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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