Dear sri vaishNava perunthagaiyeer,
Recently our dear sri Vaanamaamalai Padmanabhan Swamy wrote a series
on the glory of the "lotus flower" ? "thaamarai" - with many cross-
references from the glorious divine 4000 prabhandham. But here is a
tamil poet, - of recent origin, not so old in time when compared to
the aazhvaars - who, simply, in one huff pushed that glorious flower
into a corner, or just whiffed off - saying that aravindham has
simply failed even though it is full of sweet smell ? that lotus
flower is off and is nowhere near in comparison to my original
subject.
"Why he puffed, huffed, and whiffed off that glorious lotus, in
comparison to what?" is the big question, which arises now. Let me
take some time to answer you, but before that you read the following
for yourself.
andha raama soundharyam - aruNaachala kaviraayar in `raama naataka
keerthanaigaL'
raagam: kEdhaara gouLa. aadhi thaaLam.
Pallavi:
andha raama soundhariyam ennaal arindhu sollap-pOmO ammaa!
meaning: oh mother, how can I know, realize and then tell you in
detail, the beauty of that raamaa?
Anupallavi:
ganDham mEvum aravindha malarum avar
kaalukku nighar aamO, kaikkuththaan sollappOmO?
meaning: That flower lotus, full of sweet smell, will it come equal
to his feet or can it be said in comparison with those palms.
[Point: Dear bhakthaas of raama, you got the answer for the question
yourself. The glorious lotus has just failed to make grade to those
feet and palms of the raama. The situation for this krithi is ?
seethaa asks hanumaan to describe raama ? her husband ? Just then she
is fully convinced about the person standing opposite to her ? that
hanumaan - in the monkey form ? that he is not a disguised raavaNan ?
he is a genuine ambassador from her husband sri raama ? also she
wants to get a little more comfort, solace, in hearing about that
raama. Hanumaan starts describing ? andha raama soundharyam].
CharaNam 1:
uruNda maNi muzham kaalukku vaana meyyavar uDaiya akshaya thooNi
ErkkumE
thiraNda perum thodai iraNdukkum ettu dhisai yaanaiyin thudhikkaiyum
thOrkkumE
varindha maravuri idaiyum nadaiyaiyum kaNdOr manadhai ellaam urukki
vaarkkumE
thanthiramaai ulagu irundha vayiRRukku sari sollak-koodumO yaarkkumE
virindha maarbukku iNai bhoomi aghalam kaaNum
viLangum kazhuththukku nEr iLam kamugE pooNum
parandha bhujangaLukku mEru malaiyE naaNum
paarkkap-paarkkap-padhinAyiram kaNgaL vENum -- andha raama
meaning: [two lines each of the eight given above are taken for
explaing the meaning]
For those rounded ankles and legs ? the trunk of the karpaga tree
[which gives what all you desire without fail and in limitless
quantity] owned by the dhEvaas will also fail in shape and strength.
For the thighs ? the trunks of the eight directional elephants will
fail in comparison [8 dhisai yaanaigaLin thudhikkai].
Those who have seen the waist and the walking style of raama, would
have simply melt and lost their heart, in the beauty of that waist
which has adorned the wooden bark dress, and that walking style. Who
can tell a comparable one to that stomach which had the `world' in
secrecy inside it?
The spread width of the world can be said in comparison to that
chest. The palm tree shape can be said in comparison to the glorious
neck.
The MEru Mountain may shy to the spread of shoulders. To see in full
thousands of eyes are required ? such a raamaa's beauty how can I
see, realize and describe to you, oh mother seethaa!
Dear bhakthaas, are you convinced that the lotus has failed in
comparison to raama. Two more charaNams are there in this sweet
krithi, which we will see in the next post and more points on the
krithi.
Dhasan
Vasudevan m.g.
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