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Oppiliappan List Archive: Message 00105 Apr 2005

 
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Post 8

Dear sri vaishNava perunthagaiyeer,

In the previous post we saw, in sreemadh raamaayaNam, kabhandhan 
introduced the name sabari to raamaa and lakshmaNa. raamaa and 
lakshmaNa as suggested by kabhandhan goes to mathanga vanam ? pampa 
saras area - and meet sabari. On seeing raamaa and lakshmaNa see 
sabari's reaction. [as already referred earlier, 3 is aaraNya 
kaaNdam, 74 is 74th sargam, 6 is slOkam number] 

thou dhrishtvaa thu thadhaa sidhDhaa samuththaaya krithaanjali: |
paadhou jagraaha raamasya lakshmaNasya cha dheematha: || 3-74-6

meaning: On seeing them [the two ? viz, raamaa and lakshmaNa] that 
sublimated yOgi sabari instinctively made palm-fold [anjali], got up 
imperatively, and then she braced the feet of raama, and even that of 
sagacious lakshmaNa, impressively. [3-74-6]

kaccith thE nirjithaa vighnaa: kaccith thE vardhathE thapa: |
kaccith thE niyatha: kOpa aahaara: cha thapOdhanE || 3-74-8
kaccith thE niyamaa: praapthaa: kaccith thE manasa: sukham |
kaccith thE guru sisrooshaa saphalaa chaaru bhaashiNi || 3-74-9

meaning: raama asked sabari ?"Oh, ascetically wealthy lady, perchance 
your deterrents in ascesis are completely overcome, somehow, your 
ascetic practises culminating, someway, your annoyances and ailments 
are adjusted, somewhat, isn't it! Oh, suave speaker, mayhap your 
sacred commitments are achieved, anywise, appeased is your self, 
anyway, and your subservience to your mentors brought to fruition, 
perchance, isn't it!"

Now sabari starts speaking
thai: cha aham ukthaa dharmaj~nai: mahaa bhaagai: maharshibhi: |
aagamisyathi thE raama: su puNyam imam aasramam || 3-74-15
sa thE prathigraheethavya: soumithri sahithO atithi: |
tham cha dhrshtvaa varaan lOkaan akshayaan thvam gamishyasi || 3-74-16

meaning: Those knowers of probity, highly providential, and eminent-
saints have told me, 'Raama will come to this highly blessed 
hermitage of yours along with soumithri, and you have to cordially 
welcome them as your guests, and on your seeing him you will go to 
best worlds, where merit remains undiminished.' [3-74-15, 16]

krithsnam vanam idham dhrishtam srOthavyam cha srutham thvayaa |
thath icChaami abhyanuj~naathaa thyakshyaami Ethath kalEvaram || 3-74-
28
teSaam icChaami aham ganthum sameepam bhaavitha aathmanaam |
muneenaam aasramO yEshaam aham cha parichaariNee || 3-74-29

meaning: "You have seen what is seeable and you have listened what is 
listenable of this woodland in its entirety... thereby I wish to 
become a permittee, where you alone are my permitter, as I wish to 
castaway this sheathe of soul, called my body... to make that soul to 
move nigh of my teachers feet. Of which sages this hermitage is, and 
of which sages I am also a maidservant, I soulfully go the proximity 
of those contemplative souls..." Thus, she appealed to Rama. [3-74-
28, 29]

Point: sabari says this to raama after showing the mathanga aasramam, 
the forests of pampa etc, like a host guiding the tourists ? raamaa 
and lakshmana - as said by her teachers, the maharshis who have 
already left for heaven. 

[since vaalmeeki is the first director of this mahaa film who uses 
the `flash back' technique very effectively at appropriate places. 
This `flash back' technique and its highlights were stated our dear 
sadagopan iyengar of coimbatore in his article some time back. The 
slOkam numbers may go up and down while connecting the krithi of ST 
and sabari incident in raamaayaNam. So please excuse me for that] 

SlOkams 28, 29 above spell out the request to raamaa -
dhayaraanee, dhayaraanee, dhaasarathee raamaa
meaning: hey raamaa, lord dhaasarathee, the One,  please show your 
mercy on me!
[please permit me by showing your grace on me, oh raamaa, to get 
liberated from this body]  

[oh, see here, the title of the series has also come here suitably] 

As already stated this raagam mOhanam portrays veera rasam. Same 
Dr.P.P.Narayanaswamy further says "mOhanam basically portrays veera 
rasam. However, a wide range of emotions can be invoked with this 
raagam. The song  "nanu paalimpa" of saint thyaagaraaja radiates love 
in a leisurely pace. There is kaaruNyam also here. Again, a sense of 
majesty is conveyed in the lines describing the grandeur of Lord 
raama. On the other hand, the thyaagaraaja krthi "evaroora 
ninnuvinaa" seems to portray a resolute attitude!"

Actually in this krithi `dhayaraani' with reference to sabari episode 
the raagam portrays kaaruNya rasam in its pinnacle. We have already 
seen veera rasam of prahlaadha in same krithi. That is the greatness 
of this krithi.

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

The following two slokams convey this `kanugonan aanandham' very well.
adhya praapthaa thapa: sidhDhi: thava sandharsanaath mayaa |
adhya mE saphalam janma gurava: cha supoojithaa: || 3-74-11

meaning: Just now, on your pleasing manifestation before me my 
asceticism and its result is accomplished, and now only my birth is 
fructified, and now only my subservience to my mentors is well 
hallowed. 

thou dhrishtvaa thu thadhaa sidhDhaa samuththaaya krithaanjali: |
paadhou jagraaha raamasya lakshmaNasya cha dheematha: || 3-74-6 
[meaning of this slOkam is already given above]

charaNam 4
charaNa kaugili vELa chelagi mai marachEnu raama
meaning: At the time of embracing your feet, I forget myself.  

Point: for the 3, 4 charaNams of ST - See here, sabari does prostrate 
and says my birth is fructified. So naturally all other aspects will 
be forgotten except that bliss of seeing raamaa ? kanugonan 
aanandham. That is further strengthened as stated below- 

Comments: [as a continuation to slokam 11 above] - 'My dear boy, you 
are so late. Having come too late how is that you ask whether 
everything is sanctified or beatified long back and there is nothing 
for you to do. Here I am too bored to stay in this withered body and 
I am longing to go to my gurus' place to serve them. Not that they 
are in need of any maidservant, but I need much to be in their 
presence as a maidservant. Whether you are god or no god, that is not 
my concern, my teachers told me to stay here until your arrival. And 
you have arrived now, so fructified is my teachers' saying... what is 
the result of subservience to teachers... release, deliverance, etc., 
thus my teachers said... so I got it just now... that way, what is it 
a commoner birthed on earth wishes... an emancipation from the cycle 
of births and deaths... so my teachers said... thus I got it just 
now... on envisioning you... I know that you are unknowable, thus 
said my teachers, but I have known you, because I have seen you... 
hence I am redeemed by my gurus... this is the resultant factor of my 
unswerving servitude to my teachers... by the way, my teachers used 
to say about it quoting from some swEtha Upanishad... now I am unable 
to recollect it... Lakshmana, can you recite it for me...'

Lakshmana recites: 
yasya dhEvE paraa bhakti: yathaa dhEvE tathaa gurou| 
thasya EthE kathhithaa hi arthaa: prakaasanthE mahaathmaa:| 
prakaasanthE mahaathmana ithi| svEthaavashtaara upanishadh 6-23 

meaning: 'for a noble soul who reposes devotion in god, and an equal 
devotion in his teacher, to such a noble soul all truths manifests 
themselves... to such a noble soul all truths manifests 
themselves...' Sabari: Yes, yes, so also I stand ennobled after 
envisaging you, just now...'

charaNam 7
marma heenula gooDa karmamana naiyyEni
[sabari says to raamaa - dear raama, I have done some good karmas 
like obeying to my teachers. So you have come here to show your grace 
on me].

[the comments are from www.valmikiramayan.net site. Thanks to the 
writers and webmasters for such excellent points.]

Point: the day you raamaa are with me, there are no more worries for 
you have come to liberate me. charaNam 5 of ST ? that is confirmed in 
slOkam below. 

chenthanuNdaga naadhu chinthalu tholagEnu raamaa
meaning: The day you were with me, my worries are no more.

adhya mE saphalam thaptham svarga: chaiva bhavishyathi |
thvayi dhEva varE raama poojithE purushrshabha || 3-74-12

meaning: Oh, best one among men, now all my ascesis is fructified 
when I personally worshiped you, who are none other than the best god 
among gods, thus the heaven will also be there for me.

charaNam 6 of ST
aasinchu vELa jagamantha thruNamaayEnu raama
meaning: When I wanted something [from you suddenly], entire world 
appeared to be a blade of grass.

Comments on slokam 14 appearing below: 'thus my teachers were 
discussing about you when you were in Chitrakuta... but I have no 
knowledge about you or your Being... as said by my teachers you have 
come, thus my teachers' words came true... then you must be 
that 'Being' according to my feminine logic... and I could personally 
see you with these hazy, foggy mortal eyes, which my teachers could 
not... am I to self-ascertain that I edge over my teachers, though I 
have not performed any rituals or ceremonies, which my decrepit and 
doddering teachers painfully did... not so, it is their way of 
knowing you and this my way of reaching you... they also said that 
there is a returnless sphere, apart from brahma loka, indra 
loka... 'abode of Brahma or paradise of Indra...' and when I was 
saying 'heaven to me...' I intended that returnless 'heaven...' to 
where my teachers have gone.

thava aham chaksushaa soumya poothaa soumyEna maanadha |
gamishyaamyakshayaan lOkaan svathprasaadhaath arindhama || 3-74-13

meaning: Oh, kind one, your blessed sight has sanctified me... and 
oh, endower of respect, by your beneficence I wish to go to those 
returnless worlds because I have subjugated those enemies of yours, 
viz., ari shad vargaas in me, and I think my prayer to you is 
justified because you are a subjugator of such enemies... [3-74-13]

meaning / comments to slokam 13: 'Now that you have come I conclude 
you to be that "Absolute' and I repose the same faith and confidence 
in you which I have for my mentors... hence give me the worlds of no 
return, to where my preceptors went...' Or, `thava soumyEna 
chaksushaa' by your magnanimous visual acuity, gratis 
visualis, `poothaa asmi' I am depurated of all of my three fates, 
sanchitha, aagaami, praarabdha karmaas, hence, oh, enemy subjugator, 
subdue all enemies in me, ari shad varga - kaama, krodha, lobha, 
moha, mada, maathsarya, even the present lObha, mOha for a returnless 
world, and then thvath prasaadhaath by your nirhethuka dhayaa 
kataaksha prasaadhaath, your unconditional salvation, salvas gratis, 
grant me those returnless worlds...' Govindaraja ? the commentator of 
raamaayaNam. 

charaNam 7
marma heenula gooDa karmamana naiyyEni ? also sits here quite nicely.

chithrakootam thvayi praapthE vimaanai: athula prabhai: |
itha: the dhivam aarooDaa yaan aham paryachaarisham || 3-74-14

meaning: Divine aircrafts of unequalled refulgence have lifted those 
disciples of Sage Mathanga in whose tendance I was, to welkin on your 
arriving at Chithrakootam. [3-74-14]

charaNam 1 
vivarimpa tharamaa raghuveera aanandha `munu raamaa' 
meaning: The acts done by you [at chithrakootam], Oh bliss 
personified, raghu veeraa, am I competent to explain them?

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

Point: See here these two charaNams have a reflection on the above 
slokam as said by sabari ? hey raama ? while you arrived at 
chithrakootam these sages went to the upper world ? dhivam gatha ? 
from that place itself you have granted them that world ? am I 
competent to describe that. If I think of such leelaas of you, my 
body horripillates. ]

Evam ukthaa mahaabhaagai: thadhaa aham purusharshabha |
mayaa thu vividham vanyam sanchitham purusharshabha || 3-74-17
thava arthE purushavyaaghra pampaayaa: theera sambhavam |

Meaning: Oh, best one among men Rama, thus I was told by those highly 
providential sages, oh, best one among men, oh, man-lion, and I have 
gleaned various forest fruits and eatables that occur on the 
moorlands of Pampa Lake for your sake." So said sabari to Raama. [3-
74-17]

Thus, dear bhakthaas, you are able to see one krithi sits quite well 
in both places, bhaagavatham and raamaayanam. That is the greatness 
of this krithi on raamaa by the great raama bhaktha ST.
 
As already stated by our respected sadagopan swamy of US [also 
referred in previous post], "where is the scene of Rama eating fruits 
and eatables bitten and tasted by sabari? Has this old woman not 
offered the fruits to the guests, or just said that they are 
available? We listen many stories and see many pictures telling that 
she gave many fruits after biting them with her own teeth to test the 
taste. All that is not in "Vaalmeekee RaamaayaNam". 

That amplification is from Padma PuraaNam. The slOkams are
phalaani cha supakvaani moolaani madhuraani cha | 
svayam aasaadhya maadhuryam pareekshya paribhakshya cha | 
paschaath nivEdhayaami sa raaghaabhyaam dhrdavrathaa |
see the words - maadhuryam pareekshya paribhakshya ? I have tested 
and tasted their ripeness and taste for your sake, I am offering you 
now with raga ? love.

Dear bhakthaas, with this, I conclude the write up on this "great" 
krithi `dhayaraani' ? all this was the result of `a spark' after 
listening to the soulful singing by late M.L.Vasanthakumari on that 
line `vivarimpa tharama'.

Thanks to all 
Dhasan
Vasudevan m.g.

PS: in the emotions and tastes running behind in enjoying the krithi 
as well the incidents in sreemadh raamaayaNam and bhaagavatham, the 
drafting of the write up may not be up to the expectations of many of 
you. So please excuseme for that.






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