Introduction
Shabari is emancipated from mortality after her showing Matanga hermitage to Rama. Both the brothers approach Shabari as said by Kabandha and she adores them on their seeking her presence. She honours them as visitant guests and expresses her desire to depart to the spheres where her teachers are. Rama gives consent to it, on which she offers herself into fire and emerges as a divine angel, to ascend to heaven.
तौ कबन्धेन तम् मार्गम् पम्पाया दर्शितम् वने |
आतस्थतुः दिशम् गृह्य प्रतीचीम् नृ वर आत्मजौ || ३-७४-१
aatasthatuH disham gR^ihya pratiiciim nR^i vara aatmajau || 3-74-1
ॐ
Show Description: Sloka 3.74.1
Both the sons of that best king Dasharatha, on taking up westerly path in that forest travelled on the passage to Pampa as shown by Kabandha. [3-74-1]
तौ शैलेषु आचित अनेकान् क्षौद्र कल्प फल द्रुमान् |
वीक्षन्तौ जग्मतुः द्रष्टुम् सुग्रीवम् राम लक्ष्मणौ || ३-७४-२
viikShantau jagmatuH draShTum sugriivam raama lakShmaNau || 3-74-2
ॐ
Show Description: Sloka 3.74.2
Those two, Rama and Lakshmana, while seeing several of the ticketed trees on mountains which have nectarous fruits on them moved forward to see Sugreeva. [3-74-2]
कृत्वा च शैल पृष्ठे तु तौ वासम् रघु नन्दनौ |
पंपायाः पश्चिमम् तीरम् राघवौ उपतस्थतुः || ३-७४-३
paMpaayaaH pashcimam tiiram raaghavau upatasthatuH || 3-74-3
ॐ
Show Description: Sloka 3.74.3
Those two legatees of Raghu on making a sojourn on the mountaintop, they the Raghava-s drew nigh of the moorland on the westward of Pampa Lake. [3-74-3]
तौ पुष्करिण्याः पंपायाः तीरम् आसाद्य पश्चिमम् |
अपश्यताम् ततः तत्र शबर्या रम्यम् आश्रमम् || ३-७४-४
apashyataam tataH tatra shabaryaa ramyam aashramam || 3-74-4
ॐ
Show Description: Sloka 3.74.4
Then on getting at the westward moorland of that lotus-lake Pampa, there those two have spotted the idyllic hermitage of Shabari. [3-74-4]
तौ तम् आश्रमम् आसाद्य द्रुमैः बहुभिः आवृतम् |
सु रम्यम् अभिवीक्षन्तौ शबरीम् अभ्युपेयतुः || ३-७४-५
su ramyam abhiviikShantau shabariim abhyupeyatuH || 3-74-5
ॐ
Show Description: Sloka 3.74.5
On getting at that hermitage and on perusing at that picturesque environ that is wreathed round with several picturesque trees, those two came nigh of Shabari. [3-74-5]
तौ दृष्ट्वा तु तदा सिद्धा समुत्थाय कृतांजलिः |
पादौ जग्राह रामस्य लक्ष्मणस्य च धीमतः || ३-७४-६
paadau jagraaha raamasya lakShmaNasya ca dhiimataH || 3-74-6
ॐ
Show Description: Sloka 3.74.6
On seeing them that sublimated yogi Shabari instinctively made palm-fold, got up imperatively, and then she braced the feet of Rama, and even that of sagacious Lakshmana, impressively. [3-74-6]
पाद्यम् आचमनीयम् च सर्वम् प्रददात् यथा विधि |
ताम् उवाच ततो रामः श्रमणीम् धर्म संस्थिताम् || ३-७४-७
taam uvaaca tato raamaH shramaNiim dharma saMsthitaam || 3-74-7
ॐ
Show Description: Sloka 3.74.7
She gave them water for feet-wash and mouthwash, and other viands customarily affordable to visitants, and then Rama asked after that anchoress who is unflinchingly abiding in her duty. [3-74-7]
कच्चित् ते निर्जिता विघ्नाः कच्चित् ते वर्धते तपः |
कच्चित् ते नियतः कोप आहारः च तपोधने || ३-७४-८
kaccit te niyataH kopa aahaaraH ca tapodhane || 3-74-8
ॐ
Show Description: Sloka 3.74.8
“Oh, ascetically wealthy lady, perchance your deterrents in ascesis are completely overcome, somehow… your ascetic practises culminating, someway… your annoyances and ailments are adjusted, somewhat… isn’t it! [3-74-8]
The word kaccit is a phatic expression like ‘isn’t it?’ but without question mark, as a statement of reasoning out as in hai naa, hai kyaa…/ illeyaa…/ kadaa… But it had to be said here in a roundabout way. The detrimental factors for loosing balance of mind, as asked by Rama, are kaama, krodha, lobha: tri vidham narakasya idam dvaaram naashanam aatmanaH | kaamaH krodhaH tathaa lobhaH tasmaat etat trayam tyajet || 16-21 Gita. The Doors of Hell / Are threefold, whereby men to ruin pass,- / The door of Lust, the door of Wrath, the door / Of Avarice. Let a man shun those three! – Sir E. Arnold.
कच्चित् ते नियमाः प्राप्ताः कच्चित् ते मनसः सुखम् |
कच्चित् ते गुरु शुश्रूषा सफला चारु भाषिणि || ३-७४-९
kaccit te guru shushruuShaa saphalaa caaru bhaaShiNi || 3-74-9
ॐ
Show Description: Sloka 3.74.9
“Oh, suave speaker, mayhap your sacred commitments are achieved, anywise… appeased is your self, anyway… and your subservience to your mentors brought to fruition, perchance… isn’t it!” Thus Rama enquired with Shabari. [3-74-9]
रामेण तापसी पृष्ठा सा सिद्धा सिद्ध सम्मता |
शशंस शबरी वृद्धा रामाय प्रति अवस्थिता || ३-७४-१०
shashaMsa shabarii vR^iddhaa raamaaya prati avasthitaa || 3-74-10
ॐ
Show Description: Sloka 3.74.10
When Rama asked her in this way she that Shabari who is a senescent anchoress, sublimated yogin and an adherent to the sublimated yogis of higher rank, informed Rama remaining in his vis vis. [3-74-10]
अद्य प्राप्ता तपः सिद्धिः तव संदर्शनात् मया |
अद्य मे सफलम् जन्म गुरवः च सुपूजिताः || ३-७४-११
adya me saphalam janma guravaH ca supuujitaaH || 3-74-11
ॐ
Show Description: Sloka 3.74.11
“Just now, on your pleasing manifestation before me my ascesis is accomplished, and now only my birth is fructified, and now only my subservience to my mentors is well hallowed… [3-74-11]
Annex: ‘My dear boy, you are so late… having come too lately how is that you ask whether everything is sanctified or beatified long back and there is nothing for you to do… here I am too bored to stay in this withered body and I am longing to go to my gurus’ place to serve them… not that they are in need of any maidservant, but I need much to be in their presence as a maidservant… whether you are god or no god… that is not my concern… my teachers told me to stay here until your arrival… and you have arrived now, so fructified is my teachers’ saying… what is the result of subservience to teachers… release, deliverance, etc., thus my teachers said… so I got it just now… that way, what is it a commoner birthed on earth wishes… an emancipation from the cycle of births and deaths… so my teachers said… thus I got it just now… on envisioning you… I know that you are unknowable, thus said my teachers, but I have known you, because I have seen you… hence I am redeemed by my gurus… this is the resultant factor of my unswerving servitude to my teachers… by the way, my teachers used to say about it quoting from some sweta Upanishad… now I am unable to recollect it… Lakshmana, can you recite it for me…’ Lakshmana: yasya deve paraa bhaktiH yathaa deve tathaa gurau | tasya ete kathitaa hi arthaaH prakaashante mahaatmaaH |prakaashante mahaatmana iti | shvetaashvataropanishad 6-23 ‘for a noble soul who reposes devotion in god, and an equal devotion in his teacher, to such a noble soul all truths manifests themselves… to such a noble soul all truths manifests themselves…’ Shabari: Yes, yes, so also I stand ennobled after envisaging you, just now…’
अद्य मे सफलम् तप्तम् स्वर्गः चैव भविष्यति |
त्वयि देव वरे राम पूजिते पुरुषर्षभ || ३-७४-१२
tvayi deva vare raama puujite puruSharShabha || 3-74-12
ॐ
Show Description: Sloka 3.74.12
“Oh, best one among men, now all my ascesis is fructified when I personally worshiped you, who are none other than the best god among gods, thus the heaven will also be there for me… [3-74-12]
Annex: ‘thus my teachers were discussing about you when you were in Chitrakuta… but I have no knowledge about you or your Being… as said by my teachers you have come, thus my teachers’ words came true… then you must be that ‘Being’ according to my feminine logic… and I could personally see you with theses hazy, foggy mortal eyes, which my teachers could not… am I to self-ascertain that I edge over my teachers, though I have not performed any rituals or ceremonies, which my decrepit and doddering teachers painfully did… not so, it is their way of knowing you and this my way of reaching you… they also said that there is a returnless sphere, apart from brahma loka, indra loka… ‘abode of Brahma or paradise of Indra…’ and when I was saying ‘heaven to me…’ I intended that returnless ‘heaven…’ to where my teachers have gone, as they did not wish to go to Indra’s paradise to enjoy the dance programs of Rambha or Tilottama, as said by Gita 8-16: aabrahma bhuvana lokaaH punar aavartino arjuna | maam upetya tu kaunteya punar janma na vidyate || The worlds, Arjuna!- even Brahma’s world- / Roll back again from Death to Life’s unrest; / But they, O Kunti’s Son! that reach to Me, / Taste birth no more. – Sir E. Arnold.
तव अहम् चक्षुषा सौम्य पूता सौम्येन मानद |
गमिष्याम्यक्षयांलोकांस्वत्प्रसादादरिन्दम – यद्वा –
गमिष्यामि अक्षयान् लोकान् त्वत् प्रसादात् अरिंदम || ३-७४-१३
gamiShyaamyakshayaa.nlokaa.nsvatprasaadaadarindama – yadvaa –
gamiShyaami akshayaan lokaan tvat prasaadaat ari.ndama || 3-74-13
ॐ
Show Description: Sloka 3.74.13
“Oh, kind one, your blessed sight has sanctified me… and oh, endower of respect, by your beneficence I wish to go to those returnless worlds because I have subjugated those enemies of yours, viz., ari SaD varga-s in me, and I think my prayer to you is justified because you are a subjugator of such enemies… [3-74-13]
Annex: ‘Now that you have come I conclude you to be that “Absolute’ and I repose the same faith and confidence in you which I have for my mentors… hence give me the worlds of no return, to where my preceptors went…’ ‘Or, tava saumyena cakshuSaa by your magnanimous visual acuity, gratis visualis, puutaa asmi I am depurated of all of my three fates, sancita, aagaami, praarabdha karma-s, hence, oh, enemy subjugator, subdue all enemies in me, ari SaD varga – kaama, krodha, lobha, moha, mada, maastarya, even the present lobha, moha for a returnless world, and then tvat prasaadaat by your grace; nirhetuka dayaa kaTaaksha prasaadaat, your unconditional salvation, salvas gratis, grant me those returnless worlds…’ Govindaraja. Ravana’s ten heads are identified with the above six negativities plus four more as – kama lust; krodha anger; lobha greed; moha delusion; mada pride; maatsarya : envy; manas : mind; buddhi intellect; chitta will; ahamkara ego.
चित्रकूटम् त्वयि प्राप्ते विमानैः अतुल प्रभैः |
इतः ते दिवम् आरूढा यान् अहम् पर्यचारिषम् || ३-७४-१४
itaH te divam aaruuDhaa yaan aham paryacaariSham || 3-74-14
ॐ
Show Description: Sloka 3.74.14
“Divine aircrafts of unequalled refulgence have lifted those disciples of Sage Matanga in whose tendance I was, to welkin on your arriving at Chitrakuta… [3-74-14]
तैः च अहम् उक्ता धर्म ज्ञैः महाभागैः महर्षिभिः |
आगमिष्यति ते रामः सु पुण्यम् इमम् आश्रमम् || ३-७४-१५
स ते प्रतिग्रहीतव्यः सौमित्रि सहितो अतिथिः |
तम् च दृष्ट्वा वरान् लोकान् अक्षयान् त्वम् गमिष्यसि || ३-७४-१६
aagamiShyati te raamaH su puNyam imam aashramam || 3-74-15
sa te pratigrahiitavyaH saumitri sahito atithiH |
tam ca dR^iShTvaa varaan lokaan akShayaan tvam gamiShyasi || 3-74-16
ॐ
Show Description: Sloka 3.74.15, 3.74.16
“Those knowers of probity, highly providential, and eminent-saints have told me, ‘Rama will come to this highly blest hermitage of yours along with Soumitri… and you have to cordially welcome them as your guests, and on your seeing him you will go to best worlds, where merit remains undiminished…’ [3-74-15, 16]
This suggests that subservience to preceptors will generate the merit that causes deliverance to the student or servant by the active participation of the deliverer. The best world or sphere, or state attainable by soul-searching individuals is kaivalya whereas seeing that deliverer with one’s own eyes bhagavad avalokana, is far beyond these worlds or states with nomenclature, and it is mukti, salvation from life cycles. Govindaraja
एवम् उक्ता महाभागैः तदा अहम् पुरुषर्षभ |
मया तु विविधम् वन्यम् संचितम् पुरुषर्षभ || ३-७४-१७
तव अर्थे पुरुषव्याघ्र पम्पायाः तीर संभवम् |
mayaa tu vividham vanyam saMcitam puruSharShabha || 3-74-17
tava arthe puruShavyaaghra pampaayaaH tiira saMbhavam |
ॐ
Show Description: Sloka 3.74.17,18a
“Oh, best one among men Rama, thus I was told by those highly providential sages, oh, best one among men, oh, manly tiger, and I have gleaned various forest fruits and eatables that occur on the moorlands of Pampa Lake for your sake…” So said Shabari to Rama. [3-74-17]
Out of the three epithets for Rama, the twice-repeated epithet is puruSarSabha has two different meanings in vernacular translations. One is the usual intensifier puruSa R^iSabha ‘bull among men…’ where The Bull is the bull from the zodiacal sign or constellation Taurus to that of stock exchanges. And it is Latin bulla ’rounded object’, in medieval Latin ‘seal’ or Latin bullire ‘to bubble’, from bulla ‘bubble’ etc., where Rama is the rounded off seal for kingship, and even known for his bubbly fermentation to deal with atrocities. The other is puruSa tilaka ‘the vermilion mark one the forehead of mankind…’ rather the husband of mankind, or the husbandman for mankind who cultivates good on the earth as a farmer, after weeding out the weeds called evils. The version of Gita Press has this as the ‘flower of humanity…’
And then it is said in vernacular translations as a ‘bullish man’ is for his impetuousness and aggressiveness towards evil called Ravana, when he started from Ayodhya. The second is to tell that he is a yeoman, a man holding and cultivating a small landed estate, taking care of every weed or withering plant, as he has come to see Shabari, and Shabari like an old plant did not stir out. The third is puruSa vyaaghra ‘manly tiger…’ but this is actually ‘man, the lion…’ and if a lion sets out he will not take a back step until his pursuit is fulfilled. Thus Shabari is given the lines with three epithets to Rama, as she is already in the know of this Rama, and now on seeing him personally, some divine wisdom dawned and she is able to foresee what this man, rather this lion, is going to achieve at end point. We glean these meanings, one, or two, and we appeal to Sanskrit pundits to derive which epithet is used with which purpose, once again.
By the way, where is the scene of Rama eating fruits and eatables bitten and tasted by Shabari? Has this old woman not offered the fruits to the guests, or just said that they are available? We listen many stories and see many pictures telling that she gave many fruits after biting them with her own teeth to test the taste. All that is not in Valmiki Ramayana. This amplification is from Padma Purana. phalaani ca supakvaani muulaani madhuraaNi ca | svayam aasaadya maadhuryam pariikShya paribhakShya ca | pashcaat nivedayaamaasa raaghaabhyaam dhR^iDhvrataa |
एवम् उक्तः स धर्मात्मा शबर्या शबरीम् इदम् || ३-७४-१८
राघवः प्राह विज्ञाने ताम् नित्यम् अबहिष्कृताम् |
raaghavaH praaha viGYaane taam nityam abahiSh.hkR^itaam |
ॐ
Show Description: Sloka 3.74.18b,19a
When that graceful souled Rama is addressed thus by Shabari, he that Raghava enquiringly said this to that Shabari who is never ever debarred from esoteric knowledge and gnosis. [3-74-18b, 19a]
‘though ignoble by birth…’ is the assumed finishing line. There are many exclamations and arguments for and against this caste oriented banalities. So taking by those days we may find the characters of this Shabari, tribal king Guha, Dasharatha’s minister Sumantra, and the like and then we may examine how much the so-called outcaste is cared for or sought after. They may be ineligible to perform ritual deeds but none is barred from esoteric knowledge.
दनोः सकाशात् तत्त्वेन प्रभावम् ते महात्मनः || ३-७४-१९
श्रुतम् प्रत्यक्षम् इच्छामि संद्रष्टुम् यदि मन्यसे |
shrutam pratyakSham icchhaami saMdraShTum yadi manyase |
ॐ
Show Description: Sloka 3.74.19b,20a
“Your and your preceptors’ effectiveness is heard in effect from the wraith of the great souled Danu’s son, Kabandha, and if you feel showing it like I wish to clearly see it, personally…” Thus Rama asked her to show hermitage. [3-74-19b, 20a]
He is rather showing that hermitage to us in order to emphasise the path followed by the disciples of Matanga, whom this Shabari served that laboriously.
एतत् तु वचनम् श्रुत्वा राम वक्त्रात् विनिःसृतम् || ३-७४-२०
शबरी दर्शयामास तौ उभौ तत् वनम् महत् |
shabarii darshayaamaasa tau ubhau tat vanam mahat |
ॐ
Show Description: Sloka 3.74.20b,21a
On hearing those words voiced by Rama, Shabari started to show that unique woodland to both of them. [3-74-20]
पश्य मेघ घन प्रख्यम् मृग पक्षि समाकुलम् || ३-७४-२१
मतंग वनम् इति एव विश्रुतम् रघुनंदन |
इह ते भावित आत्मानो गुरवो मे महाद्युते |
जुहवान् चक्रिरे नीडम् मंत्रवत् मंत्र पूजितम् || ३-७४-२२
mata.nga vanam iti eva vishrutam raghuna.ndana |
iha te bhaavita aatmaano guravo me mahaadyute |
juhavaan cakrire niiDam ma.ntravat ma.ntra puujitam || 3-74-22
ॐ
Show Description: Sloka 3.74.21b,22
“Oh, Rama the delight of Raghu’s lineage… this one comparable to a crammed cloud that would be ever ready to yield much cherished cloudbursts, and compacted with animals and birds that are ever ready to enjoy seasonable rains, is that hermitage to which you have come, that way this woodland is well known as Matanga, meaning a cloud, or an elephant, or an elephantine cloud that showers blessings on all… and oh, highly resplendent Rama, you may see this nest, snuggery, where those contemplative souls, my teachers, used to conduct oblations into the Ritual-fires, orienting and worshipping them with Vedic hymns… [3-74-21b, 22]
There is another shade with a little different wording cakruH analam mantravat mantra kovidaaH meaning mantra kovidaaH experts in hymns; mantravat hymn oriented; analam Ritual-fire; juhaavaan oblations in fire; cakruH conducted, worshipped.
इयम् प्रत्यक् स्थली वेदी यत्र ते मे सुसत्कृताः |
पुष्प उपहारम् कुर्वन्ति श्रमात् उद् वेपिभिः करैः || ३-७४-२३
puShpa upahaaram kur.hvanti shramaat ud vepibhiH karaiH || 3-74-23
ॐ
Show Description: Sloka 3.74.23
“Where those great sages that are highly revered by me used to offer flowers with their extremely doddery hands in the worship the Altar of Fire, this alone is that Altar of Fire raised at western end… [3-74-23]
The Altar of Fire is the sanctum sanctorum of Vedic-ritual, like that of present day temples. It took some two hours for Rama to enter such a hermitage of Agastya, that too after Agastya’s permission. Now a so-called low-caste woman is able to detail about it, naming by their technical names as pratyak stalii vedi, praacii sthalii vedi, puSpopahaaram, and she is detailing their acts of doddery worship, sympathetically. Hence, she should be in proximity at those places when her preceptors actually worshipped the fire offerings. That way, she is a bahiSkR^itaam – api samiipaat ‘ not, debarred lady, even, from the proximity’ of Vedic-rituals. These Vedic time yanGYa-s were more secular than the present day commercial temple complexes, cf., ashva medha yaGYa in Bala Kanda. Nobody debars any in such Vedic ceremonies, but some are not expected to perform them personally, again cf., Vishvamitra-Trishanku episodes. If everybody becomes a Bishop, who will be remaining for appointment as pastoral staff? The Reverend Bishop is the Bishop, but staffers are many.
तेषाम् तपः प्रभावेन पश्य अद्य अपि रघूत्तम |
द्योतयन्ति दिशः सर्वाः श्रिया वेद्यः अतुल प्रभाः || ३-७४-२४
dyotayanti dishaH sarvaaH shriyaa vedyaH atula prabhaaH || 3-74-24
ॐ
Show Description: Sloka 3.74.24
24. raghuuttama = oh, best one from Raghu-s; teSaam tapaH prabhaavena = by their [my teachers,] ascesis, by efficacy; a tula = not, comparable; prabhaaH = in irradiance; vedyaH = Altars of Fire; shriyaa = with solemnity; adya api = now, even; sarvaaH dishaH dyotayanti = all, directions, irradiating; pashya = you see.
“Oh, best one from Raghu-s, by the efficacy of the ascesis of my teachers these Altars of Fire are with incomparable irradiance, and even now they are irradiating all of the directions with solemnity… see them… [3-74-24]
अशक्नुवद्भिस्तैर्गन्तुमुपवासश्रमालसैः – यद्वा –
अशक्नुवद्भिः तैः गन्तुम् उपवास श्रम आलसैः |
चिन्तिते अभ्यागतान् पश्य समेतान् सप्त सागरान् || ३-७४-२५
ashak.hnuvadbhiH taiH gantum upavaasa shrama aalasaiH |
cintite abhyaagataan pashya sametaan sapta saagaraan || 3-74-25
ॐ
Show Description: Sloka 3.74.25
“Enervated by dieting and straining they were incapable to go for sea bathing, and just at their thought process all the seven seas came close by, in coalescence… see them… [3-74-25]
That is why Pampa Lake is held sacred. Instead of rivers going into sea, seas flowed back to form this lake for the sake of these old sages. Sea bathing is the best, river bathing is of medium merit, and bathing with well or vessel water is worst, in terms of holy baths.
कृत अभिषेकैः तैः न्यस्ता वल्कलाः पादपेषु इह |
अद्य अपि न विशुष्यन्ति प्रदेशे रघुनंदन || ३-७४-२६
adya api na vishuShyanti pradeshe raghuna.ndana || 3-74-26
ॐ
Show Description: Sloka 3.74.26
“On performing holy baths those sages have spread their jute cloths on those trees with their own doddering hands here at this place and oh, Raghu’s legatee, those cloths did not dry even now by the touch of their hands… [3-74-26]
देव कार्याणि कुर्वद्भिः यानि इमानि कृतानि वै |
पुष्पैः कुवलयैः सार्थम् म्लानत्वम् न तु यान्ति वै || ३-७४-२७
puShpaiH kuvalayaiH saartham mlaanatvam na tu yaanti vai || 3-74-27
ॐ
Show Description: Sloka 3.74.27
“Which garlands they have knotted together with black-lotuses and other flowers while they were worshiping gods, these are really those garlands, and indeed there is no discolouration to them… [3-74-27]
कृत्स्नम् वनम् इदम् दृष्टम् श्रोतव्यम् च श्रुतम् त्वया |
तत् इच्छामि अभ्यनुज्ञाता त्यक्ष्यामि एतत् कलेवरम् || ३-७४-२८
tat icchhaami abhyanuGYaataa tyakshyaami etat kalevaram || 3-74-28
ॐ
Show Description: Sloka 3.74.28
“You have seen what is seeable and you have listened what is listenable of this woodland in its entirety… thereby I wish to become a permittee, where you alone are my permitter, as I wish to castaway this sheathe of soul, called my body… to make that soul to move nigh of my teachers feet… [3-74-28]
तेषाम् इच्छामि अहम् गन्तुम् समीपम् भावित आत्मनाम् |
मुनीनाम् आश्रमो येषाम् अहम् च परिचारिणी || ३-७४-२९
muniinaam aashramo yeShaam aham ca paricaariNii || 3-74-29
ॐ
Show Description: Sloka 3.74.29
“Of which sages this hermitage is, and of which sages I am also a maidservant, I soulfully go the proximity of those contemplative souls…” Thus, she appealed to Rama. [3-74-29]
धर्मिष्ठम् तु वचः श्रुत्वा राघवः सह लक्ष्मणः |
प्रहर्सम् अतुलम् लेभे आश्चर्यम् इदम् च अब्रवीत् || ३-७४-३०
praharsam atulam lebhe aashcaryam idam ca abraviit || 3-74-30
ॐ
Show Description: Sloka 3.74.30
Rama on hearing those duty-congruous words of Shabari along with Lakshmana, obtained a uniquely high rejoice and he also said, “astonishing is this…” [3-74-30]
Annex: ‘astonishing is this hermitage and its inmates… where the inmates praise their bygone masters, as said at gurum prakaashayet dhiimaan ‘gurus are to be extolled by true and wise disciples…’ and the masters made the environ blissfully livable, all this is without any maya or magic… so, fairness has its own place…’
ताम् उवाच ततो रामः शबरी संश्रित व्रताम् |
अर्चितो अहम् त्वया भद्रे गच्छ कामम् यथा सुखम् || ३-७४-३१
arcito aham tvayaa bhadre gacchha kaamam yathaa sukham || 3-74-31
ॐ
Show Description: Sloka 3.74.31
Then Rama spoke to that Shabari who is firmed up in her faith towards her masters, “oh, saintly lady, you treated me with deference… thus may go to your cherished worlds, where you can solace yourself with your masters… [3-74-31]
इति एवम् उक्ता जटिला चीर कृष्ण अजिन अंबरा |
अनुज्ञाता तु रामेण हुत्वा आत्मानम् हुत अशने || ३-७४-३२
ज्वलत् पावक संकाशा स्वर्गम् एव जगाम सा |
anuGYaataa tu raameNa hutvaa aatmaanam huta ashane || 3-74-32
jvalat paavaka saMkaashaa svargam eva jagaama saa |
ॐ
Show Description: Sloka 3.74.32,33a
Thus that way said by Rama in consent, she who is wearing tufty-matted hair, jute-cloths, and deerskin as her clothing, she offered herself as an oblation into Ritual-fire, and then like a flaring fire, she went to heaven alone. [3-74-32, 33a]
दिव्यम् आभरण संयुक्ता दिव्य माल्य अनुलेपना || ३-७४-३३
दिव्य अंबर धरा तत्र बभूव प्रिय दर्शन |
विराजयन्ती तम् देशम् विद्युत् सौदामिनी यथा || ३-७४-३४
divya aMbara dharaa tatra babhuuva priya darshana |
viraajayantii tam desham vidyut saudaaminii yathaa || 3-74-34
ॐ
Show Description: Sloka 3.74.33b,34
Now she appeared as an angle bejewelled with angelic ornaments, wearing angle’s wraparound and angelical flowery tassels, and bedaubed with suchlike cosmetics, and as with the scintillations of electric sparks she scintillated that province. [3-74-33b, 34]
यत्र ते सुकृत आत्मानो विहरन्ति महर्षयः |
तत् पुण्यम् शबरी स्थानम् जगाम आत्म समाधिना || ३-७४-३५
tat puNyam shabarii sthaanam jagaama aatma samaadhinaa || 3-74-35
ॐ
Show Description: Sloka 3.74.35
Shabari who is a perfect yogin with perfected meditative concentration, now went to that sanctum locus where the blest souls of those sublime sages, namely her masters, saunter. [3-74-35]
For this Dharmaakuutam says: tat udiiritam ati dharmiShTham vacanam aakarNya harSha nirbhara maanaso raameNa samauGYaataa shavarii bhujagii iva jiirNaam tvacaam tanum hutaashane nikShipya divya maalyaa ambara dharaa shirasaa raamam praNamya guru jana maNDala kR^itam puNya sthalam jagaama || dk She left her body as a female serpent does in its ecdysis. This metaphor of a snake shedding off skin is repeated time and again in Ramayana and here the commentator is using it. This is indicative of the thousand hooded serpent aadiseSa who guards Vishnu like a mosquito net. The fibre like sheath released by a snake will be beautiful for a look as it glitters with all the charms of a charming snake. The minute you finger it, of course when snake went a long way off, then that sheath splinters in hundreds of pieces. That is why this metaphor is used to suggest the world as viSNu maya, which remains beautiful and if touched shatters all misconceptions. Saint-singer Tyaagaraaya has a kR^iti on this pannagapu doma tera paikettavemayya So Shabari is rid of that illusion, or maya
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