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Oppiliappan List Archive: Message 00101 Apr 2005

 
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Post 7

Dear sri vaishNava perunthagaiyeer,

We have studied the 'mOhanam' raaga 'dhayaraanee' krithi, in lengthy detail 
with focus on 'narasimha' avathaaram of the supreme lord sriman naaraayaNan. 

One reader expressed the doubt "Sir, why so much references on lord narasimha 
from bhaagavatham, when the krithi is actually addressed to raama, thus what do 
you want to convey?" May be I have not made it clear in the beginning or there 
is not much clarity in what is said. 

Since Sri Thyaagaraajaa included this krithi in the opera "prahlaadha bhakthi 
vijayam" [one of the 3 operas he wrote, out of which only two are available to 
us now], we have to study on narasimhan, even though krithi is actually 
addressed to raamaa. 

Also the krithi lines [or lyrics] are fully in tune with the lines of sreemadh 
bhaagavatham [as we have already seen], bhaagavatham being time wise much-much 
older [to ST].

We will now change gears and look into raamayaNam incidents where this krithi 
very aptly sits eventhough it is included as part of prahlaadha bhakthi 
vijayam. Thus the krithi gives us a smooth soulful joyous trip into 
raamaayaNam. The relevant incident to this krithi is "sabari mOksham". If you 
have noticed in the 6 part series earlier, the second post gave the clue or 
tip, when sabari addresses raamaa as 'purusha vyaagra' - the 'man-lion'- 
narasimha.

Just let us see the krithi once more. Sabari is waiting in the forest serving 
the maharshis as their maidservant. The rishsis have already given information 
to her and left the world, that raamaa one day will come to her place, 
accompanied by lakshmaNa, his brother and the son of sumithra, and then she can 
ascend to the mOksham that is being granted by raama, the supreme lord. As 
stated by them, now raamaa has reached the place where sabari is, named matanga 
rishi aasramam, and standing in front of sabari. This meeting is as advised by 
kabhandhan. [That ref. we will see a little later]. 

So sabari starts asking raamaa
pallavi
dhayaraanee, dhayaraanee, dhaasarathee raamaa
meaning: hey raamaa, lord dhaasarathee, the One, who is not showing your mercy 
on me!

charaNam 1 
vivarimpa tharamaa raghuveera aanandha 'munu raamaa'
meaning: The acts done by you, Oh, bliss personified, raghu veeraa, am I 
competent to explain them?
[the rishis have told her what happened at chithrakootam - the killing of 14000 
raakshasaas etc, we have the ref, as slokam]

charaNam 2
thalachithE mEnella pulakarinchEnu raama
meaning: If I think of your leelaas, Oh raamaa,  my entire body horripillates.

charaNam 3
kanugonan aanandhamai kanneeru nindhEnu raamaa
meaning: As I found your glory, I became blissful, my eyes are filled with 
tears. 

charaNam 4
charaNa kaugili vELa chelagi mai marachEnu raama
meaning: At the time of embracing your feet, I forget myself. 
[Slokam is available that she prostrates / falls at the feet of raama].  

charaNam 5
chenthanuNdaga naadhu chinthalu tholagEnu raamaa
meaning: The day you were with me, my worries are no more.
[this is as per advise of rishis - when raama visits your place then you can 
start of from this world. Hence]

charaNam 6
aasinchu vELa jagamantha thruNamaayEnu raama
meaning: When I wanted something [from you suddenly], entire world appeared to 
be a blade of grass.
[When raama is granting that great grand thing 'mOksham' itself, what else is 
required - all others are thruNam - grass only]

charaNam 7
marma heenula gooDa karmamana naiyyEni
meaning: my joining  those, who do not understand the secrets of you, is due to 
my old [bad?] deeds.
[the deeds of sabari - are always good - it is the question of the time factor 
alone- otherwise how the lord himself will come to the devotee's place and give 
that liberation - mOksham.] 

charaNam 8
thanakai sree raamavathaaram eththithivO
meaning: Whether you incarnated as raama for that person? [for the sake of one 
who has secret karmas as stated above]

charaNam 9
naavaNti dhaasula brOva vedhalithivO
meaning: Or whether you want to protect people like adiyEn?
[Combining 8, 9, she asks raama did you take avathaaram to save souls like me - 
the doubt is expressed to the lord himself]

charaNam 10
moodu moorthulakaadhi moolamu neevE raamaa
meaning: The origin of thrimoorthi [s] is You only.
[who else can grant mOksham? Or capable of doing that to sabari]

charaNam 11
sree thyaagaraajuni chelikaadu neevE raamaa
meaning: the friend of thyaagaraaja is You only, raamaa!

Dear bhakthaas, see how nicely the krithi fits to that incidence of sabari 
mOksham. 

On this sabari mOksham incident of raamaayaNam in his mail dated 17.11.1996 our 
dear sadagopan swamy has written [bhakthi mail archives] as follows.

Saint Thyagaraja celebrates Sabri's bhagyam in two of his krithis. In the 
MukhAri krithi "entani nE varNinthunu Sabari Bhagyamu", he wonders as to how he 
can adequately describe the special blessings that Bhaktha Sabari received from 
Sri Rama. Sadguru states that there were many rishi patnis of high stature at 
Matanga Vanam as a result of their penance and yet Sri Rama selected Sabari as 
his hostess and accepted her hospitality with great affection. Sadguru wonders 
loud: "That grest blessed soul saluted your lotus feet, got rid of her cycles 
of births and deaths and attained moksham infront of You. What way can I 
describe Sabari's unique bhagyam?". 

In a second krithi set in ragam KiraNaavaLi (Paraaku nee kelaraa Ramaa), 
Sadguru Thygaraja swamigaL is angry at Rama for His indifference to him. Our 
Sadhguru is in a mood of Amarsha Rosha Roshokthi. He asks: "Why should You, who 
are immanent in the movable and the immovable, be indifferent where I am 
concerned? Have I treated You with scant courtesy like Sabari who gave You the 
leavings of fruits after she had tasted them or have I, like Guha, given You a 
bed of leaves without realising Your status?" Here Saint Thyagaraja refers to 
one version of Sabari's hospitality. According to this version, Sabari checked 
the ripeness of the fruits that she collected for Sri Rama. She tasted them and 
gave only those fruits that she thought was ripe enough for Sri Rama's use. She 
gave the Yecchil (left overs) out of her great desire to give nothing but the 
best among her collection of fruits. Our Sadguru taunts Rama and asks Him how 
Rama ignored him, when he behaved much better than Sabari. With great 
DaakshiNyam, Sadguru asks these questions. Saint Thyagaraja's regards for the 
exceptional Bhagyam of Sabari is very clear in his Mukhari Krithi. Srimad 
RaamaayaNam has no support for the reference of Sabari tasting the fruits first 
and offering only those that were fit for Sri Rama's consumption. One another 
version of RamAyaNam is the source of Saint Thyagaraja's reference in his 
KiraNAvaLi krithi. 

May be without proper re slOkams you may not get convinced about that. So to 
get that, we now travel into the pampaa saras portion of the aaraaNya kaaNdam. 
Kabhandhan introduces the name sabari to raamaa after telling raamaa about 
        *       the rich ecology of pampa saras, 
        *       the need for befriending sugreeva etc.

The slOkam is from kabhandhan to raama
thEshaam gathaanaam adhya api dhrisyathE parichaariNee |
sramaNee sabaree naama kaakuthsthha chira jeevinee || 3-73-26

meaning: Oh, raama of kaakutstha clan, albeit, the passing of those sages 
through the pearly gates, their maidservant, a long-lived one and an anchoress, 
named sabari, can be seen there, even today. 

thvaam thu dharmE sthhithaa nithyam sarva bhootha namaskritham |
dhrishtvaa dhEva upamam raama svarga lOkam gamishyathi || 3-73-27

meaning: Oh, raama, she, who always stands by probity, will depart to the 
sphere of heaven, on attending to you, for you are the referent to god, and a 
reverent for one and all.

Point: Here kabhandhan makes it clear that he has understood raama very well, 
who he is, that supreme lord has come in human form. Also informs raamaa that 
sabari is just waiting to get her release or mOksham at the behest of raama, 
like how he got released from that demoniac large bodied roopam. Once these 
suggestions from kabhandhan are over, raama and lakshmaNa walks to pampa and 
sees sabari. 

What happens then we will see in next post

Dhasan
Vasudevan m.g.






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