Dharmic gems from Sundara Kandam

Dharmic gems from Sundara Kandam Part - I
Dharma Brings Happiness

V.Prabhakar Rao Singapore, Aug 2009
Dharmic gems from Sundara Kandam

The Sundara Kandam is that chapter in Ramayana which describes the heroism of Anjaneya, who valorously crossed the sea to enter Lanka, discover Sita Devi, defeated many rakshasas, set fire to Lanka and returned to the south Indian shore. The Kandam reaches its conclusion with Anjaneya reporting to Sri Rama about the discovery of Sita Devi. Hindus, for centuries, have been considering Ramayana as an epic scripture and Sundara Kandam as the most essential part of it. It is said that its study is considered equal to the study of the whole Ramayana.
I would like to share with the readers the dharmic gems, in this auspicious divinely Kandam, that never fail to inspire me every time I read this text or even think about it.
Shri Gurubyo Namaha

Mukunda bhakthyai gurubhakthi jayai satham prasathyai cha nirantharayai Gareeyaseem viswaguror visutthaam vakshyami vayor avathara leelam Sri SuMadhwa Vijayam

From Sarga 1 Powerful Beginning
Sundara Kandam begins with Sri Hanuman taking off from the Mahendra parvatham in the southern shore of bharath, on his way to Lanka. Valmikis slokas in this sarga are a set of wonderful descriptions of this powerful beginning. Valmiki says the Mahendra Parvatham started shaking under the power of Hanuman. Sri Vadhiraja Swamy says in his Theertha Prabhandha while writing about Mahendra Parvatham, that when Hanuman took off from it the mountain sank inside the earth partly. And that the mountain was sent inside the earth as a messenger with a message to Boomadevi that she is not to worry about the welfare of her daughter (Sita Devi), since Hanuman has taken off on this very mission and success is assured. . The sloka Dharaniriva . (Theertha Prabhandha ch 4/ sl 31).
Thatho ravananeethayaha (ch.1 : sl.1)

From Sarga 1 Gratitude
In sarga 1 of this Kandam slokas 86 to 128 highlight the dharma of not forgetting the help received at a critical time and to reciprocate it in ones own way at an appropriate time. Samudraraja demonstrates his gratitude to the Ishvaku vamsa for the help he had received from an Ishvaku ancestor (Sagara), by asking Mainaka parvatham to come out of the ocean and provide a brief resting place for Hanuman, who is on a mission for Sri Rama. Mainaka parvatham too has its own gratitude to show to Hanuman, for the help it had received from Vayudeva. And then Hanuman rightly declines (sloka 129) Mainakas invitation, since it is not appropriate to waste valuable time by taking rest while on an important mission. Kruthecha prathikarthavyamesha .. (ch.1 : sl.112) In this sloka Mainaka parvatham refers to veda which states that reciprocating a good deed with another good deed is an anadi dharma.

From Sarga 12 Power of positive Thinking
Sarga 12 slokas 1 to 9 describe how Hanuman starts to feel distressed at not finding Sita Devi in spite of his extensive search. He even starts doubting whether Sita Devi is no more. And begins to visualise the disastrous effect of his returning without success in his mission. Then in slokas 10 & 11 he re-motivates himself. He tells himself that it is positive thinking (and the resulting enthusiasm) which leads one to wealth, prosperity and it is that which drives every mission forward. Whatever one does becomes productive if it is backed by this enthusiasm. Thus, Hanuman, rededicates himself to his mission of searching for Sita Devi, with renewed enthusiasm and self belief.
Anirveda sriyo moolam .. (ch.12 : sl.10 & 11) In these two slokas Hanuman praises the power of enthusiasm (positive thinking).

From Sarga 13 Need to pray God before commencing a project
After one more bout of unsuccessful search, sarga 13 finds Hanuman once again seized by the concern that perhaps Sita Devi is no longer alive. In slokas 1 to 54 his state of depression is described elaborately by Sage Valmiki. But in the very next sloka (55) Hanuman realises the existence of Asoka Vanam and the fact that he had not hitherto included it in his search. He steadies his mind and readies himself to search for Devi in this Asoka Vanam. Before doing so he thinks to himself as to why his search so far did not yield any result. The thought strikes him that he must have committed some mistake. He meditates upon this thought and realises that he had not prayed to Sri Rama before taking off from Mahendra Parvatham. So, he stands up and with folded hands and prays to Sri Rama, Sri Sita Devi, Sri Lakshmana and other devathas as well as to Sugreeva (slokas 59 & 60).
Namosthu Ramaya sa Lakshmanaya . (ch.13 : sl.59 & 60)

From Sarga 16 Inevitability of Fate
Finally, in Asoka Vanam, Hanuman has the darshan of the very dignified lady surrounded by rakshasis. And he quickly guesses that it must be Sita Devi. Looking at the very unhappy state of Sita Devi, Sage Valmiki says that Hanuman actually wept (Ch 16 : sl 2). The sloka 3 highlights Anjaneyas realization that if this can happen to one who is worshipped by Lakshmana who himself is extremely respectful towards elders and teachers, and one who is the consort of Sri Rama Himself, then it should be clear that no one can escape fate. Again, in the same chapter, Hanuman contemplates on the divinity of her birth, the greatness of her father King Janaka, the exalted position of her being the first daughter in law of the heroic emperor Dasaratha and most importantly her being the wife of the Great Sri Rama, the powerful upholder of dharma. And even she cannot escape the impact of a bad time (sl 15-17). And in the very next sloka, Hanuman tells himself that Time which dishes out the karmaphala is itself an aspect of the Supreme Lord (sl 18)
Manya Guruvineethasya . (ch.16 : sl.3) Dharmagnyasya kruthagnyasya (Ch.16 : sl.18)

From Sarga 21 Thrunam
Sarga 21 is an outstanding chapter with many dharmic lessons. Right in the second sloka Valmiki says that Sita Devi threw a piece of grass (thrunam) in front of her and looking at it, started addressing Ravana. Herein she has implied many messages. That she does not want to face Ravana and speak. That Ravana is worth only a piece of grass in her eyes. That she does not value her own life beyond that of a piece of grass meaning she does not care for the threat to her life from him.
Dhukkartha rudhathi sita . (ch.21 : sl.2)

From Sarga 21 Manaha
The third sloka of this sarga is another gem. Here Sita Devi advises Ravana to turn his mind away from her and to involve his mind in his own family. Many elders and scholars have highlighted an unique hidden meaning in this sloka. Sage Valmiki uses the word manaha (mind) twice in this sloka. First time in the sense of turning it away from Sita. Now if you turn the word mana: it becomes namaha. So the hidden meaning is that Jagatmatha Sita Devi advises him to turn his mind towards doing namaskara to Her. Nivartthaya mano maththaha . (ch.21 : sl.3)

From Sarga 21 Brahmana & Brahma Vidya
In the seventeenth sloka of this sarga, Sita Devi declares to Ravana that she is the consort of Vasudhapathi Sri Rama just as Brahmana and Brahmavidya are inseparable. Many messages are implied here. Vasudhapathi refers to both the King of the land Sri Rama and Sri Narayana who is the Lord of Sri Boodevi. And Sita Devi implies she is the consort of Sri Rama who is Sri Narayana Himself. Through this sloka Valmiki also declares that a Brahmin should be wedded to Brahma Vidya (Om Athatho Brahma Jignyasa).
Ahamoupayikee bharya thasyaiva . (ch.21 : sl.17)

From Sarga 28 God leads you in the right direction
The highly distressed Sita Devi decides to give up her life. In the final sloka (51) of Ch 26 Valmiki says that Sita Devi reaches this decision due to her extreme sorrow in being away from the very affectionate Sri Rama and due to her being a captive of Ravana. In Sarga 28 Sloka 17 the Sage says that Sita Devi selects the excellent simsupa tree, the very tree where Hanuman was present, to hang herself. But in spite of the obviously unhappy circumstances, this sloka has many auspicious words and auspicious messages. Valmiki refers to the tree blooming with flowers. According to elderly scholars, the sage is implying that Hanuman on the tree is the flower and is a precursor to the arrival of the fruit that Sri Rama is. Sita choosing this tree, without knowing about Hanumans presence in it, is a proof that for good people when good times arrive God leads them to the right place.
Ithiva Devi bhahutha . (ch.28 : sl.17)

From Sarga 29 Divine Poetry
The very first sloka (1) of Sarga 29 is sheer divinely poetry. What else can it be when the subject of the poem is Sita Devi and the author is Valmiki! When Sita Devi decides to hang herself to death, she starts experiencing auspicious signs and good omens. Here Valmiki goes into his inspired poetry thus: Her sorrow is indescribable. She never leaves Sri Rama (obviously he means in her thoughts since she is physically away from Him already). Her sorrow is new (meaning she is not used to sorrow). She has the worlds approval since her way of life at this stage is appropriate to one who is away from her husband. She has even forgotten whatever joy she has enjoyed in her life before this. Even if happiness comes her way she does not have any place to give to happiness (so dejected she is). And SARVA MANGALA RUPINI. This last statement apparently conflicts with all that is said so far. But that is Sita Devi. And then this final outstanding statement by the Sage Valmiki. He says .. Auspicious Signs (good sakunas) reached Sita Devi to earn fame for themselves just as servants will gravitate to a person who has become prosperous !!
Thathagatham tham vyathithamaninthdhitham . (ch.29 : sl.1)

From Sarga 30 A treatise on logic
The sarga 30 never fails to inspire me. It is a supreme treatise in sheer logic. Here Hanuman decides to get into communication with Sita Devi. He has to decide in what shape he has to appear, what language he should choose to communicate in and what exactly he should be communicating . in order to accomplish his objective of earning Devis trust as Sri Rama dhootha. He goes through an elaborate thought process of evaluating each of the options in front of him, their potential consequences and by a process of elimination and selection he finally concludes: - That he will use manushya bhasha used in Kosala Desam. - That he will first gain Devis confidence before appearing physically before her - That he will recite Sri Rama Charithram, while continuing to sit in his hiding place amidst the branches and leaves of the same tree And the very first sloka (1) of the next sarga (31) is a wonderful summary of the sarga 30.
Yevam bahuvitham chinthaam chinthayithva mahakapi: Samsrave madhuram vakyam vaidehya vyajahara ha - (ch.31 : sl.1)

From Sarga 31 Effect of Sri Rama Charithram
The sarga 31 which starts thus with a wonderful sloka, is one of the most auspicious chapters in Sundara Kandam. It is a very unique episode in Ramayana where Hanuman gets to recite Sri Rama Charitham to sakshath Sri Ramas consort. He ends it by declaring himself to be sent by Sugreeva in search of her and that he has identified her as Sita Devi based on the description given by Sri Rama himself (slokas 2-15). The effect of Sri Rama Charitham recited by Anjaneya is electric. A very depressed Sita Devi on the brink of giving up her life suddenly hears the madhuram vakyam Sri Rama Charitham unexpected in the heart of Ravanas kingdom - and regains her happiness. And Anjaneya is blessed with this unbelievable bhagya of performing this seva to Sri Sita Devi. At the conclusion of this chanting by Hanuman, Devi feeling very happy and after meditating on Sri Rama, looks up and sees Hanuman for the very first time (sloka 19). All these very special events take place in this sarga. Hence its special auspiciousness.
Sa dhiryakurthvam cha (ch.31 : sl.19)

From Sarga 33 Vivekam of Hanuman
The sarga 33 sees Hanuman getting down from the tree and talking with the Devi. Valmiki says Hanuman went to Devi with vinayam (as a mark of respect) and with pain (at her sorrowful state) (sloka 1). It is a very interesting display of his wisdom that he does not straightaway show that he knows who she is. Over slokas 3 to 11 he asks her as to who she is, which group of beings she belongs to etc gradually leading upto sloka 12, where he says that in case she happens to be Sita Devi, let her rejoice that her troubles are behind her. And eventually in sloka 13, he declares that, based on the lustrous qualities, she must be Sita Devi the Mahishi of Sri Rama.
Yatha hi thava vai Ramamahishi dhruvam (ch.33 : sl.13)

From Sarga 33 Upholding Dharma
The same sarga (33) also sees Sita Devi explaining who she is, in a very majestic and systematic way, to Anjaneya. Interestingly she starts off by introducing herself as Dasarathas daughter in law (sloka 15), then as Janakas daughter and only then as Sri Ramas consort (sloka 16). In sloka 23, Sita Devi makes a momentous statement that Dasaratha who was a strong upholder of Sathya & Dharma, sought the kingdom back from Rama, when Kaikeyi made her demand. The word Yaachatha in this sloka is very strange and powerful. What was the need for Dasaratha to seek the kingdom when he is the emperor of the same kingdom? According to elderly scholars, due to the rituals prior to pattabishekam having been concluded the previous day itself, already the kingdom belonged to Sri Rama. Hence the Yaacha.
Thathasthu sthaviro . rudhanrajyamayaachatha (ch.33 : sl.23)

From Sarga 33 Sri Rama the personification of Dharma
The sloka 24 of sarga 33, highlights how Rama is the very personification of Dharma. Devi tells Anjaneya that Sri Rama attached higher value to the words of his father than to pattabishekam. And that with a lot of happiness he accepted his fathers words in his mind first and then he also showed it in his words. In this sloka every word seems pregnant with tremendous meanings and they are being expressed by Devi herself. And the one who is listening to Devis words is the very bhagyavan Hanuman. I feel utterly inadequate to express the powerful contents of this sloka in their full splendour. Pithruvakyam meant more to him than pattabishekam. He accepted it happily and not just as a mark of duty. Devi stresses that He happily accepted it in his mind first and then he expressed it in words too. So the words came out with the full force of truth of what has been cheerfully accepted .. inside Him.
Sa pithurvachanam . prathigruhithavaan (ch.33 : sl.24)

From Sarga 36 Humility and Valour being praised
Sarga 36 is another landmark chapter which sees Hanuman handing over to Sita Devi the ring that Sri Rama sends through him, to identify himself as Sri Ramadhootha (sloka 2). This sloka notes Hanuman humbly identifying himself as a vanara who is a dhootha of Sri Rama. In sloka 6 Valmiki refers to Sita Devi as a young girl probably for the first time in the Sundara Kandam. He says looking at the ring the young girl Sita feels as if she joined her husband, and with the natural shyness of a young girl, she starts praising Hanuman and his seva. Over the next five slokas Jagathmatha is full of praise for Anjaneya (sl 7 to 11). These slokas are simply beautiful shining with the lustre of Devis well deserved compliments to Hanuman.
Vaanaroham mahabhage . dhevyanguliakam (ch.36 : sl.2)

From Sarga 38 Dharma Speaks
In sarga 38 slokas 55 to 63 are deeply filled with meanings. In sloka 55 Devi requests Hanuman to convey her enquiries to Sri Rama. Here she refers to very big hearted Kausalya Devis having given birth to a Son who will protect the world. She implies that every mother normally gives birth to a son to take care of her, but the big hearted Kausalya Devi, having the protection of the entire world in mind, gave birth to Rama. Sita Devi enquires after Ramas welfare instead of asking for his saving her from Lanka. She means that the husbands welfare will automatically lead to wifes welfare. While she conveys her namaskar to Rama in one sloka, she praises Lakshmana and conveys her enquiries to him over eight slokas (56-63). Elders say that this is Sita Devis way of atoning for having spoken harshly to him in the forest.
Kausalya lokabharthaaram . Sirasa chabivadhaya (ch.38 : sl.55)
Matharme Matharisvan pitharathula guro bratha rishtaptha bandho Swamin sarvantharathman ajarajarayithaa janma mruthyamayanam Govindhe dehi bhakthim bhavathicha bhagavanoorjithaam nirnimiththaam Nirvyajyam nischalam satgunagana bruhatheem sasvatheem aasudeva (Hari Vayu Stuthi sl. 14)

This covers only the first half of Sundara Kandam. With Gurus Grace, I hope to write the second half and send it out as soon as I am able to. Meanwhile any feedback and suggestions for Part II will be highly appreciated. Acknowledgements with thanks: Srimad Valmiki Ramayanam Sundara Kandam Chapter from Srimad Madhvacharyas Mahabharatha Thatparya Nirnayam Commentary by Prof. Prabhanjanacharya Various internet sites for the divinely paintings
We are glad to dedicate this write-up to all our friends and bandhus, who derive inspiration from this great epic, Ramayana.
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Dharmic gems from Sundara Kandam

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Dharmic gems from Sundara Kandam

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Dharmic gems from Sundara Kandam Part - I

Dharma Brings Happiness