Guest guest Posted November 1, 2009 Report Share Posted November 1, 2009 Dear sree vaishNava perunthagaiyeer, Our respected moderator sri Sadagopan swamy [VS] gave the krithi 'bhuvini dhaasudani' and that triggered me to study raamaayaNam 'a little more deep' as to find where this krithi fits in sreemadh raamaayaNam. It is in the portion - bharatha goes to forest to meet raama and to bring raama back as 'king' of ayodhyaa. But in fact, bharatha returned as a 'dhaasa' to the paadhukais of raama, thus distinguished himself as a 'dhaasa' of the 'sandals of raama' which are going to rule the world - or 'raama paadhukaa dhasu' or paadhukaa's 'raajya dhaasu' or paadhukaa 'bhuvi' – paadhuka bhuvini dhaasu as thyaagaraaja writes. Yes please. That is the place where this krithi is 'context-ed'. First the krithi again for clarity - Kriti: bhuvini dhaasuDanE Raagam: Sree ranjani Pallavi:bhuvini dhaasuDanE pEraasachE bonkulaaDithinaa budha manOharaa -- bhuvini Anupallavi:avivEka maanavula kOri kOri aDDa dhrOva throkkithinaa brOvavE -- bhuvini CharaNam:chaala soukhyamO kashTamO nEnu jaali jendhithinaa sari vaarilO paala munchina neeTa munchina padhamulE gathi thyaagaraaja nutha -- bhuvini meaning [summarised one as given by VS]: “Oh ! Lord raama! One who steals the minds of wise people! Did I utter any falsehood out of greed for being called as Your servant in this Earth? Did I tread any shortcut beseeching people with no discrimination? Was I grief stricken whether there were comforts or troubles among my peers? Whether You lift me up or throw me down, Your holy feet alone are my refuge. Please protect meâ€. Points: 1. As always I say, whenever I start on thyaagaraaja krithis, the selection of raagam for this krithi itself to some extent suggests the context in sreemadh raamaayaNam. Here it is “sree ranjaniâ€. The word 'sree' {as per Monier Williams [MW] Sanskrit English dictionary} has meanings -- “prosperity, welfare, good fortune, success, auspiciousness, wealth, treasure, riches (Å›riyÄ, 'accordá¹ according to fortune or wealth'), high rank, power, might, majesty, royal dignity [or 'Royal dignity' personified]. Ranjana as per MW again – means pleasing, charming, rejoicing, delighting GÄ«t. (cf. Jana-rañjanÄ«), conciliating, befriending – or in simple terms one capable of making other pleased. To link sreeranjani and the krithi to raamaayaNam - bharatha goes to the place of raama in the forest – to request him – rather force him - to come back to ayodhyaa – does not go alone but with all walks of people from ayodhyaa-- and says to raama - rakShithum sumahadh raajyam aham EkaH thu na uthsahE | poura jaana padhaam cha api rakthaan ranjayithum thathhaa || 2-112-11 meaning: " I am not able to rule this vast empire alone to the satisfaction of the beloved inhabitants of town and country! " That raajyam ruling capacity or 'sree' or power, high rank, might, or majesty or royal dignity – 'that sree' bharatha says, 'I do not have' - to make people happy - 'poura jaana ranjayithum'. That means indirectly or directly, “Oh, raama, only you have capacity' or blessing - that 'sree' and the capacity to 'ranjana' the people. So sree thyaagaraaja selects raagam 'sree ranjani'. Dear readers, from words of vaalmeeki ST selects the raagam according to context – proved once more. Point 2. raama is addressed as “bhudha manoharaa†by ST - meaning – one who steals the minds of wise people. In this context or scene of bharatha pleading with raama, where from the learned people appear? That is the next doubt that may come. Vaalmeeki answers that – the learned super cabinet of dhasaratha [re sargam 6 baala kaaNdam] consisting of sage vasishTa, vaama dheva, jaabaali, et al have come along with bharatha, to the forest. They all talk to raama and perhaps they could have addressed raama as such. Actually, or factually, it is not only these learned ones, who were on the ground, were the 'bhudha' referred by vaalmeeki, it is those rishis who stood unseen in the sky also – see slokams – and they say – we are pleased with these two -- tham aprathima thEjObhyaam bhraathrubhyaam rOma harshaNam | vismithaah sangamam prEkshya samavEthaa maharshayah || 2-112-1 anthar hithaah thu rishi gaNaah sidhdhhaah cha parama rishayah | thou bhraatharou mahaathmaanou kaakuthsthou praSaSamsirE || 2-112-2 meaning: Witnessing that thrilling conversation between those two brothers [viz. raama and bharatha] with incomparable dignity, the great sages gathered there were astonished. The assemblies of ascetics, great saints present there and the distinguished sages who stood invisible in space, applauded both Rama and Bharata, the magnanimous brothers, saying (as follows): sa dhanyah yasya puthrou dhvou dharmajnou dharma vikramou | Sruthvaa vayam hi sambhaashaam ubhayOh sprihayaamahE || 2-112-3 meaning: " That Dasaratha, who begot these two sons, who know righteousness and whose strength is justice, was fortunate. By hearing the debate between these two princes, we are indeed delighted. " note: dear readers, to make a wise man delighted, is it easy or very difficult? “KaRRaarai kaRRaarE kaamuRuvar†says a tamil proverb – meaning – 'a learned likes another learned'. So these rishis and sidhdhhaas et all who stood in the ground and the sky – they are learned and they were easily delighted with raama and bharatha. So raama is 'bhudha manoharaa' as termed by ST. This making the learned easily satisfied is also or can also be a reason for raagam 'sree ranjani'. For MW says further meanings of this 'sree' as “intellect, understanding, speech.†So raama is 'bhudha manoharaa' - One who has the wisdom to make another person of wisdom to easily like raama. Point 3: next anupallavi reads - avivEka maanavula kOri kOri aDDa dhrOva throkkithinaa brOvavE - meaning: Did I tread any shortcut beseeching people with no discrimination? Again the answer is 'YES'. Bharatha did resort to a shortcut to force raama accept returning back to kingdom. See vaalmeeki -- iha mE sthaNDilE Seeghram kuSaan aasthara saarathE | aaryam prathi upavEkshyaami yaavan mE na praseedhathi || 2-111-13 an-aahaarO niraalOkO dhana heenO yathaa dhvijah | SEshyE purasthaath Saalaayaa yaavan na prathiyaasyathi || 2-111-14 meaning: bharatha says to sumanthra, the minister and charioteer of dhasaratha, " O, charioteer! Spread speedily the kuSa grass on the ground here for me. I shall remain facing my illustrious brother [viz.raama] till he gets propitiated (and grant my request). I shall remain lying down in front of Raama's hut without food or drink and depriving myself of light until he returns to Ayodhya, like a brahman who is a destitute (lies down at the door of his crditor). " note: dear bhakthaas, is this not a shortcut resorted to by bharatha to force issues. See how closely ST follows vaalmeeki. Point 4: In charaNam the lines are - chaala soukhyamO kashTamO nEnu jaali jendhithinaa sari vaarilO – meaning: among my peers, was I grief stricken whether there were comforts or troubles? Here again, vaalmeeki places bharatha in a tight position – bharatha sat on grass to force issue of raama's return. When he sat like that as a reaction Raama says -- braahmaNO hi Eka paarSvEna naraan roddhum iha arhathi | na thu moordhaa avasikthaanaam vidhih prathi upavESanE || 2-111-17 meaning: raama says, " A brahmana may lie down on one side in order to obstruct a willful debtor in this world. But, it is not befitting for a warrior-class [warrior class brother like you, oh, bharatha]â€. Note: perhaps we get this common saying, particularly in brahmin's houses, “ENDaa kadankaaranaip pOla vaasappadiyila kuRukka paduththuNDu irukkiraai ? Meaning – hey, why you lie down across the threshold in front like a debtor? That perhaps we got from raama's words here. May be or may not be, without knowing the source we are using that sentence. Now we learn 'here is the source' – “it is raama's words†to his brother. And that is what ST puts it at bharatha as 'like I was grief stricken'. Point 5: Next ST says - “paala munchina neeTa munchina†- Sri Govindan in his word by word translation comments say – “this is not proper translation – any suggestions for this lineâ€. Please turn to vaalmeeki, you get the correct meaning – when sufficient water is not there people suffer. when excessive water is there, then also people suffer. Bharatha says to raama, “oh raama we wait for you, whether you save us like that rain water – in suffiecient quantity to save us or in excess to drown us – it is left to you. jnaathayah cha hi yOdhdhaah cha mithraaNi suhrudhah cha nah | thvaam Eva prathi kaankshanthE parjanyam iva karSakaah || 2-112-12 meaning: bharatha says to raama " Our kith and king, soldiers, companions and allies are waiting for you indeed, as farmers wait for the rainy clouds. " note: it also carries a doubt whether it is going to rain in sufficient quantity or create a deluge and or only a fizzle - only the cloud can know and give – same way oh raama the decision is yours. But we wait. So it is “paala munchina neeTa munchina†of ST. point 6: Finally bharatha has to concede and falling on raama's feet says – 'please give me your paadhukai' – what ST also places -â€padhamulE gathiâ€. ithi ukthvaa nyapathadh bhraathuh paadhayOr bharathah thadhaa | bhriSam sampraarthayaamaasa raamam Evam priyam vadhah || 2-112-14 meaning: That Bharata, who was kind-spoken, thus made a fervent appeal to Raama and fell at his feet. Note: So it is very clear how closely ST adopted vaalmeeki's raamaayaNam. With this perhaps we can stop as the krithi ends. But without concluding the 'paadhukaa pattabhishEkam' perhaps it is not proper to close. Hence I give those slokams where bharatha says and raama acts in giving his 'paadhukai' – the sandals. adhirOha aarya paadhaabhyaam paadhukE hEma bhooshithE | EthE hi sarva lOkasya yOgakshEmam vidhaasyathah || 2-112-21 meaning: bharatha to raama, " O, noble brother! Pray mount with your feet on the wooden sandals adorned with gold! Surely, these will bestow, gain and security to all the people! " sah adhiruhya naravyaaghrah paadhukE hi avaruhya cha | praayachChath sumahaa thEjaa bharathaaya mahaathmanE || 2-112-22 meaning: Raama, the tiger among men, possessing exceptional glory, placing his feet on the sandals and leaving them, gave them to the magnanimous Bharatha. sa paadhukE sampraNamya raamam vachanam abraveeth | chathur dhaSa hi varshaaNi jaTaa cheera-dharO hi aham || 2-112-23 phala moola aSanah veera bhaveyam raghu nandhana | meaning: Bowing before the sandals, Bharatha spoke the following words to Raama: " O, Raama the hero and the tormentator of enemies! For 14 years, I shall wear matted locks and robes of bark, live on fruits and roots, O Raama, and live outside the city, offering the ruling of the kingdom to your sandals. " Conclusion: thus bharatha offered the kingdom to sandals, the 'bhuvi' to sandals and became 'paadhukaa dhasan' in turn 'bhuvini dhaasan. There is also a side story – that 'sree' and 'bhoo' dhevis come in to this 'bhoolOkam' - world, along with the lord in all his avathaarams. Sree has come as seethaa and reference is there in vaalmeeki's writings. 'Bhoo dhevi' is the sandals and she rules now for 14 years and bharatha is 'bhoo dhevi' dhaasan that is why 'bhuvi dhaasu'. For this side story, I really cannot give references. Thank you dhasan Vasudevan MG Quote Link to comment Share on other sites More sharing options...
Guest guest Posted November 2, 2009 Report Share Posted November 2, 2009  Dear Sriman Vasudevan : Thanks very much for your brilliant and intuitive analysis of the links of Saint Thyagaraja"s Sri Ranjani kriti to Srimad RaamAyaNam passages . Simply superb analysis .Thank you ! NamO SrI RamachandrAya, V.Sadagopan - MG Vasudevan oppiliappan ; tiruvenkatam ; raamabhakthi ; Sunday, November 01, 2009 12:41 PM bhuvini dhaasu Dear sree vaishNava perunthagaiyeer, Our respected moderator sri Sadagopan swamy [VS] gave the krithi 'bhuvini dhaasudani' and that triggered me to study raamaayaNam 'a little more deep' as to find where this krithi fits in sreemadh raamaayaNam. It is in the portion - bharatha goes to forest to meet raama and to bring raama back as 'king' of ayodhyaa. But in fact, bharatha returned as a 'dhaasa' to the paadhukais of raama, thus distinguished himself as a 'dhaasa' of the 'sandals of raama' which are going to rule the world - or 'raama paadhukaa dhasu' or paadhukaa's 'raajya dhaasu' or paadhukaa 'bhuvi' – paadhuka bhuvini dhaasu as thyaagaraaja writes. Yes please. That is the place where this krithi is 'context-ed'. First the krithi again for clarity - Kriti: bhuvini dhaasuDanE Raagam: Sree ranjani Pallavi:bhuvini dhaasuDanE pEraasachE bonkulaaDithinaa budha manOharaa -- bhuvini Anupallavi:avivEka maanavula kOri kOri aDDa dhrOva throkkithinaa brOvavE -- bhuvini CharaNam:chaala soukhyamO kashTamO nEnu jaali jendhithinaa sari vaarilO paala munchina neeTa munchina padhamulE gathi thyaagaraaja nutha -- bhuvini meaning [summarised one as given by VS]: “Oh ! Lord raama! One who steals the minds of wise people! Did I utter any falsehood out of greed for being called as Your servant in this Earth? Did I tread any shortcut beseeching people with no discrimination? Was I grief stricken whether there were comforts or troubles among my peers? Whether You lift me up or throw me down, Your holy feet alone are my refuge. Please protect meâ€. Points: 1. As always I say, whenever I start on thyaagaraaja krithis, the selection of raagam for this krithi itself to some extent suggests the context in sreemadh raamaayaNam. Here it is “sree ranjaniâ€. The word 'sree' {as per Monier Williams [MW] Sanskrit English dictionary} has meanings -- “prosperity, welfare, good fortune, success, auspiciousness, wealth, treasure, riches (Å›riyÄ, 'accordá¹ according to fortune or wealth'), high rank, power, might, majesty, royal dignity [or 'Royal dignity' personified]. Ranjana as per MW again – means pleasing, charming, rejoicing, delighting GÄ«t. (cf. Jana-rañjanÄ«), conciliating, befriending – or in simple terms one capable of making other pleased. To link sreeranjani and the krithi to raamaayaNam - bharatha goes to the place of raama in the forest – to request him – rather force him - to come back to ayodhyaa – does not go alone but with all walks of people from ayodhyaa-- and says to raama - rakShithum sumahadh raajyam aham EkaH thu na uthsahE | poura jaana padhaam cha api rakthaan ranjayithum thathhaa || 2-112-11 meaning: "I am not able to rule this vast empire alone to the satisfaction of the beloved inhabitants of town and country!" That raajyam ruling capacity or 'sree' or power, high rank, might, or majesty or royal dignity – 'that sree' bharatha says, 'I do not have' - to make people happy - 'poura jaana ranjayithum'. That means indirectly or directly, “Oh, raama, only you have capacity' or blessing - that 'sree' and the capacity to 'ranjana' the people. So sree thyaagaraaja selects raagam 'sree ranjani'. Dear readers, from words of vaalmeeki ST selects the raagam according to context – proved once more. Point 2. raama is addressed as “bhudha manoharaa†by ST - meaning – one who steals the minds of wise people. In this context or scene of bharatha pleading with raama, where from the learned people appear? That is the next doubt that may come. Vaalmeeki answers that – the learned super cabinet of dhasaratha [re sargam 6 baala kaaNdam] consisting of sage vasishTa, vaama dheva, jaabaali, et al have come along with bharatha, to the forest. They all talk to raama and perhaps they could have addressed raama as such. Actually, or factually, it is not only these learned ones, who were on the ground, were the 'bhudha' referred by vaalmeeki, it is those rishis who stood unseen in the sky also – see slokams – and they say – we are pleased with these two -- tham aprathima thEjObhyaam bhraathrubhyaam rOma harshaNam | vismithaah sangamam prEkshya samavEthaa maharshayah || 2-112-1 anthar hithaah thu rishi gaNaah sidhdhhaah cha parama rishayah | thou bhraatharou mahaathmaanou kaakuthsthou praSaSamsirE || 2-112-2 meaning: Witnessing that thrilling conversation between those two brothers [viz. raama and bharatha] with incomparable dignity, the great sages gathered there were astonished. The assemblies of ascetics, great saints present there and the distinguished sages who stood invisible in space, applauded both Rama and Bharata, the magnanimous brothers, saying (as follows): sa dhanyah yasya puthrou dhvou dharmajnou dharma vikramou | Sruthvaa vayam hi sambhaashaam ubhayOh sprihayaamahE || 2-112-3 meaning: "That Dasaratha, who begot these two sons, who know righteousness and whose strength is justice, was fortunate. By hearing the debate between these two princes, we are indeed delighted." note: dear readers, to make a wise man delighted, is it easy or very difficult? “KaRRaarai kaRRaarE kaamuRuvar†says a tamil proverb – meaning – 'a learned likes another learned'. So these rishis and sidhdhhaas et all who stood in the ground and the sky – they are learned and they were easily delighted with raama and bharatha. So raama is 'bhudha manoharaa' as termed by ST. This making the learned easily satisfied is also or can also be a reason for raagam 'sree ranjani'. For MW says further meanings of this 'sree' as “intellect, understanding, speech.†So raama is 'bhudha manoharaa' - One who has the wisdom to make another person of wisdom to easily like raama. Point 3: next anupallavi reads - avivEka maanavula kOri kOri aDDa dhrOva throkkithinaa brOvavE - meaning: Did I tread any shortcut beseeching people with no discrimination? Again the answer is 'YES'. Bharatha did resort to a shortcut to force raama accept returning back to kingdom. See vaalmeeki -- iha mE sthaNDilE Seeghram kuSaan aasthara saarathE | aaryam prathi upavEkshyaami yaavan mE na praseedhathi || 2-111-13 an-aahaarO niraalOkO dhana heenO yathaa dhvijah | SEshyE purasthaath Saalaayaa yaavan na prathiyaasyathi || 2-111-14 meaning: bharatha says to sumanthra, the minister and charioteer of dhasaratha, "O, charioteer! Spread speedily the kuSa grass on the ground here for me. I shall remain facing my illustrious brother [viz.raama] till he gets propitiated (and grant my request). I shall remain lying down in front of Raama's hut without food or drink and depriving myself of light until he returns to Ayodhya, like a brahman who is a destitute (lies down at the door of his crditor)." note: dear bhakthaas, is this not a shortcut resorted to by bharatha to force issues. See how closely ST follows vaalmeeki. Point 4: In charaNam the lines are - chaala soukhyamO kashTamO nEnu jaali jendhithinaa sari vaarilO – meaning: among my peers, was I grief stricken whether there were comforts or troubles? Here again, vaalmeeki places bharatha in a tight position – bharatha sat on grass to force issue of raama's return. When he sat like that as a reaction Raama says -- braahmaNO hi Eka paarSvEna naraan roddhum iha arhathi | na thu moordhaa avasikthaanaam vidhih prathi upavESanE || 2-111-17 meaning: raama says, "A brahmana may lie down on one side in order to obstruct a willful debtor in this world. But, it is not befitting for a warrior-class [warrior class brother like you, oh, bharatha]â€. Note: perhaps we get this common saying, particularly in brahmin's houses, “ENDaa kadankaaranaip pOla vaasappadiyila kuRukka paduththuNDu irukkiraai ? Meaning – hey, why you lie down across the threshold in front like a debtor? That perhaps we got from raama's words here. May be or may not be, without knowing the source we are using that sentence. Now we learn 'here is the source' – “it is raama's words†to his brother. And that is what ST puts it at bharatha as 'like I was grief stricken'. Point 5: Next ST says - “paala munchina neeTa munchina†- Sri Govindan in his word by word translation comments say – “this is not proper translation – any suggestions for this lineâ€. Please turn to vaalmeeki, you get the correct meaning – when sufficient water is not there people suffer. when excessive water is there, then also people suffer. Bharatha says to raama, “oh raama we wait for you, whether you save us like that rain water – in suffiecient quantity to save us or in excess to drown us – it is left to you. jnaathayah cha hi yOdhdhaah cha mithraaNi suhrudhah cha nah | thvaam Eva prathi kaankshanthE parjanyam iva karSakaah || 2-112-12 meaning: bharatha says to raama "Our kith and king, soldiers, companions and allies are waiting for you indeed, as farmers wait for the rainy clouds." note: it also carries a doubt whether it is going to rain in sufficient quantity or create a deluge and or only a fizzle - only the cloud can know and give – same way oh raama the decision is yours. But we wait. So it is “paala munchina neeTa munchina†of ST. point 6: Finally bharatha has to concede and falling on raama's feet says – 'please give me your paadhukai' – what ST also places -â€padhamulE gathiâ€. ithi ukthvaa nyapathadh bhraathuh paadhayOr bharathah thadhaa | bhriSam sampraarthayaamaasa raamam Evam priyam vadhah || 2-112-14 meaning: That Bharata, who was kind-spoken, thus made a fervent appeal to Raama and fell at his feet. Note: So it is very clear how closely ST adopted vaalmeeki's raamaayaNam. With this perhaps we can stop as the krithi ends. But without concluding the 'paadhukaa pattabhishEkam' perhaps it is not proper to close. Hence I give those slokams where bharatha says and raama acts in giving his 'paadhukai' – the sandals. adhirOha aarya paadhaabhyaam paadhukE hEma bhooshithE | EthE hi sarva lOkasya yOgakshEmam vidhaasyathah || 2-112-21 meaning: bharatha to raama, "O, noble brother! Pray mount with your feet on the wooden sandals adorned with gold! Surely, these will bestow, gain and security to all the people!" sah adhiruhya naravyaaghrah paadhukE hi avaruhya cha | praayachChath sumahaa thEjaa bharathaaya mahaathmanE || 2-112-22 meaning: Raama, the tiger among men, possessing exceptional glory, placing his feet on the sandals and leaving them, gave them to the magnanimous Bharatha. sa paadhukE sampraNamya raamam vachanam abraveeth | chathur dhaSa hi varshaaNi jaTaa cheera-dharO hi aham || 2-112-23 phala moola aSanah veera bhaveyam raghu nandhana | meaning: Bowing before the sandals, Bharatha spoke the following words to Raama: "O, Raama the hero and the tormentator of enemies! For 14 years, I shall wear matted locks and robes of bark, live on fruits and roots, O Raama, and live outside the city, offering the ruling of the kingdom to your sandals." Conclusion: thus bharatha offered the kingdom to sandals, the 'bhuvi' to sandals and became 'paadhukaa dhasan' in turn 'bhuvini dhaasan. There is also a side story – that 'sree' and 'bhoo' dhevis come in to this 'bhoolOkam' - world, along with the lord in all his avathaarams. Sree has come as seethaa and reference is there in vaalmeeki's writings. 'Bhoo dhevi' is the sandals and she rules now for 14 years and bharatha is 'bhoo dhevi' dhaasan that is why 'bhuvi dhaasu'. For this side story, I really cannot give references. Thank you dhasanVasudevan MG Quote Link to comment Share on other sites More sharing options...
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