vaachaama gocharam - post 2

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Post 2

 

Dear sri vaishNava perunthagaiyeer,

 

Continuing the maharshi naaradhaa's reply to sage valmeeki's questions "who is

that man possesing 16 qualitites", we have already seen about 8 qualities. Now

we will see the balance portion of the reply.

 

1. For the next Q of "vidhvaan = adept", the answer given by naaradha is raamaa

is a

budhDhimaan [sl.1-1-9] = adept;

vaagmee [sl. 1-1-9] = learned;

jnaana + sampanna [sl.1-1- 12] = prudent, proficient;

vEdha + vEdha + anga + thathvajna: [sl.1-1-14] = scholar in essence of

vEdhaas, and its ancillaries;

dhanur vEdhE cha nishtitha: [sl. 1-1-14] = adept or expert in dhanur vEdham -

the science of archery.

sarva + saasthra + artha: + thathvajna: [sl.1-1-15] = knower of all

scriptures, their meaning and their essence. When raamaa is so adequately

described, is it necessary to say raamaa is a vidvaan also.

 

2. For this Q of "ka: samartha: = capable or ablest one; the reply is again an

indirect raama is "su + vi + krama: [sl.1-1-10] = good verily pacer

[lion-like-pacer] - vikrama means powerful. Naaradhaa also says sathya

paraakrama: - truth is his forte for his valour. This may not be a direct answer

for who is samartha.

 

3. For the next point of who is "Eka + priya + dharsana: [sl.1-1-3] = uniquely

good to look at" the answer given is very elaborate - perhaps naaradhaa wanted

to describe raama in the very first stage - at the beginning itself - by way

replying - so they are listed here :

4. su + shiraa: [sl.1-1-10] = high [crowning] head;

5. su + lalaata:[sl.1-1-10] = amply broad and good looking forehead;

6. visaala +aksha: [sl.1-1-11] = wide, eyed;

7. mahaa + hanu: [sl.1-1-9] = high cheek bones.

8. kambu + griiva: [sl.1-1-9] = neck like a conch-shell;

 

9. vipula + amsa: [sl.1-1-9] = broad shouldered; gooDha + jathru: = concealed

collar bones [thick shouldered];

10. mahaa + baahu: [sl.1-1-9] = great [dextrous] arms; aa + jaanu + baahuH= his

arms hanging up and touching the knees [so lengthy armed];

11. mahaa + uraska: [sl.1-1-10] = broad [lion-like] chested;

peena + vakshaa: [sl.1-1-11] = sinew chested;

12. mahaa + eshu + aasa: [sl.1-1-10] = has a long bow;

13. sama + vibhaktha + anga: [sl.1-1-11] = symmetrically divided [distributed -

poised] limbs;

 

14. snigdha + varNa: [sl.1-1-11] = soft [glossy] coloured [complexioned];

15. sama: [sl.1-1-11] = medium-sized [physically];

16. subha + lakshaNa: [sl.1-1-11] = providential, features.

 

Sage naaradha concludes describing raama as

'sreemaan [sl.1-1-13] = propitious;

'lakshmeevaan [sl.1-1-11] = prosperous [personality]' and

'sOmavath + priya + dharsana: [sl.1-1-18] = attractive to look at like a

full-moon,

'sadhaa + eva + priya + darsana: [sl.1-1-16] = ever thus [the same] pleasant

looking [ever a feast to the eye.]

 

1. For the question "ka: aathmavaan = courageous" - naaradhaa replies raama is

prathaapavaan [sl.1-1- 11] = courageous one [or, resplendent one]; may be

usage another word instead of the word used in question but meaning wise same.

 

2. For the question "ka: jitha krOdha: = controlled his ire, the answer is

"kaala + agni + sadhrsa: + krodhe [sl.1-1-18] = in anger matches to the fire

at the end of an era;

but when it comes to perseverance then raamaa is

"kshamayaa + pruthvee + sama: [sl.1-1-18] = in perseverance equals earth

- which means the senses are so controlled that when it is required he can be

a rage, fire in anger, or extreme ire, on the other side in kshama raama is

earth like. So, again, an indirect answer is given.

 

3. dhyuthimaan = brilliant one; reply is also positive and in same tone,

dhyuthimaan = brilliant one resplendent one;

 

4. This point is not answered by naaradha either directly or indirectly - who is

"anasooyaka: = not jealous". But in slokam 1-1-20 raamaa is described as

Evam + guna + sampannam = possessor of such merits

srEshta + guNai: + yuktham = embodied with best intrinsic values;

That describes what ever is left with like this one.

 

5. For the last question of "kasya bibhyathi + dhEvaa: + jaatha + rOshasya +

samyugE = by whom even gods are afraid when provoked in the matter of war", the

answer is more direct

ripu: + ni + shoodhana: = complete eliminator of enemy [enemies];

vishNunaa + sadhrsa + veeryE = in valour comparable with Vishnu.

The last point here is more emphatic- who is there to oppose vishNu in the

dhEvalOkam.

 

Thus all the 16 points are directly [aayes -10] and 6 are indirectly answered by

naaradhaa [out of 16 asked by sage vaalmeeki] extolling raama.

 

Will such a "glorious" and "paraakrama raama" will aim his kOthandam twice to go

a small piece of tail of a deer, even though seethaa asked for it, while they

resided in the "aaraNyam" - forest. This doubt comes to mind when we read the

thyaagaraajaa's krithi "vaachaama gocharame" referred in post 1. [the pallavi is

already given with meaning]

 

Now continuing with anupallavi

rEchaari maareechuni padakagotti reNdOvaani sikikosagenE

-- vaachaama

meaning: He has made the demon maareecha fall and killed the second person.

 

ST words the charaNam like

maanavathee mathi neRigi chaamaram oudaga asthramu nEyakani

maanambugai medachaga maadhavuNdu kani karagi vEgamE

dheenaarththi bhanjanudai praaNa dhaanambu osagamunu chanina

baaNambu nadu chedhara jEya lEdhaa? gaana lOla thyaagaraajanuthu mahima

-- vaachaama

 

The meaning given in the book on thyaagaraaja krithis by AK Gopalan publishers

[which I refer quite often] re- P 370-371 - [first in tamil - for full krithi]

"pallavi: -O manamE, sangeethap priyanum thyaagaraajanaal vaNankappeRRavanum

aana sree ramarudaiya mahimai vaakkukku ettaadhadhu. ennaal varNikka iyalumaa?

Anupallavi: anRu arakkanaana maareechanaik kadalil thaLLi subhaahuvai eriththu

vittaanE.

CharaNam: pin aaraNyaththil seethaiyin viruppaththukku iNangi oru kavari maanin

vaalai maaththiram kaththarikka ambu pOda, ammaan adhai izhakka manam inRi

thanadhu thalaiyaiyE meeNdum kodukka, appozhudhu karunaiyOdu raaman vEroru

baaNaththaal mudhalil anuppiyadhai sidhaRa adiththu maanin uyiraik

kaakkavillaiyaa?"

 

Rough translation by MGV: [pl excuse for the crudeness in it].

 

Pallavi and anupallavi: oh my mind, is it possible for me to describe that

raamaa's fame which is beyond words, about that raamaa who loves music, and is

being worshipped by thyaagaraajaa. That day raakshasa maareecha was pushed into

the sea and the second [subhahu] was burnt.

 

CharaNam: The other day in the forest when seethaa wanted a cut piece of tail

skin of the musk deer, he shot an arrow to cut the tail. but since that deer was

ready to give his life rather than the tail, he shot second arrow to blow of the

first arrow [which was supposed to cut the tail portion] and thus saved the deer

life. [such a raamaa's fame how can I describe which is beyond description].

 

Now my doubts or questions:

1. Is there any reference in sreemadh raamaayanam that seethaa wanted a cut

piece of tail of a deer?

 

2. Is there any reference like, raama sending the arrow twice, as stated by ST

[according the meaning given here] one to do the job of scissoring the tail, and

second one to blast the first and thus save the deer?

 

3. Or is it that ST is "painting a picture to project raamaa's glory" to show

raamaa's sympathy even towards such creatures?

 

Dhaasan

 

Vasudevan m.g.

 

PS: I will give certain points for your consideration to the questions raised

after getting some kind of response.