ittRadhu kEttaar TNS described all this in his own eloquent and delightful manner and said that all the people were overwhelmed with joy and admired Rama, saying that to see Rama, Seetha needed thousand eyes, 'nambiyikkaaNa nangaikku aayiram nayanam vEndum,' others refuting this saying that to see Seetha also Rama needed thousand eyes, 'kombinaikkaaNum thoRum kurisiRkumannadhe aam.' Others said , 'thambiyaikkaaNum, see the younger brother , probably , TNS said, someone must have thought that since Rama is going to wed Seetha, Lakshmana might be available for a prospective bridegroom! Others wished to salute the sage who brought them here. 

Then Seethakalyaanam was celebrated after summoning Dasaratha and others, and Kamban described Seetha coming to the wedding hall by a beautiful verse, 'ponninoLi poovin veRi saandhupodhiSeetham,' which TNS sang even more beautifully in kurinji continuing with Thyagaraja krthi, 'Seethaakalyaana vaibhogame, and said that Thyagaraja wanted both Hanuman and Siva whose amsa he was to come to the marriage and hence he composed the stanzas ' Pavanajasthuthi paathra,' and 'paramesanuthgeetha,' in the krthi. He also sang the Oothukkadu composition '.kalyanarama' in hamsanadham and the sloka 'iyam seethe mamasuthaa ,' also in hamsanadham. Thus marriage of seetha was celebrated and TNS said that the other functions such as nalangu etc will be performed the next day as it was past the time scheduled. 

14-10-2008- Kaikeyi varam 

TNS starts the harikatha everyday by singing the sloka on Haygreeva, 'jnaananandamayam devam, followed by ramanama. He sang the two in diffferent ragas everyday and with prolific sangathis. 

TNS continuing the marriage of Rama and Seetha, as he said that he did not want to start the day with Kaikeyi and her boons, sang the lines 'raaramaaintidhaaga,' of Thyagaraja which looks as though Janaka invited Rama, but actually he came without being invited, as Visvamithra told Janaka, valuvilE vandhaanE neengaL seidha poojai.' TNS sang the ramanataka krthi 'ivanai nee yaaro enReNNaamal ennaaLum,' in sankarabharanam, 
fully explaining the song. Visvamithra related the deeds of Rama to show that he was not only valorous but divine, mentioning the release of Ahalya from her curse. In anupallavi Arunachal kavi says , SooraadhiSooran referring to his slaying Thataka etc. but in the same breath he says, sugunadheeran. This is affirmed by Thyagaraja , said TNS in his krthi 'heccharigagaa ra ra.'in yadhukula kaambhodhi, where he says , 'pacchavidhunikanna,' he is the father of Manmatha as though reflecting the words, sugunadheeran of the ramanataka krthi ,'ivanai nee yaaro enReNNaamal' , meaning "who do you take him for?" 

TNS also quoted Kamban , where Visvamithra introducing Rama , extols his prowess describing his slaying of Thataka, by the words, 'thaatakai than uram uruvi, malai uruvi, maram uruvi, maN uruvitru oru vaaLi.' Rama's arrow pierced the chest of Thataka, then a mountain and then a tree and finally entered into the earth. 

The nalangu after the marriage, is sung by Thyagaraja his krthi, 'nagumomu galavaani ,' in madhyamavathi, which he mentions as nalugu paadalu. This TNS sang beautifully alternatively showing the coconut being rolled towards each other by the bridal couple. He sang first line bringing out the bhava of Rama, who rolled it fast and the second line siftly and slowly as Seetha would have rolled the coconut slowly enjoying the beauty of her husband by feigning to adjust her bracelet in which she saw his form. Kamban describes this as 'kaivaLai thirutthum kadaikkaNin unarndhaaL' No one saw her doing this but one, said TNS, and it was Thyagaraja. He says in his pancharathna krthi 'kana kana ruchiraa,' that Seetha was looking at him askance, 'seetha kulukuchu norakanulaku joochEninnu.' Saying this TNS said that each krthi of Thyagaraja is nothing but Ramayana. TNS also sang the krthi of Thyagaraja , 'naapaali sreeraama,' followed by a traditional oonjal paattu in Anandhabhairavi. Finally TNS concluded the episode of Seethakalyanam by singing pathiki mangala haarathi, in suruti and sopane krthi of Thyagaraja in Panthuvarali, a exclusive mode of madhyama sruthi of the raga which was exquisitely sung by TNS as he does always. He said singing it fully that, Thyagaraja has brought in the whole avathara kaarya in the krthi and explained the stanzas. 

Then TNS referred to the advent of Parsurama and mentioned about the ramanatakrthi, in which the two Ramas are engaged in verbal battle, such as Parasurama accusing Rama that he killed a woman whereas Rama rebuking him that Parasurama killed his own mother. Then Parasurama defeated gave Rama his thapas accumulated over the years. This and acquiring asthra sasthras from Visvamithra was to justify Rama having extraordinary power in battle, while posing as a human though actually as Lord Narayana he did now need them. 

Then TNS started the Ayodhyakanda. Rama spent his time in Ayodhya serving his parents and guru and engaged in interaction with Seetha in which he was discussing the vedic truths. Dasaratha once perceiving a grey hair thought of crowning Rama and called for his council of ministers and preceptors. The rule of Dasratha, his arasaatchi, said TNS was aRasatchi, aRam meaning dharma. 
All were waiting for Dasaratha to say so and said as one man that they wished only to see Rama on the royal elephant, 'icchamo hi mahaabaahum raghuviirammahaabalam gajena mahataa yaantaM raamaM chhatraavRtaananam,' with his face hak lf hidden by threroyal umbrella, which made Dasaratha wonder whether they were dissatisfied with his rule. Thereupon they started extolling the qualities of Rama, which pleased Dasaratha. 

Rama is referred to as irukai vezam by Kamban because the elephant will raise those who have earned its goodwill and place them on its head but with the same trunk, it will throw those who opposes it. The characteristics of Rama explained by the courtiers implied only this, said TNS as Rama raises those who have done even a little service to him and also he had the rare combination of wisdom and sweet speech. 'Buddhimaan maDhuaabhaashee poorvabhaashee proyamvadhaH.' He shows his goodwill by speaking first without reservation. Thyagaraja marvels at the manner of speech of Rama in his thodi krthi, 'emani maatlaadithivo,' and asks him how did he speak to relatives, brothers, ladies, servants, kings rshis etc. so that all became his worshippers. TNS sang the krthi in full explaining it on the way. 

After praising Rama thus all those assembled there raised their folded hands like closed lotuses anjalipadhmaani. Then dasratha summoned Rama who came and Valmiki goes into ecstasy describing Rama then. gandharvaraajapratimaM loke vikhyaatapaurushham 
diirgha baahuM mahasattvaM mattamaataN^gagaaminam 
TNS sang the sloka in behag so beautifully that Rama was presented in front with all his beauty. Valmiki says further 'roopaudaaryaguNaiH puMsaaM drshhTichittaapahaariNam' meaning , Rama stole the eyes and heart of all by his form and his udhaara guna, generosity. TNS said the word oudhaaryaguna is used here to mean that Rama came in front of all so that all can see him and enjoy his magnificent form as he later went to dandakaranya wlking all the way so that everyone could enjoy his presence. Rama when told of the intention of Dasaratha to crown him accepted without any change in his countenance as a mere order of his father. 

Arrangements were being made for the coronation and Rama worshipped Ranganatha , the family deity given to Manu by Indra, and that was compared by TNS as the utsavar doing aradhana to moolavar, and witnessed by the divine mother at his side,' saha pathnyaa viSaalaakshyaa.' TNS said that Thyagaraja has implied this in his krthi, 'upachaaramulanu,' in bhairavi, because he calls Rama by the names uragaraaja sayanaa and also jaanakeepathi. 

The whole town was in a festive mood and all rejoiced, the sentient and insentient, except one person. Manthara, the hunch-backed attendant of Kaikeyi ascended the balcony of the palace of Kaikeyi accidentally, yadhrcchayaa, says valmiki but it was not yadhrccha but eesvarecchaa, the will of the Lord ,said TNS. Everything that appears as yadhrccha accidental to us is by eesvarecchaa only. 

Kamban describes Manthara as kodumanakkooni, meaning that her mind was as crooked as her body and also mentions the fact that she remembered being hit by Rama when he was playing with his toy bow. Manthara descended from the balcony fast and TNS with his visualizing skill showed the scene as it was. She came down but her hypertension went up, said TNS. She went to Kaikeyi who was resting and said, 'utthishTa mooDe,' oh fool get up. And told her the news. Kaikeyi pleased at the impending coronation of Rama gave Manthara a mangalahara, auspicious neck ornament she was wearing and TNS said then itself her mangala has gone and this is what is usually described as yadhrcchaa. Manthara was angry and threw down ornament and told her she was going to meet with disaster which made Kaikeyi angry and she scolds Manthara. Kamban says , 'enakku nallaiyum allay nee enmagan bharathan thanakku nallaiyum allai,' meaning , she is not a well-wisher to Kaikeyi or to Bharatha to talk like that. Arunachaakavi has composed a beautiful krthi, .'raamanukku mannan mudi tharitthaale,' which is sung in hindolam and well known to all, especially to the rasika sof TNS. He sang the krthi fully with another charanam not commonly heard, with exquisite bhava to the delight of the rasikas. Kaikeyi was more fond of Rama than her own son , said TNS, because Dasaratha put Rama in her care to know all the necessary skills for a prince as she was adept in that and put Bharatha in the care of Kousalya by which he grew to be a great bhagavatha , trained by the pious Kousalya. 

But to prove the proverb 'karaippaar karaitthaal kallum karaiyum,', even a stone will dissolve if one skilled in the act does it, kaikaeyi's mind was poisoned slowly by Manthara who put fear in her heart that if Seetha became the quees the father of Kaikeyi would b in trouble because janaka and he were opposed to each other. Kaikeyi was transformed to such an extent that she praised Manthara for her beauty. Then heeding the advice of Manthara to ask for the two boons Kaikeyi went to the chamber of anger and did all that should not be done by a married woman, said TNS, like loosening her hair throwing off all ornaments etc. 

Dasratha came and asked her the reason for her anger and also promised her the two boons. She asked him the boons. To show that to what extent she has been poisoned by Manthara, Kamban says, 'Eya varangal irandil onRinaal en sEy araSu aaLvadhu, seethai kELvan onRaal poy vanam aaLvadhu,' 
Kaikeyi thus asked that her son should rule the kingdom and rama should go to forest, but she referred to Rama as 'Seethai kELvan,' the husband of Seetha. Dasaratha fell down like a cobra hearing the fierce thunder.he pleaded with her but she was resolute sayin that if he did not give her the boons she would kill herself and the king fell down unconscious. 

Here TNS as though to relieve the seriousness of the situation quipped that whatever on asks for should be given then and there and should not allow them to ask later as a young wife asked by her husband what she wanted deffered the wish to their shahtiabdhapoorthi and asked him to give her a gold waistband, Oddiyaanam, which the retired husband without pension would find it difficult considering the size of her waist which has grown with years! 

The night passed thus and in the morning L Kaikeyi told Sumanthra, who came to see the king , to fetch Rama. When Rama came. Kaikeyi told him that the king wished Bharatha to be crowned and Rama to go to forest for fourteen years and he could not speak because of fear of displeasing Rama. TNS here sang the verse from Kamban, 'aazhisoozh ulagam ellam bharthanE aaLa nee pOy thaazh iru sadaigaL thaangi-----Ezhu irandu aandin vaa,' beautifully in kedharagoula. Kaikeyi said Rama had to go to forest for two times seven perhaps not having the heart to say 14 years, and further mentioned that Rama had to live as ak hermit, 'thaazh iru sadaigaL thaangi,' matting his hair.After saying this cruel words she said , 'iyambuinana arasan,' the king said so, sounding it as a government order, said TNS. He then sang the reply of Rama also in kedaragoula , showing the differences in bhava of the same raga. Rama said 'mannavan paNi anRaagin num pani maRuppeno,pinnavan pettRa selvam adiyanEn pettradhanRO even if it is not the command of the king will I go against yours, the kingdom acquiered by my younger brother is actually like my getting it. ' And further says, 'ippaNi thalaimEl kondEn.' TNS explained he words of Rama thus: 
Mannan pani anru- this is not the command of the king, but yours , I know, aagil- but still, num paNi maRuppenO- will I refuse to do your command? 
Pin avan pettRa selvam- what Bharatha will get later , adiyanEn petradhanRO- it is actually going to be mine, as Bharatha was going to refuse to accept the kingdom. Then the words 'ippaNi thalai mEl kondEn,' actually means that this is exactly my mission for which I have come down as an incarnation. 

TNS concluded the day's harikatha saying that from now on only the incidents that were going to proclaim the glory of Rama were going to happen and he was shining on that day as thyaagaraama. There was no karma for Him and what happened was the result of the karma , action of coming down to earth as a human being, which He Himself undertook. 

15-10-2008-Padhukapattabhishekam 

In the beginning TNS started the day with a bajan of Samartha Ramadas followed by Thyagaraja krthi 'Seethamma maayamma, in vasantha to show the similarity between the two compositions. Both hold Rama as their only relative, while Ramadasa says, Raama eka maathaa Raama eka pithaa Raama ekamaathaa sahodhra, Thyagaraja says 'Seethammamaayamma sreeraamudu maathanRi,' including Hanuman, Lakshmana, Garuda, sathrughna Jambavan etc as brothers and also all the bhaagavathas including Siva, and sages etc as his relatives, thus adding himself in the big family of Rama. 

The transition of the mind of Kaikeyi within a muhurtha, was really due to the machination of the devas who requested sarasvathi to enter the speech of Manthara to convince Kaikeyi, said TNS, referring to the verse from Kamban 'soozcchiyin imaiyOr maayaiyum' who says that because of the plotting of the devas and the penance of the good together with the sin of the rakshasas the pure mind of Kaikeyi was spoilt. All was by the will of the Lord . said TNS, as He himself says in the Gita, 'eeSvarah sarvabhoothaanaam hrddhese arjuna thishTathi, bhraamayan sarvabhoothaani yanthraarooDaani maayayaa.' He is activating all, being inside the heart of all beings revolving them like the giant wheel through His maya. TNS said that the paramathma acting as a jeevaathma superimposing the paramathmathathva on himself. TNS sang the vardhani raga krthi, 'manasaa mansaamrthya' of Thyagaraja in full explaining it . Thyagaraja says that nothing is by our will, which is evident by the Ramavathara in which the Lord planned everything Himself on the chariot moving on the chariot called the world, such as changing the mind of Kaikeyi who at first, was so pleased as to reward Manthara on hearing the coronation of Rama. 

Rama left Kaikeyi to bid farewell to Kousalya and went to her palace. Kousalya saw him walking on foot, without the royal signalia, the chowrie and white umbrella fit for a crown prince. TNS sang the verse of Kamban, 'kuzhaikkinRa kavari inRi kottRa ven kudaiyum inRi izhaikkinRa vidhi mun sella dharumam lpinnirabdhu Enga,' his only attendants were the destiny which went in front and the dharma which followed sorrowfully. This is the textual meaning but TNS gave a beautiful explanation of the lines saying that, the destiny was wielding the chaamara and the dharma was carrying the umbrella, because it could not go in front as what happened was due to destiny which preceded dharma, which took refuge in Rama, because he was the svasya dhrmasya rakshithaa, protector of his dharama for which he had come down to earth, namely dhushtanigraha and sishtaparipalana. TNS sang the verse in subhapanthuvarali beautifully with full of bhava. 

Kousalya did not mind Bharatha getting the kingdom but hearing the news of Rama's exile she fell down like a tree uprooted. She tried to tell Rama that he should also obey his mother also and she did not want him to go but Rama said that both of them are bound to obey the command of the king. Finally she was reconciled and gave him permission saying that all the blessings that was given by Vinatha to Garuda on his exploits and by Adhithi to Vamana, should be his but requested him to take her with him when Rama told her that her duty is to be with her husband. 

Lakshmana who was listening to all that happened and was boiling with anger told Raama that he will destroy all who oppose his coronation and make him king and Rama pacified him, saying it not anybody's fault but the work of fate TNS sang the verse of Kamban. 'nadhiyin pizhai anRu ,' in sama, meaning that as it is not the fault of the river if it is devoid of water, it was not the fault of their father or Kaikeyi but the result of fate. TNS followed this with the Thyagarja krthi in sama, 'Saanthamuleka soukhyamuledhu.' When Lakshmana said he did not consider Dasartha as his father anymore and Raama was his father, mother everything, Rama said, then he had to obey Rama's orders, and thus pacified him. 

Then Rama went to see Seetha. TNS said that Rama could conceal his emotion from his mother who sensed something was wrong only through the external signs but he could not do so to Seetha who, by a mere look at his face found out that something was wrong. The Rama told her the news and said that she should be in Ayodhya till his return but Seetha said she would come with him and do all service to him in the forest. TNS sang the Thyagarajakrthi ' raguvaranannu ,' in Panthuvarali which reflects the words of Seetha that for a married lady no relation is as important as her husband. TNS sang the charanam which he said normally not sung, 'thallidhandarulu anna thammulu unna polathiki okadupurushundounaa.' 

Rama tried to convince her by giving an account of all the perils of the forest which made her exclaim in exasperation, 'raama jaamaatharam praapya sthriyam purushvigraham, "my father seems to have acquired for his son in law a woman in man's form," remonstrating 'was he not man enough to protect her from all calamities?' Rama had to agree after this. In adhyathma ramayana Seetha tells Rama that he could not go without her because dhushtanigraha and sishtaparipalana must happen only through her, said TNS. In Kamban Seetha just says, ,'nin pirivinum sudumO kaadu,' " will the forest be as terrible as the separation from ypu." 

Then Rama told Lakshmana to stay back when he fell flat at the feet of Rama and Seetha and said he was like a fish that would not survive even one minute out of water and would not live separated from Rama even for a minute. All these episodes TNS narrated with his inimitable bhava to prove that his music as well as narration are always have audio-visual effect on the audience. The whole Ramayana was actually happening in front of the rasikas. 

TNS then sang the saranga krthi of Thyagaraja , 'neevaadanegaana' in which Thyagaraja says, "How can I live even for a moment without you," in full and said that it reflects the feeling of Lakshmana. 

Knowing that Rama was going to forest the whole Ayodhya , even the animals, birds and the insentient beings cried and Kamban says that even the foetus inside the womb cried. They went to see Dasaratha who was desolate and seeing he could not make Rama swerve from his pitrvaakyaparipalana, he ordered that all the royal parapheranalia should accompany Rama with all things needed for luxurious living which angered Kaikeyi who said that Dasaratha wanted to give a barren land to her son. But Rama refused and Kaikeyi brought the bark garment readily kept by her for that purpose. When Seetha tried to wear it knowing not how to do it and being helped by Rama Sumanthra could not tolerate it and abused Kaikeyi, saying 'like mother like daughter' as her mother insisted that her father should reveal the divine secret he heard from ants talking in spite of his telling her that his head bill break if he does. Dasaratha ordered all ornaments to be brought for Seetha and she should go to forest decked as a princess. as the hermit life was prescribed only for Rama. TNS explained all this briefly and also how Rama on reaching the forest told Sumanthra to misdirect the people who accompanied him by diverting the chariot towards Ayodhya when they were all sleeping. 

Rama went to the banks of Ganges and was met by Guha. Rama was impressed by the devotion of Guha who pleaded him to stay there for the fourteen years. TNS sang the Ramanataka krthi ,'ingeye irungaaNum,' in kalyani. TNS quoting Kamban said that Rama moved by the love of Guha, accepted him as his fifth brother, ini naam Or aivargaL uLar aanOm,' and this proved the words of Valmiki who described Rama as sarvasamaguNopethaH raamaH kousalyaanandhavarDhanaH. 

Rama crossed the river in a boat by the help of Guha. TNS jocularly said that Lakshman opted to lead the boat himself but Rama told him that they should interfere in private enterprise, 'thaniyaar thuRai.' Also TNS narrated a version related to the crossing of the river by Rama with Visvamithra after the Ahalya episode. The boatman told Rama to wash his feet and enter his boat because suppose the boat by the dust of his feet turned into a woman, he will be in trouble and also insisted that he himself will wash the feet to ensure that there would be no dust particle, which indicated not the suspicion of the boatman but his devotion. 

TNS narrating the arrival of Rama in Bhardhvajasrama, sang the Thyagaraja krthi 'nanupaalimpa,' as though the sage was asking him whether he came all the way by walk grace sages like him, nadachi vacchithivO. 

Rama walking in the forest is described by Kamban, said TNS singing the verse, veyyOn oLi,' beautifully in amrthavarshini, where Kamban describes the beauty of Rama walking, maiyO maragathamO maRikadalO mazaimugilO aiyo ivan vadivu enbadhu Or aziyaa azagudaiyaan. TNS said explaining it, that , Kamban started comparing Rama to collyrium, emerald, the ocean and the rain-cloud and not being satisfied says .aiyo, meaning "how could I describe his beauty. Kamban admired Rama walking in the forest especially because there only he had begun his avatharakaarya. 

TNS then briefly related the return of Sumanthra to Ayodhya, when knowing that Rama had gone, Dasaratha died in Kousalya's palace after narrating the story of his curse that he would die of puthrasoka. Kousalya was inconsolable and Sumithra, who was more evolved,, sending her son to serve Rama with the words 'mannum nagarkke ivan vandhidil vaa, adhu anREl munnam mudi, "if Rama comes back you also come otherwise you end your life before him, that is, you sacrifice even your life to save him," in Kambaramayana and in Valmiki's words, she said, raamam dhasaratham vidDhi maam vidDhi jankaathmajaam ayoDhyaam ataveem vidDhi, consider Raama as Dasaratha and Seetha as myself." 

Then Bharatha was called and Kaikeyi told him about his father's demise and Rama's exile in a matter of fact manner without any feeling, said TNS, but the reaction of Bharatha was violent, who said that he did not kill her merely because Rama would not approve. 

After reassuring Kousalya that he was innocent by swearing that let all heinous sins be upon his head if he had an inkling of the plot of Kaikeyi, he set out to bring Rama and came to the banks of Ganga whom Guha saw and got suspicious. TNS sang the angry words of Guha from Kamban, swearing that they would not cross the river, in atana, and Guha saying that the one word 'you are my friend ,' said by Rama was enough to give him his life, also in atana but with different bhava to show that a raga lends itself to the emotion portrayed. 

When Guha saw Bharatha, who as Kamban describes as 'varkaliyin udaiyaanai maasu adaindha meyyaanai, which TNS sang in saveri, wearing bark garment with his body full of dust, with face without smile, and the bow of Guha fell from his hand. He saw Bharatha looking like Rama and Sathrugna like Lakshmana and said that of course those born with Rama could so no wrong. 

When Bhartha told him of his real intention, Guha praises Bharatha saying that thousand Ramas would not be his equal. TNS sang the verse from Kamban, 'thai uRai kondu thaadhai udhaviya dharaNi thannai theevinai enna neetthu chithanai mugatthi thEkki----aayiram raamar nin kEzhvar aavarO theriyinamma..' also in saveri 

Then Bharatha went to the asrama of Bharadhvaja and had to face the suspicion of the sage TNS said that Bharatha's anguish is aptly reflected in the Thygarajakrthi, 'Tsalamelaraa,' in marga hindolam and sang the krthi as Bhartaha would have done surrendering mentally to Rama saying, 'thaala jaalaraa,' "I cannot take any more." TNS recounted the story of a frog from Sri Ramakrishna, who was pierced by the corner of the bow of Rama and when asked the reason why it kept quite instead of shouting, it said " if any one torments me I will cry out to you but if you yourself hurt me whom can I go to?" This is what Thygaraja means in this krthi by words, 'endhupodhnenemi chEyudhunu ecchChOdani morapbettudhunu.' 

Then Bharatha met Rama and fell before reaching his feet. Rama asked him all about his dispensing of his royal duties , enumerating the duties of the kings, about 50 or 60, consisting of a whole sarga called kaschith sarga in ValmikiRamayana TNS mentioned most of them. Rama asked all this before he knew the news of the death of his father, on hearing which Rama and Seetha fell down and cried. Vasishta pacified them and asked Rama to do the ceremonial rites for his father. Bharatha pleaded with Rama to come back and accept the throne but he refused saying that both have to obey their father and do as he told them. There upon Bharatha begged for his sandals and TNS sang the verse from Kamban, semmaiyin thiruvadi in lalitha. Then the padhukas were taken in a royal procession and were installed on the throne in nandigrama and pattabhisheka was performed to the sandals. There afterwards Bharatha used to inform them whatever happened as a deputy of the king and discharge his duty as the command of Rama, represented by the sandals. 

TNS related an episode regarding the padhuka of the Lord. It seems that once the shanku and charka teased the padhuka out of arrogance that they were more powerful and held by the hands of the Lord whereas the padhuka is under his feet. The padhuka replied that His feet are the most resorted to by the devotees when the two of them insulted the padhuka that she (padhuka is considered as feminine by the devotees) should be put in her place for her insolence. Padhuka complained to the Lord who said that she will be put in an exalted place which she deserves in Ramavathara. Thus the shanku and charka not only had to wear the padhuka on their head but also put her on the throne and worship her! 

Vedantadesika says in his padhukaasahasra that the sanctity of the padhuka could not be told even by the thousand –tongued Adhisesha. Saying this, TNS referred to Thygaraja who asks Rama one doubt in his krthi 'sandhehamunu theerppavaiyaa,' and said that he chose the apt raga ramapriya for this. Thyagraja expresses his doubt whether the feet worshipped in Vaikunta by the nithya sooris and the sages is superior or the sandals worshipped by Bharatha, because by worshipping His feet the devotees got to Vaikunta where , TNS said, they could only see the Lord from amidst others whereas Bharatha got the Lord Himself by worshipping the Padhuka. TNS sang the krthi in full and explained it. Thus ended the Harikatha of the fifth day. 

16-10-2008-Mareechamaaya 

After the harikatha yesterday, Mrs. YGP who was present, raised a question which she heard from some one remarking that Bharatha was not so good as he appeared to be because he took away evwn the sandals of Rama. TNS answered the question and repeated it today so that all could hear it. In Valmiki Ramayana Bharatha asks Rama to step on the sandals embellished with gold which means that knowing Rama fully well Bharatha brought a pair of sandals for Ayodhya and Rama stepped on it Vasishta made Rama face east and stand on it and this was the sandals Bharatha took back to be crowned. But TNS said that Rama came to the forest as vanaprastha and hence would have worn sandals. And even if he had given that to Bharatha it only showed that Bharatha only did good so that Bhoodevi could get the padhasparsa of Rama. 

TNS briefly described the meeting of Rama with Sarabhanga, Sudheekshna after killing Viradha and said that Rama never showed His parathva explicitly but only in a subtle manner but stood as witness for people who attained moksha, sarabhanga and sudheekshna and later, sabari. Viradha was described as a huge rakshasa who carried something like 50 tigers and elephants etc on his trident. TNS briefly narrated the story of Viradha who was yaksha cursed to be a rakshasa by Kubera because he looked at Rambha dancing in the court, with lust He first took Seetha and thus earned the grace of the divine mother to enable him to be freed from curse. Then he was trampled by Rama with his feet as weapons could not kill him, and was freed from his curse due to the padhasparsa of Rama. TNS sang and explained the verses from Kamban in which Viradha praised Rama saying that his feet pervaded the whole world and the elements which are of opposite character are activated by His rule. The mother cow knows its calf and vice vrersa but humans do not have that ability and they do not know that who Rama was . TNS sang the kambaramayana verses in sama and then sang the ramanatakakrthi 'aRivaar' in mukhari. 

After that Rama went to dandakaaranya and TNS said that there was a big crowd of rshis there. Each one did penance in different way. They all came to see Rama and to tell him their woes due to the harrasment of Khara and Dhushana in janasthaana. When they saw Rama they fell in love and wanted to embrace him Rama told them that they will be born as gopis in his next avathara and he will fulfill their wishes. Then they told him about the rakshasas and that the fact they survived was because as they were like skeletons and the rakshasa did not care to kill them as Visvamithra told Rama that Thataka did not care to eat them because they were without flesh, 'kodhu enRu undilaL.' Rama gave refuge saying that anyone who harms Brahmins, cows and women should be answerable to him. 

Sita asked Rama that when the rakshasa have not done anything to him why should he promise the rshis that he will destroy them when he is is not the reigning monarch and Rama replied that dharmasamrakshanam is his first duty and even Seetha and Lakshmana are not that important to him compared with protection of dharma whether he is in the kingdom or in the forest.They lived ten years in dandaka forest among the rshis. Then Rama went to see the sage Agasthya who blessed them and gave him his bow made by Vivakarma for Vishnu which later came to be known as the kodhanda. 

Then they went to Panchavati and stayed at the banks of Godavari. TNS then started the narration of the Surpanakha episode. Surpanakha, sister of Ravana, was traveling by air seeking humans to eat and saw Rama in Panchavati. She also decribes by valmiki as having come there by accident, yadhrcchayaa, that is, by the Lord's will to fulfil his avatharakarya. Immediately she fell in love with him. According to Kamban she assumed a beautiful form as kamavalli, by chanting the manthra of Mahalakshmi. Kamban describes her by six verses all in kantanadai. TNS sang the verse 'manji oLir vinju kuLir,' in maand, which ends as 'vanji ena nanjam ena vanjamagaL vandhaaL,' in a picturesque manner depicting the gait of Surpanakha, making her vividly present in front of our eyes. 

TNS said that in those days the poetry called veNbaa wa supposed to be read only and not sung. But Kamban had composed poetry which renders itself to music and to set the verses in appropriate ragas and thalas resulting in beautiful music. TNS said that he himself has set in music about 500 verses of Kamban making the rasikas feel that if any one comes forward to cut cds of them, it will be a boon to posterity. These verses describing Surpanakha as well as the verses describing Seetha's arrival to the wedding hall are in kantanadai but they should be sung differently, the former showing the seductive gait of the rakshasi while the latter of the soft tender walk of Seetha. TNS sang both the first in maund in a quick pace while the second in kurinji in a melodious pace. This is what he meant by the appropriate raga and thala. TNS with his inherent sense of humour described the conversation between Rama and Surpanakha, who on seeing Seetha thinking that she was the cause of his refusal of her offer of marriage started to pounce on her and Rama told her to go away. When she came the next day with the intention of harming Seetha, Lakshmana cut her nose and ears. In Vaklmiki, said TNS, there is much argument going on between Rama and Surpanakha and LaKshmana and Surpanakha, the brothers teasing her but seeing her getting fierce and trying to grab Seetha, Lakshmana punished her, obeying the command of Rama. Thyagaraja refers to this episode in his Madhyamavathi krthi 'adiki sukhamu evveranubhavinchiriraa' in which he says that both Seetha and Surpanakha did not get any solace by resorting to Rama! 

Mentioning that Rama punished her only after she started to attack Seetha, TNS said the Lord will not tolerate any harm done to those who belong to Him, and cited the incident of Kakasura when Rama just took a darbha grass and turned it into a brhmasthra, and Kakasura was saved only by the purushkara of Seetha by taking pity and putting him at the feet of Rama when he fell few feet short of it. That is why the crow says ka ka . meaning who can they be , who showed mercy on him. The Lord ,said TNS, is both bhayakrth and bhayanaaSanah, who creates fear in those who offend and also removes their fear when they surrender. 

Surpanakha went and complained to Khara and Dhooshana who came to fight and Rama killed 16000 of them single handed, said TNS, thus proving the words of Janaka who described the princes as saardhoolavrshabhopamou, the word Saardhoola implying the strength of tiger which kills numerous elephants, deer etc. at the same time. Seetha was waiting anxiously and when Rama came in after destroying Khara and his army, embraced him. Valmiki says, ' 
tam dRshtvaa shatru hantaaram maharsheeNaam 
sukhaaavaham 
babhoova hrshtaa vaidehii bhartaaram parishvaje 

TNS said that the commentators have given various explanations to this. 
1.She called Rama sthryam purushavigraham when he did not want to take her to the forest. Now she thought of that and was bashful for it. 
2. she saw the same valour as when he took the sivadhanus which Kamban describes a