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Ramanuja List Archive: Message 00050 Oct 2005

 
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Post 6

Dear sri vaishNava perunthagaiyeer,

We are studying sage vaalmeeki's `andha raama soundharyam' in 
conjunction with kamban, basing that on the krithi by poet 
aruNaachala kavi, wherein we have hanumaan's description of raamaa's 
physical features. Let us take the next slOkam. [we have seen 8th 
slokam, now it is 15. In between 9 to 14 slokams are describing the 
guNaas - hence not taken up]  

vipulaamsO mahaabaahu: kambugreeva: subha aanana 
goodajathru: su thaamra akshO raamO dhEvi janai: srutha: || 5-35-15 
  
vipula amsa: - with raised shoulders 
mahaa baahu: - long arms 
kambu greeva: - neck like a conch 
subha aanana - beautiful face 
gooda jathru: - shoulder bones covered with muscles 
suthaamra aksha - with red eyes 
raama - raama 
dhEvi - dhEvi 
janai: - by the people 
srutha: - decsribed. 
  
Meaning: DhEvi! raama has raised shoulders, long arms, neck looking 
like a conch, beautiful face, shoulder bones covered with muscles and 
has red eyes as described by people. 

Point: In baala kaaNdam first sargam itself, same description 
of `vipula amsa:, mahaa baahu:, kambu greeva:, gooda jathru:' 
appeared. Same description is here in sundhara kaaNdam also. Perhaps 
these are the words that best describe raamaa than others. Hence sage 
vaalmeeki repeats even at the cost of accusation on `repetition' from 
grammarians and critics of literature.
[Re post 3 ? just slOkams alone are given here]. 
"vipulaamsO mahaa baahu: kambu greevO mahaa hanu: || 1-1-9

mahaa uraskO mahEshvaasO gooDa jathru: arindhama: |
aajaanu baahu: susiraa: sulalaata: suvikrama: || 1-1-10

Now let us see what kamban has to say on the long arms ? mahaa baahu. 
Oh, a beauty of description, the language and a very high comparison.

needuRu keezhth thisai ninRa yaanaiyin
kOdu  uRu karam enach chiRidhu kooRalaam 
thOdu uRu malar enach churumbu chuRRu aRaath
thaaL thodu thadakkai vERu uvamai saalumE? ? 47 urukkaattu padalam
  
meaning: the east direction supporter's ivory - that elephant's 
ivory ? the dhEvEndhraa's white elephant iraavatham's long ivory - 
kOdu ? dhantham - can come somewhere near for a comparison with 
raamaa's long hands. The long hands touch those feet ? which feet are 
always surrounded by bees thinking those feet as flower petals and 
flower. What else can I have for comparison? 
[Here kOdu is yaanai dhantham, not a line. Similarly thOdu is a petal 
of flower and not the earring or earstud].

Point: here kamban uses the dhisai yaanai dhantham for hands. But 
aruNachalak kavi uses same dhisai yaanai thudhikkai for thodai ? 
thighs. See
`thiraNda perum thodai iraNdukkum ettu dhisai yaanaiyin thudhikkaiyum 
thOrkkumE'

So poets in common use same bases for comparison, of different parts 
of raamaa's physical features. The material for comparison is same 
but parts compared are different. So that way raamaa's feautures suit 
different poet's imaginations differently. 

Now let us take hanumaan's next description to seethaa:

dhundhubhi svana nirgOsha: snigdha varNa: prathaapavaan 
sama samavibhaktha anga: varNam syaamam samaasritha: || 5-35-16 
  
dhundhubhi  svana: nirgOsha: - voice like a dhundhubhi 
snigdha varNa: - colour like flowing water 
prathaaapavaan - famous 
sama  -  with   correct height and limbs 
sama vibhaktha anga: - with proportionate limbs 
varNam - colour 
syaamam - dark 
samaasrïtha: - has 
  
meaning: Raama has a voice like a dhundhubhi, [a sound emanating from 
a drum ? majestic sound ? such a masculine voice] has colour like 
flowing water, is famous, is of correct height with proportionate 
limbs and is dark in colour. 

Point: see here that `flowing water' idea is used by aruNaachalak 
kavi for raamaa's chest - pudhu malaiyinil vizhum pon aruviyaippOlum 
bhoo maNi maarbinil puraLum

Only a small anvayam is to be done. 
malaiyinil vizhum pudhu aruvi pon pOlum 
? the fresh water while flowing will have a natural muddy colour - 
snigdha varNa:

eLLa nilaththu indhra neelaththu ezhundha kozhundhu maragadhaththin
viLLaa muzhu maa nizharp pizhambum vENda vENdum mEniyadhO?
thaLLaa Odhi kObaththaik kouva vandhu saarndhathuvum  
koLLaa vaLLal thiru mookkiRku uvamai pinnum kuNippu aamO? 
54 urukkaattup padalam

here see a mix of colours. 
eLLaa nilaththu ? the ground which is not scarified or furrowed 
indhra neelaththu ezhundha kozhundhu maragadhaththin ? appearing as a 
dark blue colour ? from such a ground a sprout comes up ? that is 
appearing dark green in colour ? such a mEni  of raamaa.
viLLaa muzhu maa nizharp pizhambum ? what came as a sprout is an 
aamram sprout ? a mango sprout. The mango leaf when tender changes 
its colour so fast from light red, then slight yellow, then light 
green, then dark green again dark yellow when ripe and finally falls 
out. 

Or same can be said for a sun rising in east ? eLLaa nilam ? kadal ? 
which cannot be done with by a man - first a deep red, then slowly 
changing from deep red to a bright yellow in a blue sky ? when yellow 
is mixed with blue the colour coming out is green ? maragadhaththin 
nizhal - such a mEni.  

Oh, in that beauty of a description, I am lost and not able to go 
further. So let us continue in next. Enjoy that raamaa's beauty, the 
poems grandeur and poet's imagination and above all raamaa's beauty, 
which is the base for all these.

Dhasan
Vasudevan m.g.








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