Post 2
Dear SrivaishNava perunthagaiyeer,
Continuing the topic of 'savior feet' on the krithi 'sri raama paadhamaa' let
us see the link to srimadh raamaayaNam now. When vibheeshaNan, standing in the
sky, is called to come down to earth, since his asylum is granted by sri
raamaa, sri vaalmeeki states [in 2 slokams]
raaghavEna abhayE dhaththE samnathO raavaNa anuja: |
vibheeshaNO mahaapraajnO bhoomim samavalOkayath || 6-19-1
[note: 6 is yudhDha kaaNdam, 19 is chapter or sargam, 1 is the slokam number]
abhayE = (while), assurance of protection
dhaththE = having given
raaghavENa = by raama
mahaapraajna: = the highly sagacious
vibheeshaNa: = vibheeshana
raavaNa anuja: = the brother of raavaNa
samnatha: = bent down
samavalOkayath = glanced
bhoomim = the earth.
Meaning: While the assurance of protection having been given by Raama, the
highly sagacious Vibheeshana the brother of RaavaNa bent down and glanced the
earth.
khaath papaatha avanim hrushtO bhakthair anucharai: saha |
sa thu raamasya dharma aathmaa nipapaatha vibheeshaNa: || 6-19-2
sa: = that
dharma aathmaa = virtuous soul
vibheeshaNa: = VibheeshaNa
papaatha = descended
hrushta: = joyously;
khaath = from the sky
bhakthai: anucharai: saha = along with his faithful companions
avanim = to the ground
raamasya = near raama
nipapaatha = alighted
Meaning: The virtuous vibheeshaNan descended joyously from the sky to the
ground along with his faithful companions and alighted in the vicinity of raama.
Point:
1. Even while descending from the sky, joy flows like a river to vibheeshaNa
and his company - so, is it not 'amrutha vaahini', as for as he and his team is
concerned?
2. In the website www.valmikiramayan.net <http://www.valmikiramayan.net> the
author says in the meaning for slokam two above
papaatha = descended
nipapaatha = alighted
Whereas for same word 'nipapaatha' in slokam 3 the author gives a meaning
nipapaatha = fell prostrate. Of course dictionary gives both meanings.
But I will use the slokam 3 meaning here also, viz. in slOkam 2 - since
'raamasya avanim nipapaatha means he fell prostrate on raamaa's land. For he
was all these days in raavaNa's land, now he has distanced himself [as he
himself says in following slokam], flown himself and landed in a different
land, which is raamaa's land. So as soon as he landed, he fell prostrate on the
land - fell flat on the raamaa's land - to get that touch of the land, the feel
of the land, the puNyam of the land.
Like these days, the VIPs when they land in a different country or place, then
they touch that land, kneel down on the land, give a kiss to that land. {as the
previous pope did once when he visited his homeland, and this incident and the
photo became famous}. So what we do today is all nothing new or without
precedence. We simply copy the yesteryears. We do these acts, perhaps, even
without understanding the significance.
3. The same can be interpreted differently also, vibheeshaNa landed where
raama's feet were there [or where raama was standing]. For a person
surrendering, the lord's feet are more important. That is why 'sri raama
paadhama nee krupa' - so 'raamasya avani' is raama's feet for vibheeshaNa.
Continuing -
paadhayO: saraNa anvEshee chathurbhi: saha raakshasai: |
abraveeth cha thadhaa raamam vaakyam thathra vibheeshaNa: || 6-19-3
dharma yuktham cha yuktham cha saampratham sampraharshaNam |
thathra = thereafter;
vibheeshaNa: = vibheeshaNa
chathurbhi: raakshasai: saha = along with 4 demons
nipapaatha = fell prostrate
abraveeth cha = and spoke
raamam prathi = to raama
vaakyam = the following words
yuktham cha = which were right
saampratham = suitable
sampraharshaNam = and joyful
Meaning: Thereafter, vibheeshaNa, along with the 4 demons, fell prostrate and
spoke to raama the following words which were equally suitable and delightful.
anujO raavaNasya aham thEna cha asmi avamaanitha: || 6-19-4
bhavantham sarva bhoothaanaam saraNyam saraNam gatha: |
aham = I
anuja: = an younger brother
raavaNasya = of raavaNa
avamaanitescha = and was humiliated
thEna = by him
saraNam gatha: = I sought refuge
bhavantham = in you
saraNyam = who is the refuge
sarva bhoothaanaam = for all the beings.
Meaning: "I am the younger brother of raavaNa and was humiliated by him. I
sought refuge in you, who is the refuge for all the beings".
parithyakthaa mayaa lankaa mithraaNi cha dhanaani cha || 6-19-5
bhavadh gatham hi mE raajyam cha jeevitham cha sukhaani cha |
laNkaa = Lanka
parithyaktha = who was abandoned
mayaa = by me
mithraaNi = the friends
dhanaani cha = and the possessions too
mE = my
raajyam = kingdom
bhavadh gatham hi = is indeed at your disposal
jeevitham = my life
sukhaani cha = happiness too.
Meaning: Abandoning Lanka, friends and possessions, I place my kingdom, life
and happiness at your disposal.
Point: VibheeshaNa now introduces himself as to 'who he is, what he did before
this act of surrendering, what all he expect out of this surrender etc'. Of
course, I do not want to add all that highly technical words like
'praathikoolya varjanam' etc to explain this introduction.
Here, it is also understood, 'hey raama, how you did that saving act of ahalya
without any questions, in the same way you accept me also without much
questioning. Already a lot of discussions took place, which I also observed
from the sky' -'aa ahalyaa reethi dhanyu chEyavE'.
raama also does respond in the same way, simply, by a simple smile and soothing
eyesight on vibheeshaNa. See slokam of vaalmeeki.
thasya thadhvachanam sruthvaa raamO vachanam abraveeth || 6-19-6
vachasaa saanthvayithvainam lOchanaabhyaam pibanniva |
sruthvaa = hearing
thath vachanam = those words
thasya = of vibheeshaNa
raama: = raama
saanthvayithvaa = in soothing tone
pibanniva = soothing to refresh
lOchanaabhyaam = with his eyes
abraviit = spoke
vachanam = words
Meaning: Hearing those words of vibheeshaNa, raama in a soothing tone and with
a refreshing look in his eyes, spoke these words.
[What he spoke is not relevant to us from the krithi point of view and hence
not considered]
Point: there in the ahalya episode - the eyesight was set on the stone and the
paadha rajas did the savior act. Here the eyesight was set soothing to comfort,
the bhagavath kataaksham as it is called in paribhaashai -- and assuring words
then flows. How was the words - lOchanaabhyaam piban iva - amrutha vaahini -
nectar flowing from eyes and mouth for vibheeshana to drink and be saved in
that 'krupa'. Is it necessary to call 'chiththaaniki raavE'. Yes. For us it is
necessary - to bring that scene into our vision.
Dear bhakthaas - realize thyagaraaja has just poured heart and soul in his
krithis, word by word following the srimadh raamaayaNam as could be seen above.
Is it thyaagaraajaa's bhaagyam that he has done such krithis or is it our
bhaagyam to have such krithis form such a raama bhaktha. I feel it is our
bhaagyam.
So enjoy that 'raama' amrutham, raama krupa, as well the krithi in full, that
amrutha vaahini.
Dhasan
Vasudevan m.g.
PS: please excuse me for the length of the post. i did not realise it in the
taste of raama amrutha vaahini.
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