Hamsa Sandesam: Special Significance .

[Guest guest]

Dear Members of the Prapatti group:

 

In his erudite introduction to Srirama Desikaacchaar"s

monograph on this Kavyam of Swami Desikan,

the late Sri D. Ramaswamy Iyengar educates us

on the special significance of the Hamsa Sandhesam.

Some of these remarks have links to the ongoing

discussions on Thirumangai's Thirumadals.

The year of these remarks is 1968 .

 

He says: " one of the several important purposes

with which Lord Sri Venkatanatha of the seven hills

(Tirupathi ) came into the world as Thuppul Venkatanatha

(Vedanta Desika ) is to lift poetry from the mire of mere

eroticism (sensous Sringara ) into which it had sunk. Even

as Acharya Ramanuja lifted up Para Brahman (ultimate

Godhead) from the mire of the school of Kapardi (Kapardi

Mata-Kardamam ---Para Brahmanah Kara Graha Vichakshano

Jayati Lakshmana Ayam Muni: --Yatiraja Sapthati Sloka 38) ,

Vedanta Desika redeemed the great poetic muse from

Vulgarity(Commonness). This same Acharya has

referred to how the Alwars had sublimated Sringara

into Bhakti .At the hands of the Alwars, Sringara blossomed

into Bhakti ,when their great Bhakti found expression in

the language of love (Vide: Bhakti : Srungaara Vrutthya

PariNamathi nad Bhaktim NijAm pranaya BhavanaYaa: ) .

 

In this Hamsa Sandesam, Sri Desika refers to the status

of Sringara in sloka II-10 to that of a Nidhi or treasure

(SrungArAkyam nidhimatigataa SreyasI Devadeva) . No wonder

poetry ,which is the language in which SrigAra finds expression

gets sublimated too.That is how and why every poetic work of

Desika is entwined with philosophy and religion. It is strange

and it is almost a tragedy,that it is for this reason Desika"s works

are not as widely known as they deserve to be.

The educated world is still in large measure allergic to philosophy

and religion and so, however exquisite Desika"s poetry

may be , it is not popular because of its special flavour.

 

 

Even as Ramayana is a Kavyam , which became

Mahat charitam by Sita Devi being the chief topic

thereof, (Kavyam Ramayanam kritsnam Sitaaas

charitam mahat), this Hamsa Sandesa Kavyam

couched in the words of Rama Himself has become

a precious epic , because Sita Devi is the person to

whom the Sandesam(Message) is sent. In fact, right

from the first sloka, which refers to Janaka-Tanaya,

this poem is well and truly devoted to that paragon

of the femenine species(Naareenaam UttamAvadhU;)

Gods and Goddesses have been and ever will

continue to the object of praise by their followers,

devotees and votaries. But, here is a poem ,

where God Himself praises and Goddess Herself is the

object of praise. There is no higher God to us than Rama ,

and no higher Goddess than Sita. So,who can adequately

evaluate the greatness of this poem?

 

Sita Devi"s appraisements and estimate of Rama can be

seen in great detail in the Sundara Khandam (chapter 36 onwards ).

Valmiki, however , does not place before us

to the same extent ,Rama's estimate and evaluation

of Sita, which we are left to gather from His ravings and

periodical outbursts of anger and depression at separation

from His beloved. Sri Vedanta Desika ,however , makes his

Rama speak at length on the beauty , righteousness and

excellent qualities of head and heart of Sita.

 

The Second AaswAsa (Chpter) of Hamsa sandesa is really

a monologue of Rama on Sita. Slokas 9 to 23 therein deserve to be

read and reread. Out of them, Sloka 9 which refers to the excellence of

Sita Devi ,who is compared to a Divya-Ratnam (celestial gem )

and sloka 22 ,which depicts Her state of samadhi (intense concentration)

are worthy of being written in letters of Gold. In the latter, Desika has

wonderfully perfected the sentiment of Valmiki, who makes

Hanuman say about Sita(EKASTHA HRUDHAYAA NOONAM

RAMAMEVAANUPASYATI). The words "Maanmatehnaakamena"

in sloka 22 deserve special attention. Even Kama or Love has its

Agamaa or Scripture. Only a Vedanthacharya can speak like this.

LOVE IS SUBLIMATED AND ALONG WITH IT KAMA SAASTRAA

OR THE TREATISE ON LOVE. THIS HAS BEEN RENDERED

POSSIBLE BECAUSE THE OBJECT OF LOVE HERE IS BHAGAVAN

HIMSELF AND SO IT IS BHAGAVAT KAAMAM. THE ULTIMATE

PURUSHAARTHA IN RAMANUJA SIDDHAANTHA IS not even

MOKSHA , BUT BHAGAVAT KAAMAAM (Vide KANNANUKKEH

AAMATEH KAAMAM OF RAMANUJA NOOTRANDADI ).

 

To understand the greatness of this Bhagavat Kaamam as

opposed to Vishaya Kaamam , only a person ,who has

renounced all worldly attachment is fit and capable. That is why

a Hamsa has been chosen as the messenger by Desika's Rama.

That Hanuman has been depicted to us by Desikan as an

Acharya --vide :Hanumat sdamena guruNaa -- in Sankalpa

Suryodhayam. A Hamsa stands for a Sanyasi ,who has renounced

the world and its pleasures. So , it is a message replete with

divine love; the love of divinity is vouchsafed to that Hamsa.

 

TO BE CONTINUED, V.SADAGOPAN