Jump to content
IndiaDivine.org

show grace please 8

Rate this topic


Guest guest

Recommended Posts

Guest guest

Post 8

 

Dear sri vaishNava perunthagaiyeer,

 

In the previous post we saw, in sreemadh raamaayaNam, kabhandhan

introduced the name sabari to raamaa and lakshmaNa. raamaa and

lakshmaNa as suggested by kabhandhan goes to mathanga vanam – pampa

saras area - and meet sabari. On seeing raamaa and lakshmaNa see

sabari's reaction. [as already referred earlier, 3 is aaraNya

kaaNdam, 74 is 74th sargam, 6 is slOkam number]

 

thou dhrishtvaa thu thadhaa sidhDhaa samuththaaya krithaanjali: |

paadhou jagraaha raamasya lakshmaNasya cha dheematha: || 3-74-6

 

meaning: On seeing them [the two – viz, raamaa and lakshmaNa] that

sublimated yOgi sabari instinctively made palm-fold [anjali], got up

imperatively, and then she braced the feet of raama, and even that of

sagacious lakshmaNa, impressively. [3-74-6]

 

kaccith thE nirjithaa vighnaa: kaccith thE vardhathE thapa: |

kaccith thE niyatha: kOpa aahaara: cha thapOdhanE || 3-74-8

kaccith thE niyamaa: praapthaa: kaccith thE manasa: sukham |

kaccith thE guru sisrooshaa saphalaa chaaru bhaashiNi || 3-74-9

 

meaning: raama asked sabari –"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! 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!"

 

Now sabari starts speaking

thai: cha aham ukthaa dharmaj~nai: mahaa bhaagai: maharshibhi: |

aagamisyathi thE raama: su puNyam imam aasramam || 3-74-15

sa thE prathigraheethavya: soumithri sahithO atithi: |

tham cha dhrshtvaa varaan lOkaan akshayaan thvam gamishyasi || 3-74-16

 

meaning: Those knowers of probity, highly providential, and eminent-

saints have told me, 'Raama will come to this highly blessed

hermitage of yours along with soumithri, 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]

 

krithsnam vanam idham dhrishtam srOthavyam cha srutham thvayaa |

thath icChaami abhyanuj~naathaa thyakshyaami Ethath kalEvaram || 3-74-

28

teSaam icChaami aham ganthum sameepam bhaavitha aathmanaam |

muneenaam aasramO yEshaam aham cha parichaariNee || 3-74-29

 

meaning: "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. 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-

28, 29]

 

Point: sabari says this to raama after showing the mathanga aasramam,

the forests of pampa etc, like a host guiding the tourists – raamaa

and lakshmana - as said by her teachers, the maharshis who have

already left for heaven.

 

[since vaalmeeki is the first director of this mahaa film who uses

the `flash back' technique very effectively at appropriate places.

This `flash back' technique and its highlights were stated our dear

sadagopan iyengar of coimbatore in his article some time back. The

slOkam numbers may go up and down while connecting the krithi of ST

and sabari incident in raamaayaNam. So please excuse me for that]

 

SlOkams 28, 29 above spell out the request to raamaa -

dhayaraanee, dhayaraanee, dhaasarathee raamaa

meaning: hey raamaa, lord dhaasarathee, the One, please show your

mercy on me!

[please permit me by showing your grace on me, oh raamaa, to get

liberated from this body]

 

[oh, see here, the title of the series has also come here suitably]

 

As already stated this raagam mOhanam portrays veera rasam. Same

Dr.P.P.Narayanaswamy further says "mOhanam basically portrays veera

rasam. However, a wide range of emotions can be invoked with this

raagam. The song "nanu paalimpa" of saint thyaagaraaja radiates love

in a leisurely pace. There is kaaruNyam also here. Again, a sense of

majesty is conveyed in the lines describing the grandeur of Lord

raama. On the other hand, the thyaagaraaja krthi "evaroora

ninnuvinaa" seems to portray a resolute attitude!"

 

Actually in this krithi `dhayaraani' with reference to sabari episode

the raagam portrays kaaruNya rasam in its pinnacle. We have already

seen veera rasam of prahlaadha in same krithi. That is the greatness

of this krithi.

 

charaNam 3

kanugonan aanandhamai kanneeru nindhEnu raamaa

meaning: As I found your glory, I became blissful, my eyes are filled

with tears.

 

The following two slokams convey this `kanugonan aanandham' very well.

adhya praapthaa thapa: sidhDhi: thava sandharsanaath mayaa |

adhya mE saphalam janma gurava: cha supoojithaa: || 3-74-11

 

meaning: Just now, on your pleasing manifestation before me my

asceticism and its result is accomplished, and now only my birth is

fructified, and now only my subservience to my mentors is well

hallowed.

 

thou dhrishtvaa thu thadhaa sidhDhaa samuththaaya krithaanjali: |

paadhou jagraaha raamasya lakshmaNasya cha dheematha: || 3-74-6

[meaning of this slOkam is already given above]

 

charaNam 4

charaNa kaugili vELa chelagi mai marachEnu raama

meaning: At the time of embracing your feet, I forget myself.

 

Point: for the 3, 4 charaNams of ST - See here, sabari does prostrate

and says my birth is fructified. So naturally all other aspects will

be forgotten except that bliss of seeing raamaa – kanugonan

aanandham. That is further strengthened as stated below-

 

Comments: [as a continuation to slokam 11 above] - 'My dear boy, you

are so late. Having come too late 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 swEtha Upanishad... now I am unable

to recollect it... Lakshmana, can you recite it for me...'

 

Lakshmana recites:

yasya dhEvE paraa bhakti: yathaa dhEvE tathaa gurou|

thasya EthE kathhithaa hi arthaa: prakaasanthE mahaathmaa:|

prakaasanthE mahaathmana ithi| svEthaavashtaara upanishadh 6-23

 

meaning: '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...' Sabari: Yes, yes, so also I stand ennobled after

envisaging you, just now...'

 

charaNam 7

marma heenula gooDa karmamana naiyyEni

[sabari says to raamaa - dear raama, I have done some good karmas

like obeying to my teachers. So you have come here to show your grace

on me].

 

[the comments are from www.valmikiramayan.net site. Thanks to the

writers and webmasters for such excellent points.]

 

Point: the day you raamaa are with me, there are no more worries for

you have come to liberate me. charaNam 5 of ST – that is confirmed in

slOkam below.

 

chenthanuNdaga naadhu chinthalu tholagEnu raamaa

meaning: The day you were with me, my worries are no more.

 

adhya mE saphalam thaptham svarga: chaiva bhavishyathi |

thvayi dhEva varE raama poojithE purushrshabha || 3-74-12

 

meaning: 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.

 

charaNam 6 of ST

aasinchu vELa jagamantha thruNamaayEnu raama

meaning: When I wanted something [from you suddenly], entire world

appeared to be a blade of grass.

 

Comments on slokam 14 appearing below: '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 these 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.

 

thava aham chaksushaa soumya poothaa soumyEna maanadha |

gamishyaamyakshayaan lOkaan svathprasaadhaath arindhama || 3-74-13

 

meaning: 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 shad vargaas in me, and I think my prayer to you is

justified because you are a subjugator of such enemies... [3-74-13]

 

meaning / comments to slokam 13: '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, `thava soumyEna

chaksushaa' by your magnanimous visual acuity, gratis

visualis, `poothaa asmi' I am depurated of all of my three fates,

sanchitha, aagaami, praarabdha karmaas, hence, oh, enemy subjugator,

subdue all enemies in me, ari shad varga - kaama, krodha, lobha,

moha, mada, maathsarya, even the present lObha, mOha for a returnless

world, and then thvath prasaadhaath by your nirhethuka dhayaa

kataaksha prasaadhaath, your unconditional salvation, salvas gratis,

grant me those returnless worlds...' Govindaraja – the commentator of

raamaayaNam.

 

charaNam 7

marma heenula gooDa karmamana naiyyEni – also sits here quite nicely.

 

chithrakootam thvayi praapthE vimaanai: athula prabhai: |

itha: the dhivam aarooDaa yaan aham paryachaarisham || 3-74-14

 

meaning: Divine aircrafts of unequalled refulgence have lifted those

disciples of Sage Mathanga in whose tendance I was, to welkin on your

arriving at Chithrakootam. [3-74-14]

 

charaNam 1

vivarimpa tharamaa raghuveera aanandha `munu raamaa'

meaning: The acts done by you [at chithrakootam], Oh bliss

personified, raghu veeraa, am I competent to explain them?

 

charaNam 2

thalachithE mEnella pulakarinchEnu raama

meaning: If I think of your leelaas, Oh raamaa, my entire body

horripillates.

 

Point: See here these two charaNams have a reflection on the above

slokam as said by sabari – hey raama – while you arrived at

chithrakootam these sages went to the upper world – dhivam gatha –

from that place itself you have granted them that world – am I

competent to describe that. If I think of such leelaas of you, my

body horripillates. ]

 

Evam ukthaa mahaabhaagai: thadhaa aham purusharshabha |

mayaa thu vividham vanyam sanchitham purusharshabha || 3-74-17

thava arthE purushavyaaghra pampaayaa: theera sambhavam |

 

Meaning: Oh, best one among men Rama, thus I was told by those highly

providential sages, oh, best one among men, oh, man-lion, and I have

gleaned various forest fruits and eatables that occur on the

moorlands of Pampa Lake for your sake." So said sabari to Raama. [3-

74-17]

 

Thus, dear bhakthaas, you are able to see one krithi sits quite well

in both places, bhaagavatham and raamaayanam. That is the greatness

of this krithi on raamaa by the great raama bhaktha ST.

 

As already stated by our respected sadagopan swamy of US [also

referred in previous post], "where is the scene of Rama eating fruits

and eatables bitten and tasted by sabari? 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 "Vaalmeekee RaamaayaNam".

 

That amplification is from Padma PuraaNam. The slOkams are

phalaani cha supakvaani moolaani madhuraani cha |

svayam aasaadhya maadhuryam pareekshya paribhakshya cha |

paschaath nivEdhayaami sa raaghaabhyaam dhrdavrathaa |

see the words - maadhuryam pareekshya paribhakshya – I have tested

and tasted their ripeness and taste for your sake, I am offering you

now with raga – love.

 

Dear bhakthaas, with this, I conclude the write up on this "great"

krithi `dhayaraani' – all this was the result of `a spark' after

listening to the soulful singing by late M.L.Vasanthakumari on that

line `vivarimpa tharama'.

 

Thanks to all

Dhasan

Vasudevan m.g.

 

PS: in the emotions and tastes running behind in enjoying the krithi

as well the incidents in sreemadh raamaayaNam and bhaagavatham, the

drafting of the write up may not be up to the expectations of many of

you. So please excuseme for that.

Link to comment
Share on other sites

Guest guest

Dear Sriman VasudEvan :

 

 

-

"vasudevan m.g." <mgv

<Oppiliappan>

Friday, April 22, 2005 9:53 PM

show grace please 8

 

 

>

> Thanks to all

> Dhasan

> Vasudevan m.g.

>

> PS: in the emotions and tastes running behind in enjoying the krithi

> as well the incidents in sreemadh raamaayaNam and bhaagavatham, the

> drafting of the write up may not be up to the expectations of many of

> you. So please excuseme for that.

 

**************************************************************************

SrI:

 

Dear SrIman Vasudevan :

 

Hearty congratulations on such a comprehensive and connected

series of esssays on the Mohana Keerthanam of ThyAga Brahmama.

 

These essays provide a wonderful insight into the mindset of a Parama

Bhakthai and the most compassionate Lord , who granted her Moksham .

 

Your juxtaposition of the original slOkams from the Adhikavi is

a valuable addition to the pushti of the essays .

 

As you know , St.Thyagaraja and his father as well as grandfather

were great scholars in intrepreting Srimad RaamAyaNam and our

revered bard from ThiruvayyARu engaged daily in Srimad RaamAyaNa

PaarAyaNam and recital of excerpts from PottaNNaa Bhagavatham

and especially the sections on PrahlAdha Charithram .

 

Through Your scholarly essays , You have pieced together all of

the source material to appreciate the Krithi in all its splendour .

Thank you ,

V.Sadagopan

Link to comment
Share on other sites

Join the conversation

You are posting as a guest. If you have an account, sign in now to post with your account.
Note: Your post will require moderator approval before it will be visible.

Guest
Reply to this topic...

×   Pasted as rich text.   Paste as plain text instead

  Only 75 emoji are allowed.

×   Your link has been automatically embedded.   Display as a link instead

×   Your previous content has been restored.   Clear editor

×   You cannot paste images directly. Upload or insert images from URL.

Loading...
×
×
  • Create New...