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SriRangaSri List Archive: Message 00075 Sep 2005

 
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Dear sri vaishNava perunthagaiyeer,

Many bhakthaas have given verses glorifying the holy feet of God. 
Recently we also had a new meaning for the `adi' ? feet linked 
proverb ? `adi udhavgiraarpOl aNNan thambi kooda udhava maattaargaL'. 
Again here in this post, we are going to see a krithi, which 
glorifies the feet of the lord. This time, it is a telugu krithi. 

raagam: amrutha vaahini         thaaLam: aadhi 
composer: thyaagaraaja  language: Telugu 
pallavi: 
sree raama paadhamaa nee krupa 
jaalunE chiththaaniki raavE  [sree raama paadhamaa]

meaning: hey, feet of sri raamaa, your sympathies [or mercy] on me is 
enough, please  come into [or enter into] my mind.

anupallavi:
vaarija bhava sanaka sanandhana 
vaasavaadhi naaradhaadhulella poojinche [sree raama paadhamaa]

meaning: the lotus flower born brahma, his sons sanaka and 
sanandhana, the dhEvendhran, the other son naaradha et al worship 
you, hey, feet of sri raamaa -- 

charaNam:
dhaarini silayai thaapamu thaaLaka 
vaaramu kanneerunu raalchaga 
soora ahalyanu joochi brOchithivi aa reethi 
dhanyu sEyavE thyaagaraaja bhaagyamaa [gEyamaa] ? [sree raama 
paadhamaa]

meaning: that ahalyaa, who was turned as stone, who was the patience 
personified, could bear the heat [of her husband's curse] and shed 
tears in that stone form for long time. You saved 
that `brave' `stone' ahalya [by turning her back to human form]. In 
the same way I am also saved, me, thyaagaraaja, has the credentials 
to adore you, [sing] the feet of sri raama.  

Note: the word gEyamaa is a paata bEdham -another version of krithi - 
meaning singing. 

Points or comments on the krithi: 
1. About the raagam selection: The raagam is amrutha vaahini ? `a 
river of nectar', or an army of nectar. This is a smooth and joyous 
raagam expressing happiness -`aanandham' ? a raagam without much 
twists and turns, and very matching for the situation given below. 

2. Situation: VibheeshaNan, the noble brother of wicked raavaNan, 
when standing in the sky, is anticipating the final nod from Sri 
raama, for having accepted vibheeshaNan's surrender, since he is 
coming from enemy camp. As such he is anxiously waiting in the sky 
along with 4 of his companions. 

It appears or becomes a `endless wait' for him, for, there is 
considerable argument between raama, lakshmaNa and vaanara 
congregation. The arguments are mostly against his induction and a 
small quantum in favour, and is led by the vaanara king sugreevan, 
assisted by his prince angadhan, and other seniors like nalan, 
neelan, jaambhavaan, dhvividhan, maindhan, et al [about inducting 
vibheeshaNan into the group of raama and lakshmaNa, or the army of 
nectar]. 

VibheeshaNa is meanwhile thinking `hey raama ? are you listening to 
such talks well well - evari maata vinnaavO balee balee' [another 
krithi of thyaagaraaja in raaga kaamboji, about this krithi, our 
respected sri sadagopan swamy of USA wrote some time back].

3. Acceptance of his surrender is flow of nectar: Finally, the wise 
hanumaan speaks. Sri raama also rules in favour of accepting 
vibheeshaNan, he descends and falls at the feet of raamaa. At this 
stage thyaagaraaja places this song as sung by vibheeshaNan about the 
glory of raamaa's feet, which accepts his surrender. Hearing that he, 
being accepted as a member of raamaa's team, the descending from sky 
on a positive note, falling at the feet of raamaa are all joyous 
matter for him or to put it in a different language ? is all `river 
like flow of nectar' - `amrutha vaahini' - to vibheeshaNa. As such 
the raaga selection for this krithi is very apt. 

Please note the sri thyaagaraaja has selected raagaas for his 
krithis, which are simply beautiful and matching to the situation and 
the predominant expression ? `rasam' in the composition.      

4. On the lyrics of krithi: 
vaarija bhava is lotus born ? brahma. 
vaarija is lotus ? the feet also appears as lotus. That `lotus feet' 
is being worshipped ? poojinche. Who all do that pooja?  bhava ? 
sivan, vaasava ? indhra, sanaka, sanandhana, naaradha, aadhulu ella. 
So it is clear in one interpretation - it is brahma, indhra, sanaka 
sanandhana naaradha. In another interpretation ? the list includes 
sivan also. That may be a specialty here. [inclusion of sivan in the 
list is not mentioned in the translations or meaning given in books.]

Another specialty ? vibheeshaNa says - how ahalya is rescued from the 
thaapam ? heat ? aa reethi ? in the same way let me be saved. In the 
ahalaya episode ? raama asked visvaamithra - what is this place ? why 
it appears so much deserted, a good look in this place also has the 
appearance that somebody lived here for some time etc. But suddenly 
from that stone ahalya came out. In the same way, why not save me? 

For ahalya, no formal request to raama from her to save her, raama 
has no knowledge on who is being saved, etc. VibheeshaNa thinks `why 
not in same way of ahalya, in my case also? But what went just now as 
I witnessed from above is a rigorous questioning and counters within 
the team. I am worried what will happen for raama is listening to all 
these arguments and counters - evari maata vinnaavO?'
 
5. Link to raamaayaNam: Dear bhakthaas, now you may ask "Is it 
reflected in verses of raamaayaNam by sree vaalmeeki?" My answer 
is  "please wait till next post please".

Dhasan
Vasudevan m.g.








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