Guest guest Posted September 23, 2009 Report Share Posted September 23, 2009 Dear Sri vaishNava perunthagaiyeer, In continuation of our respected Sadagopan swamy's points on the krithi “anupama gunaambhudhi†in raagam aThaaNa – I wish to place some more points on this krithi connected to sreemadh raamaayaNam incidents. [may be length wise more – so please have patience to read and enjoy] What I say usually with ST krithis, the raagam selection itself to some extent indicates where this krithi fits in raamayaNam applies to this krithi also. The krithi's raagam is aTaana. Kindly split the word 'aTaanaa – as na aTaana – atana, ataana being same as per dictionary – na – not or nay aTaana - a wanderer or passer so raama is not a wanderer in forests simply like any other hunter who goes behind animals for the pleasure of it and then killing them, but a person in located presently in forests with some definite purpose. Monier williams on 'aTaaNa' says aá¹ana mfn. roaming about VarBá¹› (am), n. act or habit of wandering about Now on the krithi – anupama - it is somebody praising raama as “an upama guna ambhudhi†– “oh, raama you are the incomparable ocean of multitude characters or incomparable repository of characters – guNa ambhudhiâ€. The context which matches to this krithi is -- lady thaaraa's praise of raama at the death bed of her husband vaali. Please recall sree vishNu sahasra naamam SVSN, which we recite regularly - compiled by sree bheeshma aachaarya and heard by that very 'supreme lord' 'sree krishNa' - on whom and about whom are all those praises – that SVSN is being elaborated and commented upon by Sri Paraasara Bhattar with the name “bhagavadh guNa dharpaNam†– meaning – a mirror of bhagavaan's characters. So it is not merely the naamaas or names, but also sings his glory or his characters. Same way this krithi also sings or highlights his characters. Instance in raamaayaNam: thaaraa is meeting raama just when vaali is hit and laid down by raama – vaali breathed his last just then – thaaraa, angadha, and sugreeva are all in deep sorrow - at that stage thaaraa sees raama and immediately realised who 'raama' is and started praising raama. That is the context in which ST places this krithi in raagam aTaaNa. Now analysis of krithi: 1. pallavi is – an upama guna ambudhi ani ninnu nera nammi anusarinchina vaaDanaithi - meaning [as given by VS swamin]: Having totally (nera) believed (nammi) that (ani) you are the incomparable (anupama) virtues (guNa) Ocean (ambudhi) - (guNAmbudhiyani), I became (aithi) your adherent (anusarinchina vaaDu) (nammi anusarinchina) (vaaDanaithi). Reference: Thaaraa possesses already information on who raama is - not a simple wanderer in the forests but the son of king dhaSaratha of ayOdhya. While preventing vaali from going on war with sugreeva, [when sugreeva called vaali for war on the second time], thaaraa says ayOdhya adhipathEh puthrou Soorou samara dhurjayou | ikshvaakooNaam kulE jaathou prathhithou raama lakshmaNou || 4-15-17 sugreeva priya kaamaartham praapthou thathra dhuraasadhou | sa thE bhraathur hi vikhyaathah sahaayO raNa karmaNi || 4-15-18 raamah para balamardhee yugaantha agnih iva uththhithah | [as usual 4 here is kishkindha kaandam, 15 is sargam number, 17 to 18 are slokam numbers] meaning: thaaraa to vaali - " Those two, Raama and LakshmaNa, born in Ikshvaaku dynasty, sons of king of ayOdhya, valiant and unconquerable in war, are here in this country. These two unassailable ones have chanced at Sugreeva's place to fulfil the longing desire of him. Raama, is an acclaimed one for his warfare, and like the fire flaring up at the end of an era, he shatters the strength of enemies, he is your brother's helpmate, they say soâ€. Point: dear husband vaali - do not think raama and lakshmaNa, the friends of sugreeva are simply “forest wanderers†- na aTaaNa - but they are the sons of king of ayodhyaa and she adds about raama's characters as dhuraasadhou, vikhyaathah, para balam ardhee, yuga antha agnih. So raagam aTaaNaa and krithi “an upama guna ambhudhiâ€. 2. In anupallavi the plight of thaaraa, angadha, and sugreeva, is described. manupakayE unnaavu manu pathee vraasi mEmu anupamaaku evaru vinumaa dhayaraani (anupama) meaning: O king raama – lord (pathi) of men (manu)! You remain (unnAvu) without protecting me (manupakayE) (manupakayEyunnAvu); please listen (vinumaa), who else (evaru) is there for us (maaku) (maakevaru) through whom we (mEmu) can send (anupa) (mEmanupa) in writing (vrAsi) (about our plight)? Therefore, may Your mercy (daya) be showered (rAni) (literally let it come) on us; pallavi again]. Reference: Because on the death of vaali, [all 3 thaaraa sugreeva and angadha,] they vail so much, as – protection less etc and raama as the protector is highlighted. See vaalmeeki uses the word aarNavam – ocean – ST uses the word ambhudhi for ocean -- tham aaSu vEgE dhuraasadhEna thu abhipluthaam SOka mahaa aarNavEna | paSyan thadhaa vaali anujah tharasvee bhraathruh vadhEna aprathimEna thEpE || 4-24-1 meaning: On seeing thaara who quickly deluged in a speedy and vast ocean of intolerable anguish, then that Vaali's mighty brother Sugreeva regretted for the killing of his matchless brother. [4-24-1] reference: see again – when sugreeva also starts weeping vaalmeeki places attributes to raama -- sa tham samaasaadhya griheetha chaapam udhaaththam aaSee visha thulya baaNam | yaSaSvinam lakshaNa lakshita angam avasthitham raaghavam ithi uvaacha || 4-24-3 meaning: On approaching him who is majestic, who is still handling his bow and snake-like arrow, a distinguished person with all of his limbs adorned with great attributes that an emperor should have by birth, to such a Raaghava who is standing nearby, Sugreeva spoke this way. [4-24-3] point: then sugreeva laments that he was the reason for killing of his mighty brother vaali and grieves like thaara and angadha – so all 3 are in deep Sokam. That is what is anupallavi - who is there to console us on our plight? Vaalmeeki places here at this stage that raama was also moved and he became perturbed. ithi Evam aarthasya raghu praveerah Sruthvaa vachO vaali jaghanya jasya | sanjaatha baashpa para veera hanthaa raamO muhoortham vimanaa babhoova || 4-24-24 meaning: On hearing the anguished words of the younger brother of Vaali, namely Sugreeva, the eyes of Raama, the best valiant one from Raghu's dynasty and the eliminator of valiant enemies, are moistened and he became perturbed for a moment. [4-24-24] 3. continuation: In charaNam 1 ST says “janaka jaamaathavai janakajaa maatavai janaka jaalamu chaalu chaalunu hari (an upama) meaning: You are the son-in-law ( janaka jaamaathaa) of King janaka; You are the father of Earth and earth is mother and of all patience (maathaavai) of seethaa [who is daughter of king janaka (janakajaa)]; O Father (janaka)! Quite enough (chaalu chaalunu) of your deceit (jaalamu). Janaka means father [masculine]. Janakaa means mother – see monier williams [feminine] janaka means a daughter in law janaka mfn. (cf. PÄṇ. 7-3, 35 KÄÅ›.) generative, generating, begetting, producing, causing (chiefly ifc.) MBh. iv, 1456 VarBá¹›S. BhÄshÄp. Bhpr. • m. a progenitor, father Hariv. 982 R. vi, 3, 45 Pañcat. & c • (in music) a kind of measure • (oxyt.) N. of a king of Videha or MithilÄ (son of Mithi and father of UdÄvasu R.) ÅšBr. xi, xiv MBh. iii, xii, xiv Hariv. 9253 • of another king of MithilÄ (son of Hrasva-roman and father of SÄ«tÄ) R. • of another king RÄjat. i, 98 • of a disciple of Bhagavat BhP. vi, 3, 20 • of several official men RÄjat. vii f • pl. the descendants of Janaka MBh. iii, 10637 R. i Uttarar. i, 16 ; iv, 9 ; vi, 42 MÄrkP. • (ikÄ), f. (as in PÄli) a mother DivyÄv. xviii, 137 • a daughter-in-law W. reference: See vaalmeeki's lines - about raama – please note words such as “kshiti kshamaavaan bhuvanasya goptaa†giving meaning as earth, protector etc, which ST uses in his charaNam 1. thasmin kshaNE abheekshNam avEkshamaaNah kshithi kshamaavaan bhuvanasya gOpthaa | raamO rudhantheem vyasanE nimagnaam samuthsukah sah atha dhadharSa thaaraam || 4-24-25 meaning: At that moment, Raama whose perseverance is like that of the earth and who is the protector of earth, has seen thaaraa, who is wailing and repeatedly looking around as she is deluged in desperation, and then with all his concerns Raama paced towards her. [4-24-25] kshithi – kshamaa - earth – which ST uses as janaka jaamaathaa – lord or father of world bhuvanasya gOpthaa – raama is janaka or lord of janakajaa – lord of earth as well seethaa kshamaa – is bhoo dhEvi or earth again -janakaa the mother – of janakajaa - seethaa Kshamaavaan – one who bears like earth and / or forgives all sins of others – kshamaa also means forgiving point: see how closely ST follows vaalmeeki. Please recall SVSN – bhuva, viSvam, viSvarEthaa, viSvayOni, bhoo garbha, kshithi eeSa, mahee dhara - all meaning world or earth and its lord or husband et al. 4. Continuation: charaNam 2: kanaka paTa dhara nannu kana kapaTamEla thanu kanaka paThanamu sEthu kaani pooni (anupama) meaning: O Lord wearing (dhara) golden hued (kanaka) garments (paTa)! Why (Ela) this pretence (kapaTamu) (literally hypocricy) (kapaTamEla) to look (kana) at me (nannu)? Without seeing (kanaka) You (tanu), I shall indeed (kaani) decidedly (pooni) keep (sEthu) reciting (paThanamu) (Your names till You show up). Reference: Vaalmeeki says dhadharSa raamam Sara chaapa paaNim sva thEjasaa sooryam iva jvalantham || 4-24-27 meaning: and at a particular stage she saw Raama with his bow and arrow in his hands and who is resplendent like sun, by his own resplendence. [4-24-27] point: see here a shade of poetic license taken by ST – resplendency like the sun of raama by vaalmeeki is taken as golden dress wearing raama - kanaka paTa dhara – thaaraa saw – so kana kanaka paTa dhara – kapaTamu – raama gave an opportunity – a 'sam dharSaNam' - to thaaraa for recognising him – so poet takes that as lord's 'kapaTam' – deceit. Reference: But see what vaalmeeki has to say in next slokam – a straight vision -- su samvriththam paarthiva lakshaNaih cha tham chaaru nEthram mrigaSaava nEthraa | adhrishTa poorvam purusha pradhaanam ayam sa kaakuthstha ithi prajajnE || 4-24-28 meaning: On seeing raama whose eyes are graceful, one endowed with all kingly attributes, who looked best among men, and who is unseen so far, that fawn-eyed Thaaraa realized him alone as that Raama. point: 1. dear bhakthaas – enjoy that scene in your mind – raama in front of thaaraa -- kana thanu – nannu kana thanu – nannu kana kanaka thanu – nannu kana kanaka paTa dhara thanu – nannu kana kanaka paTa dhara kanaka thanu – of ST sva thEjasaa sooryam iva jvalantham of vaalmeeki -- oh oh raama raama – what a sam dharSanam - eyes gets moistened 2. Is it that thaaraa has to recite 'raama naamam' to get it – no. As we have already seen in 'thaaraa's praise' series – it is raama 'sannidhi mahaathmyam' – his very presence made thaaraa realise who he is – she immediately starts a shower of praise – anupama guna ambhudhi. [but for bhakthaas like us – recite raama naamam. Even hanumaan has to do that – that raama bhakti saamraajyam krithi and its points there in the series thaaraa's praise]. 5. Continuation: charaNam 3: kalalOnu neevE sakala lOka naatha kOkalu lOkuva kan(i)chchi kaachinadhi vini (anupama) meaning [as given by VS swamin]: O Lord (naatha) of all (sakala) worlds (lOka)! Even in my dreams (kalalOna) only You are (neevE) there; having heard (vini) about Your saving (kaachinadhi) dhroupadhi, looking (kani) at her humiliation (lOkuva), by giving (ichchi) (kanichchi) sarees (kOkalu). Point: 1. I do not how to link 'dhroupadhee and krishna giving saree to her' and 'thaara's episode of praising raama'. Perhaps we can take that, again, as a poetic license by ST. 2. In fact what vaalmeeki says here is – in spite of her anguish and misfortune of losing her husband when she went near raama and saw him – kani ichchi – that very 'seeing' by thaaraa and that very 'proximity' to raama – that raama sannidhi maahaathmyam as per govindaraja - is enough to give her all protection what she wanted – “kaachinadhi†- for kaachuTa means protection – kaachinadhi means have protected – raama has protected thaaraa - which acted as saree for a lady who lost her saree that too in front of all those – raama, lakshmaNa, hanumaan, sugreeva, and other vaanaraas - gathered there. [just as a cross reference that kuRaL – udukkai izhandhavan kai pOla]. So it may not be apt to bring or say 'krishNa and dhroupathee' episode here. [May be I am wrong to give this interpretation, and excuse me for that]. Reference: The 2 slokams first -- thasya indhra kalpasya dhuraasadhasya mahaanubhaavasya sameepam aaryaa | aartha athi thoorNam vyasanam prapannaa jagaama thaaraa parivihvalanthee || 4-24-29 tham saa samaasaadhya viSudhdhha saththvam SOkEna sambhraantha Sareera bhaavaa |manasvinee vaakyam uvaacha thaaraa raamam raNa uthkarshaNa labdha lakshyam || 4-24-30 meaning: She on whom misfortune has chanced and who is anguished, that noble lady thaaraa went very quickly with highly squirming movements to proximity of the highly exalted soul raama, who matches indhra in his valour and an unreachable one for his enemies. [4-24-29]. The body language of thaaraa which is so far disconcerted by the grief on account of raama's perfect hitting, felling and achieving his object in war, viz. vaali, now disoriented from the grief on seeing the very same raama, as she is a self-respectful lady. But on arriving at the near of that very pure being raama, that ireful body language of hers again reoriented itself to serenity, and then she spoke this to him. [4-24-30] 6. Continuation: charanam 4: raaja kula kalaS(aa)bdhi raaja sura paala gaja raaja rakshaka thyaagaraaja vinutha (anupama) meaning: [as given by VS swamin]: O Moon (raaja) born in the ocean (kalaSaabdhi) (literally ocean of milk) of royal (raaja) lineage (kula)! O the protector (paala) of celestials (sura)! O protector (rakshaka) of gajEndhra – the King (raaja) of elephants (gaja)! O Lord praised (vinutha) by this thyaagaraaja! In next 2 slokams she praises raama in glorious words – that an upama guNa ambhudhi of raama -- see those 2 slokams of vaalmeeki -- thvam apramEyah cha dhuraasadhah cha jithEndhriyah cha uththama dharmakah cha | aksheeNa keerthih cha vichakshaNah cha kshithi kshamavaan kshathaja upamaa akshah || 4-24-31 thvam aaththa baaNaasana baaNa paaNih mahaa balah samhanana upapannah | manushya dhEha abhyudhayam vihaaya dhivyEna dhEha abhyudhayEna yukthah || 4-24-32 meaning: " You are an indeterminable one, an inaccessible one, one with his self conquered, the supreme among righteous souls, your glory is unmitigated, and you are the one with clear discrimination, and in endurance earth-like, and your eyes are blood streaked like those of an emperor. [4-24-31] You with your proportionate physic are a mighty one handling bows and arrows, but your bodily magnificence is more than that of magnificent humanly body. [4-24-32] point: the emperor is king of kings – is it not? The kalaSa abhdhi raaja – sura paala – gaja raaja rakshaka – that 'aadhi moolamE' for gajendhra - who it is except that raama – the 'apremeyah', 'jithEndhriyah', 'vichakshaNah' – as in SVSN. So the krithi is more apt for this thaaraa's praise incident in sreemadh raamaayaNam. Enjoy that krithi once again by listening to that great musician ariyakkudi's singing. Dhasan -- Vasudevan MG Quote Link to comment Share on other sites More sharing options...
Guest guest Posted September 23, 2009 Report Share Posted September 23, 2009  SrI: Srirama Jayam Dear Sriman VaasudEvan : It is so delightful read your in depth analysis of the kriti and its connection to Srimath RaamAyaNam . This is brilliant . Please ocntinue to enlighten us with " Raama Kathaa sudhA rasam ". The Raama BhakthAs all over the world are going to be delighted to read your annotated commentaries . NamO SrI RaaghavAya anisam , V.Sadagopan Dear Sri vaishNava perunthagaiyeer, In continuation of our respected Sadagopan swamy's points on the krithi “anupama gunaambhudhi†in raagam aThaaNa – I wish to place some more points on this krithi connected to sreemadh raamaayaNam incidents. [may be length wise more – so please have patience to read and enjoy] What I say usually with ST krithis, the raagam selection itself to some extent indicates where this krithi fits in raamayaNam applies to this krithi also. The krithi's raagam is aTaana. Kindly split the word 'aTaanaa – as na aTaana – atana, ataana being same as per dictionary – na – not or nay aTaana - a wanderer or passer so raama is not a wanderer in forests simply like any other hunter who goes behind animals for the pleasure of it and then killing them, but a person in located presently in forests with some definite purpose. Monier williams on 'aTaaNa' says aá¹ana mfn. roaming about VarBá¹› (am), n. act or habit of wandering about Now on the krithi – anupama - it is somebody praising raama as “an upama guna ambhudhi†– “oh, raama you are the incomparable ocean of multitude characters or incomparable repository of characters – guNa ambhudhiâ€. The context which matches to this krithi is -- lady thaaraa's praise of raama at the death bed of her husband vaali. Please recall sree vishNu sahasra naamam SVSN, which we recite regularly - compiled by sree bheeshma aachaarya and heard by that very 'supreme lord' 'sree krishNa' - on whom and about whom are all those praises – that SVSN is being elaborated and commented upon by Sri Paraasara Bhattar with the name “bhagavadh guNa dharpaNam†– meaning – a mirror of bhagavaan's characters. So it is not merely the naamaas or names, but also sings his glory or his characters. Same way this krithi also sings or highlights his characters. Instance in raamaayaNam: thaaraa is meeting raama just when vaali is hit and laid down by raama – vaali breathed his last just then – thaaraa, angadha, and sugreeva are all in deep sorrow - at that stage thaaraa sees raama and immediately realised who 'raama' is and started praising raama. That is the context in which ST places this krithi in raagam aTaaNa. Now analysis of krithi: 1. pallavi is – an upama guna ambudhi ani ninnu nera nammi anusarinchina vaaDanaithi - meaning [as given by VS swamin]: Having totally (nera) believed (nammi) that (ani) you are the incomparable (anupama) virtues (guNa) Ocean (ambudhi) - (guNAmbudhiyani), I became (aithi) your adherent (anusarinchina vaaDu) (nammi anusarinchina) (vaaDanaithi). Reference: Thaaraa possesses already information on who raama is - not a simple wanderer in the forests but the son of king dhaSaratha of ayOdhya. While preventing vaali from going on war with sugreeva, [when sugreeva called vaali for war on the second time], thaaraa says ayOdhya adhipathEh puthrou Soorou samara dhurjayou | ikshvaakooNaam kulE jaathou prathhithou raama lakshmaNou || 4-15-17 sugreeva priya kaamaartham praapthou thathra dhuraasadhou | sa thE bhraathur hi vikhyaathah sahaayO raNa karmaNi || 4-15-18 raamah para balamardhee yugaantha agnih iva uththhithah | [as usual 4 here is kishkindha kaandam, 15 is sargam number, 17 to 18 are slokam numbers] meaning: thaaraa to vaali - "Those two, Raama and LakshmaNa, born in Ikshvaaku dynasty, sons of king of ayOdhya, valiant and unconquerable in war, are here in this country. These two unassailable ones have chanced at Sugreeva's place to fulfil the longing desire of him. Raama, is an acclaimed one for his warfare, and like the fire flaring up at the end of an era, he shatters the strength of enemies, he is your brother's helpmate, they say soâ€. Point: dear husband vaali - do not think raama and lakshmaNa, the friends of sugreeva are simply “forest wanderers†- na aTaaNa - but they are the sons of king of ayodhyaa and she adds about raama's characters as dhuraasadhou, vikhyaathah, para balam ardhee, yuga antha agnih. So raagam aTaaNaa and krithi “an upama guna ambhudhiâ€. 2. In anupallavi the plight of thaaraa, angadha, and sugreeva, is described. manupakayE unnaavu manu pathee vraasi mEmu anupamaaku evaru vinumaa dhayaraani (anupama) meaning: O king raama – lord (pathi) of men (manu)! You remain (unnAvu) without protecting me (manupakayE) (manupakayEyunnAvu); please listen (vinumaa), who else (evaru) is there for us (maaku) (maakevaru) through whom we (mEmu) can send (anupa) (mEmanupa) in writing (vrAsi) (about our plight)? Therefore, may Your mercy (daya) be showered (rAni) (literally let it come) on us; pallavi again]. Reference: Because on the death of vaali, [all 3 thaaraa sugreeva and angadha,] they vail so much, as – protection less etc and raama as the protector is highlighted. See vaalmeeki uses the word aarNavam – ocean – ST uses the word ambhudhi for ocean -- tham aaSu vEgE dhuraasadhEna thu abhipluthaam SOka mahaa aarNavEna | paSyan thadhaa vaali anujah tharasvee bhraathruh vadhEna aprathimEna thEpE || 4-24-1 meaning: On seeing thaara who quickly deluged in a speedy and vast ocean of intolerable anguish, then that Vaali's mighty brother Sugreeva regretted for the killing of his matchless brother. [4-24-1] reference: see again – when sugreeva also starts weeping vaalmeeki places attributes to raama -- sa tham samaasaadhya griheetha chaapam udhaaththam aaSee visha thulya baaNam | yaSaSvinam lakshaNa lakshita angam avasthitham raaghavam ithi uvaacha || 4-24-3 meaning: On approaching him who is majestic, who is still handling his bow and snake-like arrow, a distinguished person with all of his limbs adorned with great attributes that an emperor should have by birth, to such a Raaghava who is standing nearby, Sugreeva spoke this way. [4-24-3] point: then sugreeva laments that he was the reason for killing of his mighty brother vaali and grieves like thaara and angadha – so all 3 are in deep Sokam. That is what is anupallavi - who is there to console us on our plight? Vaalmeeki places here at this stage that raama was also moved and he became perturbed. ithi Evam aarthasya raghu praveerah Sruthvaa vachO vaali jaghanya jasya | sanjaatha baashpa para veera hanthaa raamO muhoortham vimanaa babhoova || 4-24-24 meaning: On hearing the anguished words of the younger brother of Vaali, namely Sugreeva, the eyes of Raama, the best valiant one from Raghu's dynasty and the eliminator of valiant enemies, are moistened and he became perturbed for a moment. [4-24-24] 3. continuation: In charaNam 1 ST says “janaka jaamaathavai janakajaa maatavai janaka jaalamu chaalu chaalunu hari (an upama) meaning: You are the son-in-law ( janaka jaamaathaa) of King janaka; You are the father of Earth and earth is mother and of all patience (maathaavai) of seethaa [who is daughter of king janaka (janakajaa)]; O Father (janaka)! Quite enough (chaalu chaalunu) of your deceit (jaalamu). Janaka means father [masculine]. Janakaa means mother – see monier williams [feminine] janaka means a daughter in law janaka mfn. (cf. PÄṇ. 7-3, 35 KÄÅ›.) generative, generating, begetting, producing, causing (chiefly ifc.) MBh. iv, 1456 VarBá¹›S. BhÄshÄp. Bhpr. • m. a progenitor, father Hariv. 982 R. vi, 3, 45 Pañcat. & c • (in music) a kind of measure • (oxyt.) N. of a king of Videha or MithilÄ (son of Mithi and father of UdÄvasu R.) ÅšBr. xi, xiv MBh. iii, xii, xiv Hariv. 9253 • of another king of MithilÄ (son of Hrasva-roman and father of SÄ«tÄ) R. • of another king RÄjat. i, 98 • of a disciple of Bhagavat BhP. vi, 3, 20 • of several official men RÄjat. vii f • pl. the descendants of Janaka MBh. iii, 10637 R. i Uttarar. i, 16 ; iv, 9 ; vi, 42 MÄrkP. • (ikÄ), f. (as in PÄli) a mother DivyÄv. xviii, 137 • a daughter-in-law W. reference: See vaalmeeki's lines - about raama – please note words such as “kshiti kshamaavaan bhuvanasya goptaa†giving meaning as earth, protector etc, which ST uses in his charaNam 1. thasmin kshaNE abheekshNam avEkshamaaNah kshithi kshamaavaan bhuvanasya gOpthaa | raamO rudhantheem vyasanE nimagnaam samuthsukah sah atha dhadharSa thaaraam || 4-24-25 meaning: At that moment, Raama whose perseverance is like that of the earth and who is the protector of earth, has seen thaaraa, who is wailing and repeatedly looking around as she is deluged in desperation, and then with all his concerns Raama paced towards her. [4-24-25] kshithi – kshamaa - earth – which ST uses as janaka jaamaathaa – lord or father of world bhuvanasya gOpthaa – raama is janaka or lord of janakajaa – lord of earth as well seethaa kshamaa – is bhoo dhEvi or earth again -janakaa the mother – of janakajaa - seethaa Kshamaavaan – one who bears like earth and / or forgives all sins of others – kshamaa also means forgiving point: see how closely ST follows vaalmeeki. Please recall SVSN – bhuva, viSvam, viSvarEthaa, viSvayOni, bhoo garbha, kshithi eeSa, mahee dhara - all meaning world or earth and its lord or husband et al. 4. Continuation: charaNam 2: kanaka paTa dhara nannu kana kapaTamEla thanu kanaka paThanamu sEthu kaani pooni (anupama) meaning: O Lord wearing (dhara) golden hued (kanaka) garments (paTa)! Why (Ela) this pretence (kapaTamu) (literally hypocricy) (kapaTamEla) to look (kana) at me (nannu)? Without seeing (kanaka) You (tanu), I shall indeed (kaani) decidedly (pooni) keep (sEthu) reciting (paThanamu) (Your names till You show up). Reference: Vaalmeeki says dhadharSa raamam Sara chaapa paaNim sva thEjasaa sooryam iva jvalantham || 4-24-27 meaning: and at a particular stage she saw Raama with his bow and arrow in his hands and who is resplendent like sun, by his own resplendence. [4-24-27] point: see here a shade of poetic license taken by ST – resplendency like the sun of raama by vaalmeeki is taken as golden dress wearing raama - kanaka paTa dhara – thaaraa saw – so kana kanaka paTa dhara – kapaTamu – raama gave an opportunity – a 'sam dharSaNam' - to thaaraa for recognising him – so poet takes that as lord's 'kapaTam' – deceit. Reference: But see what vaalmeeki has to say in next slokam – a straight vision -- su samvriththam paarthiva lakshaNaih cha tham chaaru nEthram mrigaSaava nEthraa | adhrishTa poorvam purusha pradhaanam ayam sa kaakuthstha ithi prajajnE || 4-24-28 meaning: On seeing raama whose eyes are graceful, one endowed with all kingly attributes, who looked best among men, and who is unseen so far, that fawn-eyed Thaaraa realized him alone as that Raama. point: 1. dear bhakthaas – enjoy that scene in your mind – raama in front of thaaraa -- kana thanu – nannu kana thanu – nannu kana kanaka thanu – nannu kana kanaka paTa dhara thanu – nannu kana kanaka paTa dhara kanaka thanu – of ST sva thEjasaa sooryam iva jvalantham of vaalmeeki -- oh oh raama raama – what a sam dharSanam - eyes gets moistened 2. Is it that thaaraa has to recite 'raama naamam' to get it – no. As we have already seen in 'thaaraa's praise' series – it is raama 'sannidhi mahaathmyam' – his very presence made thaaraa realise who he is – she immediately starts a shower of praise – anupama guna ambhudhi. [but for bhakthaas like us – recite raama naamam. Even hanumaan has to do that – that raama bhakti saamraajyam krithi and its points there in the series thaaraa's praise]. 5. Continuation: charaNam 3: kalalOnu neevE sakala lOka naatha kOkalu lOkuva kan(i)chchi kaachinadhi vini (anupama) meaning [as given by VS swamin]: O Lord (naatha) of all (sakala) worlds (lOka)! Even in my dreams (kalalOna) only You are (neevE) there; having heard (vini) about Your saving (kaachinadhi) dhroupadhi, looking (kani) at her humiliation (lOkuva), by giving (ichchi) (kanichchi) sarees (kOkalu). Point: 1. I do not how to link 'dhroupadhee and krishna giving saree to her' and 'thaara's episode of praising raama'. Perhaps we can take that, again, as a poetic license by ST. 2. In fact what vaalmeeki says here is – in spite of her anguish and misfortune of losing her husband when she went near raama and saw him – kani ichchi – that very 'seeing' by thaaraa and that very 'proximity' to raama – that raama sannidhi maahaathmyam as per govindaraja - is enough to give her all protection what she wanted – “kaachinadhi†- for kaachuTa means protection – kaachinadhi means have protected – raama has protected thaaraa - which acted as saree for a lady who lost her saree that too in front of all those – raama, lakshmaNa, hanumaan, sugreeva, and other vaanaraas - gathered there. [just as a cross reference that kuRaL – udukkai izhandhavan kai pOla]. So it may not be apt to bring or say 'krishNa and dhroupathee' episode here. [May be I am wrong to give this interpretation, and excuse me for that]. Reference: The 2 slokams first -- thasya indhra kalpasya dhuraasadhasya mahaanubhaavasya sameepam aaryaa | aartha athi thoorNam vyasanam prapannaa jagaama thaaraa parivihvalanthee || 4-24-29 tham saa samaasaadhya viSudhdhha saththvam SOkEna sambhraantha Sareera bhaavaa |manasvinee vaakyam uvaacha thaaraa raamam raNa uthkarshaNa labdha lakshyam || 4-24-30 meaning: She on whom misfortune has chanced and who is anguished, that noble lady thaaraa went very quickly with highly squirming movements to proximity of the highly exalted soul raama, who matches indhra in his valour and an unreachable one for his enemies. [4-24-29]. The body language of thaaraa which is so far disconcerted by the grief on account of raama's perfect hitting, felling and achieving his object in war, viz. vaali, now disoriented from the grief on seeing the very same raama, as she is a self-respectful lady. But on arriving at the near of that very pure being raama, that ireful body language of hers again reoriented itself to serenity, and then she spoke this to him. [4-24-30] 6. Continuation: charanam 4: raaja kula kalaS(aa)bdhi raaja sura paala gaja raaja rakshaka thyaagaraaja vinutha (anupama) meaning: [as given by VS swamin]: O Moon (raaja) born in the ocean (kalaSaabdhi) (literally ocean of milk) of royal (raaja) lineage (kula)! O the protector (paala) of celestials (sura)! O protector (rakshaka) of gajEndhra – the King (raaja) of elephants (gaja)! O Lord praised (vinutha) by this thyaagaraaja! In next 2 slokams she praises raama in glorious words – that an upama guNa ambhudhi of raama -- see those 2 slokams of vaalmeeki -- thvam apramEyah cha dhuraasadhah cha jithEndhriyah cha uththama dharmakah cha | aksheeNa keerthih cha vichakshaNah cha kshithi kshamavaan kshathaja upamaa akshah || 4-24-31 thvam aaththa baaNaasana baaNa paaNih mahaa balah samhanana upapannah | manushya dhEha abhyudhayam vihaaya dhivyEna dhEha abhyudhayEna yukthah || 4-24-32 meaning: "You are an indeterminable one, an inaccessible one, one with his self conquered, the supreme among righteous souls, your glory is unmitigated, and you are the one with clear discrimination, and in endurance earth-like, and your eyes are blood streaked like those of an emperor. [4-24-31] You with your proportionate physic are a mighty one handling bows and arrows, but your bodily magnificence is more than that of magnificent humanly body. [4-24-32] point: the emperor is king of kings – is it not? The kalaSa abhdhi raaja – sura paala – gaja raaja rakshaka – that 'aadhi moolamE' for gajendhra - who it is except that raama – the 'apremeyah', 'jithEndhriyah', 'vichakshaNah' – as in SVSN. So the krithi is more apt for this thaaraa's praise incident in sreemadh raamaayaNam. Enjoy that krithi once again by listening to that great musician ariyakkudi's singing. Dhasan-- Vasudevan MG Quote Link to comment Share on other sites More sharing options...
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