Post 2 Dear SrivaishNava perunthagaiyeer,
In the previous post, we saw how raagam selection is justified, when and how
raama protected his own army exhibiting his 'baaNa souryam' in the pallavi of
the saavEri raaga thyaagaraaja krithi. Let us continue the points on the
anupallavi of krithi now. First the anupallavi - just for recollection
bhaamaku aasaabaDu raavaNa moola
balamula nEla goola jEyu nija - raama baaNa
meaning: the inner circle army of that raavaNaa, who desired seethaa, was
completely thrashed and destroyed of their strength - oh, that true raamaa's
bow [hey mind - - what can]
Point: 'destroyed of their strength' - what was the strength and how this
'balam' was destroyed? Unless this is justified by a cross-reference to slokams
of vaalmeeki, perhaps you may feel it is simple poetic license to exaggerate
and not get convinced. So let us see the slokams of sage vaalmeeki -
aneekam dhasa saahasram rathhaanaam vaatharamhasaam
ashtaa dhasa sahasraaNi kunjaraaNaam tharasvinaam || 6-94-31
chathur dhasa sahasraaNi saarOhaaNaam cha vaajinaam |
poorNE satha sahasrE dhvE raakshasaanaam padhaathinaam || 6-94-32
dhivasasyaashtamE bhaagE sarair agni sikha upamai:
hathaani EkEnE raamENa rakshasaam kaamaroopiNaam || 6-94-33
combined meaning of above 3 slokams: sri raama, single handedly destroyed in
one and half hour [one muhoortham] time, with his fire spitting arrows,
§ 14000 chariots having speed of air,
§ 18000 elephants of good strength,
§ 14000 soldier mounted horses,
§ 200 000 soldiers who can disguise themselves in any shape -
[kaalaatpadai - foot soldiers] [who can take different roopam] .
[as already stated 6 is yudhdha kaaNdam - 94 sargam number, 31 to 33 slokam
numbers]
[Perhaps this may be greater in magnitude than the kara dhooshaNa vadham in the
aaraNyam, for there was 14000 soldiers only. Further this is the special inner
core force, which was described as moola balam. Kara's forces was more an
ordinary one compared to this force.]
Now charaNam of the krithi:
charaNam:-
thammuDu baDalina vELa suraripu
themmani chakkera pancheeyaga gani
lemmanuchunu indhira ari balka
samayammani lEvagaa
sammathithO nilabaDi kOdhaNDa
poojya ghOshamula asanula jEsi thaa
nemmadi gala thODunu joochEnuraa
nijamaina thyaagaraaja nuthudaku sree - raama baaNa
charaNam first part: when the younger brother lakshmaNa fell unconscious, that
enemy of dhEvaas raavaNan enjoyed by distributing sweets. [Later] The enemy of
Indhira [raavaNan] was challenging to get up, raama thought it was time to
respond and stood up.
charaNam second part: raama stood up with complete determination, with His bow
twanging like a thunder, He looked at His younger brother [anuja] who follows
Him subserviently, to such a Lord, truly praised by thyaagaraaja - Hey mind,
what can....]
Point:
1. Two incidents are to be seen from yudhdha kaaNdam as basis for this
charaNam. The enemy dhEvaas is both indhrajith as well raavaNan. When
indhrajith struck for the first time with naaga paasam - both raama as well
lakshmaNa fell unconscious and the enemy camp enjoyed that. You all know that
garudan came and all snakes vanished immediately and both brothers got the
breath back due to that coming of garudan. On this scene, we enjoyed
thyaagaraajaa's garuda dhvani krithi 'thathvameruga tharamaa'. Since ST is
referring lakshmaNa alone fell as 'thammuDu baDalina vELa' - younger brother
fell, we have to see elsewhere for a reference.
2. That happens later. When raavaNan himself came to the war front [before
the death of kumbakarnaN and later indhrajith and this moola bala yudhdham
which we are dealing] he struck lakshmaNa with sakthi aayudham. With this
'sakthi' strike lakshmaNa alone fell down unconscious. raavaNan wanted to lift
lakshmaNan and carry away him to his city or camp, but could not do so [refer
slokams 116, 117 in 59th sargam].
Immediately hanumaan came there, lifted lakshmana so easily and took lakshmaNa
to safety. On that occasion raama twanged his bow and returned to war arena and
hit raavaNan. In this stage vaalmeeki's slokam is just adopted by thyaagaraaja
in the krithi as above.
jyaasabdham akarOth theevram vajra nishpEsha nisvanam |
giraa gambeerayaa raamaO raakshasEndhram uvaacha ha || 6- 59-140
meaning: raamaa made the twang of the bow as though it is the thunderbolt of
indhra [vajra aayudham - or aasani] and said to that king of raakshasaas.
[asani = vajrya aayudham or thunder, this is a special usage.
[In previous post I added one more 'a' in the relevant place which is typo.
Please excuse me]
another cross reference - chaarvaaka Saila aaSani: = Raamaanuja who is a
vajraayudha for the mountain of atheism - dhaathee panchakam slokam 1]
3. When raama destroyed the moola balam as described above [3 slokams]
gandharavaas sidhdhaas maharshis came to the sky and praised raama. That slokam
is
thathO dhEvaa: sa gandharvaa: sidhDhaascha paramarshaya: |
saaDhu saaDhu ithi raamasya ththkarma samapoojayan || 6-94-37
meaning: at that stage gandharvaas, sidhdhaas, and maharshis praised raamaa's
action as 'well done well done'.
As a sort of reply to that praise raama says
Ethath asthrabalam dhivyam mama vaa thrayambakasya vaa || 6-94- 38 part d
Meaning: This kind of bowing power I have and Siva has [thrayambaka]
In the next slokam 39, vaalmeeki says the dhEva gaNaas praised raama and in
that siva also is likely to be present. So ST says 'to such a lord truly
praised by thyaagaraajaa' - we can take for in the next stage, when raavaNa is
dead there are explicit slokams saying sivan was also there. But here is not
explicit. So the krithi is just following closely vaalmeeki's version in many
ways as we have seen here.
Dear bhakthaas, enjoy the krithi by reading and understanding the depth to
which ST follows closely sreemadh raamaayaNam and just not use his poetic
license alone to do praise raama. [I cannot confidently say listen and enjoy
the krithi, as this is a rare rendition one.]
Dhaasan
Vasudevan m.g.
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