seethaa raama kalyaaNam 10

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Post 10

 

Dear sri vaishNava perunthagaiyeer,

Being in the month of maargasira – that 'maasaanaam margaseershOham' – vaak of bhagavaan krishNa – my thoughts went into linking aNdaaL kalyaaNam with her lord to seethaa kalyaaNam – our subject on hand – already a small list of points are considered in post 4 as 'oRRumai vERRumais'.

 

Now I want to go into paasurams of 'vaaraNamaayiram' and link those to seethaa kalyaaNam. Hope bhaagavathaas will permit me to have this 'kaRpanai' - speculation.

To begin with - I get the clue from that phrase – 'naaraNan nambi nadakkinRaan' in first paasuram of this ten – krishNa went in chariot in that rukmiNi kalyaaNam episode – later wherever he went to get married with others, he went in chariot - whereas raama is the person who walked all the way to mithila from ayOdhyaa to mithila via sidhdhaasramam [to get married to seethaa].

That walking over a long distance - even prompted king sumathi to ask sage visvaamithra "why these two - who look like gods - are walking along with you?"

 

1-48-4 – slokam in prose order.

 

yadhruchchhayaa + Eva + gaam + praapthou = at their pleasure, only, on earth, chanced;

 

dhEvalOkaath + iva + amarou = from gods', abode, as though, not dieing ones category [deathless, immortals];

katham + padhbhyaam + iha + praapthou = how, on foot or footslogging, here, chanced;

 

kim + artham + kasya + vaa + munE = for what, reason, whose [scions,] are they, or, oh, saint.

 

 

Meaning: And how they have footslogged and chanced here, as though the immortals from the abode of gods chancing on earth at their pleasure, and for what reason, oh, saint, and whose scions are they? [1-48-4]

 

 

Comment in valmikiramayan website – quote -: No fatherly person accepts youngsters to walk or footslog miles and miles, and so far this is an unobserved and an uncared for aspect by other sages and saints, because all of them are footsloggers. This may be one of the reasons for Dasharatha in refusing to send Rama with Vishvamitra. But King Sumati, being a glorious and fatherly king brought up this topic. Vishvamitra is giving a 'rehearsal' for these brothers for their real forest trekking, later in the legend. Further, if a divine deed is to be done and a benefit therefrom is to be acquired, one has to footslog.

 

Now Rama is going to perform a divine feat 'bending the bow of Shiva' and thereby winning the hand of an unusual princess Seethaa, in marriage. Hence, he footslogged this much distance for seethaa kalyaaNa artham, loka kalyaaNa artham Seethaa's marriage, which is for the 'universal goodness...' – unquote.

 

 

Dear sirs and madams, see the comments in valmikramayan site – these make me to go into 'rOmaharsham' – horripillation – and repeatedly going thru these make me shed 'aanandha bhaashpam' – tears due to that special pleasure – that is why I quote them often for all of you and me, to enjoy – again in that principle of aaNdaaL – koodiyirundhu kuLirndhu.

 

 

King sumathi even though asked why these two who look like god are walking in strides of elephant, lion, tiger and bull – again same is repeated by king janaka when he meets these two for first time in the assembly - that walking style of the two - raama lakshmaNa makes him wonder – in words of thyaagaraaja 'raajanya laghuvuna naaNachE paraakrama – inthanuchu varNimpa'. Kings are taken easily by bash, surprise, amazement.

 

1-48-2.

imou + kumaarou = these, youngsters;

bhadhram + thE [munE] = let safety betide you, oh, sage;

dhEva + thulya + paraakramou = god [Vishnu,] balanceable [matching,] valorous ones;

gaja + simha + gathee = [audacious] elephant, [arrogant] lion, strides are;

 

veerou + saardhoola + vrushabha + upamou = two brave ones, [adventurous] tiger, [adamantine] Holy Bull, in similitude.

 

 

Meaning: Oh, Sage, let safety betide you, these two youngsters, matching Vishnu in their valour, the strides of these two brave ones are in similitude with that of

 

an audacious elephant,

 

an arrogant lion,

an adventurous tiger, and

 

an adamantine Holy Bull... [1-48-2]

 

 

1-48-3.

padhma + pathra + visaala + akshou = lotus, petal, broad, eyed ones;

khaDga + thooNee + dhhanuH + dhharau = sword, quiver, bow, shouldering;

asvinou + iva + roopENa = Asvin, the Twin brother gods, like, in form;

sam upasthitha + youvanou = in the offing, youthfulness.

 

 

Meaning: Their eyes are broad and lotus-petal like, shouldering quivers, swords, and bows, and in their form they are like Ashvin-brothers, [the twin-god-brothers, whose aspects will be par excellent,] and their youthfulness is in the offing... [1-48-3]

 

 

Just those lines of thyaagaraaja again here -

 

kanthu ni ganna maa chakkani kalyaaNa raama chandhra nee sogasu - intha

challani choopula kannalu marijaa billi kaLalu gErina aananamu - intha

 

meaning: The charm of our lovely kalyaaNa Raama chandhra, you, oh, the very Father of Manmatha, the cupid, His eyes are having cool glances. The face of Sri Raama chandhra excels even moon in its features (kaLalu).

 

Point: Even to look at the lotus in water – it gives a pleasure and coolness because of its colour – here that akshou – padhma pathra vissala akshou – in lines of ST that coolness comes out.

 

 

Laterally, on that phrase of aaNdaaL 'naaraNan nambi nadakkinRaan' – may be some grammarians may rise an objection - two are walking – raama and lakshmaNa – what aNdaaL

say is in 3rd person singular – so it does not suit to your karpanai. On that my consideration is - lakshmaNa is 'bahi praaNa' of raama as described by vaalmeeki in sargam 18 of baalkaaNdam – so though he is separate physically, he is raama and 'and part of raama – merging into raama always'.

 

More in next post.

 

Dhasan

Vasudevan m.g.-- Vasudevan MG