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SriRangaSri List Archive: Message 00027 Jun 2006

 
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Dear sri vaishNava perunthagaiyeer,

It is usual in this world when a `courageous, brave and valiant male' 
member, for some reason or other, suddenly goes into shell and then 
expresses his fear in doing something, to be suddenly adjudged 
as `pottaip payal' ? `a female in a male form' by others simply with 
that sarcastic name or remark. I do not intend to offend any lady 
member nor lower their courage or bravery or any other such daring 
attitudes. What I intend is to point a `lOkaayatham' ? a simple 
practice of people.  

This something can be an act of bravery like
§       a competition 
§       a fight
§       a sports event 
or some such thing wherein he is supposed to exhibit his 
§       valour, 
§       bravery 
§       superiority in the training he received etc in earlier days. 

In modern day `management jargons' these can be said as
§       `exhibiting high degree of core competency 
§       `applying cutting edge technology and capability in meeting 
challenges', 
§       `showing extra-ordinary leadership qualitites when the going 
becomes tough' 
§       `accepting challenges when they are coming in the way and 
turning them into opportunities for success'.
And such a person who withdraws with a little `vanitha svabhaavam' - 
to put it in sanskrit - will be termed as a `laggard' and 
a `liability' for the organization. 
 
Next minute, perhaps, that very same person, who was ridiculed 
as `female', may make amends and prove himself greater, than his own 
earlier achievements. For that sarcastic calling may affect his ego 
and motivates him to better his achievements than earlier carried 
out. But that singular judgement passed remains as a `memoir' 
or `stigma' throughout his life. 

That sree raama, who, in his young age, proved his valour by 
§       killing subhaahu the demon, 
§       almost killed maareecha [subdued to that extent and later he 
advices raavaNan not to pick up any fight with raama, for he, 
maareecha, having witnessed his valour is sure that raama is capable 
of killing raavaNan himself] 
§       eliminating the women monster thaataka  
§       tried in stringing that very special siva dhanu: and as a 
result broken it and won seethaa as his `bravery award'
§       restraining very effectively and bravely, that parasuraamaa, 
that too, when his own father and the great and famous dhasaratha 
goes on just begging parsuraama to leave his son  raama for he is 
just a newly wed
is suddenly adjudged as `sthriyam purusha vigraham' ? a female in a 
male garb ? or in simple terms a `pottaip payal' in colloquial 
parlance. This is not by certain unknown or unqualified or jesters or 
others, but by his own beloved wife seethaa, for whose sake he later 
fought raavaNa by building `sEthu - the bridge in Ocean'.

That is an interesting part of sreemadh raamaayaNam, which we saw 
earlier in the writeup "Bow story" series by this very person, who 
writes this article. 
Perhaps my dear bhakthaas and readers, you may all ask `why then a 
repetition'? `or same old story'. Here is a beautiful krithi by saint 
thyaagaraaja on this `sthriyam purusha vigraham'. That is why this 
repetition, and I feel it is more worth enjoying that small episode 
between the divine couple again through this krithi. Now the krithi.

`vanaja nayanuDani'  raagam: kEdaara gowLa 
28 harikaambhOji janya
Aa: S R2 M1 P N2 S
Av: S N2 D2 P M1 G3 R2 S 
taaLam: aadi    Composer: Tyaagaraaja   Language: Telugu 

pallavi 
vanaja nayanuDani valachithivO 
vaani manasuna dhayalEdhE ? vanaja

meaning: Have you loved Him since He is beautiful with lotus eyes?  
But He does not have sympathy in His heart.

anupallavi 
munubaTi charithamulanu viniyunna [viniyunnaavu] 
vanitha svabhaavamO velayu sree raamuni [dhEvaraaju] --vanaja

meaning: I ("you" for viniyunnavu) have heard the previous stories of 
sree raamaa (dhEvadhirAja), with ladies' characteristics -of `as 
though showing sympathy',  [have you --- sympathy in his heart].

charaNam 
orula baadhalanu Orvaka yuNduTa  [OrvakuNDuTayE] 
parama dharmamani baaguga balkuchu 
varadhuDu aasritha vathsaluDani pErE 
dhara jaya mosangu sree thyaagaraaja vinuthuni -- vanaja
[DharaNija lOluDu thyaagaraaja archithuDu] 

meaning: sree raama talks nicely that the greatest dharma is not 
being able to bear others' suffering and helping them. (But that is 
not His true nature). But this is only for namesake that 
§       He is varadhan [meaning - who gives boons] and 
§       aaSritha vatsalan [meaning ? one who helps when sought 
after]. 
{Suddenly ST turns to praising Him now} ? The Lord praised by sri 
thyaagaraaja, who gives us victory in this earth ? [Have you ---- 
sympathy in heart]

[for the other line `DharaNija' meaning is - the Consort of the 
daughter of earth, worshipped by sri thyaagaraja --- [Have you ? 
sympathy in his heart]

Points: 
1. Perhaps you will find that there are too many `bracketed' matter. 
In the krithi lines, the words in bracket are another version of the 
krithi as in web site www.karnatik.com  I have used the lyrical 
version from the book of `A.K.Gopalan publishers' as the main part 
included under title vishNu keerthanaas.
[**vaarija nayanudani is yet another version of this krithi, in yet 
another book I referred, and also indexed as such instead of vanaja 
nayanudani]

2. This krithi with beginning as `vaarija' is included in the chapter 
of `prahlaadha bhakthi vijayam' - the opera written by thyaagaraaja - 
in the second book mentioned above. Dr. V.V.Srivathsa, the famous 
musicologist, corroborates this version in his lecture on the 
raagam `kedhaara gowla' which I will quote now. 

start quote -- "Kedaragowla is a tri-sthayi raga, which is 
reconfirmed in Dikshitar's "Neelotpala ambikayai". One discerns 
adequate conceptual similarity between Tyagaraja and Dikshitar, in 
their compositions in this raga. Tyagaraja's "Venugana loluni" is 
well known, while "Vanaja nayana" and "Siggumali", are rarely heard. 
There are three Divyanama Sankeertanas - "Raghunandana", "Dharmatma 
Nannipudu" and "Ramuni maravakave". A lali-kriti of Tyagaraja is 
found in the Utsava Sampradaya group. Two kritis "Vanaja nayana" 
and "O Jagannatha" are a part of Prahlada Bhakti Vijaya. There is 
also a Mangala-kriti by Tyagaraja. Dikshitar's "Neelotpalambikayai" 
is complex, "Abhayaambikayah" majestic and "Neelakantam" 
popular. "Abhayamba Nayaka Varadayaka" is a delectable Dikshitar 
kriti, rarely heard. Syama Sastri's "Parakela" has a cascading swara 
passage. Mention should be made of Swati Tirunal's "Deva Maamayi" 
and "Taavaka namami", Papanasam Sivan's "Samikki sari evvare" 
and "Balasubramanya" and a rarely heard Javali "Kopametula". Failure 
to cite Poochi Srinivasa Iyengar's "Saragunapalimpa" will amount to 
an omission". ? unquote.

3. A.K.Gopalan publishers have included this krithi in the group 
of `Vishnu keerthanaas' and NOT in the prahlaadha bhakthi vijayam as 
stated above. Why I point out all this is to make all 
understand `there are many variations in presenting the krithi 
itself' and in its interpretations. On this somebody should not start 
a discussion that the krithi lines what I used is wrong.

Let us see the points and comments on the krithi, raagam selection by 
ST etc in next post.
Dhasan
Vasudevan m.g.








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