The following two verses found in some texts of Kamba Ramayana
had been quoted to justify that Rama himself broke the Sethu.
The following article by Sri Hari Krishnan, sent in by Dr S. Kalyanaraman
gives a detailed analysis.
ஆவினை, குரவரோடும் அருமறை முனிவர்தம்மை,
பாவையர் குழுவை, இன் சொல் பாலரை, பயந்து தம் இல்
மேவின அவரை, செற்றோர், விரி கடல் சேது வந்து
தோய்வரேல், அவர்கள் கண்டாய், சுரர் தொழும் சுரர்கள் ஆவார்.
மரக்கலம் இயங்கவேண்டி, வரி சிலைக் குதையால் கீறித்
தருக்கிய இடத்து, பஞ்ச பாதகரேனும் சாரின்,
பெருக்கிய ஏழு மூன்று பிறவியும் பிணிகள் நீங்கி,
நெருக்கிய அமரர்க்கு எல்லாம் நீள் நிதி ஆவர் அன்றே.
When the previous verse describes the sinners by associating the sins done by them
and say that such sinners come to the Sethu to wash off their sins,
where does 'the ship' fit in the context
in the beginning of the next verse
which however goes on to say that the sinners would certainly be relieved off their sins?
If one reads the 2 verses in continuation,
it becomes clear that the verse must be
"marukkamal iyanga vendi" -
the assurance given in the previous verse
must happen without fail.
To make it as kind of pledge or affirmation or an order by law
or as a sign of planting his signature,
Rama drew a line on the ground with the 'vil-kudhai'
(the bottom part of the bow where the string is tied)
and declared that the sinners who take a dip there
would be relieved of their sins of 21 births.
So it must be 'marukkamal iyanga vendi' (in order to happen without resistance or opposition)
and not 'marakkalam iyanga vendi' (in order to enable ships to ply through).
Another observation is the similarity with skanda puranam
in the types of sins that are to be washed off.
The 'Aim kuravar' does not include God as said in the article.'
The 5 kuravars are
mother,
father,
elder brother,
teacher and
king.
The offense done to them are similar to Brahma- ghata dosham (injuring Brahma)
(list of sins that are washed off by Sethu snanam are given at the end of the post).
This verse is a clear indication of post Kamban times,
in that Kamban did not deviate from Valmiki Ramayan in sticking to the events,
as he made amends only with reference to cultural traits of his times and Tamil land.
The incident mentioned in the above 2 verses are not part of Valmiki Ramayan.
But the importance of Sethu as mentioned in them are to be found in Skanda purana
and as such they are said to be derived from Skanda purana and inserted
at an appropriate place in Kamba Ramayana.
By any stretch of imagination,
the Sethu can not be connected to giving 'salvation' to ships
(by making them sail through it by breaking it).
The palm leaf text that is supposed to contain this verse
must be traced and analyzed to set things right.
-jayasree.
*****************************************************
Culture of Bharatam, Pachauri committee to note: Kamban on Setu
(Thanks to Shri Hari Krishnan for the note of Aug. 4, 2008).
a) In Kamba Ramayana (KR), there is a canto by name Mitchip Padalam (mIt-chi-p pa-da-lam) which describes the return of Sri Rama along with Sita and all others by pushpaka vimana from Lanka. While returning thus from Lanka, Sri Rama, from his aerial car, points to various landmarks to Sita, most of which are by way of fond memories. What we see is a grand picture in which a happy couple in reunion, the husband having regained his lost consort, very lovingly recounts events that took place after her separation from him. The long description goes on in the form of happy recollections of Sri Rama and has verses containing his expressions like 'This is where I killed Ravana, this is where Vibishana came to me seeking refuge, this is where I met Sugriva', etc.
b ) After leaving Lanka, the aerial car passes over Sethu. As it does so, Sri Rama points the Sethu to Sita and tells her about its construction and how it would be cherished by generations to come, as holier than the holiest of all. Three verses describing this scene are accepted by almost all the scholars of Kamban, as having been written by the poet himself.
c ) There are two verses which are not at all accepted by almost all the editions of KR. However, these have been accepted into the general body of the text in the edition of one of the greatest stalwarts, Shri Vai Mu Gopalakrishnamacharyar. Though he has taken these verses into the main body of the text, he has, with abundant precaution, qualified them with the remark 'not found in some copies'. What he refers to by the word 'copy' is obviously the copies of the KR script on Palmyra leaves. This is to emphasise that even though this highly respected scholar has included the disputed verses in his edition in the general body of KR text he has not failed to qualify them with the remark that these 'are not found in some copies'. Therefore, even according to the one who has accommodated these disputed verses, they are NOT in the original, or, in other words, are of doubtful origin.
d ) Since opinions on determination of these interpolated verses differ from editor to editor, by way of abundant precaution I used the following four different editions of KR for the present purpose.
These are:
Vai Mu Gopalakrishnamacharya's edition
Edition by Varthamanan publications
Digital version of KR prepared by Uni Koeln University, Germany. This is basically designed for searching text string with the use of computer (searchable format). And therefore, there are no notes, footnotes or commentaries available for this. It is therefore not possible to ascertain the opinion of its editor, on the disputed verses, which are included in the main body of the Text.
Digital version of KR, as provided by
I am giving hereunder the verses in Tamil, on Sethu, indicating the editions that have included this in the main body of KR. Numbers in my notes under the verses represent:
1. Vai Mu Go' edition.
2. Varthamanan edition
3. German University's digital version, and
4. Alwar Thirunagari digital version.
My English Translation is not a word-for-word rendition; but it is true to the original.
மன்னவன்
இரவி மைந்தன், வான் துணையாக நட்டபின்னை
, மாருதி வந்து, உன்னைப் பேதறுத்து, உனது பெற்றிசொன்னபின்
, வானரேசர் தொகுத்தது, இச் சேது கண்டாய்.பதிப்புகள்
: 1, 2, 3 Accepted by editions 1, 2 and 3.(Rama addresses Sita and says as follows)
(Ye of) Bright forehead! After many, many days of separation (from you) I acquired the friendship of the son of Sun (Sugriva). Then, after that, Maruti came to you and made you void of distress. He came back to me and detailed about your (unblemished) qualities. It was subsequent to that this Sethu was constructed by the Vanaras, supervised by their chiefs. Have a look at this.
'
மற்று இதன் தூய்மை எண்ணின், மலர் அயன் தனக்கும் எட்டா;பொன்
தொடித் தெரிவை! யான் என் புகழுகேன்! கேட்டி, அன்பால்பெற்ற
தாய் தந்தையோடு தேசிகற் பிழைத்து, சூழ்ந்தசுற்றமும்
கெடுத்துளோரும் எதிர்ந்திடின் சுரர்கள் ஆவார்.பதிப்புகள்
: 1, 2, 3 Accepted by editions 1, 2 and 3.If it is impossible even for the very Brahma to comprehend how sacred (pure, divine) it (the Sethu) is, how am I to praise it, my golden bangled lady! Listen to me. Even such persons who have wronged their parents, masters, and their kith and kin, (who have brought untold misery unto them) would (be void of all their sins and) turn celestials, if they just come before (have a dharshan of) this Sethu.
'
இந்திரற்கு அஞ்சி, மேல் நாள், இருங் கடல் புக்கு, நீங்கால்சுந்தர
சயிலம், தன்னைக் கண்டவர் வினைகள் தீர்க்கும்கந்தமாதனம்
என்று ஓதும் கிரி, இவண் கிடப்ப கண்டாய்;பைந்தொடி
! அடைத்த சேது பாவனம் ஆயது' என்றான்.பதிப்புகள்
: 1, 2, 3, 4 (நான்கும் ஏற்றுக் கொண்ட பாடல்) This has been accepted by all the four editions.Thou of golden bangles! See here. It is here that the Mountain Gandhamadhana is lying submerged in the ocean. It took refuge here, under the ocean, when Indra was severing the wings of all mountains, and has been lying here from that time. This Mountain Gandhamadhana has become sacred, because the Sethu touches (connects) it.
That is to say, the Gandhamadhana Mountain that sought refuge in the ocean, when Indra was severing the wings of mountains, has attained a sacred stature, merely because the Sethu is touching it, passing its side. (Or it may even be, since the Sethu has been built over it.)
'
கங்கையோடு, யமுனை, கோதாவரி, நருமதை, காவேரி,பொங்கு
நீர் நதிகள் யாவும், படிந்து அலால், புன்மை போகா;சங்கு
எறி தரங்க வேலை தட்ட இச் சேது என்னும்இங்கு
இதின் எதிர்ந்தோர் புன்மை யாவையும் நீங்கும் அன்றே. 22பதிப்புகள்
: 1, 2, 3, 4 (நான்கும் ஏற்றுக் கொண்ட பாடல்) This has been accepted by all the four editions.One has to take a holy dip in the rivers Ganges, nor Yamuna, nor Godhavari, nor Narmadha, nor Kaveri, in order that his sins are absolved. But this Sethu, which has been constructed in the ocean with waves throwing up shells, can rid one of all sins, if he (just) arrives at this spot, (and have its dharshan).
Even the holiest of rivers can wash off one's sins, only if he takes a dip in them. But the Sethu can make a man rid of all sins, by mere sight.
'
நெற்றியின் அழலும் செங் கண் நீறு அணி கடவுள் நீடுகற்றை
அம் சடையில் மேவு கங்கையும், "சேது ஆகப்பெற்றிலம்
" என்று கொண்டே, பெருந்தவம் புரிகின்றாளால்;மற்று
இதன் தூய்மை எவ்வாறு உரைப்பது?-மலர்க்கண் வந்தாய்!' 23பதிப்புகள்
: 1, 2, 3, 4 (நான்கும் ஏற்றுக் கொண்ட பாடல்) This has been accepted by all the four editions.Thou, the resident of Lotus (Mahalakshmi!)! Ganga, residing in the matted locks of the Lord of the Third Eye, the One who smears ashes, is performing great penance desiring 'I am not (as sacred as) Sethu'. When that is so, what is more to say about the (supreme) sanctity of Sethu!
Ganga, the holiest rivers of all, considers herself unmatched in stature (of sanctity) in comparison with Sethu. Therefore, she is performing penance to attain its heights of sanctity. The Sethu is holier than holiest of all.
ஆவினை
, குரவரோடும் அருமறை முனிவர்தம்மை,பாவையர்
குழுவை, இன் சொல் பாலரை, பயந்து தம் இல்மேவின
அவரை, செற்றோர், விரி கடல் சேது வந்துதோய்வரேல்
, அவர்கள் கண்டாய், சுரர் தொழும் சுரர்கள் ஆவார். 22-1பதிப்புகள்
: 1, 3 (சில பதிப்புகளில் இல்லை என்ற குறிப்புடன் 1) This verse is found only in two editions. This is the first of the two disputed verses. Please see paragraph (c) above.Even the sins of such heinous offences as killing a cow, or killing one's Gurus five*, Rishis, great numbers of women, children, or killing the one who had sought refuge in one's home, would be washed off if that person comes to Sethu and takes a holy dip. (With their sins washed off), They would ascend such a stature that they would be the Devas, worshipped by Devas.
*aim perum kurravar, or simply, kuravar – represents the five Masters (Gurus) that a person is expected to hold in veneration. These five are, Mother, Father, Teacher, King and God. One cannot of course kill the fifth Guru, God. The intended meaning is, even the sin that is acquired by a person on killing his parents or his teacher or his king, gets nullified.
The earlier verses narrated the benefits of a 'dharshan' of Sethu. This (though disputed) verse speaks about the effects of a holy dip near Sethu.
மரக்கலம்
இயங்கவேண்டி, வரி சிலைக் குதையால் கீறித்தருக்கிய
இடத்து, பஞ்ச பாதகரேனும் சாரின்,பெருக்கிய
ஏழு மூன்று பிறவியும் பிணிகள் நீங்கி,நெருக்கிய
அமரர்க்கு எல்லாம் நீள் நிதி ஆவர் அன்றே. 22-2பதிப்புகள்
: 1, 3 (சில பதிப்புகளில் இல்லை என்ற குறிப்புடன் 1) This verse is found only in two editions. This is the second of the two disputed verses. Please see paragraph (c) above.I have broken (made an opening) here, with the tip of my bow, to enable ships to pass through. Whoever comes here, though steeped in the five heinous sins, would be absolved of all his sins committed in twenty-one previous births and would be blessed with such stature that he would become the treasure of all (innumerable) celestials.
The word in question now is 'tharukkiya' (first foot of second line). One has to see if it would really mean destroying, or making an opening. The Tamil Lexicon of the University of Madras defines the word 'tharukku-thal' as 'To break, pierce'. The point to note here is, the University Lexicon quotes this very same line of the verse in question, to cite an example in support of this definition. Therefore, it is abundantly clear that the intended meaning is not 'destroying it or even breaking it to pieces,' as has been argued. It only means the Sethu has been 'pierced through' with the tip of the bow. The first line very clearly mentions 'vari silai kudhyaal keerith tharukkiya'. Vari silai = banded bow; 'kudhai' is defined as Notch at the end of a bow to secure the loop of a bowstring by the University Lexicon. (Page 1768, Vol. III, Tamil Lexicon, Madras University, 1982 edition)
It becomes therefore clear that the statement that Sri Rama shot an arrow and broke the Sethu, as well as the claim that he had 'destroyed' it are baseless and wrong. It is a very plain, obvious attempt at isolating a single word and interpreting it out of context. That is to say, if a person breaks a wall and fits a doorway at that point, he has actually not destroyed the wall, but has modified its structure. Moreover, it was not with an arrow, but with the tip of his bow that the opening was made.
Assuming that this verse holds good, goes as original text of Kamban, what is presented as an argument is only a fragmented piece of the verse. Just one word (tharukkiya, which can mean break, or pierce) has been taken out of context; and its sense 'break' has been extended to mean 'destroying.' It is a very clear case of twisted and misrepresented reading of the verse.
The word tharukkiya has to be read with its adverb in the preceding line, namely, first line, last foot 'keeri'. Read together, 'keeri tharukkiya'. Now let us take the word definition from the University Lexicon:
kIru-thal
– 1. To draw lines.2. To scribble, make marks.
3. To score out.
4. To slit, tear, rend.
5. To scratch, as a cat, a fowl; to work over, as one's toes.
6. To cut, gash, lance, dissect.
7. To slice, cut off longitudinally.
8. To give a clue to as a subject, a hint at.
9. To pass beyond.
The closest sense from the above list of definitions is definition 4 as well as 5. Put together, 'keerith tharukkiya' means, 'pierced through by scratching, cutting through, dissecting with' the tip of bow.
Therefore, the argument that because the Sethu has been broken, it has lost its sanctity is not valid at all. Because it has not been broken to pieces as has been claimed, but merely scratched, dissected, that too with such a blunt material as the tip of the bow.
More over, the argument accepts the validity of this verse. It presupposes that the verse is a genuine part of Kamban's own piece of writing. If that is so, then, one has to read the verse as a whole, and not attempt to pick out two words and twist them out of their context. In lines 2, 3, 4 the very same Rama himself (who is supposed to have 'broken' the Sethu) says that it is sacred and would absolved one of all the sins committed in 21 earlier births, and that the person would rise in his stature to be considered as 'treasure of Devas"! If the Sethu is not sacred, how does he make that assertion!
If this point of 'breaking the Sethu' has to be gone into further, Puranas related to Dhanushkoti may be of help. I have no access to such a Purana. However, the veteran Vai Mu Gopalakrishnamacharyar affirms that this place, which has been 'broken' by the bow
(dhanu) is Dhanush-koti.
The only argument that may arise is that 'Rama himself intended the Sethu to be used as passage for ships to pass through and it is only for that purpose we are making the very same purpose'. Countering this argument is beyond the frontiers of literature. It has to be viewed from the social and other stand points. Literature has no place if this situation arises.
In addition to the above, one SHOULD NOT FAIL to see what Valmiki has stated in his version of the Ramayana, in a parallel scene. Rama, from the pushpaka vimana, points to the Sethu to Sita and says as follows, in Valmiki Ramayana.
"Here lies the island in the heart of the ocean, where my troops were stationed (before their crossing over the Lanka). On this (very) spot did the all-pervading Lord Siva (the Supreme Deity) bestow His grace on me (by appearing in the form of a Linga and accepting my worship as Lord Rameswara) before the construction of this bridge
Valmiki Ramayana not only states that the Sethu is sacred and 'will be worshipped supremely' but also confirms the spot of Sethu, by mentioning Rameswara.
**************(end of article by Sri HAri Krishnan)*********
From Skanda purana
http://www.bridgeofram.com/2007/05/rama-setu-in-skanda-purana-1.html
The Gravest Sinners
(48) One, who prostrates in the middle of the Setu's sandbank, his sins becomes dulled. And ultimately his sins are subdued, O Best of the Dvija-s. (49) So much so, that the grimmest sin that arises from killing a Bramhana, no doubt, even that is destroyed by performing rites there, if every part of his (sinner's) body touches the winds in the middle of the Setu. (50) Offenses of drinking liquors instantly disappear by shaving the hair in the middle of the Setu. (51) Even the gravest sinner, who violates the bed of his own teacher - his sins too are destroyed instantly, by sons and grandsons immersing his last remains in the middle of the Setu. Who has sinned by stealing gold, even his sins are destroyed instantly. (52) O Best of the Dvija-s, whoever performs rituals at Setu, according to the traditions, taints acquired by him in the company of an extremely fallen person, disappear.
Bramha-ghataka
(53) There are five (classes of) Bramha-ghata-s (Bramhan-injury): violating the established path or tradition (making it unusable for others), cooking/eating for oneself (without proper offering), defiling Bramhana-ascetics, being highly greedy, and selling out the Vedas. (54) He, who inviting other Brahmans, robs their money etc., and does not (revert and) repent, even he is also ordained as bramha-ghataka. (55) O Vipra-s, that who acts in malice towards someone he knows as Dharma-follower, that ignorant is also ordained as bramha-ghataka. (56) Cow-herds that came to a pond for drinking the water, someone who hinders them from drinking, even he is ordained as bramha-ghataka. (57) O Best Amongst the Dvija-s, from all these and other accumulations of heinous sins equivalent of killing a brahmana, only Setu liberates. (58) By visiting Setu, one is liberated from all these (papa-s), beyond doubt.
Dharma-Bhrashta
One, who rejects the sacred domestic yagya fires, consumes away the offerings that are due to devatas, (59) drinks toxins, keeps company of prostitutes, eats away the offerings that are due to the other deities, all these are fallen men. (60) These mentioned, are worthy of all banishment, even Gods have declare so. (However), performing sacred rites at Setu can even liberate these sin-fallen. (61) These, drinkers and others, are liberated by plunging into the waters at Setu, wearing yellow clothes, eating kanda-mula-s, (62) and drinking a potion of sandal wood, camphor, bettle nut, and honey. They should also donate copper, bronze and rudraksha. (63) Thieves who have on purpose stolen gold etc, even they are liberated at Setu, without doubt. (64) O sages, these and also other thieves, all are liberated from their sins, by performing ritual karma-s at Setu, where their deeds become immaterial.
Adulterers
(65) (With passion and sexual desire, One who goes to) Sister, Daughter-in-law, woman having menses, brother's wife or friend's wife, (66) drunken women or prostitutes, others' wives or widows, or his own teacher's wives - these are all known to be worthy of being banished from all the karmas. (67) These, and others such, are known to be equivalent of someone who violates his teacher's nupital bed. (However,) O Sages, even they are liberated by performing sacred rites at Setu. (68) Those and others who keep company of those, are all great sinners. (But,) with the magnanimity and significance of the Setu-snan, even they are liberated.
