Swamy Desikan’s

Raghuveera Gadyam

Annotated Commentary in English by

Oppiliappan KOil SrI Varadachari SaThakOpan

Contents Page

Introduction to Raghuveera Gadyam 1

Commentary on Raghuveera Gadyam 8
Baala Kaandam 9
Ayodhya Kaandam 25
Kishkindha Kaandam 50
Sundara Kaandam 59
Yuddha Kaandam 61
Uththara Kaandam 102
Nigamanam 112

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 RAGHUVEERA GADYAM

r"uvIr g*<

ïIman! ve»qnawayR> kivtaikRk kesrI,

vedaNtacayR vyaem
R e siÚxÄa< sdaùid.

jyTya iïts<Ças XvaNt ivXv<snaedy>,

àÉavan! sItya deVya prmVyaem ÉaSkr>.

Introduction:
RaghuVeera Gadyam is one of the many brilliant and moving stotrams composed by Sri
Vedantha Desikan, while he was residing in Thiruvahindrapuram. At this divya desam,
there are the most beautiful Archa murthys of Sri Raamachandra, Sita Devi, and

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LakshmaNA. Swami Desikan was thrilled one day by the incomparable beauty of Sri
Raamachandra giving darsanam as Kodhanda Raama at this kshetram and
recollections about the extraordinary valor of our Lord and his deeds on the battlefield
as the MahaVeera at Lanka. Inspired by those thoughts, he summarized in his splendid
Gadyam (work in prose style) the Vaibhavam of this Maha Veera and named it
appropriately Maha Veera Vaibhavam. Later this work came to be known by its popular
name of Raghu Veera Gadyam.
Swami Desikan as a Sarva Tantra Svatantra might also have followed the foot steps of
his PaRaamacharya, Sri Raamanuja, who composed his three master pieces in the
Gadyam form (Sri Vaikunta Gadyam, Saranagathi Gadyam and Sriranga Gadyam).
Swami Desikan was so fascinated by the Gadya Trayams of Sri Raamanuja that he
created a commentary on them known as Gadya Traya Bhashya. This work fits inside
another work of Swami Desikan known as Rahasya Raksha with four chapters.

The first chapter of Rahasya Raksha is the commentary on Saranagathi Gadyam also
known as Prthugadhyam. The second chapter is known as Mitagadhya Bhashyam
consisting of commentaries on both Sriranga and Vaikunta Gadhyams. The subject
matter of Sri Raamanuja's Gadhyams were the important doctrine of Prapatthi and his
supreme devotion to the Archa murthy at Srirangam worshipped by Sri Raamachandra
himself (Sriranga Gadhyam) and the rapturous description of Sri Vaikuntam (Sri
Vaikunta Gadyam), the supreme abode of Sriman Narayana and His consort, the object

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“When to read Srimath Raamayanam?”

WHEN TO READ SRIMATH RAAMAYANAM & RAGHUVEERA

GADHYAM?
The Aadhi Kaavyam (epic poem) composed by sage Valmiki (Srimad Raamayanam)
consisting of seven books (Khaandas) and 645 Cantos (Sargas) is recommended for
reading in a nine day stretch (Navaaham) or in a 27 day stretch. The nine day reading
with starts and stops at particular chapters is recommended for the months of Chaitra,
Maagha and Kartika during Sukla Paksham (5th day to the thirteenth day). The 27-day
reading is to be carried out starting from the day, when the constellation of Punarvasu
is in ascendance to the day, when Aardhraa constellation is in ascendance. There are
elaborate procedures for reading Srimad Raamayanam (Sankalpam, Acharya
Vandanam, Dhyaanam, Nyaasam (Anganyaasam and Karanyaasam) and Viniyogam
for each of the Khaandams.

The procedures for reciting Swami Desikan's Raghuveera Gadyam are few and simple.
One can recite it every day. One recites at the beginning and ending of the stotram
“NEELA KOMALA RUCHIM RAAMAM BHAJEH SYAAMALAM” (I meditate on Sri
Raama of cerulean hue possessing the soft luster of the blue lotus).

Next, one recites Acharya Dhyanam:

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 COMMENTARY ON SRI RAGHUVEERA GADHYAM
GENERAL SALUTATIONS:
GADHYA PASSAGE 1:

mhavIr !
MAHAVEERA!
This Gadhyam derives its name of Maha Veera Vaibhavam from this FIRST salutation.
Swami endearingly addresses Sri Raama, the destroyer of Ravana as the valorous one,
who has no match regarding His heroic deeds in the battlefield.

GADHYA PASSAGE 2:

mhaxIr xaEry
e ! jy ! jy !
MAHA DHEERA DHOWREYA! JAYA JAYA!
Hail to thee, Hail to thee, who are in the front row of all known for their courage! In the
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last salutation, Sri Raama was hailed as a supreme hero. Here his courage and
steadfastness in the battlefield is saluted. One who overcomes setbacks and fights on in
the face of adversities is said to have the quality of Dhairyam, the key attribute of a
Dheera. Raama is recognized as the supreme Dheera (Maha Deera) here.

“Maha Dheera!”

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“Destroying Ravana”

BALA KHAANDAM:
GADHYA PASSAGE 3:

devasur smr smy smuidt iniol injRr

inxaRirt inrvixk mahaTMy !
DEVAASURA SAMARA SAMAYA SAMUDHITHA NIKILA
NIRJARA NIRDHAARITA NIRAVADHIKA MAHAATHMYA!
O Lord, who was accepted and praised by all the Devas, as the one of unsurpassed
valor, as a result of your help to the suffering Devas in the time of their battle with the
Asuraas! Hail to Thee! Hail to Thee!
(Many eons ago, there was a mighty battle between the Devas and the Asuras. The
Devas were routed and prayed for the Lord's help in their hour of distress. He
responded to their call with alacrity and defeated the Asuras soundly. The elated Devas
hailed Him as the Devathidevan and eulogized Him as the one with matchless glory).

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 GADHYA PASSAGE 4:

dzvdn dimt dEvt pir;d_yiwRt dazriwÉav !

DASAVADHANA DHAMITA DAIVATHA PARISHADHABHYARTHITHA
DAASARATHI BHAAVA!
O Mighty hero, who took the incarnation as the celebrated son of emperor Dasaratha,
at the pleading of the assembly of the Devas tormented by the ten-headed Ravana! Hail
to thee! Hail to Thee!

(Sarga 15 and 16 of Bala Khaandam is summarized here. Sage Rysyasringa performs an

Atharva Veda Ishti (sacrifice to bless Emperor Dasaratha with male progeny. The
Devas approach Brahma at that very sacrifice and pray to him to destroy the evil
Ravana. Brahma in turn pleads with Vishnu present at the same sacrifice to take the
incarnation of the son of Emperor Dasaratha with the mission of destroying Ravana.
Lord Vishnu agrees to become the son of the Emperor and appears as Prajapati from
the sacrificial pit and hands over to the Emperor a vessel containing Payasam and
commands the Emperor to distribute the contents of the vessel to his wives to beget
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progeny. Dasaratha gave half of the Payasam to his eldest wife, Kausalya. She was
blessed then to become the mother of Sri Raamachandra; the other two wives partook
the other portions of the payasam and were blessed with LakshmaNA, Bharata and
Shatrugna. The content of 66 slokas of these two sargas is summarized in six words
here).
GADHYA PASSAGE 5:

idnkr k…l kml idvakr !

DINAKARA KULA KAMALA DIWAKARA!
Hail to thee, who is the Sun for the lotus of Surya Vamsam!

The Sun makes all the lotuses of the world blossom, as it rises on the eastern horizon.
Sri Raama was born in the solar race (Surya Vamsam). That Vamsam is proud to have
had Sri Raama as its illustrious scion and shines with beauty just like a blossoming
lotus in the morning at the sight of the rising Sun (birth of the Lord). Swami Desikan
equates here the Surya Vamsam to that of a joyous lotus blossoming over the warm
thought of having Sri Raama as one of its most famous descendant. Sri Raama is
recognized as the Divine Sun that makes the lotus of Surya Kulam blossom.

Saint Thyagaraja revered as the incarnation of Adi Kavi Valmiki chose Suryakantam as
a Ragam to set his Krithi “Muddhu Momu”, where he has a reference to the lustre of
Sri Raamachandra's face. He says respectfully: “The Lord's face shone forth with the

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Tejas of the Sun and was yet, as it always was, captivating like the Moon in its Kanthi, a
rare combination indeed”. He continues on and points out that the all-comprehensive
beauty of Sri Raama confounds the devotees, since they are not able to concentrate on
any aspect of the Lord's beauty by the fact that every aspect is equally fascinating.

Saint Thyagaraja and other Raama Bhakthas following the tradition of Swami Desikan
have saluted the Surya Vamsam in their salutations. Two additional examples that
come to one's mind from Saint Thyagaraja's eulogy of Sri Raama as the scion of Surya
Vamsam are:

DINAMANI VAMSA TILAKA LAAVANYA! DHEENA SARANYA!

(RAGA HARI KAMBHOJI)

And

KAMALAABHDHA KULA KALASAABHDHI CHANDRA

(RAGA BRINDAVANA SAARANGAA)

In the last krithi, the poetic fancy of the Saint goes one step further. He says: “O Lord,
who is the scion of the race of SUN, who is the friend of Lotus! You (in your

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captivating nature) are the Moon to the milky ocean, which rises with joy at the sight of
your Moon-like countenance”.

One hears the echo of Saint Thyagaraja's above salutation in Sri Dikshithar's
Manirangu krithi, Maamava Pattabhi Raama in the Charana Vakhyam:

PANKAJA MITRA VAMSA SUDHAAMBHUDHI CHANDRA

MEDHINI PAALA RAAMACHANDRA.

Here, Sri Dikshithar salutes Sri Pattabhi Raama as the scion of the race that is the
friend of the lotus; he equates that captivating ruler of the world, Raama to the moon
that lifts up the milky ocean.

The central tribute in all these salutations is to Sri Raama's birth in the Surya Vamsam
as its crest jewel (Siroratnam or Tilakam).

GADHYA PASSAGE 6:

idiv;dixpit r[ shcr[ ctur dzrw crm\[ ivmaecn!

DIVISHADHIPATHI RANA SAHACHARANA CHATURA
DASARATA CHARAAMA RUNA VIMOCHANA!
Hail to thee O Lord, who through your birth liquidated the third debt of your father
Dasaratha, who was famous for his help to Indra in his battles with Asuraas!

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 Here the reference is to the name of our Lord's father, Dasaratha. His valor in driving
his chariot in all the ten directions to chase the enemies of Indra and to come to the
rescue of Indra earned him the name DasaraTa (Dasasu Dikshu Aprathihata Ratha:).

Like all mortals, he had the three debts to discharge. Emperor Dasaratha liquidated
two of the three debts (viz), debt to Munis through Veda Adhyayanam and debt to the
Devas through performance of Yajnaas. One debt however stood out without being
liquidated (viz), debt to the Pitrus. When our Lord incarnated as the son of Dasaratha,
the last debt was liquidated. Hence, our Lord Raamachandra is saluted here as
“Dasaratha ChaRaama Runa Vimochana”.

GADHYA PASSAGE 7:

kaeslsuta k…marÉav k uikt kar[akar !

KOSALASUTHAA KUMARA BHAVA KANCHUKITA KAARANAAKAARA!
Hail to thee who hid his avathara rahasyam through your birth as the child of queen
Kousalai! O Lord! The entire Universe emanates from you and therefore you are the
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root cause for every thing on this universe created, sustained and destroyed by you. Out
of your mere Sankalpa (ideation), You could have destroyed Ravana and removed the
worries of the Devas. You as the Supreme Being hid all of your glories and did garbha
Vaasam in queen Kousaya's womb as a mere mortal child. As a continuation of that
play, you were born on this earth; breast fed at your mother's breast, cried when you
were hungry and played on the sands of Sarayu like an ordinary child. The people of
Ayodhya and the world were unable to understand your divinity and supreme status as
Sriman Narayana as a result of the deeds that you performed as a mere human child.
You thus hid your avathara KaaraNam and Rahasyam.

The Great Raama Bhaktha Kulasekhara saluted this “human child” and hastened in
the same breath to salute the Sarvesvaratvam of the Lord of ThirukkaNNapuram in his
lullabies addressed to Him. Some representative passages are:

MANNU PUKAZH KOUSALAI TAN MANI VAIYRU VAAITTHAVANEH

TENNILANGAIKKOHN MUDIGAL CHINTHUVITTHAAI

(O Lord who chose to honor the blessed womb of queen Kousalai WITH
UNDIMINISHING FAME, lullaby to you! -- O Lord who shed the ten heads of the
king of southern kingdom of Lanka on the earth in the battle field! Lullaby to you!)
KONGUMALI KARUM KUZHALAAL KOUSALAI TAN KULA MADALAAI
--- DASARATHAN TAN MAAMADALAAI --DEVARAIYUM
ASURARAIYUM DISAIKALAIYUM PADAITTHAVANEH--
YEVAR VANCHILAI VALAVAA RAGHAVANEH TALELOH

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(O Lord who redeemed the kulam of Kousalya known for her perfumed dark tresses by
your incarnation as her child! -- O Daasarathi, the eldest son of emperor Dasaratha!--O
Lord who created the Devas, Asuras and the directions for them to roam around; Oh
Lord with the Bow, adorned with the powerful arrows set to destroy the enemies of your
devotees, who had sought refuge at Your lotus feet-- lullaby to YOU!)

Thus the Kousalyaa Suprajaa Raaman becomes the object of adoration for Swami
Desikan in this seventh Gadya salutation.

Our scriptures in Tamil reveal to us the Avathara Rahasyam of the Lord. Avatharam is
based on the root Avatharathi to descend. He descends from Sri Vaikuntam out of
concern for us, to transform us, the Nitya Samsaaris to Nitya Suris through the act of
Prapatthi thru a proper Acharya. He demonstrates his Sowlabhyam or ease of access,
while he takes the Vibhava Avatharams like Sri Raamachandra. Nammazhwar reveals
that the Lord took the Avatharam not for killing Ravana and other evil-doers, but to
overwhelm us with His charm and Kalyana Gunaas. The Lord could have easily
destroyed Raavana by his Sankalpam alone. He had however other motives to descend
down as Raama. Nammazhwaar states that he became Bhagavat PravaNan as a result

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of that Daya and Grace of the Lord. Chandogya Upanishad and Bhattar's commentary
on the Sahasra Namam “Vaamanan” refer to this aspect of the Avathara Rahasyam.
Vaamam means Kalyana Gunas. Since the Lord makes us through His Grace to have
most of those Kalyana Gunas, He is called Vamanan and that Avatharam is
Vaamanaavatharam. Although Raama says that he is only a mere mortal to hide His
Avathara Rahasyam. The Lord, who is Sarvasmaath Paran and Sarva Rakshakan
becomes accessible to us thru Vibhava avathaarams and Archaa State.

GADHYA PASSAGE 8:

kaEmar kei¦ gaepaiyt kaEizkaXvr !

KOWMAARA KELI GOPAAYITHA KOUSIKAADHWARA!
Hail to Thee, who protected the yagam of Sage Viswamitra as if it were a child's play!

Here Swami Desikan pays tribute to the extraordinary valor of Sri Raghavan even as a
small boy. He destroyed the mighty foes of Sage Viswamitra (the Rakshasas and their
leaders, Maricha and Subahu) with effortless ease, when they interfered with the
performance of the sage's Yagam at his hermitage. He sent Maricha spinning in the
sky over enormous distance and dumped him into the ocean and yet spared his life this
time. He killed the other demon Subahu. Sri Raama constructed a canopy of arrows
over the site of the Yagam. Kamban the Illustrious Tamil poet describes the valor of Sri
Raama this way:

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Swami Desikan celebrated with this Gadya portion, the heroism of the young boy
Raama, who completed the assigned task as if it was a child's game and received the
gratitude of Sage Viswamitra and the residents of
SiddhaasRaamam.

GADHYA PASSAGE 9:

r[aXvr xuyR ÉVy idVyaô b&Nd viNdt !

RANNADWARA DHURYA BHAVYA DIVYAASTHRA BRUNDHA VANDITHA!
Hail to Thee! O Raghuveera saluted by the assembly of sacred and mighty arrows
waiting humbly for your command to invoke them in the yaga known as the battle.

Here the allusion is to the gift of sacred and powerful arrows/missiles by sage
Viswamitra to Sri Raamachandra at the conclusion of the destruction of ogress Tataka
by him. Impressed by the valor of Raama and pleased with the destruction of the evil
Tatakaa, the gratified Sage imparted to Sri Raama the secret knowledge about the use
of never failing celestial missiles to destroy one's enemies in the battle-fields. The sage
also taught Sri Raama about the recall of these missiles once invoked and set in motion

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against a target (Bala KhAndam --sargas 27 & 28).

As the Sage recited the mantras for the missiles, all of them appeared before Sri Raama
in their shining ethereal forms and saluted him humbly and offered their services. Sri
Raama thanked them and commanded them to appear in his mind at the time of
emergency to render assistance. Swami Desikan refers to this incident here.

GADHYA PASSAGE 10:

à[t jn ivmt ivmwn ÊlRi¦t daelRi¦t ! jy ! jy !

PRANATHA JANA VIMATHA VIMATHANA DHURLALITHA DHORLALITHA!
JAYA JAYA!
Hail to Thee, O Raghuveera, shining with the fearsome shoulders that engage in the
destruction of the enemies of those, who seek refuge at your feet!

Swami pays tribute to the powerful and mighty shoulders of the Lord engaged in the
battle with the enemies of those, who sought his protection. Swami points out that
those shoulders of the Raghuveeran are unsurpassable in their beauty and majesty.

GADHYA PASSAGE 11 :

tnutr ivizo ivtafn iv"iqt ivzraé zraé taqka taqkey! jy ! jy !

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 THANUTARA VISHIKHA VITHAATANA VIGHATITHA
VISARAARU SARAARU TATAKAA TAATAKEYA! JAYA JAYA!
Hail to Thee, O Valorous one, who used tiny arrows to destroy Tatakaa and humiliate
her sons not tormented until then by anyone.

Here, Swami refers to the killing of Tataka at the command of Sage Viswamitra and the
controlling of the arrogant sons of hers (Maaricha and Subaahu) and making them
powerless to interfere with the Yajna of Sage Viswamitra at SiddhaasRaamam.

GADHYA PASSAGE 12:

jfikr[ zklxr jiql nqpit mk…q tq nqnpqu ivbuxsirt Aitb÷¦

mx ug¦n liltpd ni¦nrj %pm&idt injv&ijn jhÊpl tnuéicr
prmmuin Var yuvit nut ! jy ! jy !
JATAKIRANA SAKALADHARA JATILA NATAPATHI MAKUTA THATA
NATANAPATU VIBHUDASARITH ATHIBAHULA MADHUGALANA
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LALITHAPADHA NALINARAJA UPAMRUDHITHA NIJAVRUJINA

JAHADHUPALA TANURUCHIRA PARAAMAMUNI VARA YUVATHI NUTHA!
JAYA! JAYA!
This Gadya salutation is one of the two long passages in Bala Khandam providing an
excellent example of the figure of speech known as onomatopoeia, where the rhetorical
effect resulting from reciting merges with the meaning intended. Words flow from the
tongue and mind of Swami Desikan as a result of the blessings of Lord Hayagriva, his
Upasana Murthy. The other passage of Bala Khandam resonant with musical sounds is
the twentieth Gadya salutation dealing with Parasuraama Garva Bhangam.

In the twelfth salutation, Swami Desikan visualizes the Lord of Dance, Siva and the
dancing waves of fast flowing Ganga on His matted Jatai, which is also the home of the
crescent Moon. That small piece of Moon is known for its cool rays (JATA KIRANA)
and Siva is the SAKALA DHARAN (wearer of the crescent moon) on His JATILA
(Matted tresses -Jataa Mudi). He is indeed the Lord of Dance (NATA PATHI -
Nataraajaa). What do we see inside the Jataa (MAKUTA THATA) of this
NATAPATHI? Swami Desikan visualizes the VIBHUTHA SARITH (the celestial
Deva Ganga) there. What is Her name for Fame? She carries the sacred dust of the
Makarantha (pollens) of the lotus feet (Charanaaravindham) of Sriman Narayana and
she becomes thus holiest of holy rivers as a result of that blessing. The reference here is
to her origin as a result of Brahma's washing the feet of TrivikRaama with his
Kamandalu water at the time of those lotus feet reaching Satya Lokam. She removes all
the sins of mortals and Devas, who bathe in her waters. The Lord's Paadha ThuLi is

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 GADHYA PASSAGE 13:

k…izksut kiwt ividt nv ivivx kw ! jy ! jy !

KUSIKASUTHA KATHITA VIDHITA NAVA VIVIDHA KATHA! JAYA! JAYA!
O Raghuveera who heard many a novel story told by Sage Viswamitra as you walked
with him to protect his Yajna and also on your way to Mithilai! Hail to Thee!

Here Swami refers to the many stories that the Sage told to the brothers so that they did
not feel the strain of the journey through the forest. You heard those novel stories with
great intensity and desire. Sage told stories on the origin of Manmathan, history of
Tatakaa, Sriman Naaraayana's incarnation as Vaamana to curb the pride and arrogance
of Mahaa Bali and the history of SiddhaasRaama, Siva Dhanus (Bow) in King Janaka's
possession, his (sage Viswamitra's )own lineage, the birth of SubRaamanya and the
story of the sons of Sakara and the birth of Ganga.

GADHYA PASSAGE 14:

mEiwl ngr sulaecna laecn ckaer cNÔ ! jy ! jy !

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MYTHILA NAGARA SULOCHANAA LOCHANA CHAKORA CHANDRA!

JAYA! JAYA!
O Lord who is the life-giving moon to the beautiful eyes of the women of Mithila
known for the beauty of their eyes! Hail to Thee! Hail to Thee!

As Lord Raamachandra entered the city of Mithilai, the beautiful women feasted on
your beauty just as the legendary chakora birds’ feast on the rays of moon, their only
food. These women felt that the fruits of possessing eyes were realized that day.

Valmiki Raamayanam does not dwell on how the women of Mithilai feasted on the
beauty of Sri Raama with their comely eyes. Poet Kamban however dwells on the scene
that Raama and lakshmana saw on the streets of the city of Janaka. He describes the
beautiful women and the youth of the city as seen by the brothers. Kamban describes at
length the way in which the eyes of Sita and Raama met and how each was affected
deeply by each other's beauty.

AruNachala Kavirayar describes the wonder and bafflement of Sita seeing the divine
beauty of Raama from the balcony of her palace (“YarO Ivar YarO Yenna perO
ariyeneh”) in his Raama Naatakam. This is the famous piece tuned in Raga Bhairavi
by Sangeetha Ratnaakaram Ariyakudi Raamanuja Iyengar.

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GADHYA PASSAGE 15:

o{fprz u kaed{f àka{f o{fn zaE{f É…j d{f ! jy ! jy !

KHANTA PARASU KOTHANDA PRAKAANTA KHANTANA SHOWNTA BHUJA
DHANDA! JAYA! JAYA!
Here, Swami Desikan pays tribute to the mighty shoulders of Raama and their valor in
breaking the powerful bow of Siva. Hail to Thee O Raghuveera, who effortlessly broke
into two the mighty bow of Siva through your matchless strength and heroism!

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“Effortlessly breaking Siva’s bow”

It took five thousand men to draw the bow resting in its case to the court of King
Janaka for the competition to string the bow. The winner in that competition was
promised beautiful Sita's hand in marriage by king Janaka. All the kings assembled for
that Svayamvaram failed miserably in the contest. Sri Raama at the behest of Sage
Viswamitra lifted the bow effortlessly and broke it into two, when he tried to string it.
Such was the power of his mighty shoulders (SHOWNDA BHUJADHANDA)!

GADHYA PASSAGE 16:

c{fkr ikr[ m{fl baeixt pu{frIk vn éic lu{qak laecn! jy ! jy !

CHANDAKARA KIRANA MANDALA BODHITHA
PUNDARIKA VANA RUCHI LUNDAAKA LOCHANA! JAYA! JAYA!
The poetic skills of Swami Desikan are revealed here. He suggests that the Lord's eyes
stole the beauty of the fully blossomed lotuses that responded to the welcoming rays of
their friend, the Sun. This DINAAKARA KAMALA KULA DIVAAKARAN had a
special relationship to the lotuses.

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 The Siva Dhanus was broken by now. Sri Raama was assured thus of receiving Sita
Devi's hands in marriage. Sri Raama's joy knew no bounds. His eyes shone with a
special beauty over the thought of being united with His Devi. On that occasion, the
beauty of His eyes mirrored the joy of His “soul as it were and defeated the beauty of
the just blossomed forest of lotus flowers (PUNDARIKA VANA RUCHI).

GADHYA PASSAGE 17:

maeict jnk ùdy z»at» ! jy ! jy !

MOCHITA JANAKA HRUDHAYA SHANKAATANKA! JAYA! JAYA!
O Raghuveera who banished the worries that resided in the heart of King Janaka about
your power to string the Siva Dhanus and win in the Svayamvaram and fulfil your
avathara kaaryam! Hail to Thee! Hail to Thee!
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“Sita-kalyana vaibhogam”

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GADHYA PASSAGE 18:

pirùt iniol nrpit vr[ jnk Êiht& k…ctq ivhr[ smuict krtl !
jy jy !
PARIHRUTHA NIKHILA NARAPATHI VARANA JANAKDHUHITRU
KUCHATATA VIHARANA SAMUCHITA KARATALA! JAYA! JAYA!
Here Swami Desikan salutes the unique valor that Sri RaAmachandra displayed at the
Svayamvaram to win the hand and heart of Sita Piratti. Since none of the assembled
kings other than Sri Raamachandra were able to string the Siva Dhanus, Sita Devi had
to reject (happily) their wishes to marry her. O, Sri Raama! You bent and broke that
mighty bow and qualified yourself to engage in amorous and conjugal sports with your
bride.

GADHYA PASSAGE 19:

ztkaeiq ztgu[ kiQn prz…xr muinvr kr x&t Êrvnmtm inj

xnurak;R[ àkaizt parmeó( ! jy ! jy !

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SATHA KOTI SATHA GUNA KATINA PARASUDHARA MUNIVARA KARA
DHRUTHA DHURAVANAMATHAMA NIJA DHANURAAKARSHANA
PRAKAASITHA PAARAMESHTYA! JAYA! JAYA!

“Sri Ramar, Mambalam, Chennai”

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fitting it with an arrow. Sri Raama was indignant over the arrogance of the Brahmin
and took the bow from the hands of ParasuRaama and quickly strung it and fitted it
with an arrow. Then, He asked the Brahmin as to where the arrow should be aimed
since it was unfailing once it was made ready to discharge. ParasuRaama was humbled
and recognized then that Sri Raama is none other than Lord Vishnu. He appealed to Sri
Raama to put an end to his title as one who can move in an unhampered manner over
all the worlds that he won through his severe asceticism. Sri Raama discharged the
arrow to remove the title of Parasuraama and let him retire to Mount Mahendra to
resume his penance. Parasuraama walked clockwise around Sri Raama and went on his
way (Valmiki Raamayanam Sargams 25 and 26 of Baala Khaandam).

Swami Desikan salutes here the Paarameshtyam (the supreme glory of Sri Raama
showing his Lordship over all including the strutting Parasuraama as PaRaamathmaa.
Swami says that the prince of Ayodhya on the occasion of subduing the arrogance of
Parasuraama revealed his svarupam as the PaRaamathmaa to the entire world. Sri
Raama as Sriman Naarayana pulled away the divine power that He had invested earlier
in Parasuraama and reminded him that latter was not a sampoorna Avathara of Him.

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In the next Gadhya salutation, Swami Desikan's mind is still occupied with
ParasuRaama and the Extraordinary valor of Sri Raamachandra in subduing the
arrogance of Parasuraama. Swami provides a frame of reference to understand the valor
of Parasuraama first and then goes on describe the mighty arrow of Sri Raamachandra
that put ParasuRaama in place.

GADHYA PASSAGE 20:

³tuhr izoir kNtuk ivùTyuNmuo ijthir diNt dNt dNtur dzvdn dmn
k…zl dz zt É…j muo n&pitkul éixr Hr Éirt p&wutr tqak tipRt
ipt&k É&gupit sugitivhit kr nt péif;u pirx ! jy ! jy !
KRATHUHARA SIKARI KANTHUKA VIHRUTHYUNMUKHA
JITAHARI DHANTHI DHANTHA DHANDHURA DASAVADHANA DHAMANA
KUSALA DASA SATHA BHUJA MUKHA NRUPATHIKULA RUDHIRA
JARA BHARITHA PRUTHUTARA TATAAKA TARPITHA PITHRUKA
BRGHUPATHI SUGADHI VIHATHIKARA NATHA PARIDHISHU PARIDHA!
JAYA! JAYA!
Swami Desikan's mind is still admiring the valor and kaarunyam of Sri Raama in
dealing with the arrogant outburst of Parasuraama. Hence, he devotes one more (this)
gadhya salutation to Parasuraama Garva bhangam. In this salutation which its musical
echos (Dahnthi Dantha Danthura Dasavadana Dhamana---), Swami gives an

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 and states that his father's words will not become false and that he will obey his father's
wish.

The emperor begs his son Raama to take him captive and ascend the throne. Raama
consoles his father and states that he has no great desire to ascend the throne and that
obeying his father's command is of the utmost importance to him. The first salutation
of Swami Desikan in the Ayodhya Khandam section of Raghu Veera Gadhyam refers to
that assertion by Raama that he will not make his father's word false by staying in
Ayodhya and becoming a crown prince. That salutation is as follows:

GADHYA PASSAGE 21:

An&t Éy mui;t ùdy ipt& vcn paln àit}a Av}at yaEvraJy !

jy ! jy !
ANRUTA BHAYA MUSHITHA HRUDHAYA PITRU
VACHANA PAALANA PRATHIGYAAVAGYAATHA YOUVA RAAJYA! JAYA! JAYA!
Hail to Thee, O Raghuveera, who abandoned the position of crown prince of Ayodhya
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to fulfill the promise implicit in the boon of your father, who was fear-stricken over the
thought that his word to Kaikeyi would become a lie!

Emperor Dasaratha had no choice. He had to grant his queen the boons that she
demanded. With a broken heart, he had to order Raama's banishment to the forest to
prepare the way for Bharatha's crowning. He was being tormented by the thought that
his son might refuse to obey that command and make his words untrue. He was afraid
of being called a liar, who made false promises to his queen. Raama however welcomed
his father's command and immediately promised to honor the boon given to Kaikeyi.
As a result of that promise to his father, Raama abandoned willingly his legitimate title
to the throne of Ishvaakus.

GADHYA PASSAGE 22:

in;ad raj saEùd sUict saEzILy sagr ! jy ! jy !

NISHADA RAJA SOWHRUDHA SOOCHITA SOWSEELYA SAAGARA!
JAYA! JAYA!
Swami Desikan salutes the Sowsheelyam of Sri Raamachandra here. Sowsheelyam is
the attribute of a great soul, who mixes with people lower than him in status with ease.
Here, Swami refers to the friendship that Raama showed to the Guha, the unlettered
king of hunters residing on the frontier of the nation of Kosala.

26
Guha was a simple chieftain, who roamed in the forest in search of animals to hunt.
Raama was the lord of the Universe and PaRaamathmaa. Inspite of it, Raama displayed
his kalyana Gunam known as Sowsheelyam and became the guest of the hunter of a
much lower status and exchanged oath of friendship. Swami recalls this meeting
between Guha and Raama on the banks of Ganges and hails Raama as the ocean of
Sowsheelyam (Valmiki Raamayanam Sargas 50 to 52).

Hail to Thee! O Raghuveera who through your expression of friendship to the chieftain
of the hunters revealed your vast ocean-like sowseelya quality and easy accessibility by
one and all!

GADHYA PASSAGE 23:

ÉrÖaj zasn pirg&hIt ivicÇ icÇ kªq igir kqk tq rMya vsw !
jy ! jy !
BHARADWAAJA SAASANA PARIGRUHITA VICHITRA CHITRAKOOTA GIRI
KATAKA TATA RAMYAA VASATHA! JAYA! JAYA!

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Meaning:
O Raghu Veera who obeyed the instructions of Sage Bharadwaaja and resided in the
foot hills of Chitrakoota Mountain in a beautiful residence built by LakshmaNaa! Hail
to Thee! Hail to Thee!

Reminiscences:
Sri Raama befriended the king of forest hunters, Guha and enjoyed his hospitality and
displayed His Sowlabhya GuNam through recognizing Guhan as the fourth brother of
His besides LakshmaNA, Bharatha and Satrugnaa. With Guha's help, He crossed the
river Ganga and took leave of him and reached Sage Bharadwaja's aasRaamam on the
other side of the river Yamuna. The sage was surprised to see the royal travellers in
hermit's dresses and inquired about what happened. Learning the circumstances that
led to the royal party's journey through the forest, Sage Bharadhwaajaa instructed
Raama to establish His residence few kilometers from his own AshRaamam at a site
located on the foot hills of the beautiful chitrakoota mountain. Raama obeyed the
sage's command and accepted the kaimkaryam of His brother LakshmaNaa, who
constructed a delightful residence according to the codes of building construction.

Sage Bharadwaja in poet Kamban's words describes the beauty of Chitrakootam as

being more than the loveliness of Indra's svarga Logam (ViNNInum Inithaal, Devar
kai thozhum Chitthirakootam). He points out that Chitrakootam is so sacred that even
the Devas raise their hands in salutation.

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 “Thiruchithrakootam emperuman”

My mind does not ever forget the Lord of Thillai Thiruchitrakootam. Hence no
inauspiciousness will befall me (Pasuram 9)

O Servants of the Lord! Please recognize the archa murthy staying forever to bless you

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as Vaikunta Naathan at Thillai Thiruchitrakootam and eulogize him and perform
Nitya Kaimkaryam to Him and receive His full blessings (Pasuram 10).

Such is the glory of Chitrakootam celebrated by Sage Valmiki, Kulasekhara Azhwaar,

Kamban and Dikshitar.

GADHYA PASSAGE 24:

AnNy zasnIy ! jy ! jy !
ANANYA SAASANEEYA! JAYA! JAYA!
Meaning:
O Lord who cannot to be commanded by any one! Hail to Thee! Hail to Thee!

Musings:
The subject matter covered in sargas 79 to 112 of AyodhyA KhAndam of Srimad
Valmiki RaamayaNam is what Swami Desikan briefly mentions here. The grief
stricken Bharata reaches chitrakootam intent on bringing his elder brother to
AyodhyA and crowns him as the emperor. He is accompanied by his three mothers,
Acharya VasishtA, Sage Jabaali, the members of his army and camp followers. Bharata
leaves his entourage behind and walks with his mothers and Acharya to the
ParNasAla (hut) made up of leafy twigs, where Sri Raama, Sita and LakshmaNa were

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 Ram.
As I listen to the explanation of the scriptures, a good thought enters my mind; but it
soon passes away as the time of giving up the fruit arrives.
But what shall i do, O Ram; i am unable to do what I ought.
O Ram! I cannot endure life without thee”.
Saint Thyagaraja, another in the front line of great Raama Bahkthas plaintively pleads
to Sri Raama in his PurnachandrikA krithi, Sri Raama Raama Jagadhaatma Raama, Sri
Raama Raghuraama that Sri Raama, the soul of the Universe should not go away from
him. He says “TVAAM VINA NAANYATRA JAANEH RAAMA, TVAAM VINAA KO
GATHI?” I know nothing beyond you. Without you what refuge is there? Elsewhere,
the Saint points out to Sri RaAma in his Naayaki krithi “Nee Bhajana gaana” that he
has in vain explored fully the Saguna margam, the NirguNa margam, the truth and
falsehood, the six schools and the eight siddhis. He has not found the answers that he
was looking for. He concludes by stating that there is naught but You as the redeemer.
Such is the greatness of Raama Bhakthas, who cannot bear even for a moment to Part
Company with Sri Raamachandra like the blessed brother Bharatha.
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GADHYA PASSAGE 25:

à[t Ért mkuqtq su"iqt paÊka¢(aiÉ;ek invitRt svRlaek yaeg ]em !

jy ! jy !
PRANATHA BHARATA MAKUTATATA SUGATITHA
PAADHUKAAGRYAABHISHEKA NIRVARTHITHA SARVA LOKA YOGA
KSHEMA! JAYA! JAYA!
Meaning:
O Lord who looked after the Yoga Kshemam of the entire world by placing your
Padhukas snugly on the head of your brother Bharata, who ruled as a representative of
those sacred Padhukas after performing the coronation ceremony (Padhuka
pattAbhishekam ) for them. Hail to Thee! Hail to Thee!
Musings:
The sorrowing Bharata journeyed to Chitrakutam with his mothers and Acharyas. He
begged his brother to accept the kingdom and return to Ayodhya to be coronated as the
king of Kosala desam. Raama refused to accede to the request of his dear brother since
he could not break the pledge that he gave to his father. The heart-broken Bharata fell
at Raama's feet and the compassionate Raama placed his padhukAs on his brother's
head. Bharata carried those PadhukAs on his head back to NandigRaamam and
performed the coronation ceremony for them and ruled the land as the representative as

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 their union with me and keeping that union for ever”.
DhyAnam:
RAAMAM PURAANA PURUSHAM RAAMANEEYA VESHAM
RAJAATHIRAAJA MAKUTAARCHITA PAADHA PEETAM I
SITAAPATHIM SUNAYANAM JAGADEKA VEERAM
SRI RAAMACHANDRAM ANISAM KALAYAAMI CHITTEH II
---SRI RAAMA KARNAAMRUTHA SLOKAM

GADHYA PASSAGE 26:

ipizt éic iviht Êirt vlmwn tny bil Éugnugit srÉs zyn t&[
zkl pirptn Éy cikt skl sur muinvr b÷mt mhaô samWyR !
jy ! jy !
PISITHA RUCHI VIHITA DHURITHA VALAMATHANA TANAYA
BALIBHUGANUGATHI SARABHASA SAYANA TRUNA SAKALA PARIPATHANA
BHAYA CHAKITHA SAKALA SURA MUNIVARA BAHUMATHA MAHAASTRA
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SAAMARTHYA! JAYA! JAYA!

Meaning:
O Lord of incomparable valor whose skills in endowing a mere blade of grass with the
power of Brahmaasthram! You sent that blade of grass from your darbha mattress,
when You were horrified to see the apachaaram done by KAkAsura to your Devi out of
his desire for eating flesh. All the Devas and sages were afraid that the Darbham
consecrated by you to have the power of the mighty BrahmAsthram would land on
them, when KaaakAsuran sought them as refuge. O Lord of such valor! Hail to Thee!
Hail to Thee!
Musings:
KaakAsuran (Crow) was the son of Indran, the king of Devaas. Kaakasuran saw Sita
Devi in Chitrakutam. She was holding the head of Sri Raama on her thigh as he was
taking rest. The crow slowly approached the Jaganmaathaa and took a second peck at
her breast because of his desire for eating flesh. Blood poured out and fell on the
sleeping Raama's head. Sita Devi would not move since she did not want to wake up
Raama by her movement. The contact of the warm blood however woke up Raama and
he sized up the situation immediately.
Raama was outraged by the aparaadham of the crow and he consecrated a blade of
Dharbhaa graas from his bed and directed it at the Crow, which was rushing away out
of fear of Sri Raama. That blade of grass possessing the power of the mighty
Brahmaastram chased the Crow in all the three worlds. The crow sought refuge at his

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 “Eththisaiyum uzhanrODi iLaiththu vizhum kaakam”
father's feet. Indra was afraid to give protection to his own son for fear of the damage
that will come to him from Raama's arrow (empowered Blade of grass). The Crow flew
off to the abodes of Brahma, Rudraa and sages. None of them wanted to get in the way

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of the Brahmaasthram for fear of their own lives. They saluted the power of the Lord's
blade of grass and were awe struck at the event of that blade of grass chasing the guilty
crow across the entire span of the Universes. The arrow chased the Crow with vigor,
when it flew in a direction away from Raama and slowed down, when the Crow flew in
the direction of Raama.
GADHYA PASSAGE 27:

Ôuih[ hr vlmwn Êrar] zrl] ! jy ! jy !

DRUHINA HARA VALATHANA DHURAARAKSHA SARALAKSHA! JAYA! JAYA!
Meaning:
O Lord whose arrow's aim can not be interfered with even by Brahmaa, Rudraa and
Indraa. They could not protect the object of your arrow's target with their power. Hail
to Thee! Hail to Thee!
Musings:
The incident of the Apacharam of KaakAsuran took place in Chitrakutam. There is
however no mention of this incident by Sage Valmiki in the Ayodhyaa Khaandam
verses dealing with the life of the divine couple at Chitrakootam. This incident is
mentioned by Sita Devi in Ashoka Vanam in Sundara Khaandam in her conversations
with Hanuman in the 38 th sargam. She was recalling the anger of Raama at the

35
With Padhukaa Dhaanam to Bharathaa, Ayodhyaa khaandam was concluded. Raama
at this time was haunted by the memory of the visit by his brother and his mothers.
Hence, he wanted to leave Chitrakutam. He paid a brief visit to the hermitage of Sage
Atri and his dear wife Anusuyaa. After enjoying their hospitality and staying one night
there, Raama, Sita and LakshmaNA moved on and entered the Dandakaa forest. The
events that happened there are the subject of Aaranya Khaandam. Swami Desikan
summarizes those happenings in 14 brilliant salutations.
GADHYA PASSAGE 28:

d{fka tpaevn j¼m pairjat ! jy ! jy !

DHANDAKAA TAPOVANA JANGAMA PAARIJAATHA! JAYA! JAYA!
Here Swami Desikan salutes Sri Raamachandra as the abundant boon-giving, celestial
paarijaathaa tree that moved around the Dandakaa forest which was ideal for
performing penance.
Sri Raama entered the Dandakaa forest. The sages performing severe penance there
advised Sri Raama about the atrocities committed by the Rakshasaas that interfered

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with their Tapas. Sri Raama came to their rescue and moved from hither to thither in
the forest and protected them from harm's way. These good deeds done by Raama are
described as the equivalent of the boons conferred by the celestial Parijaathaa tree in
Indra's garden.
GADHYA PASSAGE 29:

ivrax hir[ zaËRl ! jy ! jy !

VIRAADHA HARINA SAARDHOOLA! JAYA! JAYA!
O Lord who was like a tiger to the deer of Viraadha! Hail to Thee! Hail to Thee!
There was a Gandharvaa by the name of Thumbhuru, who committed Apachaaram to
Kubheraa and was cursed in turn by latter to become a Rakshasa. Viradhaa was
causing a lot of mischief in Dandaka forest and was making the lives of sages
unbearable.
Viradhaa saw Sita with Raama and lifted Sita and began to run deep into the forest.
The brothers followed and engaged Viradhaa in a fierce battle. He could not however
be killed with weapons due to a boon that he had obtained earlier. Raama then asked
LakshmaNaa to dig a big pit and bury him there alive. As he was about to die,
Viradhaa saluted Raama for helping him to get rid of Kubhera's curse and restoring
him his former body. He also advised Raama that the hermitage of a great Rishi by the
name of Sarabhangaa was near by and that Raama should go there. Sarabhanga was

37
 waiting for seeing Raama before ascending to Brahma lokam. Raama was greeted by
the sage and obtained Moksham thereafter. The valor of Raama in Dandaka Vanam is
displayed first in the battle with Viradhaa.
GADHYA PASSAGE 30:

ivlui¦t b÷)l mo klm rjincr m&g mg&yarMÉ s<É&t cIr É&dnuraex !

jy ! jy !
VILULITHA BAHUPALA MAKA KALAMA RAJANICHARA MRUGA
MRUGAYAARAMBHA SAMBRUTHA CHEERABRUDHANURODHA! JAYA!
JAYA!
The Raghu Veeran's many battles with the Rakshasaas of the fearful Dandakaa Vanam
are equated here to the hunting down of beasts that destroy the crops. Penance of the
sages is compared to the crops here and the hunter is the Lord himself. Sri Raama's
welcome help to the sages was like wearing the processed bark of trees as their dress
(Cheera Bruth). Sri Raama's blessed and heroic deeds are saluted here.
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GADHYA PASSAGE 31:

iÇizr> izriôty itimr inras vasrkr ! jy ! jy !

TRISIRA SIRAS TRITHAYA TIMIRA NIRAASA VAASARA KARA! JAYA! JAYA!
Lord who resembled a sun in banishing the deep darkness caused by the three heads of
the Rakshasa by the name of Trisiras.
After Viraadha vadham, Raama moves with his brother and wife to the interior of the
deep forest. They visit the hermitages of many sages including that of Agasthyaa.
Latter advises Raama to stay at Panchavati. During this journey Sita requests Raama
not to kill innocent animals of the forest and to observe Ahimsaa. Raama commends
his wife for the counsel and vows to kill only the ogres. They arrive at Panchavati and
LakshmaNaa builds a cottage for Raama and Sita there.
SurpaNakaa arrives at the hermitage and invites Raama to marry her and she insults
Sita. LakshmaNa could not brook that insult and lops the nose and ears of SurpaNakaa
for that offense. She runs in great pain and humiliation and approached her notorious
brother by the name of Kharaa, who lived in Janasthaanam surrounded by an army of
ogres. Kharaa sends first fourteen ogres with his sister to kill Raama and they are all
swiftly dispatched to Yama lokam by Raama. Surpanaka rushes back to her brother and
now Kharaa himself comes for a battle to Panchavati with DhusaNaa and an army of
fourteen thousand ogres. Raama kills off the fourteen thousand night-stalkers first.
Dhushanaa is killed next. Trisiras, one of the major commanders of Kharaa is killed

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 “Surpanakaa invites Raama to marry her” – www.kamat.com

next. Swami Desikan salutes the valor of Raama here in killing the fearsome Trisiras,
who caused so much havoc to the sages of Dandaka Vanam. The next three

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salutations are to the Raghuveeran, who killed Kharaa and his retinue of fourteen
thousand soldiers.
DhyAnam:
DANDAKARANYAVASAYA KANDITHAAMARASATRAVE I
JANAKEE PRANANATHAYA SADHAA RAAMAYA MANGALAM II
GADHYA PASSAGE 32:

Ë;[ jlinix zae;[ taei;t \i;g[ "aei;t ivjy "ae;[ ! jy ! jy !

DHUSHANA JALANIDHI SOSHANA TOSHITHA RISHIGANA GHOSHITHA
VIJAYA GHOSHANA! JAYA! JAYA!
O Raghuveeraa who dried the ocean of the night-stalker by the name of DhushaNa by
the fiery arrows leaving form Your Kodhandam! The assembly of sages thrilled by
witnessing your power as a supreme archer rose to sky level their eulogies to celebrate
Your victory.
DhusaNa was the general of Khara, the brother of SurpaNakA. DhushaNa marched
his army of 14,000 ogres from Janasthanam to Panchavati to attack and kill Raama as
per his Master's orders.

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sadagopan.org

“Portrait of Panchavati”

Raama killed first the entire army of 14,000 ogres and confronted DhusaNa in battle.
Raama broke the bow of DhushaNa, killed his charioter as well as his horses and then
lopped off the mace-wielding hand of the ogre and killed him too. All the sages
witnessing this fierce battle were thrilled at the sight of Raama's extraordinary valor
and hailed him as a supreme hero. They filled the sky with thankful salutations to
recognize Raama's victory. Adi Kavi says in this context: “Saadhu Saadhu ithi
Kaakuthstham sarva bhoothAnyapoojayan” (all beings present at the battle field
acclaimed Sri Raama saying “well done! Bravo!). Swami Desikan follows this line of
Srimad RaamAyaNam to state that the assembled rishis made the Vijaya GoshaNam.
GADHYA PASSAGE 33:

ortr or té o{fn c{f pvn ! jy ! jy !

KHARATARA KHARA TARU KANTANA CHANTA PAVANA ! JAYA JAYA !
O Lord who was like a fierce cyclone (chanta maarutham) in breaking in to two the
strong tree named Khara. The ferocious Khara upset over the destruction of Trisiras,
DhushaNan and his huge army by Raama attacked latter. Raama broke him in the

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 Srirangam Raamar Sannidhi

battle like a swift wind would break a tall tree into two pieces. Thus in the course of one
and half hours Raama destroyed Khara, his two genarals and the army of 14,000 ogres.

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Swami Desikan's mind is still absorbed with that mighty prowess of Raguveeran.
Hence, he goes on to add two more salutations to celebrate Raama's victory at
Panchavati.
GADHYA PASSAGE 34:

iÖsÝ r]> shö n¦vn ivlaeln mhaklÉ ! jy ! jy !

DVISAPTHA RAKSHA: SAHASRA NALAVANA VILOLANA MAHAKALABHA!
JAYA! JAYA!
O Hero who destroyed the tall grass of 14,000 RakshasAs just as a powerful elephant
destroys a forest of swamp grass. Hail to Thee! Hail to Thee!
GADHYA PASSAGE 35:

Ashay zUr ! jy ! jy !
ASAHAYA SURA! JAYA! JAYA!
Hail to Thee O great hero who does not need the support of anyone else in your battles!
You destroyed single handedly Khara, DhushaNa, Trisaras and their retinue of fourteen
thousand warriors in the battle at Panchavati right in front of Your ParNasAla. There is
no one to match your heroism in battles.

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 “Sri Raama Destroyed 14,000 RakshasAs” (Thanks www.kamat.com)
sadagopan.org

GADHYA PASSAGE 36:

Anpay sahs ! jy ! jy !
ANAPAYA SAHASA! JAYA! JAYA!
It is daring act indeed to take on all these fierce rakshsAs in battle and to crown that act
by emerging victorious at the end of this terrific battle. Your daring and courage is
indeed unmatched. Hail to Thee! Hail to Thee!
GADHYA PASSAGE 37:

miht mham&w dzRn muidt mEiwlI †Ftr pirrMÉ[ ivÉv ivraeipt ivkq
vIrì[ ! jy ! jy !
MAHITA MAHAMRUTHA DARSANA MUDHITA MYTHILEE
DHRUTATARA PARIRAMBHANA VIBHAVA VIROPITHA VIKATA VIRAVRANA!
JAYA! JAYA!
O Raghuveeraa! You stood firm in your battle with the thousands of RakshasAs headed

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 Thiruchcherai Perumal

In the remaining four salutations relating to AaraNya KhAndam, Swami Desikan

covers Maaricha vadham, JatAyu samskaram (final rites), Kabhandha vadham and
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Sabhari Moksham. Thereafter, he moves on to salute the incidents of KishkindhA

khAndam.
GADHYA PASSAGE 38:

marIc maya m&g cmR pirkimRt inÉRr dÉaRStr[ ! jy ! jy !

MARICHA MAYA MRUGA CHARMA PARIKARMITHA
NIRBHARA DHARBHASTHARANA! JAYA! JAYA!
O Lord whose darbhAsanam is decorated by the skin of the deceitful MaarichA, who
appeared before You as a beautiful deer! Hail to Thee! Hail to Thee!
RaavanA was intent on kidnapping Sita by deceit and hence commanded Maaricha to
take the form of a beautiful deer and to prance in front of Sita's parNasAlaa at
Panchavati. Sita Devi was charmed by the golden deer and begged her husband to
catch it and present it to her for use as a pet. Raama followed the deer and killed it and
brought back its skin. He returned to the parNasAla and put that deer skin
(KrishNAjinam) under the darbhaasanam for His daily anushtAnam. That Aasanam
got beautified by that deer skin.
GADHYA PASSAGE 39:

iv³m yzae laÉ iv³It jIivt g&ºraj

deh idx]a li]t ÉKtjn dai]{y ! jy ! jy !

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 “SARANAAGATHA RAKSHANA VRATHI MAAM
NA VIHAATHUM RANAPUNGAVAARHASI TVAM”
-- PARAAMARTHA STHUTHI : SLOKAM 8

(Lord of unmatched valor in your battles! O Lord who has taken the vow of protecting
Your SaraNaagathaas! It is not appropriate for you to forsake me).
GADHYA PASSAGE 40:

kiLpt ivbux Éav kbNxaiÉniNdt ! jy ! jy !

KALPITHA VIBHUDHA BHAAVA KABHANDHAAABHINANDITHA! JAYA!
JAYA!
Meaning:
Hail to Thee, O Lord who was eulogised by the asura Kabhandhaa, who regained his
erstwhile celestial form as a result of your severing his arms.
(Background): Kabhandhan was an erstwhile Deva, who incurred the displeasure of his
master, Indra. Latter hit him with his Vajra weapon on the head and that led to his
head and neck being sunk inside his torso. Later a sage by the name of sthula Siras

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cursed Kabhandhaa for an apachAram and latter became an Asura roaming the forest
of Dandakam with no head, neck, thighs or legs, but just a trunk with mouth and eye in
his chest.
Raama was traveling in that AaraNyam in a south westerly direction in search of His
consort. Kabhandhaa confronted Raama and LakshmaNa and snatched them with his
eight mile long hands. Kabhandhaa's prowess rested in his hands. Therefore Raama
and LakshmaNaa severed the ogre's hands at the shoulder level. Raama cut off the
asura's right hand and LakshmaNa took care of the left. The ogre writhed in pain and
fell on the ground under the feet of Raama. Then he inquired Raama as to who he is
and where he came from. LakshmaNa briefed the fallen Kabhandhaa. Hearing that the
one who maimed him was none other than Sri Raama, Kabhandhaa was ecstatic, since
the curse could only be lifted by Raama's hand. The asura begged Raama to cremate
him so that he can regain his body as a Deva and then help the brothers with his
supersensous knowledge as a Deva about the whereabouts of kidnapped Sita. The
brothers threw the body of Kabhandhaa in a pit and cremated him with due ceremony.
At the end of the cremation, Kabhandhaa transformed into his original celestial form
and counselled the brothers that they should cultivate friendship with the monkey king
Sugreeva to succeed in their efforts to reunite with Sita Devi. Kabhandhaa consoled the
grief stricken Raama and asked him to hasten to Sugriva's hiding place on the banks of
Pampaa Lake near Rishyamukha hill. Prior to his departure from this world as a
celestial being, Kabhandhaa showed the brothers the way to SugreevA's abode and

47
 gave them information about the hermitage of Sage Matangaa and took leave of the
brothers.
Dhyaanam:
JAYATHU JAYATHU RAMO JAANAKI VALLABHOYAM I
JAYATHU JAYATHU RAMO CHANDRACHOOTAARCHITHANGRI :II
JAYATHU JAYATHU VAANINAATHANAATHA : PARAAMATHMAA I
JAYATHU JAYATHU RAMO NATHANAATHA: KRUPALU : II
Swami Desikan covers the glorious incident of Sabari Moksham in his last salutation
related to Aaranya khaandham.
GADHYA PASSAGE 41:

AvNXy mihm muin jn Éjn mui;t ùdy klu; zbrI mae] sai] ÉUt !
jy ! jy !
AVANDHYA MAHIMA MUNI JANA BHAJANA MUSHITHA HRUDHAYA
KALUSHA SABHARI MOKSHA SAAKSHI BHUTA! JAYA! JAYA!
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Meaning:
O Lord who was the witness to the Moksha attainment of Sabari, who through her
devoted service to the assembly of sages of unblemished reputation had all of her
blemishes removed! Hail to Thee! Hail to Thee!

Sabari was an old lady, who lived on the banks of Pampaa River. She spent her life
serving the sages doing penance in that region. This service earned her a vast amount
of PuNyams which in turn destroyed any blemishes that she might have had. She had
started her Bhakthi Yogam in a previous birth and completed that yogam in her next
birth as a resident of Pampaa theeram. When Raama stopped at Pampaa Vanam on his
way to meet Sugreeva, she met Raama and was blessed to have his darsana
soubhagyam to her heart's content. She offered the Lord fruits that she had collected
from the forest with great affection. Then she ascended Sri Vaikuntam right in front of
Raama's eyes. Hence Swami Desikan describes Raama as the witness to Sabari's
Bhagyam.
Srimad RaamayaNam devotes the entire 74th sargam of AaraNya Khaandham to
describe Raama's visit to the asRaamam of Sabari in Matanga Vanam on the banks of
Pampaa River. Valmiki describes Pampaa as a lake. Today's Pampaa is a river where
Aiyappa bhakthaas take a plunge before ascending the Sabari Malai to continue with
their pilgrimage to have the darsanam of Dharma Saasthaa.

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HanumAn took the disguise of a mendicant and approached the brothers. He bowed
before them and inquired about them and the purpose of their journey to that forest
area. HanumAn appraised them of SugrivA's plight and advised them that his master
sought the good will of the two princes. Sri Raama was very pleased with the
diplomatic skills and the speech of HanumAn proficient in Vedic diction and spotless
Grammar (VyAkaraNam). This is where the first salutation of KishkindhA Khaandham
of Swami Desikan's Raghu Veera gets its inspiration.
GADHYA PASSAGE 42:

àÉÃn tny Éavuk Éai;t riÃt ùdy ! jy ! jy !

PRABHANJANA TANAYA BHAVUKA BHASHITHA RANJITHA HRUDHYA!
JAYA! JAYA!
O Lord whose heart was filled with joy over the auspicious and adroit conversation of
HanumAn, the son of Vaayu (prabhanjana)! Hail to Thee! Hail to Thee!
The conversation of HanumAn was rich in Vedic vocabulary and correct in grammar.
Sri Raama was very much taken up by the scholarship and conversational skills of

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HanumAn that soothed and charmed his heart. He praised HanumAn's skills as a
diplomat and scholar this way:
O LakshmaNA! It is only those who have studied Rg Veda with an understanding of
the meaning of its Rks as well as Yajur and Sama Veda can speak like this. HnaumAn
has surely studied further the entire range of Sanskrit grammar in many ways as
indicated by his faultless speech. His facial expressions and body movements during
his conversation are exemplary in that there is nothing dissonant or out of place. He
utters a remarkably meaningful, fluent and delightful speech that is pleasing to the
mind. He is indeed a worthy emissary of his king”.
Raama's words of praise are:
NOONAM VYAKARANAM KRUTHSNAM ANENA BAHUDHA SRUTHAM
URASTHAM KANTAKAM VAKYAM VARTHATE MADHYAMA SVARAM
UCCHARAYATHI KALYANEEM VAACHAM HRUDHAYA HARSHINIM

Swami Desikan has these passages of praise by Raama in mind, when he saluted
Raghuveeran through his first namaskaraNam in the KishkindA khAnda section.
Hanuman is revered as Nava Vyakarana Pandithan. He had learned the different
versions of grammar from the sun god as a boy. His musical skills as a VeeNa player
arose from his adhyayanam of Sama Vedam.
Saint Thyagaraja in his vasanthavArALi krithi on HanumAn named “pAhi Raama
dhutha jagath prANa kumAra Maam”, refers to Hanumaan”s Veda Saastra naipuNyam
this way in one of the charaNams:

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RitigowlA krithi this way:
“MUKHYA PRANA YENNA MOOLA GURUVE
RAKKASAMDHAKA SRI RAAMANA NIJA DAASA”

“MAYAVADHIGALE GHETTHITHU KOOSU

MADHVA MADAVANU UTTARISUTHU KOOSU
SUMMENE UDIPILI NIMTHITHU KOOSU
PURANDARA VITALANA PUNYATHA KOOSU
(KOOSINA KANTIRA, MUKHYA PRANAANA KANNTIRA)
-- SARANGA KRITHI.

GADHYA PASSAGE 43:

tri[ sut zr[agt prtÙIk«t SvatÙ( ! jy ! jy !

TARANI SUTHA SARANAAGATHI PARATHANTRIKRUTA SWATANTRYA!
JAYA! JAYA!
Meaning:
Hail to Thee O Lord who who sought refuge in SugreevA, the son of Sun God! You

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sought the friendship and help of SugreevA to find and rescue Sita Devi. Through your
act of SaraNaagathi (seeking refuge and help in a state of utter dependence) to
SugreevA, You gave up your independence as the supreme Lord of the Universe and
stood meekly obeying as it were the command of SugreevA.
Background:
Hanuman carried Raama and LakshmaNaa on his shoulders and brought them before
his king, SugreevA. The visitors and the monkey king solemnized their friendship in
front of a sacred fire lit by Hanumaan.
Now SugrivA tells Raama that he will have Sita Devi traced out, wherever she may be
and unite her to Raama. Sugreeva fetches a wrapper containing a piece of jewelery
dropped by Sita from the air as she was being abducted by RAvaNA. Raama is
overcome with grief at the sight of the AbharaNams and shows the jewellery (Armlets,
ear rings and anklets) to his brother, LakshmaNA. The response of LakshmaNA is a
moving one. LakshmaNa says: “Dear brother! Neither do I recognize the armlets nor
do I know the ear-rings, I only recognize the anklets due to my bowing at her feet every
day”. Such is the mahAtmyam of Sowmithri!
The grief-stricken Raama asks for the help of the monkey king to locate the place
where his beloved consort is being held in captivity by the evil RAvaNA. SugreevA
consoles Raama and assures Raama that he will locate RAvaNA and the place where he
is holding Sita in captivity.

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GADHYA PASSAGE: 44

†F"iqt kElas kaeiq ivkq ÊNÊiÉ k»a¦ kªq Ër iv]ep d] di][etr

pada¼‚ó dr cln ivñSt suùdazy ! jy ! jy !
DHRUTA GATITHA KAILAASA KOTI VIKATA DUNDHUBHI KANKALA KUTA
DHOORA VIKSHEPA DAKSHA DAKSHINETARA PAADHANGUSHTA DHARA
CHALANA VISWASTHA SUHRUDHAASAYA! JAYA! JAYA!
In this long salutation, Swami Desikan seems to suggest the long distance over which
an object was sent flying with a miniscule exercise of the power of Sri Raama's left toe.
Meaning :
O Lord who with the slight movement of the toe of your left foot sent the massive
assembly of the bones of the gigantic Asura by the name of Dhundhubhi flying over a
vast distance and thereby lifted the hope of Sugriva and enhanced his faith in your
prowess to destroy Vaali. Hail to Thee! Hail to Thee!
Background:

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During the conversations with Raama, the monkey king SugreevA had some doubts
about the prowess of Raama to match his brother Vaalis strength in battle. SugreevA
narrated the incident of Vaali making short work of the ogre Dhundhubhi, who
challenged him in battle. After killing the ogre, Vaali lifted and hurled the body of
Dhundhubhi. That corpse fell inside the precincts of the hermitage of sage MatangA
(Matanga Vanam) and polluted the sacred site with the blood and body remains. Some
drops of blood fell on the body of the sage himself.
The angry sage cursed the perpetrator of that offense, Vaali, to lose his life, if he ever
entered the precincts of his aasRaamam. SugreevA explained to Raama that Vaali
stayed away from Sage Matanga's hermitage because of that curse and that he
(SugreevA) took refuge there to escape from the torments of his powerful brother.
On hearing that story and sensing SugreevA's doubt about his ability to handle VAli in
battle, Raama playfully kicked the colossal heap of bones of Dhundhubhi with his left
toe. That assembly of bones flew a distance of eighty miles as a result of that kick.
SugreevA had only wanted Raama to show his power and strength by kicking the bones
over a distance of 800 arms length. SugreevA was impressed and yet he had some
lingering doubts. He addressed Raama and pointed out that Dhundhubhi's massive
body with flesh and blood was hurled over a great distance by an exhausted Vaali,
when it was full of flesh and body weight. SugreevA was implying that the shrunken
bones of the demon were no match to the weight of the corpse at the time of Vaali's
hurling it away. Thus SugreevA was questioning whether Raama's strength was a true
match to that of his brother Vaali.

55
 SugreevA then pointed out a set of seven gigantic Saal trees that Vaali used to shake to
denude them of their leaves to demonstrate his strength.
SugreevA asked Raama: “O prince of Ayodhyaa! How will you be able to kill my
mighty brother in combat?” LakshmaNaa got angry at the continuing doubt of
SugreevA and asked him as to what more Raama should do to convince him of
Raama's superior strength. SugreevA replied that Vaali used to pierce the seven Saal
trees with a single arrow of his and that he will be convinced of Raama's role as a killer
of his brother, if Raama could pierce even one Saal tree with his arrow. The incident
that followed the request of SugreevA is the subject of Swami Desikan's next salutation
to Raghuveeraa.
GADHYA PASSAGE: 45

Aitp&wl
u b÷ ivqip igir xri[ ivvr yug pÊdy ivv&t icÇ puŒ vEicÇ( !
jy ! jy !
ATHI PRUTHULA BAHU VITAPI GIRI DHARANI YUGAPADHUDHAYA
VIVRUTHA CHITRAPUNKHA VAICHITRYA! JAYA! JAYA!
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Meaning:
O Hero whose fast-moving, powerful arrow with marvellous decorations that appeared
at the same time in the seven Saal trees, mountains, earth and the nether world! Hail to
Thee! Hail to Thee!
Background:
When doubting SugreevA requested Raama to demonstrate once again his prowess,
Raama obliged him by sending few arrows at the seven Saal trees. Those arrows moved
like a band of lightning. They pierced the seven Saal trees in a trice and continued on
their way to neighboring mountains in their path and broke the crests of those
mountains, changed their direction and traveled through the nether world
(PaathALam/seventh of the lower worlds) and then returned quickly to their home in
the quiver of Raama. The awe-inspired and terror -stricken SugreevA could not believe
his own eyes about what had transpired. He fell flat in front of the Raghuveeran of
unquestionable veeram and declared that his grief over the ill treatment of Vaali and
doubts about the adequacy of Raama's power to protect him from the wrath of his
brother were completely banished. In the words of Adi Kavi Valmiki, SugreevA said:
TAMADHYAIVA PRIYARTHAM ME VAIRINAM BRAATHRU RUPINAM I
VAALINAM JAHI KAAKUTHSTHA MAYA BHADDHOYAM ANJALI : II

Meaning:
O the illustrious descendant of Kaakuthstha! Please make short work of my tormentor

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 GADHYA PASSAGE 46

ivpul Éuj zElmUl inibf inpIift rav[ r[r[k jnk ctuédix

ivhr[ ctur kipk…lpit ùdy ivzal izlatl dar[ daé[ izlImuo !
jy ! jy !
VIPULA BHUJA SAILAMOOLA NIBHIDA NIPEEDITHA RAVANA
RANARANAKA JANAKA CHATHURUDHADHI VIHARANA CHATHURA
KAPIKULAPATHY HRUDHAYA VISALA SILATALA DHARANA DHARUNA
SILEEMUKHA! JAYA JAYA!
Vaali Vadham is the subject matter of this Gadhyam passage. This is the last of the
salutations to the Raghu Veeran from the incidents described in the KishkindhA
KaaNDam..
Meaning:
Hail to Thee, Oh MahA VeerA, who had the fierce arrow to break apart the broad and
strong granite-like chest of Vaali,
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the king of the Monkeys ; Vaali's strength and heroism was feared by RaavaNana
himself. Once RAvaNA wanted to fight with Vaali and Vaali taught RAvaNA a lesson
by pressing latter in his arm pit as he flew to the four oceans to perform his daily
sandhyA vandhanam. The chastised RAvaNA who understood the power of Vaali never
again came near Vaali.
Comments:
Vaali was “Kapi kula Pathy” (the king of the Monkey kingdom). He was
“chathurudhadhi viharaNa chathuran”. (He was powerful enough to fly to and sport in
the four oceans). The reference here is to Vaali's practise of jumping to the four oceans
daily to [erform his sandhyAvandhanam (arghya PradhAnam). Once, when Vaali was
engaged in giving arghya PradhAnam, RaavaNan came from behind and arrogantly
grabbed the shoulders of Vaali and tried to knock him off balance. Angered by the
rudeness of RaavaNan, the mighty valley grabbed RAvaNA and placed him in his
armpit and flew onto the next ocean to continue with his sandhyA vandhanam. After
completing his sandhyA Vandhanam, Vaali returned to Kishkinthai and dropped the
half-dead RaavaNan on the floor. The mighty RaavaNan, who lifted the Kailsa
mountain at one time with his bare hands, ran back with shame to his home in Lankha.
Such was the bhuja Bala parAkRaamam of Vaali. Lord Raamachandra of matchless
valor dispatched Vaali of superior strength to death by tearing apart his mighty chest
with a single arrow. Such is the apAra parAkRaamam of this Raghuveeran!

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 SUNDARA KAANDAM
GADHYA PASSAGE 47:

Apar paravar piroa pirv&t dv dhn jvn pvn Éav kipvr pir:v¼
Éaivt svRSv dan ! jy ! jy !
APARA PARAVARA PARIGHAA PARIVRUTHA DHAVA DAHANA
JAVANA PAVANA BHAVA KAPIVARA PARISHVANGA BHAVITHA
SARVASVA DHANA! JAYA! JAYA!
Raama's power to bless one with every kind of Iswaryam including Moksham is
covered by Swami Desikan here.
Meaning:
O Lord, who embraced HanumAn with joy over the good tidings of locating Sita's
place of incarceration by the evil RAvaNA and for bringing back the KaNaiAzhi as
Sita’s token of her love for Raama! Hail to Thee! Hail to Thee! You expressed your
special affection to the successful HanumAn, who jumped over the ocean with great

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velocity. That ocean served as a formidable moat for the kingdom of RAvaNA to
prevent anyone from entering the kingdom with ease. You held Hanuman tightly in
your arm for returning safely with good news after setting the city of Lankha on fire
with audacity and giving RAvaNA a taste of things to come. The fire set by HanumAn
spread like wild fire and destroyed a significant section of the capital of RAvaNA. You
were so proud of HanumAn for his heroic deeds that you embraced him affectionately
and through that embrace conferred on him every type of wealth and blessings
(Sarvasva DhAna).
INDHEEVARA DHALA SYAMAM INDHUKOTINIBHAANANAM I
KANDHARPA KOTI LAVANYAM VANDEHAM RAGHUNANDANAM II

We now come to the Sixth and penultimate canto of Adi Kavi Valmiki”s Srimadh
RaamayaNam, which is known as the Yuddha KhAndham (YK). Here, Sri Raama's
avathAra kAryam is executed and his heroism is fully demonstrated. Hence, the
Gadhyam of Swami Desikan on the Raghu Veeran comes into full focus. The
salutations of Swami Desikan echo here with the battle sounds majestically.

There are a total of 29 salutaions related to YK of Swami Desikan's Raghuveera

Gadhyam. Six of them consist of one or two words. I will reflect on their meanings
later. These six salutations for the sake of listing are: Veera (50) Satya Vratha (51)
SwAmin (75) Raaghava Simha (76), Nishpanna Kruthya (71) and Aparathidhwandwa
Pourusha (61).

59
 VAIDEHI SAHITAM SURADHRUMATALE HAIME MAHAMANTAPE
MADHYE PUSHPAKAMAASANE MANIMAYE VEERASANE SUSTHITHAM I
AGRE VACHAYATHI PRABHANJANASUTHE TATVAM MUNIBHYA: PARAM
VYAKYANTHAM BHARATHADHIBI: PARIVRUTHAM RAAMAM BHAJE SYAMALAM II

VAME BHUMISUTHA PURASCCHA HANUMAN PASCCHAATH SUMITRAA SUTHA:

SATRUGNO BHARATHASCCHA PAARSVA DHALAYORVAAYVAADHI KONESHU CHA I
SUGREEVASCCHA VIBHISHANASCCHA YUVARAAT TAARAA SUTHO JAAMBHAVAN
MADHYE NEELA SAROJA KOMALA RUCHIM RAAMAM BHAJE SYAMALAM II
VISALA NETHRAM PARIPURNA GATHRAM
SITA KALATHRAM SURAVAIRI JAITHRAM I
KARUNYA PATHRAM JAGADHA: PAVITHRAM
SRI RAAMA RATNAM PRANATHOSMI NITYAM II

YUDHDHA KAANDAM
GADHYA PASSAGE: 48

Aiht shaedr r]> pir¢h ivs<vaid ivivx sicv ivöMÉ[

smy s<rMÉ smu¾&iMÉt svReñr Éav ! jy ! jy !

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AHITA SAHODARA RAKSHA: PARIGRAHA VISAMVADHI VIVIDHA SACHIVA
VISRAMBHANA SAMAYA SAMRAMBHA SAMUJJRIMBHITHA SARVESWARA
BHAAVA! JAYA! JAYA!
O Lord, who revealed your svarupam as the Lord of all Gods during the occasion when
you countered the different arguments of the ministers of SugreevA and energetically
motivated them to drop their objections to accept VibhishaNA as a SaraNAgatha at
Your lotus feet! Hail to Thee! Hail to Thee!
Background:
Sri Raama had learned about the place of incarceration of Sita through HanumAn and
thereafter arrived at the Adhi Jagannatha Kshethram on the sea side (ThiruppullANi)
with the army of monkeys and bears to launch his invasion of Lankhaa. At that time,the
younger brother of RAvaNA known by the name of (VibhishaNa) arrived at that site to
seek the refuge of Raama after failing in his efforts to persuade his brother RAvaNA to
return Sitaa DEvi to her husband and to seek latter's apology. VibhishaNA cried out
from his position in the sky and described his plight to SugreevA this way:
“There is an ogre of evil conduct by the name of RAvaNA, who is the Lord of ogres. I
am his younger brother known by the name of VibhishaNA. My brother kidnapped Sita
from Jansthaanam, killed Jatayu and has incarcerated the helpless Sita. I have
vehemently opposed his despicable deed and asked him to restore Sita to Raama with
apologies. My brother would not listen to me and has discarded my good advice. I have

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offers his darsanam and shows his beautiful /majestic gait to VibhishaNaa at the Divya
Desam (Ashtaakshari Kshethram) revered as ThirukkaNNapuram.
Such is his Dayaa for the PrapannAs and His Deekshaa to protect them.
GADHYA PASSAGE 49-51 :

sk«tà
! pÚ jn s<r][ dIi]t ! jy ! jy !
vIr ! jy ! jy !
sTyìt ! jy ! jy !
Musings on the VibhishaNa SaraNaagathi:
As a PaRaamachaarya, Swami Desikan dwelled extensively on the doctrines of
Prapatthi in many of his sacred works. What Sri Raama said at the sea side to
VibhishaNaa riveted his attention? He elaborated on the SaraNAgathi concepts in his
work known as Abhaya Pradhaana Saaram, where he followed the tradition of Sri
Raamanujaa, Thirumalai Nambhi, who studied intensively and taught the
rahasyaarthaas of SaraNAgathi embedded in the different KhAndAs of VAlmiki
RaamayaNam.

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It is generally conceded by our AchaaryAs that Srimadh RaamayaNam is the
SaraNAgathi Saastram. Swami Desikan played a key role in reminding us of this truth.
Adi Kavi Valmiki saw what happened during Raamavatharam through his Dharma
Veeryam and Divya Chakshus (Power of penance and divine insight)and described the
exquisite incidents associated with SaraNAgathi in every KhAndham of his Adhi
Kaavyam.That is why Srimadh RaamayaNam is described as “PuNyam Vedaisccha
Sammitham” (One that enhances our PuNyam and is equivalent to the Vedaas in its
sacredness). It is no wonder that VAlmiki's work is considered as Veda
UpabruhmaNam (A work that elaborates on the principles covered by the VedAs).
The Para Tattva NirNayam (the establishment of the unparalleled superiority) of Sri
Raama is made in Srimadh RaamayaNam through the Abhaya PrAdhAnam given by
Him on many occasions as saluted by Sage Vaalmiki. He establishes Raama as Sarva
VialkshaNa Para Brahmam (One with glories that are distinctly superior to other Gods)
and praises Raama as “Aksharam Brahma Satyam”. This satya Vrathi and
SaraNAgatha rakshaNa deekshitha is hailed as a Veera of an extraordinary caliber. The
distinct and distinguishing principle of Sri Raama is the practice of the Abhaya
PradhAna vara dhaanam principle for those, who approached him even once for
protection independent of their Avasthaa (state of mind or mood). That is His Vratham
as we heard from Swami Desikan through the previous three Gadhyam salutations.
Sri Raama's SaraNyathvam is abundantly covered in the Yuddha KhAndham. All other

65
SaraNyai to the ogresses that supervised Her incarceration in asokha Vanam.
Yudha Khaandham houses the famous VibhishaNa saraNAgathi. In Uttara
Khaandham, Sri Raama answers the Rakshasaa Maalyavaan and reveals the
rahasyaartham of his SaraNAgatha vratham once again.
It is with all these in mind; Swami Desikan saluted Srimadh RaamayaNam as
SaraNAgathi Vedam. He also identified his work (Abhaya PradhAna Saaram) as the
Upanishad that elaborates on the rahasyaarthams of the Illustrious SaraNAgathi
Vedam, Srimadh RaamayaNam.
GADHYA PASSAGE 52:

àitzyn ÉUimka ÉUi;t pyaeix puiln ! jy ! jy !

PRATHISAYANA BHUMIKA BHOOSHITHA PAYODHI PULINA ! JAYA! JAYA!
Meaning:
Hail to Thee! O Raghuveera, who beautified the assembly of sands of the beach (at
ThirupullANi) through your lying down on them in a bed of sacred grass in
observance of Your PraayOpvesam! Hail to Thee!

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Background:
Facing the ocean that separated him from the kingdom of RAvaNA, Sri
Raamachandra contemplated on the method to cross the Ocean and reach LankA.
VibhishaNa, who had been blessed with SaraNAgathi at the Lord's feet, suggested
that Sri Raama can achieve his objective, if he sought refuge in Samudra Raajan
(Samudram RaagavO RaajA saraNam ganthumarhathi). LakshmaNA and Sugreeva
concurred with VibhishaNA's counsel. Raama accepted their counsels.
He spread blades of sacred grass on the sands of the beach and joined his palms as a
mark of respect to the Sea-God and lay down on that bed of Dharbham (Dharbha
Sayanam) facing eastward. He used his mighty arm as a pillow for his head. The
description of the beauty of that powerful arm of Raghuveeran supporting his head is
enjoyed by Valmiki in many verses of the 21st sargam of Srimadh RaamayaNam.
Swami Desikan refers to these slokAs of Valmiki (slokas 3-8, Sargam 21), when he
salutes Dharbha sayana Raaman's beautiful arms and the heroic posture adopted by
him during his praayOpavesam (To lie on a grass bed with control over one's body,
speech and mind until one achieves the kaarya siddhi). Swami calls this act of the
Lord as Prathisayana BhoomikA or the play acting of PraayOpavesam that was
making the whole sea shore beautiful. As the Lord of the Universe, Raama did not
need to ask for the help or shelter of the Sea-God. Yet, he acted as though he was
asking in the proper way, since he wanted to be consistent with his avathAram as a

69
being’, pretending as the one needing the help of the Sea-God. Parakaala Nayaki let
out the secret about the true identity of that play actor resting on the beach.
The above Paasuram of Parakaala Nayaki describes and salutes that aadhi purushan
as the aadhAra Purushan, who created the Vedaas, who performs the YaagAs, who
generated the pleasure-giving bhulokam, who caused the birth of the Sun and the
Moon and stays as the primordial God of all Gods saluted by Purusha Sooktham.
Nayaki goes on to say that she stood before Him with anjali mudra seeking His dayaa
and He did not respond. She describes her condition as a state of sleeplessness as a
result of the sorrow over the separation form her Lord. She compares her sleeplessness
to that of the eternally vigilant waves, which also can not take any rest. They heave and
break without rest like her sorrowful heart. Both do not sleep. Such is the
sowndharyam of Darbha Sayana Raaman that Parakaala Nayaki and Swami Desikan
saluted.
JAYA JAYA RAGHURAAMA SRI MUKAMBHOJA BHAANO
JAYA JAYA RAGHUVEERA SRIMADHAMBHOJA NETRA I

JAYA JAYA RAGHUNATHA SRI KARABHYARCHITANGRE

JAYA JAYA RAGHUVARYA SREESA KAARUNYA SINDHO II

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JAYA JAYA VARA SANKHA SRIGADHAA CHAKRA DHARIN
JAYA JAYA NIJA DAASA PRARTHITHARTHA PRADHAYIN I

TRIBHUVANAMAYA SARVA PRANI BHAVAJNA VISHNO

SARANAM UPAGATHOHAM TVAM SARANYAM VARENYAM II

SRI DHARBHA SAYANA RAAMACHANDRA PARABRAHMANE NAMA:

GADHYA PASSAGE 53:

à¦y izio pé; ivizo izoa zaei;takªpar vairpUr ! jy ! jy !

PRALAYA SIKHI PARUSHA VISIKA SIKHA SOSHITAKUPARA VARIPURA !
JAYA! JAYA!
Meaning:
Hail to You, O Raghuveera, who evaporated the waters of the ocean with the power of
your arrows that resembled the fire which destroys the world at the time of deluge!
Background:
The Sea-God did not understand the significance of your SaraNAgathi to him and
ignored you. You were enraged by his indifference. He would not open a passage for
you and your army to cross the ocean. Then, you aimed frightening arrows at the Sea-
God and his territory. Those arrows were more powerful than the assembly of flames

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architect) by the name of NaLA, a commander in the monkey army of SugreevA build
the bridge over him and that he will sustain and support it. NaLA agreed to the
command of Sri Raama to build the Raama Sethu over the abode of the Sea-God.
GADHYA PASSAGE 54:

àbl irpu klh k…tuk cqul kipk…l krtl tUilt ùt igir inkr saixt
setupw sIma sImiNtt smuÔ ! jy ! jy !
PRABHALA RIPU KALAHA KUTHUKA CHATULA KAPIKULA KARATALA
TOOLITHA HRUTHA GIRI NIKARA SADHITA SETHUPATHA SEEMA
SEMANTHITHA SAMUDHRA ! JAYA! JAYA!
Meaning:
O mighty hero of the scion of Raghus, who created the demarcation of the ocean with
your bridge built by the mighty monkeys, who out of their eagerness to reach LankA to
fight their enemies splintered huge mountains and threw them into the ocean as
though they were feathery bales of cotton! Hail to Thee! Hail to Thee!
Background:

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After the Sea-God gave the permission for the bridge to be built by NaLA; latter
requested the powerful monkeys to collect the material for the building of the bridge.
Directed by Raama, the monkeys went into the forests nearby and tore up rocks and
trees and dragged them to the beach.

“The monkeys building the bridge” – Thanks www.kamat.com

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 They threw the assembled material as suggested by NaLA at the right places, to
construct the bridge. A well-constructed, magnificient, extensive, smooth and solidly-
cemented sethu arose from these efforts and the vast bridge across the ocean looked
like the parting of a woman's hair. Sri Valmiki's description is as follows:
VISALA: SUKRUTHA: SRIMAN SUBHUMI: SUSAMAHITA:
ASOBHATHA MAHAN SETHU: SEEMANTHA IVA SAGARE

VibishaNa guarded the front of the bridge from the land and SugreevA requested
Raama and LakshmaNa to mount HanumAn's and Angadha’s shoulders to travel
across the newly built bridge. The rest of the army headed by SughreevA followed
Raama and LakshmaNa reached the other shore and arrived at LankA. The Devaas
who witnessed that miraculous building of a bridge across the ocean hailed the Lord
and wished him victory in the forthcoming battle with RAvaNA this way:
“ JAYASVA SATHROON NARADEVA MEDHINEEM SASAAGARAM
PAALAYA SAASVATHI SAMAA:”

Meaning:
“O King! Conquer your enemies and rule over the earth including the oceans for
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numberless years!” Thus ends the twenty-second canto of Srimad RaamayaNam of

sage Vaalmiki.
KODHANDA DHEEKSHA GURUM AADHIMOOLAM
GUNASRAYAM CHANDHANA KUMKUMANKAM I
SALAKSHMANAM SARVA JANAANTHARASTHAM
PARATHPARAM RAAMAM AHAM NAMAMI II

GADHYA PASSAGE 55:

Ô‚t git té m&g vêiwnI inéÏ l»a vraex vepwu laSy lIlaepdez deizk
xnuJyaR"ae; ! jy ! jy !
DHRUTHA GATHI TARU MRUGA VAROOTHINEE NIRUDDHA
LANKHAVARODHA VEPATHU LAASYA LEELOPADESA DESIKA
DHANURJYAGOSHA! JAYA! JAYA!
Meaning:
O Acharyaa (Desikaa), who appeared as though you were the dance instructor for the
ladies of the harem of RAvaNA, when their bodies were shaking from intense fear over
the siege, lay on their beloved city by the swift-moving army of monkeys. Your
instruction came in the form of the mighty roar emanating from the pulling of the
chord of your bow on top of the SuvelA Mountain.

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 SANNADDHA: KAVACHEE KADHGHEE CHAPABHANA DHARO YUVA I
GACCHAN MAMAAGRATHO NITYAM RAAMA: PAATHU SALAKSHMANA: II

GADHYA PASSAGE 56:

ggn cr knk igir girm xr ingmmy inj géf gédinl lv Gai¦t

iv; vdn zr kdn ! jy ! jy !
GAGANA CHARA KANAKA GIRI GARIMA DHARA NIGAMAMAYA NIJA
GARUDA GARUDHANILA LAVA GALITHA VISHA VADHANA SARA
KADHANA! JAYA! JAYA!
Meaning:
Hail to thee! O Raghuveera, whose sufferings from the tips of the poisonous
NagAsthrams were chased away by the slight breeze associated with the wings of your
friend Garudan, who has the reputation both as the embodiment of the Vedas as well
as the mighty Meru mountain flying in the skies! Hail to Thee!
Background:
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The last salutation (55th) was associated with the twenty second canto of Srimadh
RaamayaNam, where the reference was to the building of the Sethu and traveling
across it by Raama and his retinue to arrive in LankA.
Swami Desikan jumped now over twenty second Cantos and focused on an incident
described by Sage Valmiki in the 45th canto of his epic work. The battle at the four
gates of the city of LankA had begun. Night set in. Monkeys had a disadvantage in
fighting the ogres at night since the ogres doubled their strength at night. Raama came
to their rescue and used six flaming arrows to kill six of the chieftains of the army of
RAvaNA: Yajnasathru, MahaaparsvA, Mahodhara, the gigantic VajradamshtrA, and the
two spies, Suka and SaaraNA. Their death is described by Valmiki as that of the moths
coming in contact with a flame (PrathangA: iva Paavakam). Raama’s golden-feathered
arrows raining on all sides of the battle field made the autumnal night look as though it
was illumined with resplendent fire flies (Bhabhuva rajanee chitrA gadhyOtairiva
saaradhee).
Elsewhere in the battle field, the mighty Angadha, the son of Vaali wounded Indrajith,
the powerful warrior and the son of RAvaNA. The valor of Indrajith was legendary. He
had defeated Indra in a previous battle and derived his name from that exploit. Now,
AngadhA overpowered the powerful Indrajith. Raama, LakshmaNa, VibhishaNA and
SugreevA applauded the bravery and heroism of young AngadhA.
The humiliated and enraged Indrajith used his magical powers and became invisible.
He used a boon conferred by Brahma and hit Raama and LakshmaNa with powerful

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 friendship for you. I shall now depart. You should not be curious about our friendship
any more. At the conclusion of your battle with RAvaNA and your victory over him, you
will come to recognize the mystery behind our friendship. You will destroy all the
demons of LankA including the evil RAvaNA and rejoin with Sita.”
After the above response to the queries of Raama, GarudA walked clockwise around
Raama to show his respect, embraced Raama, spread his golden wings and soared into
the sky with the speed of the winds of deluge. The simian army was thrilled to see
Raama and LakshmaNA restored to their original selves and raised a tumultuous noise
in happiness.
GarudA BhagavAn is the Lord of Pakshiraja Manthram, which was recited by Swami
Desikan on OushadhAdhri at Thiruvahindrapuram. GarudA was pleased and appeared
before Swami and initiated him into Sri Hayagreeva Manthram and Lord Hayagreeva
sat on the tip of Swami's tongue and rest of what happened led to us being blessed with
the Sri Sookthis of Sri Nigamaantha MahA Desikan. Thus, Swami Desikan was
indebted to GarudA Bhagavaan immensely. His tribute to Garudha BhagavAn took the
form of GarudA PanchAsath and GarudA daNdakam.He describes the embrace of
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GarudA on the battle field in LankA in the 48th slokam of GarudA PanchAsath. He
calls that kaimkaryam as “Labdha SevA visesha:” (one who obtained that bhagyam of
distinguished service to Raama). Swami goes on to describe that GarudA was fortunate
to receive the embrace of the shoulders of Raama, which were renowned for their
fragrance arising from the association with the flowers decorating the ears of SitA dEvi
(VaidEhi karNapoora surabhiNA ya:samAsleshi DhOshNA Sa GarudA:)
SADHANANDADEVE SAHASRARA PADHME
GALACCHANDRA PEEYUSHA DHARAMRUTHANTHE I
STHITHAM RAAMAMURTHIM NISHEVE NISHEVE
ANYA DHAIVAM NA SEVE NA SEVE NA SEVE II

---Sri Raama KarNaamrutham 2. 88

GADHYA PASSAGE 57:

Ak«tcr vncr r[kr[ vElúy kªi[ta] b÷ivx r]ae blaXy] v]>

kvaq paqn piqm saqaep kaepavlep ! jy ! jy !
AKRUTHACHARA VANACHARA RANAKARANA VAILAKSHYA
KOONITHAKSHA BAHUVIDHA RAKSHO BALADHYAKSHA VAKSHA: KAVATA
PATANA PATIMA SATOPA KOPAVALEPA ! JAYA! JAYA!
Meaning:
Hail to Thee, O RaghuveerA with the right mixture of anger and valor, who with

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majesty had the power to split into two the broad, door-like chests of the multitudes of
ogres that closed their eyes out of a sense of shame over the thought of fighting the
“lowly” monkeys for the first time in their careers as warriors! Hail to Thee!
Background:
After Raama was released from Naaga Paasam; a mighty war broke out between the
jubilant monkey chieftains and the army of ogres defending the capitol city of
RAvaNA. The ferocious ogres used to mighty battles had never experienced anything
like battling the forest dwelling monkeys. The ogres had to take their engagement with
the monkeys very seriously. The ogres were uncomfortable over their unfamiliar role of
fighting the monkeys, which fought with uprooted trees and splinters of mountains.
The ogres were ashamed about their inadequacies to fight in this new type of war with
the strange enemies. The ogres closed their eyes as if in contempt. Raama was angry at
their unsoldierly conduct. Raama got furious over the insult of the ogres and his
strength increased. The ogres turned to him for fight. The mighty Raama used his
powerful arrows to break open the door-like, broad chests of the ogres and dispatched
them to the world of Yama devan.
AYODHYANATHA! RAJENDRA! SITAKANTHA! JAGATHPATHE!

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SRI RAAMA PUNDAREEKAKSHA! RAAMACHANDRA! NAMOSTHU THE
--- SRI RAAMA KARNAMRUTHAM 4.19

SALUTATION TO RAGHUVEERAN
VISALA NETRAM PARIPURNA GATHRAM
SITA KALATHRAM SURA VAIRI JAITHRAM I
JAGATH PAVITHRAM PARAAMATHMA TANTHRAM
SRI RAAMACHANDRAM PRANAMAMI CHITTHE II
--- SRI RAAMA KARNAMRUTHAM 4. 27

GADHYA PASSAGE 58:

kqurqd! Aqin q»¯it cqul kQaer kamuo

R ivizo ivtafn iv"iqt mkuq
ivþl ivïvStny ivïm smy ivïa[n ivOyat iv³m ! jy ! jy !
KATURATATH ATANI DANKRUTHI CHATULA KATORA KARMUKHA
VISIKHA VITHATANA VIGADITHA MAKUTA VIHVALA VISRAVASTANAYA
VISRAAMA SAMAYA VISRANANA VIKHYATHA VIKRAAMA! JAYA! JAYA!
Meaning:
Hail to Thee, O Raghuveera, who through your compassionate act of letting RAvaNA
leaves the battle field and rest overnight to restore his strength, when the agitated
RAvaNA could not match your prowess in the battle field! The ferocious sounding

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 LakshamNA. I recognize that you are battle-fatigued. Hence, I would not kill you now
and dispatch you to the world of Yama. You are not in any shape to stand up and
continue your fight with me. Hence; I give you permission to leave the battle field.
Reenter LankA, rest a while and return with a new chariot and weapons. Then, you can
witness my strength.
Consoled by the words of the compassionate Raama, the mighty RAvaNA shorn of his
vanity, pride and joy hastily left the battle field in disgrace and returned to his palace.
After RAvaNA left, Raama and the recovered LakshmaNA toured the battle field and
removed the arrows from the limbs of the brave monkey chieftains, who had been
wounded in their battle with RAvaNA before Raama came to their rescue. The
oudhAryam and the heroism of Raama is celebrated in this famous, fifty ninth canto of
Yuddha Khaandham by sage Vaalmiki.
GADHYA PASSAGE 59:

kuMÉk[R k…l igir ivd¦n dMÉaei¦ ÉUt in> z» k»pÇ ! jy ! jy !

KUMBHAKARNA KULA GIRI VIDHALANA DHAMBHOLI BHOOTHA
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NISSANKA: KANKAPATHRA ! JAYA! JAYA!

Meaning:
Oh Raghuveera with the arrow of unquestioned power to break apart the family
mountain of RAvaNA known as KumbhakarNA! Hail to The! Hail to Thee!
Background:
After his humiliating encounter with Raama in the battle field, RAvaNA retired to his
palace. He thinks of his slumbering brother KumbhakarNa as the one, who can destroy
Raama and his retinue. With great effort, RAvaNA succeeds in waking his brother from
his deep sleep and sends him to battle. The nine cantos of Yuddha Khaandham of
Srimadh RaamAyanam (60 to 68) cover the incidents related to KumbhakarNA and his
loss of life at the hands of Raama. Swami Desikan's fifty ninth salutation of Raghuveera
Gadhyam covers the heroic deeds of Raama in dispatching KumbhakarNA to his
permanent rest. Swami Desikan states that the unmatched power of Raama's arrows
broke into two the mighty and proud chest of KumbhakarNa and finally severed his
royal head. The salutation here is to the heroism of Raama and the unassailable power
of his arrows. They tore open the chest of the ogre like the Vajra weapon of Indra broke
the mountains into two. Swami states that there was no doubt whatsoever on the
capabilities of Raama's arrows.
KumbhakarNA was the younger brother of RAvaNA. Due to Brahma's curse, he slept
for six months at a stretch and was awake only for a day. Then he went right back to
sleep for another six months. He was asleep till the time of RAvaNA's battle with

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 attack at that opportune moment, Raama aimed that arrow with the thundering noise
of the bowstring, and saw his brother LakshmNA getting up woth his senses restored.”
The Saint salutes the thundering noise (dankAra Dwani) of Raama’s Kodhandam this
way: “KodhandapujyAghoshamu lasanulu jesi”.
Swami Desiakn's next salutation (Gadhya Passage 60) focuses on the episode of
Indrajith and his fateful encounter with LakshmaNA witnessed by the proud elder,
Raama.
KAKUTHSTAM DASAKANTA BAHUVIDHALTHKODHANDA BANANVITHAM
PAPAGNAM VISADHAYATAKSHI YUGALAM SOWMITHRI SAMSEVITHAM
BHAKTHANAM PARAMOUSHADHAM MUNIVARAI: SAMSTHUYAMANAM BHAJE

GADHYA PASSAGE 60:

AiÉcr[ ÷tvh pircr[ iv"qn srÉs pirptd! Apirimt kipbl

jlix lhir klklrv k…ipt m"vijd! AiÉhnn k«t! Anuj sai]k
ra]s ÖNÖyuÏ ! jy ! jy !
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ABHICHARANA HUTHAVAHA PARICHARANA VIGATANA SARABHASA

PARIPATADH APARIMITHA KAPIBHALA JALADHI LAHARI KALAKALARAVA
KUPITHA MAGHAVAJITH ABHIHANANA KRUTH ANUJA SAKSHIKA

“Sanjeevi Raayan”

84
Raama was delighted with the news of Indrajith's death at LakshmaNA's hands at
Nikumbhilai. RAvaNA was grief stricken over the loss of his son. He sent his diverse
battalion known as mula Balam to avenge the death of his beloved son. Raama
dispatched the mystic GandharvAsthram resided over by the GandharvAs. That
asthram created the illusion of many Raamas in the middle of the ranks of the Mula
balam. The rank and file of RAvaNA's powerful army mistook each other for Raama
and killed each other. There was utter confusion in the battle field. Two lakhs of ogres
fighting on foot were eliminated by Raama single-handedly through the use of
GandharvAsthram. LakshmaNa was the thrilled witness to the prowess of his brother,
which he ahd invoked in his prayer to the IndrAsthram to decapitate Indrajith. That is
what Swami Desikan refers to in the sixtieth salutation of Raghuveera Gadhyam, when
he addresses Raama as “Maghavajith abhihanana kruth anuja saakshika rakshasa
dwandhva Yuddha.”
Thus ends the ninety third canto of the Yuddha KhAndam of Sage Valmiki’s Srimadh
RaamAyaNam from which Swami Desikan drew his inspiration.
GADHYA PASSAGE 61:

AàitÖNÖ paEé; ! jy ! jy !

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APRATHIDHWANDHVA POURUSHA ! JAYA! JAYA!
Meaning:
O Raghuveera of unmatched Valour! Hail to Thee! Hail to Thee!
Background:
The extraordinary heroism of Raama in dispatching two lakhs of foot soldiers of Mula
Balam is still very much on the mind of Swami Desikan. He is also thinking about the
other heroic deeds such as the destruction of mighty KumbhakarNa. Overpowered by
these thoughts, Swami Desikan eulogizes Raama as the warrior whose performance in
the battle field can not be matched by anyone.
GADHYA PASSAGE 62:

ÈyMbk smixk "aeraôafMbr ! jy ! jy !

TRAYAMBHAKA SAMADHIKHA GHORASTHRADAMBARA! JAYA! JAYA!
Meaning:
O Lord, who has the assembly of arrows that are fiercer than that of Parameswaran
himself!
Background:

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 At the end of the destruction of the Mula Balam, Raama said: “Yethadh asthra balam
divyam mama vA trayambhakasya vA.” -- Yuddha Khaandham 93. 38
Raama was conversing with the assembled SugreevA, VibhishaNa, HanumAn,
JaambhavAn, MaindA and DwividhA, who were standing near him witnessing the
frenzied fight between the foot soldiers of Mula balam. It is here he said: “Such
wonderful power of using divine missiles exists either in me or in Lord Siva
(TryambhakA).”
Raama's power in using the mystic weapons was greater than that of Lord Siva and yet
he compared himself as equal to Lord Siva out of his generous nature to give credit to
others. Further, as a “human being”, he did not want to set an example of just praising
himself as being far superior to a God known for his skills in handling virulent asthrams
such as Paasupatham.
GADHYA PASSAGE 63:

sariw ùt rw sÇp zaÇv sTyaipt àtap ! jy ! jy !

SAARATHI HRUTHA RATHA SATHRAPA SATHRAVA SATYAPITHA
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PRATHAPA !JAYA! JAYA!

Meaning:
O Raghuveera, whose prowess was certified to be true by your enemy RAvaNA, when
he was led away from the battle field in shame by his charioteer! Hail to Thee!
Background:
RAvaNA lost more generals and mighty warriors following the death of his beloved
son, Indrajith. He came hence to the battle field once again and there was a mighty
battle between Raama and RAvaNA.
Displaying unmatchable martial ardour, Raama sent many weapons to put an end to
the evil ogre. RAvaNA could not cope with the onslaught and became bewildered.
RAvaNA's charioteer sensed the danger to which his master was exposed to. He
quickly turned the royal chariot of his master away from the battle field to a safe
destination. RAvaNA was enraged by the well-meant act of his charioteer and chided
him. RAvaNA acknowledged Raama's undisputed valor to his charioteer, while
berating him for his initative to take him away from the battle field. RAvaNA’s words
captured by Sage Valmiki in the one hundred and fourth canto of Yuddha Khaandham
in this context are:
“While my adversary (Raama),whose prowess is widely known, and who deserved to be
gratified through feats of valor, stood looking on, myself, who was covetous of fighting
was made a coward of by you.”

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The key words of this verse of Valmiki are: “sathrO: prakhyaata veeryasya ranjaneeyasya
vikRaamai:” RavaNa then ordered his charioteer to take him back to the battle field.
GADHYA PASSAGE 64:

izt zr k«t lvn dzmuo muo dzk inptn punédy dr gi¦t jint
dr tr¦ hirhy nyn ni¦nvn éic oict inpitt surté k…sum ivtit
suriÉt rw pw ! jy ! jy !
SITHA SARA KRUTHA LAVANA DASAMUKHA MUKHA DASAKA NIPATHANA
PUNARUDHAYA DHARA GALITHA JANITHA DHARA TARALA HARIHAYA
NAYANA NALINAVANA RUCHI KACHITHA KATHALA NIPATHITA
SURATARU KUSUMA VITATHI SURABHITHA RATHA PATHA! JAYA! JAYA!
Meaning and Comments:
O Raghuveera! You had the path of your chariot made fragrant with the showering
blossoms of the celestial Kalpaka tree! That fragrance of the blossoms joined with the
beauty of the agitated eyes of Indra, which resembled the assembly of red lotuses in a
lotus forest. Indra's eyes were agitated first with fear over the sight of the falling of the

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ten heads of RAvaNA as they were being severed by your arrows and their immediate
reappearance as though nothing had happened. You removed the fear of IndrA by

“Madurantakam Sri Raamar on thEr”

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 using BrahmAsthram and cut off the evil RAvaNA's head once and for all. That heroic
act of yours was appreciated by the celestials and they showered Kalpaka flowers on
you, which collected under the path of your chariot and made that path fragrant. Indra,
the king of celestials was joyous over the destruction of RAvaNA and his eyes lit up
with happiness. At that time, his multitude of eyes looked like the assembly of
blossomed red lotuses in a lotus forest. Indra has 1,000 eyes according to the PurANAs.
When all of them lit up, it was like the multitude of simultaneously blossoming lotus
flowers. Swami Desikan salutes here the MahA Veeran, who dispatched RAvaNA to the
abode of death and made the Devas and their king joyous through his victory over the
evil ogre.
GADHYA PASSAGE 65:

Aiol jgdixk Éuj bl dz lpn dzk lvn jint kdn prvz

rjincr yuvit ivlpn vcn smiv;y ingm izor inkr muor muo muin
vr pirpi[t ! jy ! jy !
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AKHILA JAGADHADHIKA BHUJA BALA DASA LAPANA DASAKA LAVANA

JANITHA KADHANA PARAVASA RAJANICHARA YUVATHI VILAPANA
VACHANA SAMAVISHAYA NIGAMA SIKHARA NIKARA MUKHARA MUKHA
MUNI VARA PARIPANITHA ! JAYA! JAYA!
In this beautiful passage resonant with sound effects and TaaLam synchronized with
the heaving heart beats of lamenting MandOdhari, the principal queen of RAvaNA,
Swami Desikan's poetic skills reaches once again a high water mark.
In the section “Bhuja Bala, vara Bala, dasa lapana, lapana dasaka, lavana janitha”, the
playful as well as the skillful use of the same words (Bala, Lapana, dasa lapana, lavana
dasaka) to denote a different context-based meanings, is an illustration of the skills of
our immortal poet.
Swami Desikan starts this gadhyam section by describing RAvaNA's mighty shoulders
known for their power to destroy his enemies: “akhila jagadhadhika bhuja bala”.
Swami says that RAvaNA (until he met RaamA in battle) had the bhuja parAkRaamam
that was superior to all the denizens of this earth and heaven. Bhuja balam is related to
his “Vara Balam” referred to in the next section. RAvaNA had earned many boons from
BrahmA and Maheswaran through the performance of severe penances. His bhuja
balam came from this vara Balam.
Swami alludes next to the ten heads of RAvaNA as dasa Lapana and rhymes it with
“lapana dasaka lavana”, which means “as a result of cutting off of the ten heads”. First
we see those diadem decked heads of DasagreevA on his neck and next we see them

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 The lamentation of Mandodhari is housed in the 111th canto of of the Yuddha
khAndam of Srimadh RaamAyaNam.
GADHYA PASSAGE 66:

AiÉgt ztmuo ÷tvh ipt&pit in\Rit vé[ pvn xnd igirz muo
surpit nuit muidt ! jy ! jy !
ABHIGATHA SATHAMUKHA HUTHAVAHA PITHRUPATHI NIRRUTHI
VARUNA PAVANA DHANADHA GIRISA MUKHA SURAPATHI NUTHI
MUDHITHA ! JAYA! JAYA!
Meaning:
O MahA VeerA who was made happy by the eulogies of IndrA, Agni, YamA, Nirruthi,
VaruNA, Vaayu, KubherA and Siva, who approached you at the end of your successful
battle with RAvaNA! Hail to Thee! Hail to Thee!
Background:
VibhishaNA rushed to the side of Sita Devi at AsOka vanam and brought the tidings of
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RAvaNA's destruction at the hands of her consort. VibhishaNA brought SitA Devi to
the side of Raama in the battle field. RaamA harshly asked Sita to prove her innocence
by stepping into fire, since he wanted to counter any doubt on the part of citizens over
her staying in the stranger's (RAvaNA's) house for many months. At that time, Indra,
Agni, Vaayu, YamA, SivA, KubherA and other celestials approached you, eulogized you
and begged you not to abandon the MahA pathivrathai SitA and to accept her without

“Pomona (New York, USA) Sri Raamar”

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any doubt. Swami Desikan says here: “O Maha VeerA! You were pleased with the
eulogies and appeals of the celestials”.
GADHYA PASSAGE 67:

Aimt mit ivix ividt kiwt inj ivÉv jlix p&;t lv ! jy ! jy !

AMITHA MATHI VIDHI VIDHITHA KATHITHA NIJA VIBHAVA JALADHI
PRUSHATHA LAVA! JAYA! JAYA!
Meaning and comments:
O Raghu Veera! After the eulogies of the celestials, Brahma Devan began to praise your
glories. Brahma had limitless intellect and comprehension. Even he could only fathom
a very small portion of your vast glories and his eulogy resembled the small drop of a
mighty ocean. If this was the fate of BrahmA, there is no need to describe the pitiable
plight of other celestials as they attempted to eulogize your kalyANa guNAs. Hail to
Thee! Hail to Thee!
GADHYA PASSAGE 68:

ivgt Éy ivbux pirb&F ivbaeixt vIrzyn zaiyt vanr p&tnEa" !

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jy ! jy !
VIGATHA BHAYA VIBHUTHA PARIBHRUTA VIBHOTHITHA VEERASAYANA
SAAYITHA VAANARA PRUTHANOWKA! JAYA! JAYA!
Meaning and comments:
Indra's long-held fear vanished, once RAvaNA was killed by RaamA in battle. Indra
wanted to express his gratitude to You and asked you about what kind of service he
could render. You requested him to bring back to life the monkeys, which lost their life
in the battle. Indra made that wish come true. The dead monkeys rose up and moved
with alacrity like rapidly flowing floods. O Maha VeerA! Is there any limit to your
compassion?
SRI RAGHAVAM RAAMACHANDRAM RAVANARIM RAAMAPATHIM I
RAAJIVA LOCHANAM RAAMAM TAM VANDE RAGHUNAYAKAM II

GADHYA PASSAGE 69:

Sv smy iv"iqt su"iqt sùdy shxmR cair[Ik ! jy ! jy !

SVA SAMAYA VIGATITHA SUGADITHA SAHRUDHAYA SAHADHARMA
CHAARINEEKA! JAYA! JAYA!

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“Pullambhudangudi Valvil Raaman”

Meaning:
O Lord who out of your own volition (sankalpam) separated and then united with your
consort! Hail to Thee! Hail to Thee!
Background:
Your consort was united with you by VibhishaNA, when RAvaNA was killed. You
wanted to demonstrate to the world her purity and asked her to enter the fire before the
assembled gods and monkey chieftains. Agni Bhagavan lifted your Devi in his hands
and united her with you to demonstrate her unimpeachable chastity as a Pathivratha of
the highest order. Both of you, as husband and wife, had agreed on this course of
action to be separated first and then united to fulfill the mission of your incarnation as
the son of DasarathA. It is no surprise that your dharmapathnee went along with your
sankalpam.
GADHYA PASSAGE 70:

ivÉI;[ vz<vdIk&t l»EñyR ! jy ! jy !

VIBHISHANA VASAMVADHEEKRUTHA LANKAISVARYA! JAYA! JAYA!

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Meaning:
O Lord, who put at VibhishaNA's disposal the entire wealth of the kingdom of LankA
and crowned him as the king! Hail to Thee! Hail to Thee!
Comments:
Raama had won the kingdom of LankA by his valor and therefore could easily have
appointed VibhishaNA as the care-taker of Lankha on behalf of him as the conquering
hero. Being of a generous disposition and being an unfailing keeper of promises made,
Raama would not think of anything else except to crown VibhishaNA as the successor
to RAvaNA to rule LankA. Earlier on the beach at ThirupullANi, Raama asked
LakshmaNA to bathe VibhishaNA in the waters of the ocean to symbolize his future
coronation as the king of LankA. Therefore this satyavrathA (Raama) crowned
VibhishaNA as per his original pledge.
GADHYA PASSAGE 71:

in:pÚ k«Ty ! jy ! jy !
NISHPANNA KRUTHYA ! JAYA! JAYA!

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Meaning:
Hail to Thee! O Lord, who fulfilled your duties!
Comments:
Sriman NarAyaNA was approached by the Devas at the milky ocean as he was resting
on Adhiseshan to save them from the cruelties of the evil RAvaNA. Sriman NarAyaNA
heard their pleas and agreed to incarnate as a human being on this earth and remove

“Thiru-ayindai Sri Raaman”

95
 the fears of the Devas by killing RAvaNA. During his wanderings in the forest as the
son of king DasarathA, the sages sought his protection from the marauding rakshasAs.
Raama came to the rescue of the DevAs, VibhishaNA and the sages and demonstrated
his auspicious attributes as the saraNAgatha rakshakan. He performed his duties and
freed them all from their fears. The excellent manner in which Raama completed his
duties is saluted by Swami Desikan as “nishpanna krithya”.
GADHYA PASSAGE 72:

o pui:pt irpu p] ! jy ! jy !
KA PUSHPITHA RIPU PAKSHA! JAYA! JAYA!
Meaning:
O Raghuveera who made those who opposed you in battle reaches the status of the
blossomed lotuses of the sky! Hail to Thee! Hail to Thee!
Comments:
Here Swami Desikan suggests that Raama made his enemies nonexistent just like
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lotuses blossoming in the sky. Lotuses do not bloom in the sky and therefore they have
no existence. The same situation existed for the enemies of Raama according to Swami
Desikan.
GADHYA PASSAGE 73:

pu:pk rÉs git gae:pdIk«t ggna[Rv ! jy ! jy !

PUSHPAKA RABHASA GATHI GOSHPADHEEKRUTHA GAGANARNAVA !
JAYA! JAYA!
Meaning:
O Lord who made the vast ocean resembles the size of a hoof of a cow because of the
speed with which you traveled over that ocean to reach your kingdom! Hail to Thee!
Hail to Thee!
Background:
At the end of the coronation of VibhishaNA and completing his duties, Raama wanted
to return to AyodhyA for reunion with the waiting Bharatha and His mothers. He
stepped into Pushpaka VimAnam with his Devi, LakshmaNA, VibhishaNA, SugreevA,
Hanumaan and the vast simian army. That airship accomodated all of them and sped
over the vast ocean with the speed of the lightning. That vast area of the ocean looked
at time like the little space covered by one hoof of a cow because of the speed with

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 sadagopan.org
“Thipputkuzhi Sri Vijayaraghavan”

which the VimAnam traveled to its destination.

VIMOHITHA JAGATH TRAYAM VIKACHA PADMA PATREKSHANAM I
VIBHISHANA SURAKSHAKAM VIJAYARAAMAM EELE HARIM II

GADHYA PASSAGE 74:

àit}a[Rv tr[ k«t ][ Ért mnaerw s<iht is<hasnaixêF ! jy ! jy !

PRATIJNARNAVA TARANA KRUTHA KSHANA BHARATHA MANORATHA
SAMHITA SIMHASANADHIROOTA ! JAYA! JAYA!

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The brothers were united and the coronation (PattAbhishekam) was celebrated to the
utter delight of Bharatha and others. BharathA's heart overflowed with joy at the sight
of Janaki Raaman on the ancient throne of the Raghus.
VAIDEHEE SAHITAM SURADHRUMA TALE HAIME MAHAMANTAPE
MADHYE PUSHPAKAMASANE MANIMAYE VEERASANE SUSTHITHAM I
AGRE VACHAYATHI PRABANJANA SUTHE TATVAM MUNIBHYA: PARAM
VYAKYANTHAM BHARATHADHIBHI: PARIVRUTHAM RAAMAM BHAJE SYAMALAM II

VAME BHUMISUTHA PURASCCHA HANUMAN PASCCHATH SUMITHRASUTHA:

SATRUGNO BHARATHASCCHA PARSVADHALAYO : VAYVADHI KONESHU CHA I
SUGREEVASCCHA VIBHISHANSCCHA YUVARAT TARASUTHO JAMBHAVAN
MADHYE NEELA SAROJA KOMALARUCHIM RAAMAM BHAJE SYAMALAM II

GADHYA PASSAGE 75:

Svaimn! ! jy ! jy !
SWAMIN! JAYA ! JAYA!

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“PattAbhishekam”

99
 Meaning:
O Lord of the entire universe! Hail to Thee! Hail to Thee! O BhoothAthmA, the inner
soul of ALL beings! Hail to Thee! O Bhuthakrith, the creator of ALL beings and such
their YajamAnA! Hail to Thee! O Bhootha Bhavya Bhavath Prabhu, the Swami
(Master) of all things of the past, future and the present! Hail to Thee! O VashatkArAha
Swami, the one who controls and directs and thereby lords over the universe! Hail to
Thee! O Bhootha bhavana bhootEsa Swami, the sustainer and the Lord of this
universe! Hail to Thee! O Lord saluted by svetasvatAra Upanishad as: Superior to Him,
there is no one whatsoever (“yasmAth param nAparam asthi kimchith”)! Hail to Thee!
O PradhAna Purushevara, the Lord of primordial matter and PurushAs! Hail to Thee!
GADHYA PASSAGE 76:

ra"v is<h ! jy ! jy !
RAGHAVA SIMHA! JAYA! JAYA!
Meaning:
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Oh the exalted one among the scion of Raghu! Hail to Thee! Hail to Thee!
Comments:
The kings of Raghu Vamsam are famous for protecting those, who sought refuge in
them. There is however no one in your vamsam, who excels you in the matter of
Abhaya PradhAnam and SaraNAgatha Rakshakathvam. In the divine story of yours
told by Sage Vaalmiki, every khAndam of that epic is full with stories of your protection
of SaraNAgathAs. In Bala KhAndham, DevAs sought your refuge at the milky ocean to
protect them from the terrors of RAvaNA. You protected them. In AyodhyA
khaandham, your brother LakshmaNA fell at your feet and performed Prapatthi and
gained the fruits of that Prapatthi by being blessed to join you in Your exile.
In AaraNya KhAndham, the sages of DandakAraNyam sought your protection and
performed SaraNAgathi. You destroyed Kharan, DhushaNan and others and came to
their rescue. You accepted the SaraNAgathi of the aparAdhi, the KaakAsuran and did
not kill him for his unforgivable offense. In KishkindhA KhAndham, you responded the
SaraNAgathi of Sugreeva and saved him from the terrors of his brother Vaali. In
Yuddha KhAndham, You gave Abhaya PradhAnam to VibhishaNA and accepted his
SaraNAgathi. What Vibhishana really wanted was Kaimkaryam to You. He received the
total response to his paripurNa SaraNagathi and even today, he serves you at
Srirangam. Your prakAsam (effulgence) as SaraNYa seelan (Rakshakan) and your
Vaibhavam as the unfailing observer of SaraNya vratham entitle you to the title of
RAGHAVA SIMHAM. Hail to Thee! Hail to Thee!

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 UTTHARA KHAANDAM
GADHYA PASSAGE 77:

haqk igir kqk lfh pad pIQ inkq tq pirluiQw iniol n&pit ikrIq
kaeiq ivivx mi[ g[ ikr[ inkr nIraijt cr[ rajIv ! jy ! jy !
HADAKA GIRI KADAKA LADAHA PAADHA PEEDA NIKADA TADA
PARILUDITHA NIKHILA NEUPATHY KIREEDA KODI VIVIDHA MANI GANA
KIRANA NIKARA NEERAJITHA CHARANA RAAJEEVA ! JAYA JAYA !
Meaning:
Oh RaghuveerA! You were seated on the throne of IshvAku dynasty after Your
coronation.At that time the big foot rest of Your throne shone like the foot hills of
golden Meru mountain. The kings of the world prostrated in front of the foot rest of
Your throne with their crowned heads. The lustre from the gems in their crowns fell on
Your sacred feet, while they prostrated before You. The assembly of the lustre form the
many gems on their crowns looked at that time like a MangaLa Aarathi (neerAjanam)
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for your lotus feet (KiraNa nikara neerAjitha CharaNa Raajeeva!).

GADHYA PASSAGE 78:

idVy ÉaEmayaeXya AixdEvt ! jy ! jy !

DHIVYA BHOUMA AYODHYA ADHIDHAIVATHA ! JAYA JAYA !
Meaning:
The tribute here is for Lord Raamachandran as the Ubhaya VibhUthi NaaTan. Hail to
Thee, Oh Raamachandra, who is the Emperor of the two invincible kingdoms
(AyOdhyAs)! One of the AyOdhyA is the Supreme abode of Sri Vaikuntam. The other
AyOdhya is the kingdom on His LeelA VibhUthi on the banks of Sarayu River.
Swamy Desikan salutes the Raghuveeran, who is the Lord of Nithya VibhUthi and
LeelA VibhUthi here.
GADHYA PASSAGE 79:

ipt& vx k…ipt przu xr muin iviht n&p hnn kdn pUvR kal àÉv zt
gu[ àitóaipw ximRk rajv<z ! jy ! jy !
PITHRU VADHA KUPITHAPARASU DHARA MUNI VIHITHA NRUPA
HANANA KADHANA POORVA KAALA PRABHAVA SATHA GUNA
PRATHISHTAPITHA DHARMIKA RAJAVAMSA! JAYA JAYA!

102
Meaning:
Here Swamy Desikan salutes the superior the establishment of hundreds of Raaja
vamsams (royal lineages), which are hundred times superior to those good raaja
vamsams that existed before ParasuRaama destroyed twenty one generations of
KshathriyAs. At the beginning of ThrEthA Yugam, ParasuRaama avathAram took
place. ParasuRaama flew into a rage, when king Kaarthaveerya killed his father, Sage
Jamadhagni. He revenged the death of his father by killing twenty one generations of
Kshathriyaas. Before that time of ParasuRaama's revenge, there were many good Raaja
vamsams. Swamy Desikan observes that Lord Raamachandra reestablished royal
lineages, which were hundred fold superior to those that existed before the anger of
ParasuRaama destroyed those good raaja vamsams indiscriminately. Swamy Desikan
pays his tribute to the Soorya Kula tilakam, Sri Raamachandra here: “Poorva kaala
prabhava SathaguNa prathishtApitha dhArmika Raajavamsa”.
GADHYA PASSAGE 80:

zuÉ cirt rt Ért oivRt gvR gNxvR yUw gIt ivjy gawa zt!
jy ! jy !

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SUBHA CHARITHA RATHA KHARVITHA GARVA GANDHARVA YOOTA
GEETHA VIJAYA GATA SATHA! JAYA JAYA!
Meaning:
The land on both banks of Sindhu river belong to GandharvAs. During the time of
reign of Raamachandran, these Gandharvaas gave up their traditional profession of
singing and amused themselves by tormenting their citizens. The uncle of Bharathan,
YudhAjith requested Lord Raamachandran to control the rampaging GandharvAs and
restablish order. Emperor Raama sent His trusted brother Bharathan on the mission to
teach a lesson to the GandharvAs and to bring them back to pursuing their skills in the
field of music. GandharvAs were delighted to practise their traditional crafts and were
grateful to Lord Raamachandran for bringing them away from disaster. They expressed
their gratitude through singing songs about the prowess of the Raghuveeran.
GADHYA PASSAGE 81:

zaist mxu sut zÇu¹ seivt ! jy ! jy !

SAASITHA MADHUSOOTHA SATHRUGNA SEVITHA! JAYA JAYA!
Meaning:
During the Raama Raajyam, there was an asuran by the name of LavaNan, who was
the son of the asuran, Madhu. LavaNan was ruling over his kingdom from Mathura

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 nakaram. LavaNan was causing a lot of trouble to the sages in his kingdom. The
unhappy dEvAs approached You to help in getting rid of this asuran. Oh
RaamachandrA! You dispatched Your brother Sathrugna to kill LavaNan and free the
sages from the ills caused by him. SathrugnA destroyed LavaNan in battle and returned
to AyOdhyA to prostrate before his brother's sacred feet.
GADHYA PASSAGE 82:

k…z lv pirg&hIt k…l gawa ivze; ! jy ! jy !

KUSA1 LAVA PARIGRUHEETHA KULA GATA VISESHA! JAYA JAYA!
Meaning:
Hail to Thee, Oh Lord, Whose Vaibhavam and that of Your ancestors were learned and
sung by Your sons, Lava and Kusa! At Sage Vaalmiki's AasRaamam, Your sons, Kusa
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“Raamayana Leela”

104
and Lava were born. Sage Vaalmiki was struck by their extraordinary talents and taught
them Srimath RaamAyaNam, which contains the description of IshvAku Vamsam.
They learnt the Ithihsam from the Sage (author) himself and set the slOkams to music
and sang before their father at AyOdhya in the royal assembly to the utter delight of
their father.
GADHYA PASSAGE 83:

ivixvz pir[mdmr Éi[it kivvr rict inj cirt inbNxn inzmn

inv&t
R ! jy ! jy !
VIDHI VASA PARINAMADHAMARA BHANITHI KAVIVARA RACHITHA NIJA
CHARITHA NIBHANDHANA NISAMANA NIRVRUTHA! JAYA JAYA!
Meaning:
Hail to Thee Lord RaamachandrA, who was thrilled to hear Srimath RaamAyaNa
grantham describing His dhivya charithram, which incarnated from the lips of Sage
Vaalmiki as immaculate Sanskrit slOkams due to the anugraham of Brahma dEvan!

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Sage Vaalmiki went for his bath one day to the riverside. There he witnessed a sad
scene, where a cruel hunter had killed a male bird, which was sporting with its wife.
Sage Vaalmiki flew into a rage over the cruelty of the hunter and could not take in the
suffering of the widowed bird. The curse that emanated from the lips of Sage Vaalmiki
aimed at the hunter transformed itself into a well structured Sanskrit slOkam and
through that slOkam, the stage was set for the avathAram of the great IthihAsam of
Srimath RaamAyaNam. This magnificent RaamAyaNam set in Deva BhAshai was
learnt by Your sons from Sage Vaalmiki and they sang it sweetly in Your AswamEdha
Mahaa Mantapam at AyOddhi and made You very happy.
GADHYA PASSAGE 84:

svR jn sMmaint ! jy ! jy !
SARVA JANA SAMMANITHA! JAYA JAYA!
Meaning:
Hail to Thee my Lord, who is eulogized by every one !
In Your Raaja sabhai, Kusa and Lava sang the slOkams of Srimath RaamAyaNam. All
the people, who heard that recital comprehended your vaibhavam very well and praised
You very much.

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 GADHYA PASSAGE 85:

punépSwaipt ivman vr ivïa[n àIi[t vEïv[ ivïaivt yz> àp !

jy ! jy !
PUNARUSTAPITHA VIMANA VARA VISRANANA PREENITHA VAISRAVANA
VISRAVITHA YASA: PRAPANJA! JAYA JAYA!
Meaning:
Hail to Thee, Oh Lord Raamachandra, whose generosity was praised by the happy
KubhEran, the owner of the Pushpaka VimAnam, when it was returned back to him by
You!
RaavaNan appropriated the aerial vehicle, Pushpaka VimAnam form its rightful owner,
KubhEran and kept it for his use in Lankai. When VibhishaNan was coronated, he
presented it to you for travel back to AyOdhyA with Your Devi and parivArams. When
You returened to AyOdhyA, You sent it to the rightful owner, KubhEran, who was
immensely pleased and delighted to experience your display of generosity. KubhEran
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broadcast your udhAra guNam all over the world. You thus became “VaisravaNa
viSrAvitha Yasa: Prapanjan”. VaisravaNan is another name for KubhEran, the god of
wealth. “Yasa: Prapanjan” means assembly of Fame.
GADHYA PASSAGE 86:

pÂtapÚ muink…mar s<jIvnam&t ! jy ! jy !

PANCHATHAPANNA MUNIKUMARA SANJEEVANAMRUTHA! JAYA JAYA!
Meaning:
Hail to Thee, Oh RaghuveerA, who brought back to life the son of a sage in Your
kingdom, who had met untimely death!
During the long reign of Raama, the child of a Brahmin experienced akAla MaraNam
(premature death). The Brahmin was overcome with grief and lamented before Lord
Raamachandra about his misfortune that should not have happened. The Brahmin
accused the Lord that the lapses in His governance were the cause for his son's
untimely death. Sage Naaradha revealed the reason for this tragedy to Lord
Raamachandra. Oh Lord! You went on the Pushpaka VimAnam and saw from the air
that an unqualified man from a lower caste was doing unauthorized penance and
breaking the established VarNAsRaama dharmams. When you killed that man linked
to the akAla maraNam of the child of the Brahmin, immediately the dead boy woke up
and had a long life. You became the nectar (sanjeevana amrutham) to bring back the
child to life and gladdened the heart of the Father.

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GADHYA PASSAGE 87:

Çetayug àvitRt katRyug v&ÄaNt ! jy ! jy !

THRETHA YUGA PRAVARTHITHA KAATHA YUGA VRUTTHANTHA!
Meaning:
Hail to Thee, Oh Lord, who maintained the superior dharmam of Krutha Yugam while
You had Your Vibhava avathAram in ThrEthA Yugam!
In ThrEthA yugam, the dharmams and the anushtAnams based on them would be
some what lower in status compared to Krutha Yugam. These dharmams will be at

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“With Simple Alankaram – Madurantakam”

107
 their lowest level in Kali Yugam. Raama incarnated and ruled in ThrEthaa Yugam.
During His reign, Raamachandran established and maintained the superior dharmams
of Krutha Yugam by banishing adharmam even if it was Krutha Yugam.
GADHYA PASSAGE 88:

Aivkl b÷suv[R hymo invRh[ invRitRt inj v[aRïm xmR ! jy ! jy !

AVIKALA BAHUSUVARNA HAYAMAKHA SAHASRA NIVARTHITHA NIJA
VARNASRAAMA DHARMA! JAYA JAYA!
Meaning:
Hail to Thee Oh Lord, who observed meticulously Your VarNAsRaama dharmams and
completed many AswamEdha Yaagams marked by the most generous gifts
(dakshiNais) to the participants!
The Kings have to perform AswamEdha Yaagams. In these Yaagams, huge amounts of
dakshiNai have to be presented to the rthviks. Lord Raamachandran performed many
AswamEdha Yaagams during His long rule with sraddhA. You are the Lord of
Universe and it was not required for You to perform these YaagAs and yet as one born
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in Kingly varNam (Kshathriya vamsam), You upheld the requirements and set an
example to the people of the world and got saluted as “DharmO VigrahavAn”.
GADHYA PASSAGE 89:

svR kmR smaraXy ! jy ! jy !

SARVA KARMA SAMAARADHYA! JAYA JAYA!
Meaning:
Hail to Thee My Lord, who is worshipped by all karmAs performed by the people!
In this world, whatever Yaagam or AarAdhanam that on peerforms be it for Sriman
NaarAyaNan or other Gods, the results of all of those karmAs reach You alone. “Sarva
Deva NamaskAram Raamam Prathigacchathy”. You alone are worshipped by all of
these Yaagams and Yaj~nams, since You are the indweller of all these dEvathAs. It is
like Arjuna, who placed a flower on the head of Lord Siva one evening and next day he
found that same flower at the sacred feet of Lord KrishNa.
GADHYA PASSAGE 90:

snatn xmR ! jy ! jy !
SANATHANA DHARMA! JAYA JAYA!

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Meaning:
Hail To Thee, Oh Lord Raamachandra, who is the embodiment of all the eternal
dharmAs!
Besides facilitating all karmAs and being worshipped by all of them, You exist as the
embodiment of the dharmAs behind those karmAs. The karmAs in the form of action
are liable to disappear in a trice and therefore they can not succeed in granting the
phalans for those performed karmAs. It is You who is pleased by the performance of
those karmAs as One who stays eternal (SanAthanan) and grants the fruits for those
karmAs.
GADHYA PASSAGE 91:

saket jn pd jinxink j¼m tidtr jNtujat idVy git dan dizRt

inTy in>sIm vEÉv ! jy ! jy !
SAKETHA JANAPADHA JANI DHANIKA JANGAMA TADHITARA
JANTHUJATHA DHIVYA GATHI DHANA DARSITHA NITHYA NISSEEMA
VAIBHAVA! JAYA JAYA!

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Meaning:
Hail to Thee, My Lord, who granted Sathgathy for even the achEtanams (insentient
plants and other objects) for the mere fact that they had the good fortune of being
born in Your kingdom of Kosala!
Lord Raamachandra had completed His avathAra kaaryam and was getting ready to
return to His Supreme abode of Sri Vaikuntam. At that time, the entire assembly of
sentients and insentients were uplifted to Sathgathy. The achEtana vashtus had not
earned any good merits to deserve such a high status. You reasoned that their birth in
the Kingdom that You ruled was sufficent reason toelevate them and asked Brahma to
grant them residence in the upper (higher) worlds. Brahma responded to his Master's
commands and arranged for the insentients of Kosala desam to reside in a special
lOkam named SaanthAnikam.Those who witnessed the SoubhAgyam that came the
way of even the insentients, who were born in Your land and lived in close proximity to
you were astonished and spread the story of Your permanent glory all over the world.
GADHYA PASSAGE 92:

Év tpn taipt É´jn ÉÔaram ! jy ! jy !

BHAVA TAPANA TAPITHA BHAKTHAJANA BHADHRARAAMA! JAYA JAYA!

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 Meaning:
Hail to Thee, My Lord, who is the cool and comfortable flower garden for those
afflicted by the scorching Sun of SamsAram!
When those suffering intensely from the tApams of SamsAram meditate on Your cool
and comforting ThirumEni, they gain the soothing anubahavam of residing in a shady
and verdant flower garden.
GADHYA PASSAGE 93:

ïI ramÉÔ ! jy ! jy !
SRI RAAMABHADRA! JAYA JAYA!
Meaning:
Hail to Thee, My Lord, who is helps Your bhakthAs fall in love with Your most
auspicious dhivya MangaLa Vigraham and grant them all soubhAgyams!
GADHYA PASSAGE 94:

nmSte punSte nm>

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NAMASTHE PUNASTHE NAMA:

Meaning:
NamaskArams to You, My Lord of such limitless glories! AdiyEn salutes again and
again Your sacred feet and Your SarvEswarathvam!

ctumeRoeñrmuoE> puÇpaEÇaidzailne
nm> sItasmetay aR amay g&hmeixne
CHATHURMUKHESWARA-MUKHAI: PUTHRA POUTHRADHISALINE, NAMA:
SEETHASAMETHAYA RAAMAYA GRUHAMEDHINE
Meaning:
AdiyEn's namaskArams to Sri Raamabhadran, who is engaged in the activities
associated with GrahasthAsRaama dharmam with His dharma pathni, SitA PirAtti and
with His son Brahma and grandson SivA.
Lord Raamachandra has SithA Devi as His dharma Pathni. Brahma is His son and
Sivan is his grandson. He performs the duties of a Grahasthan with His family, which
extends to all the chEtanams of this world and others. All of us are the children of this
dhivya dampathis. AdiyEn salutes this Lord with the universe and its beings as His
kudumbam.

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 kivkwk is<hkiwtm! kQaer suk…mar guMÉ gMÉIr
Év Éy Ée;jmett! pQt mhavIr vEÉvm! suixy>
KAVIKATAKA SIMHA KATITHAM KADORA SUKUMARA GUMBHA
GAMBHEERAM, BHAVA BHAYA BHESHAJAM YETHATH PADATHA
MAHAVEERA VAIBHAVAM SUDHIYA:
Sudhiya: = Oh Men and Women of discriminating intellect!
yEthath MahA Veera Vaibhavam = This composition with the name of MahA Veera
Vaibhavam about Lord Raama
kavi kaTaka simhEna kaTitham = has been created by VedAntha Desikan, the Lion
among the assembly of Poets and Logicians ( group of elephants) .
(yEthath) katOra sukumAra gumbha gambheeram = This Sri Sookthi on the glories of
Lord Raamachandra has passages consisting of hard and soft padhams, which have
deep meanings.
(yEthath) bhava bhaya bhEshajam = This Sri Sookthi is the powerful medicine for
destroying the fear about the disease of SamsAram.

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 many noble messages of Srimath RaamAyaNam, Swamy Desikan identifies himself as
a Lion among the group of poets and logicians and states that this composition has
many hard and soft padhams mixed together in a majestic manner to house the deep
meanings of the Aadhi Kaavyam of Sage Vaalmiki. He points out that those, who fear
SamsAric disease will consider Sri Raghuveera Gadhyam as the unfailing medicine for
curing that scourge of a disease. They will study Sri Raghuveera Gadhyam, develop
bhakthi for Lord Raamabhadran and perform Prapatthi at His sacred feet of this Sarva
Loka SaraNyan and Jagath Rakshakan. They will gain Moksha Sukham. Swamy
Desikan appeals to those with discriminating intellect to enjoy the Sri Sookthi of Sri
MahA Veera Vaibhavam to gain Sathgathi.

kivtaikRk is<hay kLya[ gu[ zailne

ïImte ve»qezay vedaNt gurve nm>
KAVITARKIKA SIMHAYA KALYANAGUNASAALINE
SRIMATHE VENKATESAYA VEDANTHAGURAVE NAMA:
Daasan,
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Oppiliappan Koil VaradAchAri Sadagopan

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