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SriRangaSri List Archive: Message 00107 Oct 2005

 
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Post 9

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. That too, the highlight 
is, the lotus failing in comparison to raamaa's beauty. Now let us see kamban 
in soorpanakaip padalam wherein she sees, admires raama's beauty and becomes 
romantic immediately. See the words - iv azhagan - this person of beauty. 

adhigam ninRu oLirum  iv azhagan vaaL mugam
podhi avizhth thaamaraip poovai oppadhO?
kadhir madhi - aam enin, kalaigaL thEyum, am
madhi enin madhikkum Or maru uNdu ennumaal. - 17 soorppanakaip padalam

meaning: oh, this beautiful person's sword like face shines more in still, can 
it be compared to the blossoming lotus? No. Can it be to the bright, rays 
emitting moon? If we have to say yes, then the moon has deterioration over 
period - also it has a blemish. So that also fails.

Point: straight away the poet says lotus fails. Also we have already seen in 
kamban's hanuman describing the face is more to the lotus in post 5.  That 
verse alone

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 urukkaattup padalam

Also another point - Is it that the azhagan is so bright as a whole? or the 
face alone? adhigam ninRu oLirum  iv azhagan - or his face 'oLirum vaaL mugam' 
of this 'azhagan'. 'ninRu oLirum' - generally it is said the steady flame of a 
light - 'aadaatha chuddar of a  lamp - viLakku - is more a beauty than a wavery 
bright one. 

Now another verse in same soorpanakaip padalam from kamban -

thaaL uyarth thaamaraidh dhaLangaL thammodum
kEL uyar naattaththug giriyin thORRaththaan
thOLodu thOL selath thodarndhu nOkkuRin
neeLiya alla kaN nediya maarbu enbaaL - 16 - soorpanakaip padalam

meaning: raamaa stands like a hill on the ground like the lotus raises the 
heads above the level of water through its stalk. If I look continuously from 
one side shoulder to other side, it strikes - is it the long eyes? or the broad 
chest?

Point: In tamil the word 'thaaL' is the feet, also the stalk or stem. So it 
becomes more doubtful, when the poet uses 'thaamaraidh dhaLangaL thammodum 
uyarth thaaL' -whether he places the feet high above the lotus petals, with 
such lotus petal feet raamaa looks handsome like a hill standing. 
or 
he wants to compare raamaa's standing tall like a hill, is looking like the 
blossoming lotus standing on a stalk heads above the water.
  
Similarly when we look from right to left on raama, is it the long eyes which 
strikes the onlooker or the broad chest? Doubt arises. Oh what a great verse. 
Enjoy raamaa's soundharyam through kamban's great tamil.

Now let us see a krithi of thyaagaraaja - krithi 'laavaNya raama' - in the 
raaga 'poorNa shadjam'. This raaga is 'rudhra priyaa' for sri dhikshithar [of 
the music trinity].

The selection of raaga either in the name of 'rudhra riya or poorNa shadjam' is 
again a very apt selection. 
'Sivan', or 'rudhran' is always chanting the raama naamam with a liking, with a 
taste in it, priyam in uttering - which he vouched to his wife paarvathi - one 
raamaa naamam as equivalent to 1000 naamaas of sri vishNu [which we recite 
daily as part of the phalasruthi slOkams of sri vishNu sahasra naamam]. 

sri raama raama raama ithi ramE raamE manOramE |
sahasra naama thath thulyam raama naama vara aananE || 

So the raagaa here is 'rudhra priyaa' singing about raamaa. Even if we consider 
the name 'poorna shadjam' then also it is very apt - the shadjam in music is 
'sa'. VEdhaas proclaim the supreme lord as 'rasO vai sa:'. That sa: is raama 
and the rasam is poorNam - full of raama rasam - raama rasa poorNam - poorna 
shadjam - that is what is available to us through this raagam. 

The krithi highlights raama's beauty - 'andha raama soundharyam'. Now the 
krithi -
laavaNya raamaa  raagam: poorna shadjam or rudrapriya
20 natabhairavi janyam   taaLam: roopakam 

pallavi 
laavaNya raama kannulaara joodavE athi - laavaNya

meaning: please see me with all your eyes - oh extremely beautiful raama.  

anupallavi 
sree vanitha chiththa kumudha seethakara sathaananyaja - laavaNya

meaning: your beauty is the moon, capable of making the mind lily of your lady 
'sree' to blossom, that beauty of 100 cupids in one.

charaNam 
nee manasu, nee sogasu, nee dhinusu vErE 
thaamasa maata dheivamEla thyaagaraajanutha dhivya  - laavaNya 

meaning: Your heart, your grandeur, your type is something very different than 
these lowly other gods? Thyaagaraaja says so.

Summary: please see me with all your eyes - oh, extremely beautiful raama!! Oh, 
raamaa, your beauty is the moon, capable of making the mind lily of your lady 
'sree' [maha lakshmi] to blossom, that beauty of 100 cupids in one - [the cupid 
being born off the face]. Your heart, your grandeur, your type is something 
very different? [meaning - these lowly gods cannot come to your level or near 
you in comparison]. This thyaagaraaja says so.

Such is the raama soundharyam making everybody sing in one-way or other. Enjoy 
that beauty - raama soundharyam - which makes the lotus to fail

Dhasan
Vasudevan m.g.

PS: with this I conclude this series 'lotus failed'. Thanks for your patience. 



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