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Oppiliappan List Archive: Message 00161 Jun 2004

 
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Dear sri vaishNava perunthagaiyeer,

Generally a person is called veteran in a particular subject, when he has 
handled that topic numerous times and proved his expertise or mastery to 
others. Many a times we hear about retired sports persons as veteran in basket 
ball, tennis; army veterans having taken part in Indo Pak war, Kargil battle 
etc. 

See swamy dhEsikan [SD] calling raama sound in war - a vetaran in war in the 
very first encounter he meets. 

See lines 9 and 10 of "raghu veera gadhyam" 
koumaara kEli gOpaayitha kousika aDhvara !
raNa aDhvara Dhurya bhavya dhivya asthra brundha vandhitha !

meaning: one who has saved in a kingly manner the sacrifice of kousika [sage 
viswamithra] as though it is a young ones' sport. One who had used the dhivya 
asthrams [sacred weaponry] attentively or in a sound manner [means effectively 
used the weapons like a veteran], which were bowing and waiting for him [to be 
used in a war].     

Father dhasaratha replies sage viswamithra "my son is not yet 16 years in age, 
and, oh sage! You want him to accompany you to kill those mighty relatives of 
raavaNa in a duel, that too in the night time when these raakshasaas have peak 
energy levels", when sage visvaamithra wants raama to accompany him to save his 
yagnaas.

The specialty here is that word "Dhurya raNa adhvara" - sound in handling the 
burden of the war as though it is a sport for a youth - koumaara kEli - viz. 
veteran in war. 

Similar sentiments were echoed by saint thyaagaraaja [ST] in his krithi
"raghu veera raNa dheera" in raagam husEni. Now krithi and meaning

pallavi:
raghuveera raNadheera raaraa raaja kumaara 

meaning: hey prince, come,  the brave one from raghu clan, one who gets 
delighted in a war, [or a brave one in a war].  

anupallavi:
bhrugu soonu madha vidhaara, brndhaaraka dhaara  [raghu]

meaning: hey prince, come, one who did remove the false pride of brughu soonu - 
the son of bhargava - viz. parasu raama; 
hey prince raamaa come, one who is the base [or foundation] of dhEvaas the 
demigods.

charaNam: 
raavaNa ghata karNa balaaraathi ripu naga nagaari 
sthaavara jangama roopa thyaagaraaja hruth chaari [raghu] 

meaning: hey prince raama come, who has removed the mighty raavaNa, the 
kumbakarNa, and indhrajith [the mighty son of raavaNa] ; 
hey raama come, one who is in the form of plants and forests etc, 
hey raama come, one who resides and moves in the heart of thyaagaraaja.

This krithi is as though sage viswamithra addresses raama hey prince come. 

Dear bhakthaas, note SD calls raamaa as raNa adhvara, ST calls raNa dheera. 

When raamaa accompanies sage viswamithra, raamaa has not yet lifted the bow to 
kill somebody in a war but being addressed but ST calls him 'raNa dheera'. 

Sage valmeeki is even one step more. See his slOkam - compares raama to kumaran 
- skandhan the general - sEnaapathi of dhEvaas, [krishNa also says I am skandha 
among generals in vibhoothi yOgam of bhagavath geetha]. See slOkam 

thathaa kusika puthram thu dhanush paaNee svalankruthou |
badhDha gOdha anguli thraaNou khadgavanthou mahaadhyuthee || 1-22-8

kumaarau chaaru vapushou bhraatharou raama lakshmaNou |
anuyaathou sriyaa dheepthou sObhayEthaam anindhithou || 1-22-9
sthaaNum dhEvam iva achinthyam kumaarou iva paavakee |

thatha: = then; 
kumaarou = youngsters; 
chaaru vapushou = charming, bodied ones; 
svalankruthou = be-jeweled ones; 
dhanush paaNee = bow, in hands; 
badhDha godha angulee thraaNou = tied, leathern, fingers, covers; 
khadga vanthou = swords, having; 
mahaa dhyuthee = highly, resplendent ones; 
sriyaa dheepthou = with worth, effulgent; 
a + nindhithou = unreprovable ones; 
bhraatharou = two brothers; raama; lakshmaNa; 
anuyaathou = going while following; 
paavakee = birthed by fire-god; 
kumaarou iva = sons, like; 
a + chinthyam dhEvam = not, thinkable - inscrutable potential, the god - siva; 
sthaaNum iva = siva, as with; 
kusika puthram sObhayEthaam = Kusi's son [viswamithra,] made to shine.

Meaning: Those two youngsters with charming and be-jeweled physiques are 
handling bows and swords and their fingers have leathern covers. Both the 
unreprovable brothers raama and lakshmaNa are highly resplendent and effulgent 
by their worth. While they are following viswamithra they looked like the sons 
of fire-god, namely skandha and visaakha, following the great lord with 
inscrutable potential, namely siva, and thus the brothers have made viswamithra 
to shine forth in even pose with lord siva. [1-22-8, 9, 10a]

Comment on this slOkam: The Supreme Being that is resident like an atom. Stha 
means Being, aNum atom like. In every mobile or sessile being he is there. Here 
it is siva. siva's sons are two, one being gaNEsa and the other kumaran. 
kumaaran is the army general of dhEvaas. Also refer sreemadh bhagavath geethaa 
where in krishNa says among sEnapathis - leaders of army I am skandha [or 
kumaran as he is also called].  

According to mahaa bhaaratham, kumaran is said to have become four in a 
split-second, the four being known as 1- skandha, 2- visaakha, 3- saaka, 4- 
naigamEsa. Here the first two aspects of kumaara, namely skandha and vishaakha, 
are incorporated in simile to raama and lakshmaNa.

adhyardha yOjanam gathvaa sarayvaa dhakshiNE thatE | 1-22-10
raamaa ithi madhuraam vaaNeem viswaamithra: abhyabhaashatha | 1-2-11

adhyardha yOjanam gathvaa = one and half, yojana on going; 
sarayvaa daskhiNE thatE =  sarayu river's, southern bank; 
viswamithra: raama ithi madhuram vaaNeem = 'oh, Rama', thus, in harmonious, 
voice; abhya bhaashatha = spoke.

Meaning: on going one and half yOjana distance viswaamithra addressed raama in 
a harmonious voice calling, 'oh, raamaa', on the southern riverbank of Sarayu. 
[1-22-10b, 11a]

[Meaning and comment taken from valmikiramayan.net website]

Now detailed points: 
        1.      kumaara - this word is explained in Monier Williams Sanskrit 
English dictionary as "a heir apparent associated in the kingdom with the 
reigning monarch". Of course the well known meanings such as a boy, a youth, a 
lad, name of skandha are also there. So the word very aptly suits raama since 
he is heir apparent to dhasaratha. Also it is in line with the comparison of 
muruga accompanying siva as stated in ramayanam  

        2.      adhvara - sri VS Apte in his dictionary gives the meaning of 
"sound, attentive, for this word when used as adjective. When used as noun it 
means a sacrifice or yaaga. Adhvara in raNa - sound in war means a war veteran 
or raNa dheeran - means one who is brave in war. These two mean raama is 
confident of his own strengths. Besides viswaamithra is also confident of 
raamaa's strengths. 

        3.      Also raghu veera - brave one from raghu clan - why - already 
sage visvaamithra says to dhasaratha "aham vEdhmi maahaa aathmaanam, aham thE 
prathijaanaami" etc while dhasaratha hesitates and refuses. [Also sage vasishta 
knows who raama is- as stated by viswaamithra].

        4.      Dear bhakthaas, you may ask how ST goes on to describe 
parasuraama garva bhangam, raavaNa vadham etc means - he just puts these as 
sankshEpa raamaayaNam, what all going to happen once raama started going out 
with the sage. Also go back to "aham vEdhmi mahaathmaanam". So sage knows which 
is reflected by ST.

        5.      Also please note in all these authors use this word kumara [or 
its derivative koumaara]. The comparison of "kumaarou paavakee iva" - hot like 
fire - one who is raNa dheeran is hot for his enemies. The agni or pavakee is 
the one who received the fire like hot outpour of siva which later assembled 
into kumara or skandha. So also these two raama and lakshmana follows their 
protector visvamithra who is the fire of brahma thejas.. 

        6.      ghatam is pot - kumbam is also pot. Ghata kaRna is one who has 
ears like pot - or kumba karNan - who is brother of raavaNan the sleepy brother.

        7.      balaahaka: is rain or thunder clouds. Balaahaa is the king of 
clouds or dhEvEndhran. His athi ripu is fiercest enemy - is one who has 
conquered indhran - he is indhrajith, the mEgha naathan

        8.      ST selecting the raagam husEni is also some thing great. 
Hutoochishta sEnaani ithi husEni. That which is offered as a offering - the 
raakshasaas killed and offered as a sort of offering in visvamithra's yagaa - a 
beautiful raagam.
         
Already we have seen and enjoyed how ST pours out parts of raamayanam as his 
kuladhanam - vaachama gOcharam, hari dhaasulu krithis of ST describing certain 
portions of raamaayaNam - though apparently the words may give certain meaning 
- which he himself says in another krithi "neeve naa kula dhanamu". 

So hereafter whenever you hear thyaagaraaja krithis, please try to link with 
raamayanam and your enjoying the krithi will multiply the raama bhakthi 
manifold.

Also who else is thyaagaraaja except the raama, for he did the biggest 
sacrifice - one who renounced the kingdom at the behest of a word from father 
and went to forest - the thyaagam of the raajyam - the biggest one can 
sacrifice so easily - aptly raama is the thyaagangaLukku raajan - king for 
sacrificing - and not the one who wrote the krithi. Of course for this writer 
can have the same name, but the real thyaagaraajan is raama. raamaa raama 

dhasan

vasudevan m.g.



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