Guest guest Posted October 31, 2005 Report Share Posted October 31, 2005 Post 9 Dear sri vaishNava perunthagaiyeer, We are studying sage vaalmeeki's `andha raama soundharyam' in conjunction with kamban, basing that on the krithi by poet aruNaachala kavi, wherein we have hanumaan's description of raamaa's physical features. That too, the highlight is, the lotus failing in comparison to raamaa's beauty. Now let us see kamban in soorpanakaip padalam wherein she sees, admires raama's beauty and becomes romantic immediately. See the words – iv azhagan – this person of beauty. adhigam ninRu oLirum iv azhagan vaaL mugam podhi avizhth thaamaraip poovai oppadhO? kadhir madhi - aam enin, kalaigaL thEyum, am madhi enin madhikkum Or maru uNdu ennumaal. – 17 soorppanakaip padalam meaning: oh, this beautiful person's sword like face shines more in still, can it be compared to the blossoming lotus? No. Can it be to the bright, rays emitting moon? If we have to say yes, then the moon has deterioration over period – also it has a blemish. So that also fails. Point: straight away the poet says lotus fails. Also we have already seen in kamban's hanuman describing the face is more to the lotus in post 5. That verse alone aNNal than thiru mugam kamalam, aam enin kaNNinukku uvamai vERu yaadhu kaatugEn? thaN madhi, aam ena uraikkath thakkadhO? veN madhi polindhu, adhu melindhu thEyumaal - 51 urukkaattup padalam Also another point – Is it that the azhagan is so bright as a whole? or the face alone? adhigam ninRu oLirum iv azhagan – or his face `oLirum vaaL mugam' of this `azhagan'. `ninRu oLirum' – generally it is said the steady flame of a light – `aadaatha chuddar of a lamp – viLakku - is more a beauty than a wavery bright one. Now another verse in same soorpanakaip padalam from kamban - thaaL uyarth thaamaraidh dhaLangaL thammodum kEL uyar naattaththug giriyin thORRaththaan thOLodu thOL selath thodarndhu nOkkuRin neeLiya alla kaN nediya maarbu enbaaL – 16 – soorpanakaip padalam meaning: raamaa stands like a hill on the ground like the lotus raises the heads above the level of water through its stalk. If I look continuously from one side shoulder to other side, it strikes – is it the long eyes? or the broad chest? Point: In tamil the word `thaaL' is the feet, also the stalk or stem. So it becomes more doubtful, when the poet uses `thaamaraidh dhaLangaL thammodum uyarth thaaL' –whether he places the feet high above the lotus petals, with such lotus petal feet raamaa looks handsome like a hill standing. or he wants to compare raamaa's standing tall like a hill, is looking like the blossoming lotus standing on a stalk heads above the water. Similarly when we look from right to left on raama, is it the long eyes which strikes the onlooker or the broad chest? Doubt arises. Oh what a great verse. Enjoy raamaa's soundharyam through kamban's great tamil. Now let us see a krithi of thyaagaraaja – krithi `laavaNya raama' - in the raaga `poorNa shadjam'. This raaga is `rudhra priyaa' for sri dhikshithar [of the music trinity]. The selection of raaga either in the name of `rudhra riya or poorNa shadjam' is again a very apt selection. `Sivan', or `rudhran' is always chanting the raama naamam with a liking, with a taste in it, priyam in uttering - which he vouched to his wife paarvathi – one raamaa naamam as equivalent to 1000 naamaas of sri vishNu [which we recite daily as part of the phalasruthi slOkams of sri vishNu sahasra naamam]. sri raama raama raama ithi ramE raamE manOramE | sahasra naama thath thulyam raama naama vara aananE || So the raagaa here is `rudhra priyaa' singing about raamaa. Even if we consider the name `poorna shadjam' then also it is very apt – the shadjam in music is `sa'. VEdhaas proclaim the supreme lord as `rasO vai sa:'. That sa: is raama and the rasam is poorNam - full of raama rasam - raama rasa poorNam – poorna shadjam – that is what is available to us through this raagam. The krithi highlights raama's beauty – `andha raama soundharyam'. Now the krithi - laavaNya raamaa raagam: poorna shadjam or rudrapriya 20 natabhairavi janyam taaLam: roopakam pallavi laavaNya raama kannulaara joodavE athi – laavaNya meaning: please see me with all your eyes - oh extremely beautiful raama. anupallavi sree vanitha chiththa kumudha seethakara sathaananyaja - laavaNya meaning: your beauty is the moon, capable of making the mind lily of your lady `sree' to blossom, that beauty of 100 cupids in one. charaNam nee manasu, nee sogasu, nee dhinusu vErE thaamasa maata dheivamEla thyaagaraajanutha dhivya - laavaNya meaning: Your heart, your grandeur, your type is something very different than these lowly other gods? Thyaagaraaja says so. Summary: please see me with all your eyes – oh, extremely beautiful raama!! Oh, raamaa, your beauty is the moon, capable of making the mind lily of your lady `sree' [maha lakshmi] to blossom, that beauty of 100 cupids in one – [the cupid being born off the face]. Your heart, your grandeur, your type is something very different? [meaning - these lowly gods cannot come to your level or near you in comparison]. This thyaagaraaja says so. Such is the raama soundharyam making everybody sing in one-way or other. Enjoy that beauty – raama soundharyam – which makes the lotus to fail Dhasan Vasudevan m.g. PS: with this I conclude this series `lotus failed'. Thanks for your patience. Quote Link to comment Share on other sites More sharing options...
Guest guest Posted October 31, 2005 Report Share Posted October 31, 2005 Dear Sriman Vasudevan Swamy : What a moving series on the Dhivya Soundharyam of Jaanaki RamaNan , SeethA ManOharan ! Your references concluding with the magnificent krithi of "LaavaNya Raama " is a true testament to your Raama Bhakthi . Thanks again for such a lovely series filled with Bhagavath anubhavam ! Jayathi Jayathi Sri Raama chandra: V.Sadagopan - "vasudevan m.g." <mgv <Oppiliappan> Monday, October 31, 2005 1:51 AM lotus failed 9 Post 9 Dear sri vaishNava perunthagaiyeer, We are studying sage vaalmeeki's `andha raama soundharyam' in conjunction with kamban, basing that on the krithi by poet aruNaachala kavi, wherein we have hanumaan's description of raamaa's physical features. That too, the highlight is, the lotus failing in comparison to raamaa's beauty. Now let us see kamban in soorpanakaip padalam wherein she sees, admires raama's beauty and becomes romantic immediately. See the words - iv azhagan - this person of beauty. adhigam ninRu oLirum iv azhagan vaaL mugam podhi avizhth thaamaraip poovai oppadhO? kadhir madhi - aam enin, kalaigaL thEyum, am madhi enin madhikkum Or maru uNdu ennumaal. - 17 soorppanakaip padalam meaning: oh, this beautiful person's sword like face shines more in still, can it be compared to the blossoming lotus? No. Can it be to the bright, rays emitting moon? If we have to say yes, then the moon has deterioration over period - also it has a blemish. So that also fails. Point: straight away the poet says lotus fails. Also we have already seen in kamban's hanuman describing the face is more to the lotus in post 5. That verse alone aNNal than thiru mugam kamalam, aam enin kaNNinukku uvamai vERu yaadhu kaatugEn? thaN madhi, aam ena uraikkath thakkadhO? veN madhi polindhu, adhu melindhu thEyumaal - 51 urukkaattup padalam Also another point - Is it that the azhagan is so bright as a whole? or the face alone? adhigam ninRu oLirum iv azhagan - or his face `oLirum vaaL mugam' of this `azhagan'. `ninRu oLirum' - generally it is said the steady flame of a light - `aadaatha chuddar of a lamp - viLakku - is more a beauty than a wavery bright one. Now another verse in same soorpanakaip padalam from kamban - thaaL uyarth thaamaraidh dhaLangaL thammodum kEL uyar naattaththug giriyin thORRaththaan thOLodu thOL selath thodarndhu nOkkuRin neeLiya alla kaN nediya maarbu enbaaL - 16 - soorpanakaip padalam meaning: raamaa stands like a hill on the ground like the lotus raises the heads above the level of water through its stalk. If I look continuously from one side shoulder to other side, it strikes - is it the long eyes? or the broad chest? Point: In tamil the word `thaaL' is the feet, also the stalk or stem. So it becomes more doubtful, when the poet uses `thaamaraidh dhaLangaL thammodum uyarth thaaL' -whether he places the feet high above the lotus petals, with such lotus petal feet raamaa looks handsome like a hill standing. or he wants to compare raamaa's standing tall like a hill, is looking like the blossoming lotus standing on a stalk heads above the water. Similarly when we look from right to left on raama, is it the long eyes which strikes the onlooker or the broad chest? Doubt arises. Oh what a great verse. Enjoy raamaa's soundharyam through kamban's great tamil. Now let us see a krithi of thyaagaraaja - krithi `laavaNya raama' - in the raaga `poorNa shadjam'. This raaga is `rudhra priyaa' for sri dhikshithar [of the music trinity]. The selection of raaga either in the name of `rudhra riya or poorNa shadjam' is again a very apt selection. `Sivan', or `rudhran' is always chanting the raama naamam with a liking, with a taste in it, priyam in uttering - which he vouched to his wife paarvathi - one raamaa naamam as equivalent to 1000 naamaas of sri vishNu [which we recite daily as part of the phalasruthi slOkams of sri vishNu sahasra naamam]. sri raama raama raama ithi ramE raamE manOramE | sahasra naama thath thulyam raama naama vara aananE || So the raagaa here is `rudhra priyaa' singing about raamaa. Even if we consider the name `poorna shadjam' then also it is very apt - the shadjam in music is `sa'. VEdhaas proclaim the supreme lord as `rasO vai sa:'. That sa: is raama and the rasam is poorNam - full of raama rasam - raama rasa poorNam - poorna shadjam - that is what is available to us through this raagam. The krithi highlights raama's beauty - `andha raama soundharyam'. Now the krithi - laavaNya raamaa raagam: poorna shadjam or rudrapriya 20 natabhairavi janyam taaLam: roopakam pallavi laavaNya raama kannulaara joodavE athi - laavaNya meaning: please see me with all your eyes - oh extremely beautiful raama. anupallavi sree vanitha chiththa kumudha seethakara sathaananyaja - laavaNya meaning: your beauty is the moon, capable of making the mind lily of your lady `sree' to blossom, that beauty of 100 cupids in one. charaNam nee manasu, nee sogasu, nee dhinusu vErE thaamasa maata dheivamEla thyaagaraajanutha dhivya - laavaNya meaning: Your heart, your grandeur, your type is something very different than these lowly other gods? Thyaagaraaja says so. Summary: please see me with all your eyes - oh, extremely beautiful raama!! Oh, raamaa, your beauty is the moon, capable of making the mind lily of your lady `sree' [maha lakshmi] to blossom, that beauty of 100 cupids in one - [the cupid being born off the face]. Your heart, your grandeur, your type is something very different? [meaning - these lowly gods cannot come to your level or near you in comparison]. This thyaagaraaja says so. Such is the raama soundharyam making everybody sing in one-way or other. Enjoy that beauty - raama soundharyam - which makes the lotus to fail Dhasan Vasudevan m.g. PS: with this I conclude this series `lotus failed'. Thanks for your patience. Links Quote Link to comment Share on other sites More sharing options...
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