Guest guest Posted January 23, 2010 Report Share Posted January 23, 2010 Dear sree vaishNava perunthagaiyeer, This is a long mail. So please read with patience. On the “longest soorya grahaNam” day, perhaps, we had all the time to do prayers to the lord raama, that soorya vamSa great. Thyaagaraaja [sT] calls him as the 'ina kula thilaka' or the 'dhina maNi vamsa thilaka'. Without geting disturbed for thinking about the food to be eaten next, or, food to be prepared for the next time, or other works, these eclipses offer us [or forces us?] a time for thinking about that lord. That way we have to thank the lord for giving us an opportunity through these eclipses to think of Him. May be that fear of 'grahaNa peedai' – 'the ill effects of the eclipse' is the reason that forces all people to recite some sthothrams. For those who cannot recite sthothrams, at least recite the plain 'gaayathri manthram' is the advice given by some others as 'grahaNa peeda parihaaram' – the relief measure [since they do not know and / or have forgotten, even, how to do the basic sandhya vandhanam]. “plain telling gayathri manthram is enough, if not other things,” is the minimum of advices given. That 'thinking' of the lord gave rise to this article and about yet another great krithi 'vaaDE raa dheivamu manasaa' – 'hey mind, he is the lord' in raagam 'panthuvaraaLi'. Since there is another version also prevailing as 'vaaDE raa naa dheivamu manasaa - hey mind he is my lord', I will take this version of same krithi's pallavi. 'vaaDE raa naa dheivamu manasaa - hey mind he is my lord' - yes - a very firm conviction from ST – he is 'my lord' – 'naa dheivam' – he claims ownership over the lord. This person who has composed the krithi [sT] is a very serious 'raama dhaasan', so claims ownership, relationship, etc with him and thus calls his raama as 'naa dheivam' - like the gopees of brindhaavan. The krithi now Pallavi: vaaDE raa dheivamu manasaa [vaaDEraa] [another version is vaaDE raa naa dheivamu manasaa as already stated above] Anupallavi: aaDina maaTalu thappaDanuchunu aa chandhra arka muga keerthi kaligina [vaaDEraa] CharaNam 1: dhaNDi rakkasula madhamaNachanu[y] aakhaNDala aadhi sura kOTlanu bhoo maNDala sujanula paalimpanu kOdhaNDa paaNi roopamuthO velasina [vaaDEraa] CharaNam 2: dhaari theliya lEni ajnuluku bhava neeradhi dhaaTi mOkshamandhuTaku neerajaari dharuDupadEsinchE thaaraka naamamuthOnu velasina [vaaDEraa] CharaNam 3: dhaathru vinuthuDaina thyaagaraajuni chEtha poojalandhi baaguga pradhyOthaana anvayamunanu janinchi seethaa pathiyani pEru kaligina [vaaDE raa] Summary of meaning: Oh, My Mind! He alone is The God, who has everlasting fame [everlasting or as long as the sun and moon shine], as ‘He does not fail in his word’. He alone is The God who – 1. shines with the form as wielder of the bow kOdhaNDa, in order to subdue the arrogance of innumerous demons and to protect Indhra and other innumerable celestials and the pious people of this sphere Earth, 2. shines with the name as One who carries across (the Ocean of Worldly Existence), which Lord Siva initiates in, for the sake of ignorant people who do not know the right path for attaining liberation by crossing the Ocean of Worldy Existence. 3. a. is praised by Lord brahmaa, having accepted the worship of Lord Siva - thyaagaraaja – b. having nicely born in the lineage of Sun, c. has the name as the Spouse of Seethaa. Points: 1. The selection of raagam: it is panthuvaraaLi [www.karnatik.com website says this krithi is in raagam kaama vardhini] On this panthuvaraaLi raagam Ms. Seethaa NarayaNan, the well known musician, writes in her blog -- quote - The raagam is called Kaama vardhini, and is the 51st in the Melakarthaa system. Long long ago, this raagam was known as Raama kriyaa. The Dikshitar school calls it KaaSee Raama kriyaa. It has Shadjamam, Shudha Rishabham, Anthara Gaandharam, Prathi Madhyamam, Panchamam, Shudha Dhaivatham and Kaakali Nishadham. The aarohanam and avarohanam are: S R1 G3 M2 P D1 N3 S, S N3 D1 P M2 G3 R1 S Long kaarvais in medium octave G are very reposeful. Elaboration of raaga aalaapana at G brings out the shades of this raaga very well. Homing on to middle octave Gaandhara, prayogaas are very effective in establishing the identity of this raga, ie, G, G M R G, G M D P M G R G, Saa R G, etc. Upper octave prayogas are frowned upon by some schools, but having been firmly established, these prayogas are now part and parcel of Pantuvarali. -- unquote. MGV says – let the name of the raagam be panthuvaraaLi or kaama vardhini or raama kriyaa for this krithi – each name has its own significance, in particular as applicable to this krithi, when linked to the incident in sreemadh raamaayaNam, and once proves how aptly to the situation ST selects raagam for his krithis. 2. The incident: It is 'hanumaan seeing seethaa in asOkha vanam' - after a long search – not leaving even 4 inches of space in lanka as per vaalmeeki. He spotted the aSOkha vanam and there he saw seethaa. Dear readers, please note hanumaan saw only – not talked to her yet for confirmation about her identity. He, on his own, concluded that she is that 'very' seethaa about whom he was told by raama. He got convinced with himself about his own conclusion and went to raama by his thinking – not physically. At that stage ST places this krithi - linking hanumaan's thinking, going to raama, thinking how both raama and seethaa match so nicely with each other, then think of seethaa and how that couple now look on being separated from each other etc. How to get that link etc will unfold as below. 3. Point on raagam selection. a. If it is 'panthu varaaLi' - can be split as 'panthu vara aali' – pantha or patha – the verb root - means to go or move – pathayathi or panthayathi. So panthu means mover – air god's son hanumaan – vaayu puthran – panthu is the mover or a carrier or courier or conveyor of raama's message to seethaa. How good is the message? It is a 'varam' – it is a life granting boon. Actually when hanumaan locates her, raavaNa comes to that scene, both raavaNa and seethaa have conversation, raavaNa threatens her 'within 2 months either you reach my bed or be my tiffin in the form of human meat'. On hearing that threat, she is about to hang herself. And at that stage hanumaan says 'I am so and so and brought a message from raama' etc. What hanumaan gave to seethaa is a fresh lease of life. Is it not a varam – boon? Aali means a bee, another meaning of the word is a honest one. Any doubts in any body's mind about hanuman's honesty? So 'aali panthu vara' – a honest courier hanumaan giving a boon to the recipient seethaa. So apt. b. If it is 'kaama vardhini' – meaning - 'grows the desire'. Next question is - desire - of what? For whom? 1. Hanumaan is desirous of locating that very seethaa – seriously searching / looking for her. From hanumaan's angle – she is his kaama vardhini – is desirous of locating her and to convey raama's message and again give a feedback to raama. 2. From raama's angle – he wants to know where is she? He openly says in his sorrowful mood - 'Can I have the benefit of seeing my seethaa once again?' That is what raama is longing – desirous of seeing and joining back with her. So, for raama, she is his 'kaama vardhini'. 3. For raavaNa – seeing seethaa or just thinking about seethaa itself ignites his kaamam – desire to enjoy her – so seethaa is again 'kaama vardhini' to him. 4. In the mind of a serious bhakthaa – seeing seethaa – is like seeing the universal mother – so she kindles the desire to attempt more and more to realise her through his inividual bhakthi – even singing that raagam kaama vardhini - so that way – she is kaama vardhini. 5. In all 4 cases seethaa is the 'kaama vardhini'. As identified in the last line of charaNam – for raama also the glory to him as stated by vaalmeeki – it is not raama ayanam but seethayaas charitham. As ST places, raama is 'seethaa pathiyani pEru kaligina vaaDE naa dheivam'. c. If it is raama kriyaa: creation of raama. yes - raama only created that separation. Please recall the other version – not vaalmeeki's - original seethaa is kept away secretly in paathaala lokam and maaya seethaa only is lifted [or picked up] by raavaNa, and now that maaya seethaa only is suffering that separation at asOkha vanam. hanumaan is locating her / seeing her – so this 'maaya seethaa' and all related incidents are 'raama kriyaa'. That is what I stated, let it be 'panthuvaraali or kaama vardhini or raama kriyaa' – ST's selection of raagam is something superb and a divine selection. 4. the reference: from vaalmeeki -in sundhara kaaNDam - Evam seethaam thadhaa dhrishTvaa hrishTah pavana sambhavah |jagaama manasaa raamam praSaSamsa cha tham prabhum || 5-15-54 meaning: Hanumaan, then seeing Seethaa became happy thus and went by mind to Raama and also praised that Lord. Note: pavana sambhavah – is the panthu. Manasaa raamam jagaama – again moved to raama from asokha vanam – a mover. 'tham prabhum praSamSa' – praised his lord – as in anupallavi and charaNams of ST krithi. praSasya thu praSasthavyaam seethaam thaam hari pungavah |guNa abhiraamam raamam cha punah chinthaa parO~abhavath || 5-16-1 meaning: The best among vaanaraas, Hanumaan, praising that Seethaa who is fit to be praised, and also praising Sri Raama praising His virtues, became immersed in thought again. Note: Please note the bold letters above – went by mind – manasaa – praised – saying 'raa' - vaaDE naa dheivam - 'oh raama, you are my lord'. Now turn to charaNam 3 'prathi uththaana anvayamunanu janinchi seethaa pathiyani pEru kaligina vaaDE' – that seethaa fit to be praised – as in vaalmeeki slokam 5-16-1, her husband raama is fit to be praised – that context is simply adopted by ST in his krithi and hanumaan praises raama. Point 5. anupallavi is - 'aaDina maaTalu -- kaligina vaaDE'. Just think about the time in which hanumaan is seeing seethaa – it is early morning – the moon is setting and the sun is just rising – he also says 'during this sandhyaa time, seethaa will come to this river' – in the asokha vanam – see slokam -- sandhyaa kaala manaah shyaamaa dhruvam Eshyathi jaanakee | nadheem cha imaam Siva jalaam sandhyaa arthE vara varNinee || 5-14-49 meaning: “The ever youthful one with the best complexion, Seethaa, interested in the rites of sandhyaa time will definitely come to this river with the auspicious water for performing the Sandhyaa rite.” That is what ST places as 'aa chandhra' – means chandhra is going off, and 'arka muga' sun's face - is seen. For any thing happening in this world, the moon and sun are witnesses. And who is saying all these – hanumaan – so his words and his hopes of locating / seeing seethaa will not go wrong. Further even while introducing hanumaan into the epic vaalmeeki gives him the title 'vaakya kOvidha' – 'able sentence-maker' - so ST places 'aaDina maaTalu thappaDanuchunu' title for hanumaan. Another aspect also - who said that 'only hanumaan will be able to come successfully'? It is raama. sarvathaa niSchitha arthO~ayam hanoomathi hari eeSvarah | niSchitha arthatharah cha api hanoomaan kaarya saadhanE || 4-44-9 thath Evam prasthithasya asya parijnaathasya karmabhih | bharthraa parigriheethasya dhruvah kaarya phalOdhayah || 4-44-10 meaning: raama says " this king of monkeys, Sugreeva, is anyway definitive in his resolve reposed in Hanumaan, and Hanumaan is definitely resolute in achieving the task. [9] By that reason Hanumaan must have good track record of the tasks he accomplished earlier, besides, he is specifically chosen by his king. As such, this Hanuma will certainly bring the task [of finding seethaa] to fruition. So, raama, as well hanumaan, never fail in their words. Not only the above – vaalmeeki further says -- thaam dhrishTvaa nava hema aabhaam lOka kaanthaam iva Sriyam | jagaama manasaa raamam vachanam cha idham abraveeth || 5-16-6 meaning: Seeing that Seethaa with the radiance of new gold, like the goddess Lakshmi, delightful to the world, Hanumaan went by heart to Sri Rama spoke these words also. So 'aaDina maatalu' – hanumaan's talking to raama through his mind – are those words of hanumaan. Further in dhyaana slokam of sree vishnu sahasra naamam we have 'chandhra sooryou cha nEthrE' - that raama who has moon and sun as his eyes - whatever he says is 'aaDina maaTalu thappaDanuchunu' . Even the given meaning as in summary also is ok. For raama's fame is everlasting as long as sun and moon are there in the world – that is what is 'raamaayaNa's mahimaa'. Oh, what a great line in this composition by ST. Point 6. The charaNam 1 is 'dhaNDi -- kOdhaNDa paaNi roopamuthO velasina – is what ST says. This is in line with slokams 5-16-7 to 11, wherein hanumaan lists who are all those killed by raama with his bow for this seethaa's sake – viraadha, kabhandha, khara et al along with 14000 raakshasaas. Then he says -- yadhi raamah samudhraanthaam mEdhineem parivarthayEth | asyaah kruthE jagath cha api yuktham ithi Eva mE mathih || 5-16-13 meaning: hanumaan says, “If Sri Raama for Her sake turns upside down the earth with the ocean at the end, and the entire universe it is fair, this is my opinion.” And that is what happens finally – constructing a bridge 100 yojanaa long in ocean, [which no one earlier or later attempted even], killing of raavaNa and all raakshasaas etc. Point 7. CharaNam 2 reads -- dhaari theliya -- upadEsinchE thaaraka naamamuthOnu velasina. In this charaNam what ST conveys in line of srimad raamaayaNam incident. And that is – hanumaan, the rudhra avathaaram – is acting as aachaarya as per govindaraja also – is telling about raama [or raama naamam – or indirectly suggesting or initiating seethaa into telling raama naamam for few more days], to give her relief. That way he is also buying time [to say in present day management parlance] so that he can initiate action for her liberation – her mOksham from raavaNa's prison, by bringing raama crossing the ocean. For raama has already intiated action in this direction by sending hanuman to locate her. Now that, locating whereabouts of seethaa is achieved, hanumaan has to bring in the near future raama to liberate seethaa. Why that 'neeraja ari' reference is perhaps the next point? In 5-16-32 slokam also the moon's rays how it causes unhappy moments is spelt by vaalmeeki. When hanumaan appears in front of seethaa, she doubts hanumaan and faints. [in between 16 to 31 sargams in sundhara kaandam 'raavana seethaa discussion' takes place – all that may be half an hour's meeting matter, but vaalmeeki places them in so many sargams] See slokam dhadharSa pinga adhipathEh amaathyam |vaatha aathmajam sooryam iva udhayastham || 5-31-19 meaning: Looking at sides, up and down, that Seethaa saw that Hanumaan, the son of wind-god, having an unimaginable intelligence, the minister of Sugreeva and looking like the sun behind an eastern mountain. Note: Actually sun is coming up – hanumaan looking like a sun must make the lotus like eyes of seethaa to blossom up. saa dhadharSa kapim thathra praSritham priya vaadhinam |pulla aSOka uthkara abhaasam thaptha chaamikara eekshaNam || || 5-32-2 meaning: Seethaa beheld there a monkey, beaming like a cluster of Ashoka flowers wide opened, with his eyes resembling regined gold, humble and speaking agreeable words. Note: but what happens -- hanumaan is shining like the cluster of asOka flowers – gold colour like rays of moon – when moon shines lotus will close and when sun comes lotus opens – so when hanumaan stands looking like sun, but with shiny moon rays like body, her lotus eyes gets closed in fear [in slokam 5-32-1 vaalmeeki says her mind shaken]. And that is what ST says in that neeraja ari. Enjoy the Great poetic words. Though hanumaan as per vaalmeeki is shining like the morning sun, to seethaa his shining body looks like moon and so she closes her eyes and mind in fear of raavaNa coming in disguise. But when that hanumath – Siva's upadesam is done she is happy. So ST places the depth of raamaayaNam in few lines in his krithi. Point 8: CharaNam 3 reads dhaathru vinuthuDaina -- pradhyOthaana anvayamunanu janinchi seethaa pathiyani pEru kaligina -- Now hanumaan praises seethaa and her appearing – see vaalmeeki slokam - uththhithaa mEdhineem bhiththvaa kshEEthrE hala mukha kshathE |padhma rENu nibhaih keerNaa Subhaih kEdhaara paamSubhih || 5-16-16 meaning: “While a field was being ploughed She rose up splitting the earth covered by auspicious dust of field equalling pollen.” here the word dhathru means 'bearer' or 'earth' – we take that seethaa, the daughter of earth, as dhathru here – thyaagaraaju vinuthudaina – the hanumaan - that thyaagaraaja – that siva – that rudhra avathaara hanumaan praises seethaa – as above from vaalmeeki- about her lineage and also raama's lineage as in slokams 5-16-7 to 31. see that word uththhithaa of vaalmeeki is also adopted by ST in that 'prathi uththaana' – pronounced as pradhyOththaana, as well the jananam - birth of seethaa which is slokam 16 above. Conclusion: it is clear once more ST has adopted the scene of hanumaan seeing and conversing with raama through his own mind, and asserting 'raama is my god'. I have already elaborated on that 'raama bhakthi saamraajyam' krithi in raagam sudhdha bangala is another krithi occurring in this portion how hanumaan just before seeing seethaa worships raama for success in his mission and gets seethaa dharsana laalasam immediately. He also enjoys on his own saying 'tholi nE jEsina poojaa phalamu' ST's another krithi here. Oh dear raama bhakthaas, listen to such a great krithi vaaDEraa naa dheivam from Sri K.V.Narayanaswamy [available in sangeethapriya website] dhasan Mangaadu G. Vasudevan -- Vasudevan MG Quote Link to comment Share on other sites More sharing options...
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