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SriRangaSri List Archive: Message 00036 Oct 2005

 
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Post 5

Dear sri vaishNava perunthagaiyeer,

We are studying sage vaalmeeki's 'andha raama soundharyam' before really 
comparing with the hanumaan's description by poet aruNaachala kavi. You may ask 
'hey, what is the use of reading about the physical description of raama?' If 
seethaa can claim, in front of hanumaan, that upon hearing the description of 
raamaa, there will no worry for her, how about us, the lowly ones, in 
comparison to seethaa. That is the phalan - fruit of this series- all our 
sorrows will vanish. 

Also seethaa, the wife of raama, enjoys herself in hearing, from another party, 
about her husband raamaa's beauty. We, sri vaishNavaas, are the sthree janam 
[women folk] in this world and he is our purushan. So, we are the wives of the 
lord. May be, it is our duty also, to enjoy our lord's physical beauty as well 
guNa beauty through sree vishNu sahasra naamam [which is bhagavath guNa 
dharpaNam - mirror reflecting lord's qualities].  Enjoying sreemadh 
raamaayaNam, in its letter and content, has to be the part and parcel of our 
daily routines, that one and only story of raamaa, that story, which he himself 
heard and enjoyed, having been sung by his sons in front of him.

If I add another point here - may be I am wrong which the learned in the group 
has to correct - sreemadh raamaayaNam and sree vishNusahsra naamam are THE TWO 
WORKS composed by others, read or sung in front of him, which were enjoyed by 
the lord, about himself. May be, all other works are not enjoyed by the lord, 
including the reverential 'geethaa and vEdhaas', since these were composed by 
him, told or put out by him. These works were not heard and enjoyed by him like 
these two. That way these two are something very very special. 

[eppozhudhumE thannaip paRRI piRar than edhirilEyE pugazhndhu sonnaal adhu 
thani aanandham thane - adhaRku manushyanO kadavuLO - vilakku illai allavaa? if 
somebody describes about us in front of us, then is it not a special haapiness? 
For this - human or god - No exceptions]   

Another reader asked me, sir, what is that you want to convey in the 'lotus 
failed' series? May be my drafting is poor and the point which I want to convey 
is not done in a simple way. I answered him, just I wanted to compile the 
physical description of raama in one series, as stated by vaalmeeki and others 
like kamban, aruNaachalak kavi et al. That is why I started this series with a 
'raama soundharyam aRindhu' krithi. 

Now let us get back to the slOkam wherein seethaa says let my 'sOkam' go away.

yaani raamasya lingaani lakshmaNasya cha vaanara 
thaani bhooya: samaachakshva na maam sOka: samaavisEth || 5-35- 3
  
yaani - what they are 
raamasya - raama's 
lingaani - characteristics 
lakshmaNasya cha - and lakshmaNa's 
vaanara - O! monkey 
thaani - them 
bhooya: - again 
samaachakshva - relate in detail 
maam - in me 
sOka - grief 
na samaavisEth - will have no place. 
  
Meaning: seethaa says to hanumaan, "O! monkey! please relate in detail the 
characteristics of raama and lakshmaNa again; grief will have no place in me". 
  
keedhrusam thasya samsthaanam? roopam raamasya keedhrusam? 
kathham ooru ? kathham baahoo ? lakshhmaNasya cha samsa mE  || 5- 35- 4

keedhrusam - what are they ?
thasya - that 
samsthaanam - food habits 
roopam - form 
raamasya - raama's 
keedhrusam - how is it ?
ooru - thigh 
kathham - how is it? 
baahu katham - how are their arms 
lakshmaNasya cha - and lakshmaNa's 
mE - to me 
samsa - relate. 
  
Meaning: seethaa asks hanumaan, "What are raama's and lakshmaNa's food habits? 
How is their form? How are their thighs? How are their arms? Please relate to 
me in detail". 

raama: kamala pathra aksha: sarva saththva [bhoota] manOhara: | 
roopa dhaakshiNya sampanna: prasoothO janakaathmajE || 5-35-8
  
raama: - raama 
kamala pathra aksha - lotus-petal like eyed 
sarva saththva manOhara - captivates everyone 
roopa dhaakshiNya sampanna - has beauty and kindness 
prasootha: - born with these 
janakaathmajE - oh Janakaa's daughter 
  
meaning: Hanumaan started describing to seethaa with slOkam meaning - Oh, 
Janaka's daughter! raama is born with lotus petal like eyes; captivates 
everyone with beauty and kindness. 

POINT: See here the poet aruNachala kavi - he says, 'gathi enRu eduththavarkku 
padhiyum nidhiyum tharum karuNaa nayana visaalamum'. Since poet has already 
taken that kamalam - to compare with feet, he puts out vaalmeeki's other points 
in his words -karunai - kindness. Sarva saththva manOhara - reached him as 
'gathi' - he gives - padhi nidhi, karuNai - then will he be not captivated - 
losing the mind,  manam haram.  

Now let us just go to kamban - uruk kaattu padalam in sundhara kaaNdam -

aNNal than thiru mugam kamalam, aam enin
kaNNinukku uvamai vERu yaadhu kaatugEn?
thaN madhi, aam ena uraikkath thakkadhO?
veN madhi polindhu, adhu melindhu thEyumaal - 51 

meaning: hanumaan says, if I say raamaa's face is like a lotus, then where I 
will go for the example for describing the eyes. If I say the face is like a 
moon, it is not correct for moon will grow some times and suffer depletion at 
another time.

Point: That poet's deft handling of description comes to fore - if I say to 
face, where can I go for another object of comparison - so I have to say for 
both - the face as well as eyes. A lotus embedded in another one - that also 
does not come correctly. So the lotus is failing itself - can it go here with 
this, or with that, or with both, or not all? 

Already the other poet has given the failing lotus in 
ganDham mEvum aravindha malarum avar 
kaalukku nighar aamO, kaikkuththaan sollappOmO? [for meaning refer post 1]

Whether it will go for hands, legs, face or eyes or totally fails? Oh raamaa - 
andha raama soundharyam ennaal aRindhu sollap pOmO?

Dhasan
Vasudevan m.g.  



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