Guest guest Posted June 20, 2006 Report Share Posted June 20, 2006 Post 4 Dear sri vaishNava perunthagaiyeer, In my posts 1 to 3, perhaps the drafting has not come out so effectively then I am sorry for that - that point of this krithi 'vanaja' by thyaagaraaja - I am considering this krithi as "seethaa is in conversation with her own self - may be her conscience - coming in the form of a friend - and she talks about raamaa's refusal in taking her to forest and during that she talks about that vanitha svabhaavam of raama, and then suddenly changes herself and starts praising raama, just because he accepted her accompanying him to forest". Of course I started and stated about that "sthriyam purusha vigraham" title to sri raama and then proceeded with my write up on the krithi. [in my post 3 the subject is given as 'vaitha svabhaavam' - it is a typo error which I realized after I clicked the send button. Sorry for this again].. It appears, there is another version of translation / comments for the anupallavi - munubaTi charithamulanu viniyunna [viniyunnaavu] vanitha svabhaavamO velayu sree raamuni [dhEvaraaju] --vanaja meaning: another version is: "Just like the nature of rukmiNi who heard the earlier exploits of the Lord krishNa, were You bewitched that sree raama is Lotus Eyed? But, there is no compassion in His mind". What I considered as meaning is: "I ["you" for viniyunnavu] have heard the previous stories of sree raamaa [dhEvadhi raajaa], with 'ladies' characteristics' - of `as though showing sympathy', [have you --- sympathy in his heart]". Since I consider the krithi here as seethaa talking to herself, that interpretation of 'rukmiNi having heard about krishNa charitham' goes 'out of consideration' here, for seethaa's and rukmiNi's lives are timewise different. And hence seethaa could not have heard 'munubaTi charithamulanu' of rukmiNi. If we consider the krithi only as * a devotee talking about raama or * the staunch raama bhaktha thyaagaraaja talks about "lord raama has no compassion" then perhaps it may be ok. I am not enjoying many of the krithis of thyaagaraaja here, as great songs in praise of my raama - standing alone - standing in isolation or apart from sreemadh raamaayaNam. I enjoy [and hope I am doing that], the krithi in complete synchronization to sreemadh raamaayaNam and incidents happening there. This was my central theme in my writing on dhinamani vamsa, sarasa saama, sreekaantha, dhayaraani and other krithis, and hope they are not having such variations [as pointed out here in this krithi] in their interpretations. If so, please intimate so that we jointly can enjoy better raama and seetha the lord couple. At the same time, if there is any mistake in sreemadh raamaayaNa reference slOkams, and their meanings used here, you are free to point out. [Why this long explanation is because of a private exchange of mails on this anupallavi with one of highly knowledgeable friend and which, both of us would not like to share with all in common]. Coming back to the krithi - Let us take up the charaNam of that gem of a krithi 'vanaja nayanudani' now for analysis. CharaNam: [repeated for clarity sake] orula baadhalanu Orvaka yuNduTa [OrvakuNDuTayE] parama dharmamani baaguga balkuchu varadhuDu aasritha vathsaluDani pErE dhara jaya mosangu sree thyaagaraaja vinuthuni -- vanaja [DharaNija lOluDu thyaagaraaja archithuDu] meaning: sree raama talks nicely that the greatest dharma is not being able to bear others' suffering and helping them. (But that is not His true nature). But this is only for namesake that * He is varadhan [meaning - who gives boons] and * aaSritha vatsalan [meaning - one who helps when sought after]. {Suddenly ST turns to praising Him now} - The Lord praised by sri thyaagaraaja, who gives us victory in this earth - [Have you --- sympathy in heart] [for the other version line 'DharaNija' meaning is - the Consort of the daughter of earth, worshipped by sri thyaagaraja --- [Have you - sympathy in his heart] POINTS ON CHARANAM: 1. See the first evidence of this "raama's dharma" as stated by seethaa here is - in offering 'help' in a big way - to sage visvaamithra gO braahmaNa hithaarthaaya dhEsasya cha hithaaya cha | thava chaiva apramEyasya vachanam karthum udhyatha: || 1-26-5 Meaning: "For the welfare of cows and Brahmins and also for the benefit of this province, also thus for the paramount sage's words [or order of yours] I am forearmed to perform your order" said raamaa to sage visvaamithra. [1-26-5] 2. Second evidence - as king dhasaratha thought before proposing the coronoation in front of his cabinet and minor kings and public - goes on describing about raama - in public - to his audience - vrudhDhikaamO hi lOkasya sarva Bhootha anukampaka: | maththa: priyatharO lOkE parjanya: iva vrushtimaan || 2-1-38 Meaning: Is not Raama better, as a raining cloud to the earth, better liked by people than me, as he desires the development of the world and has equal compassion towards all living beings. 3. Now the smaller kings who were assembled, and people and ministers et al describe how raama offers them help, - to king dhasaratha when the coronation proposal was made - a. vyasanEshu manushyaaNaam bhrusham bhavathi du:khitha: || 2-2-40 utsavEshu cha sarvEshu pithEva parithushyathi | [part of 2-2- 41] Meaning: Raama feels very sad towards afflictions of men; and feels delighted in all functions celebrated by people on the occasions of child birth and the like, just as their own father does." b. prajaa paalana thathvajna: na raagOpahathEndhriya: || 2-2-44 sakthyaas thrailOkyamapi EkO bhokthum kim nu maheem imaam | part of slokam 45 Meaning: He knew the ins and outs of public administration. His senses are not afflicted by passion. He is capable of administering not only earth, but also the three worlds." c. yunakthyarthhai: prahrustascha tham asou yathra thushyathi || 2-2-46 saanthai: sarva prajaa kaanthai: preethi sanjananair nruNaam | guNair viruruchE raamO dheeptha: soorya iva amsuBhi: || 2-2-47 Meaning: "He gladly bestows wealth to those, with whom, he is satisfied. As the sun shines by his rays, Raama shines by his qualities that are peaceful, which are enchanting and delightful to all men." d. tham Evam guNa sampannam raamam sathya paraakramam | lOka paala upamam naathham akaamayatha mEDhinee || 2-2-48 Meaning: "All people desire Rama, who is endowed with this kind of wealth of qualities, who has true valour, who is equal to presiding deities like dhEvEndhra, to be their lord." POINT: seethaa has heard all these good points about raama and that is all the details of that 'munubaTi charithamulanu' - along with what we saw already - and now what she talks as "orula baadhalanu Orvaka yuNduTa [OrvakuNDuTayE] parama dharmamani baaguga balkuchu" in charaNam - So she reacts sarcastically - as that vanitha svabhaavamu in slokam 3, and 'varadhuDu aasritha vathsaluDu "ani pErE"' - but this is only for namesake that 'varadhan - aasritha vathsalan' in slokam 4 - for he refuses to take her along with him - kim thvaa amanyatha vaidhEha: pithaa mE mithilaa adhipa: | raama jaamaatharam praapya sthriyam purusha vigraham || 2-30-3 meaning: What my father, the king of Mithila belonging to the country of Videha, think of himself having got as so-in-law you, a woman having the form of a man?" what ST puts it as - see vaalmeeki- anritham batha lOkO ayam ajnaanaath yadhdhhi vakshyathi | tEjO na asthi param raamE thapathi iva dhivaakarE || 2-30-4 meaning: It is a pity if these people of Ayodhya through ignorance tell the falsehood that excellent valour is blazing in Raama and not in that blazing sun." Seethaa even goes to the extent of saying 'I will die now by drinking poison' - slokam 2-30-19 and weeps profusely by embracing raama - slokam 2-30-22.. Seeing all these, raama agrees to take her and she becomes happy and raama embraces her - slokam 2-30-26. Such a raama gives victory to aasrithaas - like how seethaa won her case here with all arguments mixed with sarcasm also - dhara jayam osangu - thyaagaraaja vinuthuni - vanaja nayanuDani. Perhaps here the other version "dharaNijaa lOludu" appears more apt - for both seethaa and raama embrace each other as described by vaalmeeki - first - with sOkam seethaa embraces raama - after knowing seethaa's firm resolve in coming to forest - with happiness raama does repeat that act of embracing - her - seethaa. One more point - Now seethaa is happy and comments vaalmeeki - anukoolam thu saa bhartur jnaathvaa gamanam aathmana: | kshipram pramudhithaa dhEvee dhaathum Eva upachakramE || 2-30-46 meaning: Seetha the divine lady, elated to know her departure is acceptable to her husband, quickly set about, making gifts. thatha: prahrishTaa paripoorNa maanasaa | yasasvinee bharthur avEkshya bhaashitham | dhanaani rathnaani cha dhaathum anganaa | prachakramE dharmabhrithaam manasvinee || 2-30-47 meaning: Thereafter, the illustrious and pure-minded lady, becoming delighted on hearing the speech of her husband, started giving riches and valuable gifts to virtuous souls. Why suddenly thyaagaraaja starts praising raama - reason is - she is going to be there to guide him in observing the dharma - 'dharma charee' - helping raama in becoming that true 'aasritha vathsala', 'varadha' - not sarcastic but true - saa hi dishTaa anavadhyaangee vanaaya vadhirEkshaNE | anugacchasva maam bheeru 'saha dharma charee bhava' || 2-30-40 meaning: Oh, mistress with fascinating eyes and flawless limbs! Since you are allowed to come to forest, Oh Seetha the timid lady, follow me and become my help-mate." - for raama only says - hey seethaa, "saha dharma charee bhava" - just obeying his mamanaar also - for janaka said then "saha dharma charee thava" - iyam seethaa mama suthaa saha dharma charee thava || 1-73-26 pratheechCha cha Enaam bhadhram thE paaNim grihNeeshva paaNinaa | seethaa kalyaaNa slOkam - a mangaLa slOkam. With that thyaagaraaja ends the great krithi 'vanaja nayanudani' - Perhaps, dear bhakthaas, now you may agree how closely thyaagaraaja follows raamaayaNam - even word by word. Enjoy both the krithi and raamaayaNam - raama raama - vanaja nayana Dhasan Vasudevan m.g. DISCLAIMER: This Message and its contents is intended solely for the addressee and is proprietary.Information in this mail is for L&T Business Usage only. Any Use to other than the addressee is misuse and infringement to Proprietorship of L&T ECC.If you are not the addressee please return the mail to the sender.L&T ECC DIVISION Quote Link to comment Share on other sites More sharing options...
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