SrI:
Dear Sriman Vasudevan :
I am delighted to recieve the first of the postings
on this series on ' Prahalada Bhaktha Vijayam " on this
Revathi avathAra dinam of Periya perumAl dealing with
the DayA Moorthy , Periya Periya perumAL of Ahobilam .
Thank you and all best wishes to every one of the Mewbers of
Oppiliappan and Saranagathy Lists for a Healthy , Happy New Year !
Oppiliappan Koil V.Sadagopan
Post 1
Dear sri vaishNava perunthagaiyeer,
Towards the end of the tamil year thaaraNa, we await the welcome of
the tamil new year. Also our much celebrated raama navami is just
round the corner. But I am not touching all these but going back to
prahlaadha who was the reason for the avathaaram of nrusimha - the
man lion god who is the presiding deity for our sampradhaayam in
ahobila mutt. [I am also a mutt sishyan].
Sri thyaagaraaja swamy [ST], the staunch raama bhaktha has written an
opera named `sri prahlaadha bhaktha vijayam [or bhakti vijayam] and
that is the topic for me. It is natural for us to expect that the
poet will deal about prahlaadha suffering at the hands of his father
and nrusimha appearing etc as we already know these from srimadh
bhagavatham. ST deviates so much that prahlaadha pleads, talks, and
sings about raama through this bhaktha vijayam drama.
In that opera, a particular krithi dhayaraani in raagam mOhanam
caught my mind and is now being shared with all of you. Our respected
Sri V.Sadagopan in an earlier mail has written that this opera is
a `gadhya padhya' mixture etc [available in bhakti-list 1998 archives]
Sri hari wants to check the bhakthi of prahlaadha and asks
Gadhyam-
gouravamani laaghavamani saarekunencheti natatha sannudhikaanE
vaaramu samami natacheti
vaarini neRuka jaala vasudhaasthalilOna
aapaaraadheechukaina sadhaa
bEdhabudhdhinolla thathva anubhavam
pE bhakthi sidhdhayuthamO
yaa bhakthiki kattupadukanathatE nEnuna
ivvithambalikina sree hari ni joochi prahlaadhuNtu
thanayanthara anubavampu thelijEyuna thettulanina
andharilOpala neevai nandhaarchitha
naathu manasu naLinadhaLaaksha
munthu nerungalEdhaaa sundhara
lOkOpakaara sudhdhulu kakun
sree hari says to prahlaadhan - at one time one particular act of
human is considered acceptable. At another same act is being
considered bad. This is natural. But I have not seen elsewhere like
the balanced act of yours, oh prahlaadhaa. I do not accept, even if
it brahma, of a wavering personality. I get bound only to the true
and sincere bhakthi. I, and that bhaktha, are one and same and not
separate.
Prahlaadha replies to hari from his heart, `hey sundhara - lord
beauty personified, you, who has lotus eyes, already my mind is
attached to you and only you. This you also know very well'.
Then prahlaadha says `hey, though you said as above, you are not
showing your grace on me'. That asking for the grace is through
Padhyam: - a krithi - in raagam `mOhanam'
pallavi
dhayaraanee, dhayaraanee, dhaasarathee raamaa
meaning: hey raamaa, lord dhaasarathee, the One, Who is not showing
your mercy on me!
charaNam 1
vivarimpa tharamaa raghuveera aanandha `munu raamaa'
meaning: The acts done by you, Oh bliss personified, raghu veeraa, am
I competent to explain them?
charaNam 2
thalachithE mEnella pulakarinchEnu raama
meaning: If I think of your leelaas, Oh raamaa, my entire body
horripillates.
charaNam 3
kanugonan aanandhamai kanneeru nindhEnu raamaa
meaning: As I found your glory, I became blissful, my eyes are filled
with tears.
charaNam 4
charaNa kaugili vELa chelagi mai marachEnu raama
meaning: At the time of embracing your feet, I forget myself.
charaNam 5
chenthanuNdaga naadhu chinthalu tholagEnu raamaa
meaning: The day you were with me, my worries are no more.
charaNam 6
aasinchu vELa jagamantha thruNamaayEnu raama
meaning: When I wanted something [from you suddenly], entire world
appeared to be a blade of grass.
charaNam 7
marma heenula gooDa karmamana naiyyEni
meaning: my joining those, who do not understand the secrets of you,
is due to my old bad deeds.
charaNam 8
thanakai sree raamavathaaram eththithivO
meaning: Whether you incarnated as raama for that person? [one who
has secret karmas as stated above]
charaNam 9
naavaNti dhaasula brOva vedhalithivO
meaning: Or whether you want to protect people like adiyEn?
charaNam 10
moodu moorthulakaadhi moolamu neevE raamaa
meaning: The origin of thrimoorthi [s] is You only.
charaNam 11
sree thyaagaraajuni chelikaadu neevE raamaa
meaning: the friend of thyaagaraaja is You only, raamaa!
On this krithi sri sadagopan writes further "40) MOhana Raaga krithi
with 11 charaNams: DayarAni DayarAni DaasaraTE Raama" . The Bhagavad
anubhavam expressed by the bard is exquisite: "When the desire for
You comes up in me, the whole universe looks like a trifle as a blade
of grass" ("aasinchu vELa jagamantha thruNamAyEnu Raama"). Here
SwamigaL begs for the Lord's grace to flow unto him. When that grace
flows, SwamigaL says that his bliss would be indescribable; his whole
body will become thrilled; tears of joy will roll down his eyes; all
my worries will disappear, when You are at my side".
Why I quote these is I have `as usual' some doubts on the lines of
krithi.
1. why ST should put the addressee as raamaa, when he is
actually talking about prahalaadha - it has to be either `naaraayaNa
or nrusimha'. For prahlaadha stands in front of nruhari, when lady
mahalakshmi is also on the lap of the lord. So wherefrom raama came?
To describe about his `munu raamaa'
2. prahlaadha has `gooDa karmam'? - bad deeds, acts which makes
him join those who do not know the lord's secrets. For we know he is
blessed even while he had garbha vaasam in such a way that naaradha,
the guru, came and taught him and his mother at the same time.
3. `thanakai sree raamavathaaram eththithivO' - while hari is
talking with prahlaadha, he says you have taken the raama avathaaram -
which is a humanly avathaaram and not ferocious like nrusimha. Some
mismatch somewhere?
Any comments or help to understand this krithi `in its entirety'
please?
Dhaasan
Vasudevan m.g.
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