Dear sri vaishNava perunthagaiyeer,
It is usual for bhakthaas to request the lord not to leave him in the lurch
even though all bhakthaas know well the lord is always at their side and
protecting them at all times. It is also a common parlance requesting him "hey
lord please take me into your fold by holding my hand".
That is why he is called achyutha - Om achyuthaaya nama: the naama no 101, 320,
557 in sree vishNu sahasra naamam - one who never forsakes or abandons or one
who is 'kai vidaadhavan'.
Om achyuthaaya nama: -- naamaa no. 101 occurring in slOkam 11
Meaning: I never abandon them [the devotees] that is why I am known as achyutha.
One who is never separated [from devotees].
Also naamaa no. 320 occurring in slOkam 34
Meaning: chyutha means fallen or modified
- achyutha- never fallen, who has not got any modification
Also naamaa no. 557 occurring in slOkam 59
Meaning: he who never slips down from eternal form
"yasmaath na chyuthapoorva aham achyuthasthEna karmaNaa -
- I have never ever fallen before from my real nature. Therefore I am achyutha.
This naama is the very first manthram of the simple aachamana manthram - the
very first sip of water being taken with this manthram in that simple
purificatory rite. I do not know how far it is true but this is what I heard -
there was a srivaishNava swamy sometime back - may be in 1940 or 50s - who said
'do one more aachamanam' as the parihaaram for every simple and / or big
apachaarams - offences or sins. So he is named after that - 'aachamanam
swamin'. So that much strength is there for that simple 'rite' as well for the
very first naama.
Why all these poorva peedigai - prelude? Just to place across before you all
this excellent krithi of thyaagaraaja.
Please see in this krithi, thyaagaraaja says 'you should not leave me' - naa
cheyi viduva raadhu - do not leave my hand - then it will not fit to your name
of 'achyutha'. Now the krithi
raagam: manjari 22 kharaharapriyaa janya
Aa: S G2 R2 G2 M1 P N2 D2 N2 S
Av: S N2 D2 P M1 G2 R2 S
taaLam: aadi Composer: Thyaagaraja Language: Telugu
pallavi
paTTi viDuva raadhu naa cheyi
paTTi viDuva raadhu naa cheyi [paTTi]
meaning: you should not leave my hand [after holding it]
anupallavi
puTTinanaaDE nija bhakthini meDa gaTTi
guTTu chedharaka brOchi cheyi [paTTi]
meaning: from the birth you gave the true devotion unto me and saw that it did
not get lost [or it did not get broken into pieces]
charaNam
nithya anithyamulanu bOdhinchi
kruthya akruthyamulanu thelipinchi
prathyEkuDu neevani kanipinchi
bhrthyuDaina thyaagaraaja cheyi [paTTi]
meaning: you also taught me what is permanent and ever lasting, what is
temporal in nature [stable and unstable]. You made me know what can be done,
what should not be done. You also showed me you are something very special,
after all these by you, you should not leave this servant thyaagaraajaa's hand.
Points: 1. Please see the mood in this krithi. That is not pleading but
commanding - 'You should not leave my hand - do not do this'.
2. There is another krithi addressed to siva "kai vidal aagaa [dhu] kanaka
sabEsaa" in raagam sankaraabharaNam by maayooram visvanaatha saasthry which is
also in similar mood - commanding - 'You should not leave my hand'. There is
one more krithi "kai vida maattaan kanaka sabEsan" which also conveys same
meaning but that is in a different mood - expressing hope - he will not leave
me.
3. This is a very special krithi - the krithi's esoteric meaning is - raama
wants seetha to stay at ayodhdhi and seethaa insists 'I will come with you to
the forest'. So she says 'you should not leave my hand after you held it by
breaking the bow'. Just recall 'iyam seethaa - paaNim grahNeeshva']
4. On the raagam selection - if you want some work to be done by an important
person - what you do - offer him some thing small - a flower - a bouquet - a
small gift - then ask - may be even command instead of ask - that is what
seethaa also does - or thyaagaraaja does - places the krithi in raagam
'manjari' - a bouquet - 'poonkoththu'.
5. 'Any evidence in raamayaNam for this?' That is the next, which you may ask,
dear bhakthaas. Here is the slokam - hey raama I deserve that - you ought to
take me - cannot drop me.
bhakthaam pathi vrathaam dheenaam maam samaam sukha duhkhayO: |
nEthum arhasi kaakuthstha samaana sukha duhkhineem || 2-29-20
kaakuthstha = Oh, the scion of Kakuthstha!
arhasi = you ought to
nEthum = take
maam = me,
bhakthaam = who is a devotee
pathivrathaam = devoted to husband
dheenaam = who is distressed
samaam = who is equal;
sukha dhu:khayO: = in pleasure and pain;
samaana sukha dhu:khaneem = sharing in your joys and sorrows.
Meaning: Oh Raama, the scion of Kaakuthstha! You ought to take me, who is a
devotee, so devoted to husband, who is distressed who feels alike in pleasure
and pain and shares your joys and sorrows."
[as already stated 2 is ayodhyaa kaaNdam 29, is sargam or chapter no, 20 is
slokam number]
Please note the mood here - command - 'maam nEthum arhasi' - you have to take
me - same way thyaagaraaja also places - naa chEyi viDuva raadhu - a command.
[also read few slokams ahead to this 20 and after, then you ill understand how
forcefully seethaa argues her case in insisting raama to take her - also refer
points given in that write up on seethaa - 'is she capable' and especially on
that 'sthriyam purusha vigraham'. That will make it clear, the force in her
arguments before raama].
6. While singing this krithi - there is a sangathi - means an elaboration of
notes - in the charaNam last line 'naa cheyi' -- which conveys - oom, ooomm -
means she lays emphasis - hey raamaa you should not do that - that act of
leaving me here in ayOdhyaa. Perhaps you must hear the singing of this krithi
to enjoy this oomm - then you can understand better.
7. Also please note that line - seethaa says - prathyEkuDu neevani kanipinchi -
'hey raama you showed me yourself as a very special person - among all those
who failed even to lift the bow from that box in my swayamvaram - you not only
lifted but also broke and later - that great parasuraama who came with a bang
was simply subdued by you - all these are something very special of you.'
8. then we must also say to that krishNa - 'hey, if that achyuthaa name has to
be retained by you, and as well raama avathaara kaaryam also to be done - for
that - paTTi viDuva raadhu naa cheyi'. Dear bhakthaas, enjoy that krihi by
reading once more and try to listen
dhasan
vasudevan m.g.
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