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Oppiliappan List Archive: Message 00133 Sep 2005

 
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Post 2

Dear SrivaishNava perunthagaiyeer,

Continuing the topic of 'savior feet' on the krithi 'sri raama paadhamaa' let 
us see the link to srimadh raamaayaNam now. When vibheeshaNan, standing in the 
sky, is called to come down to earth, since his asylum is granted by sri 
raamaa, sri vaalmeeki states [in 2 slokams]

raaghavEna abhayE dhaththE samnathO raavaNa anuja: |
vibheeshaNO mahaapraajnO bhoomim samavalOkayath || 6-19-1

[note: 6 is yudhDha kaaNdam, 19 is chapter or sargam, 1 is the slokam number]

abhayE = (while), assurance of protection 
dhaththE = having given
raaghavENa = by raama 
mahaapraajna: = the highly sagacious 
vibheeshaNa: = vibheeshana 
raavaNa anuja: = the brother of raavaNa 
samnatha: = bent down
samavalOkayath = glanced  
bhoomim = the earth.

Meaning: While the assurance of protection having been given by Raama, the 
highly sagacious Vibheeshana the brother of RaavaNa bent down and glanced the 
earth.

khaath papaatha avanim hrushtO bhakthair anucharai: saha |
sa thu raamasya dharma aathmaa nipapaatha vibheeshaNa: || 6-19-2

sa: = that 
dharma aathmaa = virtuous soul 
vibheeshaNa: = VibheeshaNa 
papaatha = descended 
hrushta:  = joyously; 
khaath = from the sky 
bhakthai: anucharai: saha = along with his faithful companions 
avanim = to the ground 
raamasya = near raama
nipapaatha = alighted 

Meaning: The virtuous vibheeshaNan descended joyously from the sky to the 
ground along with his faithful companions and alighted in the vicinity of raama.

Point: 
1. Even while descending from the sky, joy flows like a river to vibheeshaNa 
and his company - so, is it not 'amrutha vaahini', as for as he and his team is 
concerned?

2. In the website www.valmikiramayan.net <http://www.valmikiramayan.net> the 
author says in the meaning for slokam two above   
papaatha = descended 
nipapaatha = alighted 
Whereas for same word 'nipapaatha' in slokam 3 the author gives a meaning 
nipapaatha = fell prostrate. Of course dictionary gives both meanings.
 
But I will use the slokam 3 meaning here also, viz. in slOkam 2 - since 
'raamasya avanim nipapaatha means he fell prostrate on raamaa's land. For he 
was all these days in raavaNa's land, now he has distanced himself [as he 
himself says in following slokam], flown himself and landed in a different 
land, which is raamaa's land. So as soon as he landed, he fell prostrate on the 
land - fell flat on the raamaa's land - to get that touch of the land, the feel 
of the land, the puNyam of the land.

Like these days, the VIPs when they land in a different country or place, then 
they touch that land, kneel down on the land, give a kiss to that land. {as the 
previous pope did once when he visited his homeland, and this incident and the 
photo became famous}. So what we do today is all nothing new or without 
precedence. We simply copy the yesteryears. We do these acts, perhaps, even 
without understanding the significance. 

3. The same can be interpreted differently also, vibheeshaNa landed where 
raama's feet were there [or where raama was standing]. For a person 
surrendering, the lord's feet are more important. That is why 'sri raama 
paadhama nee krupa' - so 'raamasya avani' is raama's feet for vibheeshaNa.

Continuing -
paadhayO: saraNa anvEshee chathurbhi: saha raakshasai: |
abraveeth cha thadhaa raamam vaakyam thathra vibheeshaNa: || 6-19-3
dharma yuktham cha yuktham cha saampratham sampraharshaNam |

thathra = thereafter; 
vibheeshaNa: = vibheeshaNa 
chathurbhi: raakshasai: saha = along with 4 demons 
nipapaatha = fell prostrate 
abraveeth cha = and spoke 
raamam prathi = to raama 
vaakyam = the following words 
yuktham cha = which were right 
saampratham = suitable 
sampraharshaNam = and joyful

Meaning: Thereafter, vibheeshaNa, along with the 4 demons, fell prostrate and 
spoke to raama the following words which were equally suitable and delightful.

anujO raavaNasya aham thEna cha asmi avamaanitha: || 6-19-4
bhavantham sarva bhoothaanaam saraNyam saraNam gatha: |

aham = I 
anuja: = an younger brother 
raavaNasya = of raavaNa 
avamaanitescha = and was humiliated 
thEna = by him 
saraNam gatha: = I sought refuge 
bhavantham = in you
saraNyam = who is the refuge 
sarva bhoothaanaam = for all the beings.

Meaning: "I am the younger brother of raavaNa and was humiliated by him. I 
sought refuge in you, who is the refuge for all the beings".

parithyakthaa mayaa lankaa mithraaNi cha dhanaani cha || 6-19-5
bhavadh gatham hi mE raajyam cha jeevitham cha sukhaani cha |

laNkaa = Lanka
parithyaktha = who was abandoned
mayaa = by me
mithraaNi = the friends 
dhanaani cha = and the possessions too 
mE = my 
raajyam = kingdom 
bhavadh gatham hi = is indeed at your disposal 
jeevitham = my life 
sukhaani cha = happiness too.

Meaning: Abandoning Lanka, friends and possessions, I place my kingdom, life 
and happiness at your disposal.

Point: VibheeshaNa now introduces himself as to 'who he is, what he did before 
this act of surrendering, what all he expect out of this surrender etc'. Of 
course, I do not want to add all that highly technical words like 
'praathikoolya varjanam' etc to explain this introduction.

Here, it is also understood, 'hey raama, how you did that saving act of ahalya 
without any questions, in the same way you accept me also without much 
questioning. Already a lot of discussions took place, which I also observed 
from the sky' -'aa ahalyaa reethi dhanyu chEyavE'. 

raama also does respond in the same way, simply, by a simple smile and soothing 
eyesight on vibheeshaNa. See slokam of vaalmeeki.

thasya thadhvachanam sruthvaa raamO vachanam abraveeth || 6-19-6
vachasaa saanthvayithvainam lOchanaabhyaam pibanniva |

sruthvaa = hearing
thath vachanam = those words 
thasya = of vibheeshaNa 
raama: =  raama
saanthvayithvaa = in soothing tone 
pibanniva = soothing to refresh 
lOchanaabhyaam = with his eyes 
abraviit = spoke 
vachanam = words 

Meaning: Hearing those words of vibheeshaNa, raama in a soothing tone and with 
a refreshing look in his eyes, spoke these words.
[What he spoke is not relevant to us from the krithi point of view and hence 
not considered]

Point: there in the ahalya episode - the eyesight was set on the stone and the 
paadha rajas did the savior act. Here the eyesight was set soothing to comfort, 
the bhagavath kataaksham as it is called in paribhaashai -- and assuring words 
then flows. How was the words - lOchanaabhyaam piban iva - amrutha vaahini - 
nectar flowing from eyes and mouth for vibheeshana to drink and be saved in 
that 'krupa'. Is it necessary to call 'chiththaaniki raavE'. Yes. For us it is 
necessary - to bring that scene into our vision. 

Dear bhakthaas - realize thyagaraaja has just poured heart and soul in his 
krithis, word by word following the srimadh raamaayaNam as could be seen above. 
Is it thyaagaraajaa's bhaagyam that he has done such krithis or is it our 
bhaagyam to have such krithis form such a raama bhaktha. I feel it is our 
bhaagyam. 
So enjoy that 'raama' amrutham, raama krupa, as well the krithi in full, that 
amrutha vaahini.

Dhasan
Vasudevan m.g.


PS: please excuse me for the length of the post. i did not realise it in the 
taste of raama amrutha vaahini.


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