Post 4
Dear sri vaishNava perunthagaiyeer,
In the previous post we saw raama in a position of not forcing the ocean to
change his basic nature - of being deep and expressing 'I cannot become shallow
or solidify myself' so that the vaanaraas can walk over the ocean. Just think
for a moment why raama accepted the ocean's position and has not forced the
ocean. Is it that difficult for raama to force a change like what was commanded
by seethaa over fire. Please analyse.
'May be' he could have done it. But that one small 'act' exposes 'who is this
person that could force to change the very basic nature of the ocean?' That act
thereby leads to exposure of the secrecy of the avatharam - of raama - that
supreme lord naaraayaNa in the garb of a 'nara' - raama to eliminate raavaNa.
Perhaps that would have changed the course of next and subsequent events
finally not leading to elimination of ravaNa. That is why raama accepted that.
In case of seethaa doing that [changing the basic nature of fire], it is to
show or exhibit or / and prove her capacity over pancha boothams which raavaNa
kept under his 'control'.
Now let us see a beauty of a krithi by saint thyaagaraaja - dhinamaNi vamsa in
raagam hari kaambhOdhi or hari kaambhOji
28 hari kaambhOji mElam
Aa: S R2 G3 M1 P D2 N2 S
Av: S N2 D2 P M1 G3 R2 S
thaaLam: aadhi Composer: Thyaagaraaja
Language: Telugu
Pallavi:
dhina maNi vamsa thilaka! laavaNya! dheena saraNya! [dhina maNi]
meaning: Oh, Gem of the solar dynasty, of unmatched beauty! Refuge of the meek
and oppressed!
Anupallavi:
manavini baaguga madhini dhalanchuchu
chanavuna nElu chaalu gaa jaalu [dhina maNi]
Meaning: You have shown me sufficient indifference and disregard already! It is
time for you to make amends. Consider my appeal for your grace, compassion and
respond with affection.
charaNam
sarva vinutha nanu samrakshinchanu
garvamu Ela gaachu vaarevarE
nirvikaara guNa nirmala kara dhrutha
parvatha thyaagaraaja sarvasvamou [dhina maNi]
Meaning: O Worshipped by Siva! Why be proud in spite of being indifferent to
this helpless devotee? What is it that you have scored? Who else will protect
me? O abode of virtues! O spotless one! You lifted by hand the Govardhana hill,
you are everything to thyaagaraaja.
[krithi and meaning From "Compositions of Tyagaraja" by Sri. T.K.Govinda Rao
Professor and Musician - taken from website www.karnatik.com
<http://www.karnatik.com/> ]
Points: 1. This krithi is linked to our present context of "raama observing the
penance on the shores, after three days also the ocean king not turning up.
raama shot one arrow -before raama could shoot the second one, the ocean king
appeared accompanied by ganga and sindhu his two wives". [These we have already
seen by way of slokams from vaalmeeki].
2. The ocean king now pleads with raama as 'dhinamaNi vamsa' as in the krithi
above. We have already seen as per vaalmeeki that ocean king did not plead as
in this krithi or as stated by kamban or in the other krithi by aruNachala
kaviraayar. This is a variation from vaalmeeki. But it is also an accepted
version that ocean king surrendered to raama.
How this came to be interpreted or meant, can be from these slokams [but I am
not sure whether it is correct - only learned scholars of the list has to vouch
that].
sahabhoothai: sathOyOrmi: sanaaga: saharaakshasa: || 6-22-14
sahasaabhooththathO vEgaadh bheema vEgO mahOdhadhi: |
yOjanam vyathichakraama vElaamanyathra samplavaath || 6-22-15
meaning: The great ocean with its waves and water, along with its living
creatures including snakes and demons soon became possessed of a terrific
velocity. Due to that speed and swelling of waters, the ocean crossed beyond
the other shore to the extent of a Yojana (8 miles).
tham thathaa samathikraantham naathichakraama raaghava: |
samudhdhathamamithraghnO raamO nadanadheepathim || 6-22-16
meaning: Raama born in Raghu dynasty and the annihilator of enemies, did not
retreat before that ocean, which swelled and crossed its limits.
Comment: When the ocean king rose from his natural position to appear infront
of raama, it is but natural that waters will spread along the surface and that
is what is described by this slokam 15. It is also very clear that raama was
doing that 'samudhra raaja upaasanai' on the shore [from earlier slokams]. When
it is stated that raama did not retreat when the waves hit for a yojana
distance, that means, he, that raama, was firm and understood that the ocean is
just prostrating before him or surrendering before him in his style - the
ocean's style - by the splashing of waves on his feet - at his feet. So raama
accepted that surrender. Now clear?
3. Now about the selection of raagam - hari kaambhOji or dhi -
hari is vishNu or raama.
Ka is brahma the creator and also water
ambudhi is ocean -
so hari kaambOdhi is hari and the ocean.
Similarly this raagam is also an ocean - many raagaas take birth in this janya
or basic or mELa karthaa raagam. Also Brahma creates an ocean of raagams from
or using hari, the bheeja - seed. Also here the context is about the talk
between ocean and raama - the hari and ambudhi. for any doubt on hari being the
beejam, please refer sahasra naamam,
- Om bheejam avyayaaya nama - naama no.430 meaning - the imperishable
seed
- amrutha amsu udhbhava: bhaanu ithu bheejam, dhevakee nandhana srashTaa
ithi sakthi: in the poorva bhaagam of SVSN.
4. How to get that link or establish the link - if you sing the pallavi - it
will start slowly and steadily, then raise like a wave, have a curl, then
another big sangathi wave, which takes or consumes the slow first wave by
swallowing it, as happening in the ocean - the big one making small disappear
or merge, then both waves [or wave] retreat slowly into, at that 'vamsa'. In
the charanam also some slow wave like sangathis. That is on the music part. You
may have to listen to a good singer to realize these subtleties and sangathis.
5. On the raamaayaNam part, raama shows disregard or anger to samudhra raajan -
not even to raavaNan who lifted his wife - otherwise how could he say "inRu pOi
naaLai vaa". Just recall on that kaaka asura episode - raamaa's first reaction
in that episode is - a little jovial - hey seethaa you are not able to drive
away this crow - [ref my earlier article on 'is she not capable'] then only
raama he gets rOsham - sa rOshEna - says who is playing with a 5 headed snake -
padam edutha paambu - etc.
6. That is why this krithi is linked to ocean king episode. Just to add that
slOkam of raama showing disregard -
avalEpam samudhrasya na dharsayathi yath svayam |
prasama: cha kshamaa chaiva aarjavam priya vaadhithaa || 6-21-14
asaamarthyam phalanthi EthE nirguNEshu sathaam guNaa: |
Meaning: raama says "O, what arrogance of the ocean, who does not appear
himself personally before me! Indeed calmness, forbearance, kind spoken ness
and straight -forwardness - these qualities of noble men give weak results,
when directed towards those having no virtues."
So it is clear that raama showed disregard towards ocean considering not worthy
of regards. So 'Ocean expresses that' in the krithi, starting by calling raama
as dhinamaNi.
Ocean, that source for all the gems, only knows more about gems than anybody
else. That is why a straight address by ocean to raama, "hey dhinamaNi vamsa"
- dhinam is day
- maNi is gem
- the daily gem appearing in the sky is 'sun'
- raama born in sun's race - soorya vamsam
- so raama is addressed as 'dhinamaNi vamsa'
- not only that he is also a 'thilakam' - a crown jewel in that sun's
race - shining and adding glory to that whole race.
- laavaNya - beauty personified - raama - one who charms others with his
beauty - the charmer
- dheena saraNya - one who gives asylum to weak and meek - ocean king
knows that the enemy raavaNan's brother vibheeshaNan was offered asylum by
raama.
- with that ocean water only vibheeshaNan was coronated on the shores of
ocean as the future king of lanka - even before the bridge was built, the enemy
was killed seethaa was brought back etc,. So ocean knows how raama gave asylum
and also the kingdom of lanka to vibheeshaNa. so raama is straightaway
addressed as 'dheena saraNya'.
So other words are a garland of beautiful naamas addressing raama like
nirvikaara guNa nirmala etc. Next that 'kara dhrutha parvatha' interpreted as
one who lifted govardhana apparently seems to be a misfit in this context.
Just change that slightly - nirvikaara guNa, nirmala kara, dhrutha parvatha
thyaagaraaja sarvasvamou [dhina maNi] - put a comma after that kara - now read
the first four words as two - nirvikaara guna, nirmala kara. Then parvatha
dhrutha thyaagaraaja - that thyaagaraaja who is supported by hill - sivan who
is supported on the kailaasa parvatham or stays on the kailaasa parvatham - for
him - hey raama you are the "all" - sarvasmou. Does it make sense? For sivan
raama is all. Oh, a beauty of a krithi. Enjoy the krithi as well that capable
seethaa and her naathha [husband] raama.
Dhaasan
Vasudevan m.g.
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