Guest guest Report post Posted April 9, 2005 SrI: Dear Sriman Vasudevan : I am delighted to recieve the first of the postings on this series on ' Prahalada Bhaktha Vijayam " on this Revathi avathAra dinam of Periya perumAl dealing with the DayA Moorthy , Periya Periya perumAL of Ahobilam . Thank you and all best wishes to every one of the Mewbers of Oppiliappan and Saranagathy Lists for a Healthy , Happy New Year ! Oppiliappan Koil V.Sadagopan Post 1 Dear sri vaishNava perunthagaiyeer, Towards the end of the tamil year thaaraNa, we await the welcome of the tamil new year. Also our much celebrated raama navami is just round the corner. But I am not touching all these but going back to prahlaadha who was the reason for the avathaaram of nrusimha - the man lion god who is the presiding deity for our sampradhaayam in ahobila mutt. [i am also a mutt sishyan]. Sri thyaagaraaja swamy [sT], the staunch raama bhaktha has written an opera named `sri prahlaadha bhaktha vijayam [or bhakti vijayam] and that is the topic for me. It is natural for us to expect that the poet will deal about prahlaadha suffering at the hands of his father and nrusimha appearing etc as we already know these from srimadh bhagavatham. ST deviates so much that prahlaadha pleads, talks, and sings about raama through this bhaktha vijayam drama. In that opera, a particular krithi dhayaraani in raagam mOhanam caught my mind and is now being shared with all of you. Our respected Sri V.Sadagopan in an earlier mail has written that this opera is a `gadhya padhya' mixture etc [available in bhakti-list 1998 archives] Sri hari wants to check the bhakthi of prahlaadha and asks Gadhyam- gouravamani laaghavamani saarekunencheti natatha sannudhikaanE vaaramu samami natacheti vaarini neRuka jaala vasudhaasthalilOna aapaaraadheechukaina sadhaa bEdhabudhdhinolla thathva anubhavam pE bhakthi sidhdhayuthamO yaa bhakthiki kattupadukanathatE nEnuna ivvithambalikina sree hari ni joochi prahlaadhuNtu thanayanthara anubavampu thelijEyuna thettulanina andharilOpala neevai nandhaarchitha naathu manasu naLinadhaLaaksha munthu nerungalEdhaaa sundhara lOkOpakaara sudhdhulu kakun sree hari says to prahlaadhan - at one time one particular act of human is considered acceptable. At another same act is being considered bad. This is natural. But I have not seen elsewhere like the balanced act of yours, oh prahlaadhaa. I do not accept, even if it brahma, of a wavering personality. I get bound only to the true and sincere bhakthi. I, and that bhaktha, are one and same and not separate. Prahlaadha replies to hari from his heart, `hey sundhara - lord beauty personified, you, who has lotus eyes, already my mind is attached to you and only you. This you also know very well'. Then prahlaadha says `hey, though you said as above, you are not showing your grace on me'. That asking for the grace is through Padhyam: - a krithi - in raagam `mOhanam' 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? 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. charaNam 5 chenthanuNdaga naadhu chinthalu tholagEnu raamaa meaning: The day you were with me, my worries are no more. charaNam 6 aasinchu vELa jagamantha thruNamaayEnu raama meaning: When I wanted something [from you suddenly], entire world appeared to be a blade of grass. 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. charaNam 8 thanakai sree raamavathaaram eththithivO meaning: Whether you incarnated as raama for that person? [one who has secret karmas as stated above] charaNam 9 naavaNti dhaasula brOva vedhalithivO meaning: Or whether you want to protect people like adiyEn? charaNam 10 moodu moorthulakaadhi moolamu neevE raamaa meaning: The origin of thrimoorthi is You only. charaNam 11 sree thyaagaraajuni chelikaadu neevE raamaa meaning: the friend of thyaagaraaja is You only, raamaa! On this krithi sri sadagopan writes further "40) MOhana Raaga krithi with 11 charaNams: DayarAni DayarAni DaasaraTE Raama" . The Bhagavad anubhavam expressed by the bard is exquisite: "When the desire for You comes up in me, the whole universe looks like a trifle as a blade of grass" ("aasinchu vELa jagamantha thruNamAyEnu Raama"). Here SwamigaL begs for the Lord's grace to flow unto him. When that grace flows, SwamigaL says that his bliss would be indescribable; his whole body will become thrilled; tears of joy will roll down his eyes; all my worries will disappear, when You are at my side". Why I quote these is I have `as usual' some doubts on the lines of krithi. 1. why ST should put the addressee as raamaa, when he is actually talking about prahalaadha - it has to be either `naaraayaNa or nrusimha'. For prahlaadha stands in front of nruhari, when lady mahalakshmi is also on the lap of the lord. So wherefrom raama came? To describe about his `munu raamaa' 2. prahlaadha has `gooDa karmam'? - bad deeds, acts which makes him join those who do not know the lord's secrets. For we know he is blessed even while he had garbha vaasam in such a way that naaradha, the guru, came and taught him and his mother at the same time. 3. `thanakai sree raamavathaaram eththithivO' - while hari is talking with prahlaadha, he says you have taken the raama avathaaram - which is a humanly avathaaram and not ferocious like nrusimha. Some mismatch somewhere? Any comments or help to understand this krithi `in its entirety' please? Dhaasan Vasudevan m.g. 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