Guest guest Posted April 22, 2005 Report Share Posted April 22, 2005 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. Quote Link to comment Share on other sites More sharing options...
Guest guest Posted April 24, 2005 Report Share Posted April 24, 2005 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 Quote Link to comment Share on other sites More sharing options...
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