Post 8
Dear sri vaishNava perunthagaiyeer,
In the previous post we saw, in sreemadh raamaayaNam, kabhandhan
introduced the name sabari to raamaa and lakshmaNa. raamaa and
lakshmaNa as suggested by kabhandhan goes to mathanga vanam ? pampa
saras area - and meet sabari. On seeing raamaa and lakshmaNa see
sabari's reaction. [as already referred earlier, 3 is aaraNya
kaaNdam, 74 is 74th sargam, 6 is slOkam number]
thou dhrishtvaa thu thadhaa sidhDhaa samuththaaya krithaanjali: |
paadhou jagraaha raamasya lakshmaNasya cha dheematha: || 3-74-6
meaning: On seeing them [the two ? viz, raamaa and lakshmaNa] that
sublimated yOgi sabari instinctively made palm-fold [anjali], got up
imperatively, and then she braced the feet of raama, and even that of
sagacious lakshmaNa, impressively. [3-74-6]
kaccith thE nirjithaa vighnaa: kaccith thE vardhathE thapa: |
kaccith thE niyatha: kOpa aahaara: cha thapOdhanE || 3-74-8
kaccith thE niyamaa: praapthaa: kaccith thE manasa: sukham |
kaccith thE guru sisrooshaa saphalaa chaaru bhaashiNi || 3-74-9
meaning: raama asked sabari ?"Oh, ascetically wealthy lady, perchance
your deterrents in ascesis are completely overcome, somehow, your
ascetic practises culminating, someway, your annoyances and ailments
are adjusted, somewhat, isn't it! Oh, suave speaker, mayhap your
sacred commitments are achieved, anywise, appeased is your self,
anyway, and your subservience to your mentors brought to fruition,
perchance, isn't it!"
Now sabari starts speaking
thai: cha aham ukthaa dharmaj~nai: mahaa bhaagai: maharshibhi: |
aagamisyathi thE raama: su puNyam imam aasramam || 3-74-15
sa thE prathigraheethavya: soumithri sahithO atithi: |
tham cha dhrshtvaa varaan lOkaan akshayaan thvam gamishyasi || 3-74-16
meaning: Those knowers of probity, highly providential, and eminent-
saints have told me, 'Raama will come to this highly blessed
hermitage of yours along with soumithri, and you have to cordially
welcome them as your guests, and on your seeing him you will go to
best worlds, where merit remains undiminished.' [3-74-15, 16]
krithsnam vanam idham dhrishtam srOthavyam cha srutham thvayaa |
thath icChaami abhyanuj~naathaa thyakshyaami Ethath kalEvaram || 3-74-
28
teSaam icChaami aham ganthum sameepam bhaavitha aathmanaam |
muneenaam aasramO yEshaam aham cha parichaariNee || 3-74-29
meaning: "You have seen what is seeable and you have listened what is
listenable of this woodland in its entirety... thereby I wish to
become a permittee, where you alone are my permitter, as I wish to
castaway this sheathe of soul, called my body... to make that soul to
move nigh of my teachers feet. Of which sages this hermitage is, and
of which sages I am also a maidservant, I soulfully go the proximity
of those contemplative souls..." Thus, she appealed to Rama. [3-74-
28, 29]
Point: sabari says this to raama after showing the mathanga aasramam,
the forests of pampa etc, like a host guiding the tourists ? raamaa
and lakshmana - as said by her teachers, the maharshis who have
already left for heaven.
[since vaalmeeki is the first director of this mahaa film who uses
the `flash back' technique very effectively at appropriate places.
This `flash back' technique and its highlights were stated our dear
sadagopan iyengar of coimbatore in his article some time back. The
slOkam numbers may go up and down while connecting the krithi of ST
and sabari incident in raamaayaNam. So please excuse me for that]
SlOkams 28, 29 above spell out the request to raamaa -
dhayaraanee, dhayaraanee, dhaasarathee raamaa
meaning: hey raamaa, lord dhaasarathee, the One, please show your
mercy on me!
[please permit me by showing your grace on me, oh raamaa, to get
liberated from this body]
[oh, see here, the title of the series has also come here suitably]
As already stated this raagam mOhanam portrays veera rasam. Same
Dr.P.P.Narayanaswamy further says "mOhanam basically portrays veera
rasam. However, a wide range of emotions can be invoked with this
raagam. The song "nanu paalimpa" of saint thyaagaraaja radiates love
in a leisurely pace. There is kaaruNyam also here. Again, a sense of
majesty is conveyed in the lines describing the grandeur of Lord
raama. On the other hand, the thyaagaraaja krthi "evaroora
ninnuvinaa" seems to portray a resolute attitude!"
Actually in this krithi `dhayaraani' with reference to sabari episode
the raagam portrays kaaruNya rasam in its pinnacle. We have already
seen veera rasam of prahlaadha in same krithi. That is the greatness
of this krithi.
charaNam 3
kanugonan aanandhamai kanneeru nindhEnu raamaa
meaning: As I found your glory, I became blissful, my eyes are filled
with tears.
The following two slokams convey this `kanugonan aanandham' very well.
adhya praapthaa thapa: sidhDhi: thava sandharsanaath mayaa |
adhya mE saphalam janma gurava: cha supoojithaa: || 3-74-11
meaning: Just now, on your pleasing manifestation before me my
asceticism and its result is accomplished, and now only my birth is
fructified, and now only my subservience to my mentors is well
hallowed.
thou dhrishtvaa thu thadhaa sidhDhaa samuththaaya krithaanjali: |
paadhou jagraaha raamasya lakshmaNasya cha dheematha: || 3-74-6
[meaning of this slOkam is already given above]
charaNam 4
charaNa kaugili vELa chelagi mai marachEnu raama
meaning: At the time of embracing your feet, I forget myself.
Point: for the 3, 4 charaNams of ST - See here, sabari does prostrate
and says my birth is fructified. So naturally all other aspects will
be forgotten except that bliss of seeing raamaa ? kanugonan
aanandham. That is further strengthened as stated below-
Comments: [as a continuation to slokam 11 above] - 'My dear boy, you
are so late. Having come too late how is that you ask whether
everything is sanctified or beatified long back and there is nothing
for you to do. Here I am too bored to stay in this withered body and
I am longing to go to my gurus' place to serve them. Not that they
are in need of any maidservant, but I need much to be in their
presence as a maidservant. Whether you are god or no god, that is not
my concern, my teachers told me to stay here until your arrival. And
you have arrived now, so fructified is my teachers' saying... what is
the result of subservience to teachers... release, deliverance, etc.,
thus my teachers said... so I got it just now... that way, what is it
a commoner birthed on earth wishes... an emancipation from the cycle
of births and deaths... so my teachers said... thus I got it just
now... on envisioning you... I know that you are unknowable, thus
said my teachers, but I have known you, because I have seen you...
hence I am redeemed by my gurus... this is the resultant factor of my
unswerving servitude to my teachers... by the way, my teachers used
to say about it quoting from some swEtha Upanishad... now I am unable
to recollect it... Lakshmana, can you recite it for me...'
Lakshmana recites:
yasya dhEvE paraa bhakti: yathaa dhEvE tathaa gurou|
thasya EthE kathhithaa hi arthaa: prakaasanthE mahaathmaa:|
prakaasanthE mahaathmana ithi| svEthaavashtaara upanishadh 6-23
meaning: 'for a noble soul who reposes devotion in god, and an equal
devotion in his teacher, to such a noble soul all truths manifests
themselves... to such a noble soul all truths manifests
themselves...' Sabari: Yes, yes, so also I stand ennobled after
envisaging you, just now...'
charaNam 7
marma heenula gooDa karmamana naiyyEni
[sabari says to raamaa - dear raama, I have done some good karmas
like obeying to my teachers. So you have come here to show your grace
on me].
[the comments are from www.valmikiramayan.net site. Thanks to the
writers and webmasters for such excellent points.]
Point: the day you raamaa are with me, there are no more worries for
you have come to liberate me. charaNam 5 of ST ? that is confirmed in
slOkam below.
chenthanuNdaga naadhu chinthalu tholagEnu raamaa
meaning: The day you were with me, my worries are no more.
adhya mE saphalam thaptham svarga: chaiva bhavishyathi |
thvayi dhEva varE raama poojithE purushrshabha || 3-74-12
meaning: Oh, best one among men, now all my ascesis is fructified
when I personally worshiped you, who are none other than the best god
among gods, thus the heaven will also be there for me.
charaNam 6 of ST
aasinchu vELa jagamantha thruNamaayEnu raama
meaning: When I wanted something [from you suddenly], entire world
appeared to be a blade of grass.
Comments on slokam 14 appearing below: 'thus my teachers were
discussing about you when you were in Chitrakuta... but I have no
knowledge about you or your Being... as said by my teachers you have
come, thus my teachers' words came true... then you must be
that 'Being' according to my feminine logic... and I could personally
see you with these hazy, foggy mortal eyes, which my teachers could
not... am I to self-ascertain that I edge over my teachers, though I
have not performed any rituals or ceremonies, which my decrepit and
doddering teachers painfully did... not so, it is their way of
knowing you and this my way of reaching you... they also said that
there is a returnless sphere, apart from brahma loka, indra
loka... 'abode of Brahma or paradise of Indra...' and when I was
saying 'heaven to me...' I intended that returnless 'heaven...' to
where my teachers have gone.
thava aham chaksushaa soumya poothaa soumyEna maanadha |
gamishyaamyakshayaan lOkaan svathprasaadhaath arindhama || 3-74-13
meaning: Oh, kind one, your blessed sight has sanctified me... and
oh, endower of respect, by your beneficence I wish to go to those
returnless worlds because I have subjugated those enemies of yours,
viz., ari shad vargaas in me, and I think my prayer to you is
justified because you are a subjugator of such enemies... [3-74-13]
meaning / comments to slokam 13: 'Now that you have come I conclude
you to be that "Absolute' and I repose the same faith and confidence
in you which I have for my mentors... hence give me the worlds of no
return, to where my preceptors went...' Or, `thava soumyEna
chaksushaa' by your magnanimous visual acuity, gratis
visualis, `poothaa asmi' I am depurated of all of my three fates,
sanchitha, aagaami, praarabdha karmaas, hence, oh, enemy subjugator,
subdue all enemies in me, ari shad varga - kaama, krodha, lobha,
moha, mada, maathsarya, even the present lObha, mOha for a returnless
world, and then thvath prasaadhaath by your nirhethuka dhayaa
kataaksha prasaadhaath, your unconditional salvation, salvas gratis,
grant me those returnless worlds...' Govindaraja ? the commentator of
raamaayaNam.
charaNam 7
marma heenula gooDa karmamana naiyyEni ? also sits here quite nicely.
chithrakootam thvayi praapthE vimaanai: athula prabhai: |
itha: the dhivam aarooDaa yaan aham paryachaarisham || 3-74-14
meaning: Divine aircrafts of unequalled refulgence have lifted those
disciples of Sage Mathanga in whose tendance I was, to welkin on your
arriving at Chithrakootam. [3-74-14]
charaNam 1
vivarimpa tharamaa raghuveera aanandha `munu raamaa'
meaning: The acts done by you [at chithrakootam], 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.
Point: See here these two charaNams have a reflection on the above
slokam as said by sabari ? hey raama ? while you arrived at
chithrakootam these sages went to the upper world ? dhivam gatha ?
from that place itself you have granted them that world ? am I
competent to describe that. If I think of such leelaas of you, my
body horripillates. ]
Evam ukthaa mahaabhaagai: thadhaa aham purusharshabha |
mayaa thu vividham vanyam sanchitham purusharshabha || 3-74-17
thava arthE purushavyaaghra pampaayaa: theera sambhavam |
Meaning: Oh, best one among men Rama, thus I was told by those highly
providential sages, oh, best one among men, oh, man-lion, and I have
gleaned various forest fruits and eatables that occur on the
moorlands of Pampa Lake for your sake." So said sabari to Raama. [3-
74-17]
Thus, dear bhakthaas, you are able to see one krithi sits quite well
in both places, bhaagavatham and raamaayanam. That is the greatness
of this krithi on raamaa by the great raama bhaktha ST.
As already stated by our respected sadagopan swamy of US [also
referred in previous post], "where is the scene of Rama eating fruits
and eatables bitten and tasted by sabari? Has this old woman not
offered the fruits to the guests, or just said that they are
available? We listen many stories and see many pictures telling that
she gave many fruits after biting them with her own teeth to test the
taste. All that is not in "Vaalmeekee RaamaayaNam".
That amplification is from Padma PuraaNam. The slOkams are
phalaani cha supakvaani moolaani madhuraani cha |
svayam aasaadhya maadhuryam pareekshya paribhakshya cha |
paschaath nivEdhayaami sa raaghaabhyaam dhrdavrathaa |
see the words - maadhuryam pareekshya paribhakshya ? I have tested
and tasted their ripeness and taste for your sake, I am offering you
now with raga ? love.
Dear bhakthaas, with this, I conclude the write up on this "great"
krithi `dhayaraani' ? all this was the result of `a spark' after
listening to the soulful singing by late M.L.Vasanthakumari on that
line `vivarimpa tharama'.
Thanks to all
Dhasan
Vasudevan m.g.
PS: in the emotions and tastes running behind in enjoying the krithi
as well the incidents in sreemadh raamaayaNam and bhaagavatham, the
drafting of the write up may not be up to the expectations of many of
you. So please excuseme for that.
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