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Oppiliappan List Archive: Message 00096 May 2006

 
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Post 4

Dear sri vaishNava perunthagaiyeer,

In the previous post we saw raama in a position of not forcing the ocean to 
change his basic nature - of being deep and expressing 'I cannot become shallow 
or solidify myself' so that the vaanaraas can walk over the ocean. Just think 
for a moment why raama accepted the ocean's position and has not forced the 
ocean. Is it that difficult for raama to force a change like what was commanded 
by seethaa over fire. Please analyse. 

'May be' he could have done it. But that one small 'act' exposes 'who is this 
person that could force to change the very basic nature of the ocean?' That act 
thereby leads to exposure of the secrecy of the avatharam - of raama - that 
supreme lord naaraayaNa in the garb of a 'nara' - raama to eliminate raavaNa. 
Perhaps that would have changed the course of next and subsequent events 
finally not leading to elimination of ravaNa. That is why raama accepted that. 

In case of seethaa doing that [changing the basic nature of fire], it is to 
show or exhibit or / and prove her capacity over pancha boothams which raavaNa 
kept under his 'control'. 

Now let us see a beauty of a krithi by saint thyaagaraaja - dhinamaNi vamsa in 
raagam hari kaambhOdhi or hari kaambhOji 

28 hari kaambhOji mElam
Aa: S R2 G3 M1 P D2 N2 S
Av: S N2 D2 P M1 G3 R2 S 
thaaLam: aadhi             Composer: Thyaagaraaja
Language: Telugu 

Pallavi: 
dhina maNi vamsa thilaka! laavaNya! dheena saraNya! [dhina maNi]

meaning: Oh, Gem of the solar dynasty, of unmatched beauty! Refuge of the meek 
and oppressed! 

Anupallavi:
manavini baaguga madhini dhalanchuchu 
chanavuna nElu chaalu gaa jaalu  [dhina maNi]

Meaning: You have shown me sufficient indifference and disregard already! It is 
time for you to make amends. Consider my appeal for your grace, compassion and 
respond with affection. 

charaNam 
sarva vinutha nanu samrakshinchanu 
garvamu Ela gaachu vaarevarE
nirvikaara guNa nirmala kara dhrutha
parvatha thyaagaraaja sarvasvamou [dhina maNi]

Meaning: O Worshipped by Siva! Why be proud in spite of being indifferent to 
this helpless devotee? What is it that you have scored? Who else will protect 
me? O abode of virtues! O spotless one! You lifted by hand the Govardhana hill, 
you are everything to thyaagaraaja. 

[krithi and meaning From "Compositions of Tyagaraja" by Sri. T.K.Govinda Rao 
Professor and Musician - taken from website www.karnatik.com 
<http://www.karnatik.com/>  ]

Points: 1. This krithi is linked to our present context of "raama observing the 
penance on the shores, after three days also the ocean king not turning up. 
raama shot one arrow -before raama could shoot the second one, the ocean king 
appeared accompanied by ganga and sindhu his two wives". [These we have already 
seen by way of slokams from vaalmeeki].

2. The ocean king now pleads with raama as 'dhinamaNi vamsa' as in the krithi 
above. We have already seen as per vaalmeeki that ocean king did not plead as 
in this krithi or as stated by kamban or in the other krithi by aruNachala 
kaviraayar. This is a variation from vaalmeeki. But it is also an accepted 
version that ocean king surrendered to raama.  

How this came to be interpreted or meant, can be from these slokams [but I am 
not sure whether it is correct - only learned scholars of the list has to vouch 
that].

sahabhoothai: sathOyOrmi: sanaaga: saharaakshasa: || 6-22-14
sahasaabhooththathO vEgaadh bheema vEgO mahOdhadhi: |
yOjanam vyathichakraama vElaamanyathra samplavaath || 6-22-15

meaning: The great ocean with its waves and water, along with its living 
creatures including snakes and demons soon became possessed of a terrific 
velocity. Due to that speed and swelling of waters, the ocean crossed beyond 
the other shore to the extent of a Yojana (8 miles).

tham thathaa samathikraantham naathichakraama raaghava: |
samudhdhathamamithraghnO raamO nadanadheepathim || 6-22-16

meaning: Raama born in Raghu dynasty and the annihilator of enemies, did not 
retreat before that ocean, which swelled and crossed its limits.

Comment: When the ocean king rose from his natural position to appear infront 
of raama, it is but natural that waters will spread along the surface and that 
is what is described by this slokam 15. It is also very clear that raama was 
doing that 'samudhra raaja upaasanai' on the shore [from earlier slokams]. When 
it is stated that raama did not retreat when the waves hit for a yojana 
distance, that means, he, that raama, was firm and understood that the ocean is 
just prostrating before him or surrendering before him in his style - the 
ocean's style - by the splashing of waves on his feet - at his feet. So raama 
accepted that surrender. Now clear?

3. Now about the selection of raagam - hari kaambhOji or dhi - 
hari is vishNu or raama. 
Ka is brahma the creator and also water
ambudhi is ocean - 
so hari kaambOdhi is hari and the ocean.

Similarly this raagam is also an ocean - many raagaas take birth in this janya 
or basic or mELa karthaa raagam. Also Brahma creates an ocean of raagams from 
or using hari, the bheeja - seed. Also here the context is about the talk 
between ocean and raama - the hari and ambudhi. for any doubt on hari being the 
beejam, please refer sahasra naamam, 
-        Om bheejam avyayaaya nama - naama no.430 meaning - the imperishable 
seed 
-        amrutha amsu udhbhava: bhaanu ithu bheejam, dhevakee nandhana srashTaa 
ithi sakthi: in the poorva bhaagam of SVSN. 

4. How to get that link or establish the link - if you sing the pallavi - it 
will start slowly and steadily, then raise like a wave, have a curl, then 
another big sangathi wave, which takes or consumes the slow first wave by 
swallowing it, as happening in the ocean - the big one making small disappear 
or merge, then both waves [or wave] retreat slowly into, at that 'vamsa'. In 
the charanam also some slow wave like sangathis. That is on the music part. You 
may have to listen to a good singer to realize these subtleties and sangathis.  

5. On the raamaayaNam part, raama shows disregard or anger to samudhra raajan - 
not even to raavaNan who lifted his wife - otherwise how could he say "inRu pOi 
naaLai vaa". Just recall on that kaaka asura episode - raamaa's first reaction 
in that episode is - a little jovial - hey seethaa you are not able to drive 
away this crow - [ref my earlier article on 'is she not capable'] then only 
raama he gets rOsham - sa rOshEna - says who is playing with a 5 headed snake - 
padam edutha paambu - etc. 

6. That is why this krithi is linked to ocean king episode. Just to add that 
slOkam of raama showing disregard -
avalEpam samudhrasya na dharsayathi yath svayam |
prasama: cha kshamaa chaiva aarjavam priya vaadhithaa || 6-21-14
asaamarthyam phalanthi EthE nirguNEshu sathaam guNaa: |

Meaning: raama says "O, what arrogance of the ocean, who does not appear 
himself personally before me! Indeed calmness, forbearance, kind spoken ness 
and straight -forwardness - these qualities of noble men give weak results, 
when directed towards those having no virtues."

So it is clear that raama showed disregard towards ocean considering not worthy 
of regards. So 'Ocean expresses that' in the krithi, starting by calling raama 
as dhinamaNi.
Ocean, that source for all the gems, only knows more about gems than anybody 
else. That is why a straight address by ocean to raama, "hey dhinamaNi vamsa" 
-        dhinam is day 
-        maNi is gem 
-        the daily gem appearing in the sky is 'sun' 
-        raama born in sun's race - soorya vamsam
-        so raama is addressed as 'dhinamaNi vamsa' 
-        not only that he is also a 'thilakam' - a crown jewel in that sun's 
race - shining and adding glory to that whole race.  
-        laavaNya - beauty personified - raama - one who charms others with his 
beauty - the charmer 
-        dheena saraNya - one who gives asylum to weak and meek - ocean king 
knows that the enemy raavaNan's brother vibheeshaNan was offered asylum by 
raama.  
-        with that ocean water only vibheeshaNan was coronated on the shores of 
ocean as the future king of lanka - even before the bridge was built, the enemy 
was killed seethaa was brought back etc,. So ocean knows how raama gave asylum 
and also the kingdom of lanka to vibheeshaNa. so raama is straightaway 
addressed as 'dheena saraNya'. 

So other words are a garland of beautiful naamas addressing raama like 
nirvikaara guNa nirmala etc. Next that 'kara dhrutha parvatha' interpreted as 
one who lifted govardhana apparently seems to be a misfit in this context. 

Just change that slightly - nirvikaara guNa, nirmala kara, dhrutha parvatha 
thyaagaraaja sarvasvamou [dhina maNi] - put a comma after that kara - now read 
the first four words as two - nirvikaara guna, nirmala kara. Then parvatha 
dhrutha thyaagaraaja - that thyaagaraaja who is supported by hill - sivan who 
is supported on the kailaasa parvatham or stays on the kailaasa parvatham - for 
him - hey raama you are the "all" - sarvasmou. Does it make sense?  For sivan 
raama is all. Oh, a beauty of a krithi. Enjoy the krithi as well that capable 
seethaa and her naathha [husband] raama.

Dhaasan
Vasudevan m.g. 



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