raama - vaade raa naa dheivam

[Guest guest]

Dear

sree vaishNava perunthagaiyeer,

This is a long mail. So please read with patience.

 

On

the “longest soorya grahaNam” day, perhaps, we had all the time

to do prayers to the lord raama, that soorya vamSa great.

Thyaagaraaja [sT] calls him as the 'ina kula thilaka' or the 'dhina

maNi vamsa thilaka'. Without geting disturbed for thinking about the

food to be eaten next, or, food to be prepared for the next time, or

other works, these eclipses offer us [or forces us?] a time for

thinking about that lord. That way we have to thank the lord for

giving us an opportunity through these eclipses to think of Him.

 

 

May

be that fear of 'grahaNa peedai' – 'the ill effects of the eclipse'

is the reason that forces all people to recite some sthothrams. For

those who cannot recite sthothrams, at least recite the plain

'gaayathri manthram' is the advice given by some others as 'grahaNa

peeda parihaaram' – the relief measure [since they do not know and

/ or have forgotten, even, how to do the basic sandhya vandhanam].

“plain telling gayathri manthram is enough, if not other things,”

is the minimum of advices given.

 

 

 

That

'thinking' of the lord gave rise to this article and about yet

another great krithi 'vaaDE raa dheivamu manasaa' – 'hey mind, he

is the lord' in raagam 'panthuvaraaLi'. Since there is another

version also prevailing as 'vaaDE raa naa dheivamu manasaa - hey mind

he is my lord', I will take this version of same krithi's pallavi.

 

 

 

'vaaDE

raa naa dheivamu manasaa - hey mind he is my lord' - yes - a very

firm conviction from ST – he is 'my lord' – 'naa dheivam' – he

claims ownership over the lord. This person who has composed the

krithi [sT] is a very serious 'raama dhaasan', so claims ownership,

relationship, etc with him and thus calls his raama as 'naa dheivam'

- like the gopees of brindhaavan. The krithi now

 

Pallavi:

vaaDE

raa dheivamu manasaa [vaaDEraa]

 

 

[another

version is vaaDE raa naa dheivamu manasaa as already stated above]

 

 

Anupallavi:

 

 

aaDina

maaTalu thappaDanuchunu

aa

chandhra arka muga keerthi kaligina [vaaDEraa]

 

 

CharaNam

1:

dhaNDi

rakkasula madhamaNachanu[y]

aakhaNDala

aadhi sura kOTlanu

 

bhoo

maNDala sujanula paalimpanu

kOdhaNDa

paaNi roopamuthO velasina [vaaDEraa]

 

 

CharaNam

2:

dhaari

theliya lEni ajnuluku bhava

neeradhi

dhaaTi mOkshamandhuTaku

neerajaari

dharuDupadEsinchE

thaaraka

naamamuthOnu velasina [vaaDEraa]

 

 

CharaNam

3:

dhaathru

vinuthuDaina thyaagaraajuni

chEtha

poojalandhi baaguga

pradhyOthaana

anvayamunanu janinchi

seethaa

pathiyani pEru kaligina [vaaDE raa]

 

 

Summary

of meaning: Oh,

My Mind! He alone is The God, who has everlasting fame [everlasting

or as long as the sun and moon shine], as ‘He does not fail in his

word’. He alone is The God who –

1.

shines with the form as wielder of the bow kOdhaNDa, in order to

subdue the arrogance of innumerous demons and to protect Indhra and

other innumerable celestials and the pious people of this sphere

Earth,

 

2.

shines with the name as One who carries across (the Ocean of Worldly

Existence), which Lord Siva initiates in, for the sake of ignorant

people who do not know the right path for attaining liberation by

crossing the Ocean of Worldy Existence.

3.

a. is praised by Lord brahmaa, having accepted the worship of Lord

Siva - thyaagaraaja –

 

b.

having nicely born in the lineage of Sun,

 

c.

has the name as the Spouse of Seethaa.

 

 

Points:

 

 

1.

The selection of raagam:

it is panthuvaraaLi [www.karnatik.com website says this krithi is in

raagam kaama vardhini]

 

On

this panthuvaraaLi raagam Ms. Seethaa NarayaNan, the well known

musician, writes in her blog -- quote -

 

The

raagam is called Kaama

vardhini,

and is the 51st

in the Melakarthaa

system. Long long ago, this raagam was known as Raama

kriyaa.

The Dikshitar school calls it KaaSee

Raama kriyaa.

 

It

has Shadjamam,

Shudha Rishabham, Anthara Gaandharam, Prathi Madhyamam, Panchamam,

Shudha Dhaivatham

and Kaakali

Nishadham.

 

The

aarohanam

and avarohanam

are: S R1

G3

M2

P D1

N3

S, S N3

D1

P M2

G3

R1

S

 

Long

kaarvais

in medium octave G are very reposeful. Elaboration of raaga

aalaapana at

G brings out the shades of this raaga very well. Homing

on to middle octave Gaandhara,

prayogaas

are very effective in establishing the identity of this raga, ie, G,

G M R G, G M D P M G R G, Saa R G, etc. Upper octave prayogas

are frowned upon by some schools, but having been firmly established,

these prayogas

are now part and parcel of Pantuvarali.

-- unquote.

 

MGV

says – let the name of the raagam be panthuvaraaLi

or kaama

vardhini or

raama

kriyaa

for this krithi – each name has its own significance, in particular

as applicable to this krithi, when linked to the incident in sreemadh

raamaayaNam, and once proves how aptly to the situation ST selects

raagam for his krithis.

2.

The incident: It

is 'hanumaan seeing seethaa in asOkha vanam' - after a long search –

not leaving even 4 inches of space in lanka as per vaalmeeki. He

spotted the aSOkha vanam and there he saw seethaa. Dear readers,

please note hanumaan saw only – not talked to her yet for

confirmation about her identity. He, on his own, concluded that she

is that 'very' seethaa about whom he was told by raama. He got

convinced with himself about his own conclusion and went to raama by

his thinking – not physically. At that stage ST places this krithi

- linking hanumaan's thinking, going to raama, thinking how both

raama and seethaa match so nicely with each other, then think of

seethaa and how that couple now look on being separated from each

other etc.

 

How

to get that link etc will unfold as below.

 

3.

Point on raagam selection.

 

 

a.

If it is 'panthu

varaaLi'

- can be split as 'panthu vara aali' – pantha or patha – the verb

root - means to go or move – pathayathi or panthayathi. So panthu

means mover – air god's son hanumaan – vaayu puthran – panthu

is the mover or a carrier or courier or conveyor of raama's message

to seethaa. How good is the message? It is a 'varam' – it is a life

granting boon. Actually when hanumaan locates her, raavaNa comes to

that scene, both raavaNa and seethaa have conversation, raavaNa

threatens her 'within 2 months either you reach my bed or be my

tiffin in the form of human meat'. On hearing that threat, she is

about to hang herself. And at that stage hanumaan says 'I am so and

so and brought a message from raama' etc.

 

What

hanumaan gave to seethaa is a fresh lease of life. Is it not a varam

– boon?

Aali

means a bee, another meaning of the word is a honest one. Any doubts

in any body's mind about hanuman's honesty?

So

'aali panthu vara' – a honest courier hanumaan giving a boon to the

recipient seethaa. So apt.

 

b.

If it is 'kaama

vardhini'

– meaning - 'grows the desire'.

 

Next

question is - desire - of what? For whom?

 

1.

Hanumaan is desirous of locating that very seethaa – seriously

searching / looking for her. From hanumaan's angle – she is his

kaama vardhini – is desirous of locating her and to convey raama's

message and again give a feedback to raama.

 

2.

From raama's angle – he wants to know where is she? He openly says

in his sorrowful mood - 'Can I have the benefit of seeing my seethaa

once again?' That is what raama is longing – desirous of seeing and

joining back with her. So, for raama, she is his 'kaama vardhini'.

 

3.

For raavaNa – seeing seethaa or just thinking about seethaa itself

ignites his kaamam – desire to enjoy her – so seethaa is again

'kaama vardhini' to him.

4.

In the mind of a serious bhakthaa – seeing seethaa – is like

seeing the universal mother – so she kindles the desire to attempt

more and more to realise her through his inividual bhakthi – even

singing that raagam kaama vardhini - so that way – she is kaama

vardhini.

 

5.

In all 4 cases seethaa is the 'kaama vardhini'. As identified in the

last line of charaNam – for raama also the glory to him as stated

by vaalmeeki – it is not raama ayanam but seethayaas charitham. As

ST places, raama is 'seethaa pathiyani pEru kaligina vaaDE naa

dheivam'.

c.

If it is raama

kriyaa:

creation of raama. yes - raama only created that separation. Please

recall the other version – not vaalmeeki's - original seethaa is

kept away secretly in paathaala lokam and maaya seethaa only is

lifted [or picked up] by raavaNa, and now that maaya seethaa only is

suffering that separation at asOkha vanam. hanumaan is locating her /

seeing her – so this 'maaya seethaa' and all related incidents are

'raama kriyaa'.

 

That

is what I stated, let it be 'panthuvaraali or kaama vardhini or raama

kriyaa' – ST's selection of raagam is something superb and a divine

selection.

 

4.

the

reference: from vaalmeeki -in sundhara kaaNDam -

 

Evam

seethaam thadhaa dhrishTvaa hrishTah pavana sambhavah |jagaama

manasaa raamam praSaSamsa cha tham prabhum || 5-15-54

meaning: Hanumaan, then seeing Seethaa became happy

thus and went by mind to Raama and also praised that Lord.

Note: pavana sambhavah – is the panthu.

Manasaa raamam jagaama – again moved to raama from asokha vanam –

a mover. 'tham prabhum praSamSa' – praised his lord – as in

anupallavi and charaNams of ST krithi.

praSasya

thu praSasthavyaam seethaam thaam hari pungavah |guNa abhiraamam

raamam cha punah chinthaa parO~abhavath || 5-16-1

meaning: The best among vaanaraas, Hanumaan,

praising that Seethaa who is fit to be praised, and also praising

Sri Raama praising His virtues, became immersed in thought again.

Note:

Please note the bold letters above – went by mind – manasaa –

praised – saying 'raa' - vaaDE naa dheivam - 'oh raama, you are my

lord'.

 

Now

turn to charaNam 3 'prathi uththaana anvayamunanu janinchi seethaa

pathiyani pEru kaligina vaaDE' – that seethaa fit to be praised –

as in vaalmeeki slokam 5-16-1, her husband raama is fit to be praised

– that context is simply adopted by ST in his krithi and hanumaan

praises raama.

 

 

 

Point

5.

anupallavi is - 'aaDina maaTalu -- kaligina vaaDE'.

 

Just

think about the time in which hanumaan is seeing seethaa – it is

early morning – the moon is setting and the sun is just rising –

he also says 'during this sandhyaa time, seethaa will come to this

river' – in the asokha vanam – see slokam --

sandhyaa

kaala manaah shyaamaa dhruvam Eshyathi jaanakee |

nadheem

cha imaam Siva jalaam sandhyaa arthE vara varNinee || 5-14-49

meaning: “The ever youthful one with the best

complexion, Seethaa, interested in the rites of sandhyaa time will

definitely come to this river with the auspicious water for

performing the Sandhyaa rite.”

That

is what ST places as 'aa chandhra' – means chandhra is going off,

and 'arka muga' sun's face - is seen. For any thing happening in this

world, the moon and sun are witnesses.

 

And

who is saying all these – hanumaan – so his words and his hopes

of locating / seeing seethaa will not go wrong.

 

Further

even while introducing hanumaan into the epic vaalmeeki gives him the

title 'vaakya kOvidha' – 'able sentence-maker' - so ST places 'aaDina maaTalu thappaDanuchunu' title for hanumaan.

 

 

Another

aspect also - who said that 'only hanumaan will be able to come

successfully'? It is raama.

 

sarvathaa

niSchitha arthO~ayam hanoomathi hari eeSvarah |

niSchitha

arthatharah cha api hanoomaan kaarya saadhanE || 4-44-9

thath Evam prasthithasya asya parijnaathasya

karmabhih |

bharthraa parigriheethasya dhruvah kaarya

phalOdhayah || 4-44-10

meaning: raama says " this king of monkeys,

Sugreeva, is anyway definitive in his resolve reposed in Hanumaan,

and Hanumaan is definitely resolute in achieving the task. [9] By

that reason Hanumaan must have good track record of the tasks he

accomplished earlier, besides, he is specifically chosen by his king.

As such, this Hanuma will certainly bring the task [of finding

seethaa] to fruition.

So,

raama, as well hanumaan, never fail in their words.

 

 

 

Not

only the above – vaalmeeki further says --

 

thaam

dhrishTvaa nava hema aabhaam lOka kaanthaam iva Sriyam |

jagaama

manasaa raamam vachanam cha idham abraveeth || 5-16-6

meaning: Seeing that Seethaa with the radiance of new gold, like

the goddess Lakshmi, delightful to the world, Hanumaan went by heart

to Sri Rama spoke these words also.

So

'aaDina maatalu' – hanumaan's talking to raama through his mind –

are those words of hanumaan.

 

 

Further

in dhyaana slokam of sree vishnu sahasra naamam we have 'chandhra

sooryou cha nEthrE' - that raama who has moon and sun as his eyes -

whatever he says is 'aaDina maaTalu thappaDanuchunu' .

 

 

 

Even

the given meaning as in summary also is ok. For raama's fame is

everlasting as long as sun and moon are there in the world – that

is what is 'raamaayaNa's mahimaa'.

 

Oh,

what a great line in this composition by ST.

 

 

 

Point

6. The

charaNam 1 is 'dhaNDi

-- kOdhaNDa paaNi roopamuthO velasina – is what ST says. This is in

line with slokams 5-16-7 to 11, wherein hanumaan lists who are all

those killed by raama with his bow for this seethaa's sake –

viraadha, kabhandha, khara et al along with 14000 raakshasaas. Then

he says --

 

yadhi

raamah samudhraanthaam mEdhineem parivarthayEth |

asyaah

kruthE jagath cha api yuktham ithi Eva mE mathih || 5-16-13

meaning: hanumaan says, “If Sri Raama for Her sake

turns upside down the earth with the ocean at the end, and the entire

universe it is fair, this is my opinion.”

And that is what happens finally – constructing a

bridge 100 yojanaa long in ocean, [which no one earlier or later

attempted even], killing of raavaNa and all raakshasaas etc.

Point

7.

CharaNam 2 reads -- dhaari theliya -- upadEsinchE thaaraka

naamamuthOnu velasina.

In

this charaNam what ST conveys in line of srimad raamaayaNam incident.

And that is – hanumaan, the rudhra avathaaram – is acting as

aachaarya as per govindaraja also – is telling about raama [or

raama naamam – or indirectly suggesting or initiating seethaa into

telling raama naamam for few more days], to give her relief.

 

That

way he is also buying time [to say in present day management

parlance] so that he can initiate action for her liberation – her

mOksham from raavaNa's prison, by bringing raama crossing the ocean.

For raama has already intiated action in this direction by sending

hanuman to locate her. Now that, locating whereabouts of seethaa is

achieved, hanumaan has to bring in the near future raama to liberate

seethaa.

 

Why

that 'neeraja ari' reference is perhaps the next point?

 

In

5-16-32 slokam also the moon's rays how it causes unhappy moments is

spelt by vaalmeeki.

When

hanumaan appears in front of seethaa, she doubts hanumaan and faints.

 

 

[in

between 16 to 31 sargams in sundhara kaandam 'raavana seethaa

discussion' takes place – all that may be half an hour's meeting

matter, but vaalmeeki places them in so many sargams]

See

slokam

 

dhadharSa

pinga adhipathEh amaathyam |vaatha aathmajam sooryam iva

udhayastham || 5-31-19

meaning: Looking at sides, up and down, that Seethaa

saw that Hanumaan, the son of wind-god, having an unimaginable

intelligence, the minister of Sugreeva and looking like the sun

behind an eastern mountain.

Note:

Actually sun is coming up – hanumaan looking like a sun must make

the lotus like eyes of seethaa to blossom up.

 

saa

dhadharSa kapim thathra praSritham priya vaadhinam |pulla aSOka

uthkara abhaasam thaptha chaamikara eekshaNam || || 5-32-2

meaning: Seethaa beheld there a monkey, beaming like

a cluster of Ashoka flowers wide opened, with his eyes resembling

regined gold, humble and speaking agreeable words.

Note:

but what happens -- hanumaan is shining like the cluster of asOka

flowers – gold colour like rays of moon – when moon shines lotus

will close and when sun comes lotus opens – so when hanumaan stands

looking like sun, but with shiny moon rays like body, her lotus eyes

gets closed in fear [in slokam 5-32-1 vaalmeeki says her mind

shaken]. And that is what ST says in that neeraja ari. Enjoy the

Great poetic words.

 

 

 

Though

hanumaan as per vaalmeeki is shining like the morning sun, to seethaa

his shining body looks like moon and so she closes her eyes and mind

in fear of raavaNa coming in disguise. But when that hanumath –

Siva's upadesam is done she is happy.

 

 

 

So

ST places the depth of raamaayaNam in few lines in his krithi.

 

 

 

Point

8: CharaNam

3 reads dhaathru vinuthuDaina -- pradhyOthaana anvayamunanu janinchi

seethaa pathiyani pEru kaligina --

 

 

Now

hanumaan praises seethaa and her appearing – see vaalmeeki slokam -

 

 

 

 

uththhithaa

mEdhineem bhiththvaa kshEEthrE hala mukha kshathE |padhma rENu

nibhaih keerNaa Subhaih kEdhaara paamSubhih || 5-16-16

meaning: “While a field was being ploughed

She rose up splitting the earth covered by auspicious dust of field

equalling pollen.”

here

the word dhathru means 'bearer' or 'earth' – we take that seethaa,

the daughter of earth, as dhathru here – thyaagaraaju vinuthudaina

– the hanumaan - that thyaagaraaja – that siva – that rudhra

avathaara hanumaan praises seethaa – as above from vaalmeeki- about

her lineage and also raama's lineage as in slokams 5-16-7 to 31. see

that word uththhithaa of vaalmeeki is also adopted by ST in that

'prathi uththaana' – pronounced as pradhyOththaana, as well the

jananam - birth of seethaa which is slokam 16 above.

 

 

 

Conclusion:

it is clear once more ST has adopted the scene of hanumaan seeing and

conversing with raama through his own mind, and asserting 'raama is

my god'. I have already elaborated on that 'raama bhakthi

saamraajyam' krithi in raagam sudhdha bangala is another krithi

occurring in this portion how hanumaan just before seeing seethaa

worships raama for success in his mission and gets seethaa dharsana

laalasam immediately. He also enjoys on his own saying 'tholi nE

jEsina poojaa phalamu' ST's another krithi here.

 

 

 

Oh

dear raama bhakthaas, listen to such a great krithi vaaDEraa naa

dheivam from Sri K.V.Narayanaswamy [available in sangeethapriya

website]

 

 

dhasan

Mangaadu

G. Vasudevan

 

-- Vasudevan MG