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[sv-poetry] haridhaasulu - post 4

From the Bhakti List Archives

M.G.Vasudevan • Tue Apr 08 2003 - 04:16:55 PDT 


Post 4

Dear Sri vaishNava perunthagaiyeer,

In this post also, we continue the discussion of the "haridhaasulu" krithi with link to srimadh raamaayaNam. Continuing the "tham dhrushtvaa" discussion- 

MahEsvara theertha records in his commentary on raamaayaNam on this slokam: 
1. "tham dhrushtvaa sathru hanthaaram" - on seeing the enemy eliminator - at him [raama] - in that compound words: "tham" - 'at him'- that raama - which raama - that raama who assumed himself as fourteen thousand raamas, appearing before the raakshasaas - one raama to each of those 14000 raakshasaas - with his divine grace - the multiplicity of his dhivya mangala swaroopam - at the time of war and eliminated all demons - that raama "thu yaavantha evaanu thaavaan thu dhadhruse sathai:"  seethaa saw - "tham dhrushtvaa".

2. "tham"- 'at him'- 'that raamaa who eliminated 14000 raakshasaas, 
- those raakshasaas who could not be defeated by king dhEvEndhran with all his forces, weapons and armoury, 
- that raamaa who did it in a time of seventy two minutes, single-handed, without any damage to his own person - that avyaya: = 'indefatigable person... and very easily also...' at him seetha saw. 

3. tham - 'him'- of that raama - whom she said to be 'a girl'. 
Refer slOkam "raama jaamaatharam praapya sthriyam purusha vigraham" - ayOdhyaa kaaNdam 30 -3. 
When seetha said, "I will come with you to the forests", raama dissuades seetha from coming to the forests. As a reaction for that, seetha says "my father janaka is the king of mithila and is a brave warrior. He may think that you have left me behind at ayOdhya, because you are not able to protect me in the forests. Thus my father may also think that he got a 'girl' as his son-in-law in you.' 

On that girlish raama see a krithi - yaarO ivar yaarO - 
raagam: bhairavi  taaLam: aadi
Composer:  aruNaachala kaviraayar
 
pallavi 
yaarO ivar yaarO 
enna pErO ariyEnE  (yaarO) 

meaning: who is this, what is his name - I do not know

anupallavi 
kaar ulaavum seer ulaavum mithilaiyil 
kanni maaDam thannil munnE ninRavar  (yaarO) 

meaning: who is this person stood in front of the building where the princess lives in this mithila town, the town where things are regular and wealthy, streets have building crowns  covered with hanging clouds.
 
charaNam 
chandhra bimba mukha malaraalE 
ennaith thaanE paarkkiraar orukkaalE
anda naaLil thondham pOlE urugiraar 
indha naaLil vandhu sEvai tharugiraar (yaarO) 

meaning: this person sees me with moon imagery face. May be once upon a time this person had a relation in me, for I could feel that shape, [roopam in samskrith, uru in tamil] presently  this person comes and shows up in front of me.

Points: 1. See the words - chandhra bimba mukham - generally girls are said to be having moon like face and not males. may be male children, but certaily not grown ups.  

2. That too that face is like a flower - chandhra bimba mukha malar - a fully blossomed flower - on account of moon light? - then it has to be a lily flower. But see next point.

3. There is also the slokam - "puNDareeka visaala aksha, sOmavath priya dharsana:"- meaning - 'lotus-petal-eyed, moon-like-delightfully aspected'. it is not lily flower but lotus flower in eyes. 

4. Also "raama kamala pathraaksha: poorNa chandhra niBha aanana:" - sundhara kaaNdam 35th sargam 8th slokam - hanumaan's description of raama to seetha.

5. Another quote - "raamaasya thu visaalaakshee purNa indhu  sadhrusa aanana:" - aaraNya kaaNdam 34th sargam slokam 15 soorpanakaa's description of raama. so all are moon like faces with lotus eyes.

Note on yaarO krithi: 
1. Many bhakthaas consider this is a song by aruNaachala kavi is by raamaa on seeing seetha. May be considering the back ground of raamaa strolling the streets of mithila along with visvaamithra, raama saw seetha in the kanni maadam - the separate palace for the princess, and raamaa sings towards seetha. 

2. Actually it is the other way- means - on seeing raamaa on the streets, seethaa sings "who is this". Originally this krithi was in saaveri raaga but many a singers today sing this krithi in raaga bhairavi.

3. More over the word thontham is mostly sung as sontham - meaning relation. 
*	thontham here is the tamilised sanskrit word of dvandhvam - my rettai - my inseparable another  
*	meaning seetha immediately realises here is my inseparable husband 
*	that agalagillen enru alarmEl urai mangai maarbhaa of nam aazhvaar.

6. Further it is well known that raamaa is born in soorya kulam - the clan of sun - "ina kula thilakanai - raaghavanai - says same aruNachala kavi in another song - yaarenru raaghavanai. 

7. But that same raamaa has the face like a moon - chandhra bimba mukham - is this a contrast?  KrishNa born in chandra vamsam - is not described as having chandra bhimba mukham but the soorya kula raama - may be raama even though born in sun clan is not having that character of heat and burn others with his angry face like sun but cool like moon. 
Whereas krishna born in chandhra kulam is all naughty, and as far I can recall - never described as having a soorya niBha aanana, or soorya sadhrusa aanana. 

Such a "girly" raama has won the war against 14000 raakshasaas in less time, and at him, seetha saw in full admiration about his manliness. 

This statement of "sthriyam purusha vigraham" [or slOkam] is a beauty and just ponder over again. Was it that, that was the matter for these haridhaasaas to enjoy raama more and more as stated by thyaagaraaja, let us continue in next post.

Dhasan

Vasudevan m.g.




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