Post 3
Dear sri vaishNava perunthagaiyeer,
Thank you all for the lovely comments and points received. For those waiting to write their views, please do so. I hope the moderator swamin, in our respected sreeman sadagopan will bear with me for having initiated this topic [a good topic - in my opinion].
I will respond to the points furnished one by one a little later.
But my immediate request to sreeman K.P.Sarathy swamy is to furnish that oonjal song in full – and sri bhattar's points in detail. That way it will give all a new line of learning on sreemadh raamaayaNam.
Why I changed gears to thyaagaraaja krithi is, this krithi is one of the rare krithis [as stated earlier] and also very rich in its content and meaning and is fully connected with seethaa raama kalyaaNam. How and all details we will see as we progress.
As stated earlier in my articles on thyaagaraaja krithis, even the raagam selection by thyaagaraaja swamigaL is so apt for the occasion, that the raagam itself, to some extent, give the clue to what incident it leads to in sreemadh raamayaNam.
Here, for krithi 'inthanuchu' the raagam is guNDakriyaa [or guNTakriyaa or kuNDakriyaa or kuNtakriyaa] – [I am not sure which one to adopt here] – because when I search in the music websites I get all above spellings. So let me go into the meaning of different words here like guNda, guNta or kuNda or kuNTa --
As per Monier Williams dictionary
GuNda – 'scirpus kysoor' – a kind of reed [page 358]
– reed means stalk or grass or straw or stem
This means - it is something like a type of grass, which is used as a seat covering for sitting on it and doing some 'kriyaa' – a yagnam like thing – like the 'dharbha aasanam'
Or a stalk offered in fire
[Since I am not a botanical expert I cannot say what is 'scirpus kysoor'
– can it be stems of 'naayuruvi' in tamil
– of course cannot be used as a seat but put or placed in the fire as oblation.
Stalks of naayuruvi is used in homams now also – particularly for homams done during auspicious occasions – sudharsana homams, pavithra homams etc]
No 'gunTa' word is available.
No 'kuNTa' word is also available.
Another kunTha – the second Ta is available and that meaning is a mad man – so no need for us to use that word.
Then can it be kuNDa – if it is a root verb kuNda then
kuNDathE - verb – to burn [page 289 of Monier Williams]
kuNdayathi – verb – to protect
kundathi - verb – to mutilate
kuNDa – noun – a vessel for coal, a basin, pot or bowl – [as per rigveda], a clump of dharbha grass, a round hole in ground for receiving water or fire
kriyaa – dear readers you all know as – an action – doing – performing.
So even if it guNDa or kunDa it is ok for me – for all these meanings suit well. But generally used name of this raagam is guNdakriyaa.
raama's marriage was the occasion where raama was sitting and doing a 'hOma kriyaa' along with seethaa - as elaborately described. In other occasions when a homam or yagnam is performed by raama [like that vaasthu saanthi rites] – no such detailed description is available in vaalmeeki and thyaagaraaja has not done krithi on that. On that great grand pattaabhishEkam – as the name goes it is pouring of holy water from all holy water sources. So no big descriptions of homa kriyaa is available like this marriage time.
So the raagam selection is fully apt.
Perhaps somebody may raise an objection why you are referring Sanskrit dictionary instead of telugu for the correct name of this raagam and its meaning, for the krithi is in telugu, – to him I have to say most of the raagam names are in sanskrit ONLY.
On this particular point our respected moderator Sri Sadagopan swamin will also agree in toto with me -I suppose.
Let us continue in next post.
Dhasan
Vasudevan m.g.
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