Rama Bhakti - A note.......

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SRI RAMA JAYAM

 

Thyagaraja approached Bhakthi itself from two angles: What is not

Bhakthi and What is true Bhakthi. Surprisingly, he devoted a large

number of compositions on explaining what is not Bhakthi. He perhaps

desired to warm humanity against the foibles, follies and failures,

which prevent them from being true devotees. While it is true that

he was never a man of the world, his concern for humanity at large

and especially for the innocent who are duped by the corrupt

intellect, was very real and touching.

Thyagaraja used to go to SRI PATTABI RAMAN TEMPLE at Pudhu

Agraharam on the banks of Cavery near Thiruvaiyaru to worship Lord

SRI PATTABI RAMAN. At the request of Thyagaraja, Sri Muthuswamy

Dikshitar, one of the Trinity of Carnatic Music, came to

Thiruvaiyaru on a 'Sri Rama Navami' day and worshiped PATTABI RAMAN

along with Thyagaraja. At the time Sri Muthuswamy Dikshitar sang the

kriti, " Maamava Sri Pattabirama " in the " Manirang " raga.

In the kriti 'Adhi Khadu Bhajana', he very clearly brings out that

if the mind is elsewhere while doing the bhajana, it cannot be true

bhajana. It becomes especially base if the mind concentrates on

worldly pleasures, self glory and outward show of piety. Again,

in 'Natasi Natasi', he further states that those who are not true in

their devotion may walk miles but may not even find where Ayodhya is

situated leave alone finding Rama or RamaBhakthi. This is more

relevant to those who close their eyes in the presence of others as

if they are in deep meditation but open them when they are alone to

pursue worldly pleasures. In 'Rama Neeyada', he gives other examples

of where a male in the grab of a woman in a tiger is clothed in

Cow's skin, it cannot be expected to give milk to a child.

Thyagaraja has a special point of view with regard to those who are

erudite scholars. Scholarship in languages, Alankharam, Athyayanam,

Pranayamam, Yagam, Japam and Thapam will certainly purify the mind

and give good results; but there is no guarantee that it will

prevent re-birth. If on the other hand whatever we do, is steeped in

true Bhakthi, Almighty very graciously accepts it and makes the

bhaktha feel as if he is in communion with him. It is this alone

which prevents re-birth and Thyagaraja proudly calls this as his

Rajamargam. This idea of the rajamargam is echoed in another

song 'Chakkani Rajamargamu' where he clearly says that when there is

right royal path for salvation, why grope in the narrow lanes. How

confident Thyagaraja is that his path is the right royal one.

In 'Entha Nechina', he has a special word of condemnation for those

seemingly pious but always causing misery to others and having a

coveted eye on their wealth, women speaking ill of others and

uttering lies for mere existence of oneself or even one's family.

He again stresses the same point in the kriti 'Manasu Nilpa Sakthi

lokha pothe'. A person who is full of ahankara cannot cleanse it by

taking bath in either Cauvery or Ganges. A person full of kamam and

krotham cannot attain the salvation through meditation.

The list of songs where he explains these ideas or adds others is

very long. But the central point is that if the entire personality

including the mind is not tuned to true Bhakthi, apart from the

Jeevan not attaining salvation, it is a detestable existence causing

harm to others.

We may now give some idea of what Bhakthi is according to

Thyagaraja. In the song 'Nee Bhajana Gana' he wants the Bhaktha to

stand clear of all the useless controversies and only concentrate on

the truth of the Supreme being. A person immersed in Ramabhakathi is

a Baghyavan as has been explained by Thyagaraja in the song 'Nee

Bhakthi Baghyasudha'. He goes to the extent of saying that whether

it is a Deva or a Brahmana, those who have not understood

RamaBhakthi are a burden to the society . It is to that exalted

position Thyagaraj elevates Rama and he makes it clear that it is

only a person with a purified mind who can enjoy the true benefits

of Ramabhakthi. In the song 'Appa Ramabhakthi', he clearly brings

out that Seetha, Lakshmana, Bharatha, Sathrugna, Anjaneya, Sabari,

Siva and Brahma have been the bhagyasalis who have truly comprehend

ed the benefit of RamaBhakthi and attained unique bliss. He even

goes to the extent of saying that it is strength of RamaBhakthi

which made Hanuman cross the sea.

Having been thoroughly convinced that his janma was only to

contemplate and experience RamaBhakthi, Thyagaraja very often makes

it a point to mention that he should be considered as one among the

closest to Shri Rama.

It is this strain of thought which makes him sing the kriti 'Ye

paniko' where he stresses very eloquently that Rama should be

convinced that Thyagaraja who born only to sing the praise of Shri

Rama and that the praise showered on him others including Valmiki

will not satisfy Thyagaraja. In 'Nee chithamu' he go one step

further and says that even where he is in the august presence of an

other deity, he has only Shri Rama in his mind.

In the kriti 'Dhasu kovalana' in Thodi Raga, Thyagaraja mentions

that Sita must have mentioned about him to Rama when Rama was alone

with her. Bharatha must have mentioned about him when he fell at

Rama's feet and Lakshmana should have mentioned about him when he

was doing all seva to Rama. Thyagaraja was sure that he would be in

that close circle of Ramabhakthas.

A curiosity therefore arises what exactly is Ramabhakthi which

exhilarates Thyagaraja to this extent. Fortunately for us, he

himself has given the answer in many kritis of which RamaBhakthi

Samrajyam' stands foremost. The entire cosmos is a playing of that

Supreme being and that being is none other but Rama whose samrajayam

is Bhakthi. It cannot be described at all. It can only be

experienced and enjoyed as a bliss.

The feet of Lord Rama seems to have a particular fascination for

Thyagaraja. In a number of kritis, he extols the virtues of that

paatham, and how he yearns to be only near them. Explaining the

greatness of the feet of Rama, Thyagaraja states that when breaking

the SIVADHANUSU which was infact meant to place the other kings in

their place, it was the feet which helped Sri Rama. When Gauthama in

her anger cursed Akaligai, it was the feet which gave salvation to

her. When Vali tormented Sugriva, Sugriva's assurance of getting out

of the bondage was through the feet of the Lord. It is that feet

which is so dear to Thyagaraja.

In the kriti 'Lekhana' he mentions that it is Rama's beauty which

gave bliss to Sita. Lakshmana derived pleasure by understanding the

language of Rama's eyes. Bharatha likewise derived pleasure by just

looking at his face. His Gnanaswarupam gave supreme satisfaction to

Sathrugna. His feet gave immense pleasure to Hanuman.

In the Kriti 'Bhanturiti', Thyagaraja wants himself to be appointed

as Rama's peon. He Says that he is strong enough to destroy kama and

all the other durgunas, because Ramabhakthi is the complete

protection and his indentification will be by a plate which will

only state that he is a Ramabhaktha. His sword is Ramanamam.

The thoughts which have been mentioned in the previous paragraphs

are not very unfamiliar to us. But the fact that Thyagaraja

reiterates them in many compositions brings out clearly the

importance he attaches to them. In fact, in another kriti, he

declares that he is not well versed in Vedasm Puranas and Agamas,

but there is no doubt that he is a complete Ramabhaktha. He goes one

step further in another kriti wherein he says that once the doctrine

of surrender in its full comprehension is clearly understood, all

other things may not be very relevant for moksham though they may be

relevant for a good re-birth.

Thyagaraja lived the life of a Ramabhaktha. From early dawn to late

night, his daily routine which was full of service and rituals to

the Lord, made him live with Rama every moment he was awake. He saw

Rama as a child, as a virtuous adult, as a saviour of mankind, as a

Lord of the whole cosmos. He cajoled him, taunted him, cried for

him, served him, and did various other things which a person in

ecstasy of devotion does. In short, humanity has perhaps not seen in

flash and blood a Ramabhaktha greater than Thyagaraja.

 

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Reference: Thyagaraja and Ramabhakthi by N.V. Subramanian

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Hare Krishna Hare Krishna Krishna Hare Hare

Hare Rama Hare Rama Rama Rama Hare Hare