November 2,2012.Day 2. Srimad Valmiki Ramayan (Continued)

Book I : Bala Kanda - Book Of Youthful Majesties
Chapter [Sarga] 1
Introduction

तपः स्वाध्याय निरताम् तपस्वी वाग्विदाम् वरम् |
नारदम् परिपप्रच्छ वाल्मीकिः मुनि पुंगवम् || १-१-१

1. anvaya / parsing: tapasvii vaalmiikiH tapaH svaadhyaaya niratam vaagvidaam varam muni pumgavam naaradam pari papracCha

1. tapasvii = sagacious thinker; vaalmikiH = Sage [Poet] Valmiki; tapaH = in thoughtful-meditation; and; sva adhyaaya = in self, study [of scriptures]; niratam = always - who is eternally studious in scriptures; and; vaak= in speaking [in enunciation]; vidaam = among expert enunciators;varam = sublime one - with Narada; muni pungavam = with sage, paragon, with such a paragon sage Naarada; naaradam = with [such a sage] Naarada;pari papracCha = verily [inquisitively,] inquired about; [ellipt. sarva guNa samiSTi ruupam puruSam = all, merited endowments, composite, in form - about such a man.]

A thoughtful-meditator, an eternally studious sage in scriptures about the Truth and Untruth, a sagacious thinker, and a sublime enunciator among all expert enunciators is Narada, and with such a Divine Sage Narada, the Sage-Poet Valmiki is inquisitively enquiring about a man who is a composite for all merited endowments in his form and calibre. [1-1-1]

The efficacy of Opening Verse

The very opening word tapaH has diverse meanings. In a way it means j~naana acuity, and it is 'thinking' tap aalocane 'thinking on the Absolute, where that Absolute's thinking itself is tapaH - yasya j~naanam tapaH thus Narada is one who is a constant thinker of the Absolute. Or, he who always practiseskR^icChrandraaayaNaadi vrataH - nitya naimittika karma anuSTHaana paraH the rigorous practises enshrined in Veda-s. It means the Absolute itself tapaH para brahma shabda vaca, brahmai tad upaastvai tat tapaH 'that which is contemplated upon that is tapaH, meaning Vedanta , Upanishads. Let many Veda-s are learnt and recited mechanically it becomes a rote learning, unless, a thought is given as for what it is being recited, an on whom. Thus Narada has no rote learning, but still trying to get full picture of that Absolute. And the swaadhyaya is Veda, and its regular practise, tapo hi svaadhyaayaH. Veda itself is the Knowledge, that is why it is said svadhyaan na pramiditavyam - taittariiya upaniSad Then, it also means as the Absolute. Thus Narada being a complete embodiment of Veda-s, is the proper sage to clear the doubts of Valmiki

The Divine Sage Narada is the brainchild of god Brahma brahma maanasa putra. His name has meanings like naara =knowledge; da= awarder; naarada= the rain cloud. Any cloud rains on its own without any requisition from Mother Earth. So Narada is naaram dadaati iti naarada 'one who accords knowledge concerning the humans...' or, naaram dyati - khaNdati - iti naarada 'one who annihilates the ignorance...' or, 'one who accords knowledge about the Absolute, or Supreme Person. Though a Divine Sage, having all these attributes, Narada has no conclusive information about hari liilaa vibhuuti 'Supreme Person's playful acts...' hence he continuously and constantly ponders over that Absolute to get the real essence of that Absolute, or Supreme Person. This is for himself, and not in respect of his reacting with others.

Then this word vaak means: enunciator - as given above; This word also means Veda - anaadi nidhano hi eSaa vaak utshR^iSTaa Veda-s emerged from that Absolute, hence vaak is identifiable with that Absolute; and this is grammar - vaak yoga viddduSyati ca apashabde as such vaak is identifiable with grammar. And vaak vid vareNya is 'one who has complete information derived from Veda-s, or, one who elucidates and enunciates what he has learned from Veda-s to others...'

There are four epithets of Narada here: atha naaradasya catvaari visheShaNaani | tathaa - tapo nirati - iti anena visheShaNena sarva saamarthyam pratipaaditam | sva adhyaaya nirata - iti anena yat ki~ncit vadati tat veda ukta dharma anuguNatayaa eva vadati iti suucitam | vaak vidaam vara - anena vaktR^itva~N pratipaaditam | muni pungava - iti anena atiindriya abhij~natvam suucitam | agre tri loka j~na iti anena visheShaNena loka traya sa~ncaareNa pratyakShatayaa sat asat vastu abhisa~nj~natva~N pratipaaditam | etai visheShaNaiH - sarvaj~natvam - sarva jana maanyatvam - sarva utkR^iShTa mahaatmyam - ca suucitam | taadR^isham naaradam bhagavaan vaalmiikiH sarva guNa samiShTi ruupam pururaSham - papR^iccha - dharmaakuutam

'By these four epithets of Narada, viz., tapo nirata because he is a 'thoughtful-thinker evermore...' his all-expertise in knowledge is proposed... svaadhyaaya niratabecause he is 'eternally studious sage in scriptures [about the Truth and Untruth...'] whatever the least he says it abides by the everlasting canonical sayings of Veda...vaak vidaam vara because his sayings are rooted in canons he is the best enunciator and elucidator... muni pungava because he is such a sublime sage he is transcendental... and as a traveller among all the three worlds he is aware of Truth and Untruth... and with such Sage Narada, Sage Valmiki enquired about a man, on earth, who is a composite in his form, for all merited endowments...' Dharmaakuutam. This commentary is by Tryambakaraaya Makhi [1690's to 1728] and this can be called not just yet another commentary on Ramayana, but an Encyclopaedia of Indian Culture. This was published under the scheme of 'Editing and Publication if Rare Manuscripts, Govt. of India, Ministry of Scientific Research and Cultural Affairs' and it is available with Tanjore Saraswati Mahal Library, Tanjavore, Tamil Nadu State, India.

There are numerous and voluminous commentaries on Ramayana, bulkier than the epic itself, deciphering latent meanings of Ramayana as above. And to list a few of many commentaries on Ramayana: 1] kataka vyaakhya, by shrii katata; 2] raamayaNa tilakam - raamaabhiraamii : by shrii naagojii bhaTT; 3] raamaayaNa bhuuSaNam by shrii govindaraja; 4] raamaayaNa shiromaNi by shrii shivasahaaya; 5] raamaayaNa tattva diipika by shrii maheshvara tiirtha; 6] raamaayaNa vyaakhyashrii raamaanujaacaarya; 7] viveka tilaka by shrii varadaraaja; dharmaakuutam tryambakaraaya makhii; raamaayaNa kuuTa vyaakhya by shrii raamaananda tiirtha... and many, many more... Hence due to paucity of time we confine ourselves to some references from some of the above, as it will be uncouth to go on dwelling one these intricate derivation obtained by these great commentators.

This stanza equally applies to Sage Valmiki, the taught, by way of the use of words tapaH, svaadhyaaya, tapasvii, thus both of them are experts in their own sphere of teacher-student relationship. The word tapaH denotes Veda-s themselves, in which both the Sages are well-versed, svaadhyaaya means, pondering over what that is learnt, i.e. japa. tapasvii= sharanaagati Total renunciation of their selves in the Almighty. Routine recitation of Veda-s will become futile if an iota of inclination in the Almighty and self-surrender to that Almighty is not there. tasmaannyeaasam eShaam tapasam atiriktam aahuH - taittatriiya naaraayaNam - 20 Hence, these two sages have commenced to deliver Ramayana, which itself is the epic of virtuous living, to this world.

That being so, Valmiki is asking the same Narada as to who is Absolute-like, Absolute-similar or comparable human, with some of many traits of that Absolute. For this, Narada starts his narration with an exclamation bahavo durlabhaa ca guNaaH kiirtitaa at seventh verse. Thus, there are bulky and voluminous commentaries on Ramayana, bulkier than the epic itself, hence due to paucity of time, and in eagerness to post the main epic firstly, let us take a pause in these declinations and niceties of verbiage, as it will be uncouth to go on dwelling on these intricate derivation at that staring itself.

However, the epic starts with the word auspicious word ta as said in ta kaaro vighna naashakaH, ta kaaro saukhya daayakaH...