शठकोपः (En)
KISHKINDHA KHAANDAM:
TRIDASA KUMUDHA CHANDHRO DANAVAMBHOJA CHANDHRO DURITHA TIMIRA CHANDHRO YOGINAM JNANA CHANDHRA: I
PRANATHA NAYANA CHANDHRO MYTHILI NETRA CHANDHRO DASAMUKHA RIPU CHANDHRA: PAATHU MAAM RAAMACHANDRA : II
DhyAnam:
PRATHAR BHAJAMI RAGHUNATHA KARARAVINDHAM RAKSHOGANAYA BHAYADHAM VARADHAM NIJEBHYA: I
YADH RAJASAMSADHI VIBHIDHYA MAHESACHAAPAM SITA KARAGRAHANA MANGALAMAPA SADHYA : II
Sri Raamachandra and his brother LakshmaNa left Sabari’s aasRaamam and continued their journey in the direction suggested by KabhandhA along the banks of PampA Lake. The monkey king SugrivA was living on the summit of a nearby peak named Rishyamukha parvatham with his ministers. He was hiding from his brother VAli.
SugrivA caught sight of the two princes in the dresses of hermits and got suspicious.
He got alarmed over the thought that they might have been agents of his brother Vaali sent to catch him. His minister HanumAn reasoned with SugrivA and assured latter that the princes could not be the agents of VAli. SugrivA then asked HanumAn to meet the two travellers to find out the purpose of their visit.
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HanumAn took the disguise of a mendicant and approached the brothers. He bowed before them and inquired about them and the purpose of their journey to that forest area. HanumAn appraised them of SugrivA’s plight and advised them that his master sought the good will of the two princes. Sri Raama was very pleased with the diplomatic skills and the speech of HanumAn proficient in Vedic diction and spotless Grammar (VyAkaraNam). This is where the first salutation of KishkindhA Khaandham of Swami Desikan’s Raghu Veera gets its inspiration.
विश्वास-प्रस्तुतिः
प्रभञ्जन-तनय–भावुक-भाषित–रञ्जित-हृदय !
मूलम्
प्रभञ्जन-तनय–भावुक-भाषित–रञ्जित-हृदय !
शठकोपः (En)
O Lord whose heart was filled with joy over the auspicious and adroit conversation of HanumAn, the son of Vaayu (prabhanjana)! Hail to Thee! Hail to Thee! The conversation of HanumAn was rich in Vedic vocabulary and correct in grammar.
Sri Raama was very much taken up by the scholarship and conversational skills of HanumAn that soothed and charmed his heart. He praised HanumAn’s skills as a diplomat and scholar this way: O LakshmaNA! It is only those who have studied Rg Veda with an understanding of the meaning of its Rks as well as Yajur and Sama Veda can speak like this. HnaumAn has surely studied further the entire range of Sanskrit grammar in many ways as indicated by his faultless speech. His facial expressions and body movements during his conversation are exemplary in that there is nothing dissonant or out of place. He utters a remarkably meaningful, fluent and delightful speech that is pleasing to the mind. He is indeed a worthy emissary of his king”.
Raama’s words of praise are:
NOONAM VYAKARANAM KRUTHSNAM ANENA BAHUDHA SRUTHAM URASTHAM KANTAKAM VAKYAM VARTHATE MADHYAMA SVARAM
UCCHARAYATHI KALYANEEM VAACHAM HRUDHAYA HARSHINIM Swami Desikan has these passages of praise by Raama in mind, when he saluted Raghuveeran through his first namaskaraNam in the KishkindA khAnda section.
Hanuman is revered as Nava Vyakarana Pandithan. He had learned the different versions of grammar from the sun god as a boy. His musical skills as a VeeNa player arose from his adhyayanam of Sama Vedam.
Saint Thyagaraja in his vasanthavArALi krithi on HanumAn named “pAhi Raama dhutha jagath prANa kumAra Maam”, refers to Hanumaan”s Veda Saastra naipuNyam this way in one of the charaNams: 52
“Nava Vyakarana Panditha:”
VEDA SASTRA NIPUNA VARYA! VIMALA CHITTHA SATHATHAM KARUNA RASA PARIPURNA! KANCHANADHRI SAMA DEHA!
PARAAMA BHAGAVATHA VARENYA! VARADHA! THYAGARAJA NUTHA!
(Oh HanumAn! You are well versed in Vedas and SaastrAs! You are the best of beings! Your mind is always pure. Your heart is full of compassion. Your body resembles the golden mount Meru. You are the foremost of Raama BhakthAs. You are a giver of boons. Please bless me).
Sri Mutthuswami Dikshithar’s kruthi inviting HanumAn to appear in his DhyAnam is full of reference to the vaibhavam of HanumAn.This kruthi isset in ragam NAttA and starts majestically: “PavanAthmaja aagaccha, paripurNa svaccha”. In anupallavi, Dikshithar salutes HanumAn as “Nava VyAkaraNa nipuNa, nava vidhAntha: karaNa”.
In one of the charaNams, Dikshithar pays tribute to HanumAn’s skills in Kaavyam and NAtakam and Vedas this way: “kAvya nAtaka Tosha, Upanishad pada ghosha, pavanAthmaja aagaccha”.
Purandara Dasa has praised HanumAn’s multifaceted talents and heroic deeds in krithis set in ragAs nAgasvarALi, Riti GowlA, sArangA, KalyANi and Mohanam. For Purandara Dasa, HanumAn was a very important deity, since he is considered as the Mukhya prANan in MAdhva sampradhAyam. Dasar salutes HanumAn in his 53
RitigowlA krithi this way: “MUKHYA PRANA YENNA MOOLA GURUVE RAKKASAMDHAKA SRI RAAMANA NIJA DAASA” “MAYAVADHIGALE GHETTHITHU KOOSU
MADHVA MADAVANU UTTARISUTHU KOOSU SUMMENE UDIPILI NIMTHITHU KOOSU
PURANDARA VITALANA PUNYATHA KOOSU
(KOOSINA KANTIRA, MUKHYA PRANAANA KANNTIRA)
– SARANGA KRITHI.
विश्वास-प्रस्तुतिः
तरणि-सुत-शरणागति–परतन्त्री-कृत–स्वातन्त्र्य !
मूलम्
तरणि-सुत-शरणागति–परतन्त्री-कृत–स्वातन्त्र्य !
शठकोपः (En)
Hail to Thee O Lord who who sought refuge in SugreevA, the son of Sun God! You sought the friendship and help of SugreevA to find and rescue Sita Devi. Through your act of SaraNaagathi (seeking refuge and help in a state of utter dependence) to SugreevA, You gave up your independence as the supreme Lord of the Universe and stood meekly obeying as it were the command of SugreevA.
Background: Hanuman carried Raama and LakshmaNaa on his shoulders and brought them before his king, SugreevA. The visitors and the monkey king solemnized their friendship in front of a sacred fire lit by Hanumaan.
Now SugrivA tells Raama that he will have Sita Devi traced out, wherever she may be and unite her to Raama. Sugreeva fetches a wrapper containing a piece of jewelery dropped by Sita from the air as she was being abducted by RAvaNA. Raama is overcome with grief at the sight of the AbharaNams and shows the jewellery (Armlets, ear rings and anklets) to his brother, LakshmaNA. The response of LakshmaNA is a moving one. LakshmaNa says: “Dear brother! Neither do I recognize the armlets nor do I know the ear-rings, I only recognize the anklets due to my bowing at her feet every day”. Such is the mahAtmyam of Sowmithri! The grief-stricken Raama asks for the help of the monkey king to locate the place where his beloved consort is being held in captivity by the evil RAvaNA. SugreevA consoles Raama and assures Raama that he will locate RAvaNA and the place where he is holding Sita in captivity.
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SugreevA continues and says that he would like to offer Raama a salutary advice in a spirit of friendship and not in the spirit of moralizing (HITAM VAYASYA BHAVENA BHRAMI NOPADISAAMI TEH). SugreevA advises Raama that he should not grieve and accept his friendship. Raama is consoled by the sweet words of SugreevA, wipes is tears and says meekly: “Please help me. Please command me and point out to me unreservedly what should be done by me in this effort (MAYAA CHA YADH ANUSHTEYAM VISRABHDENA TADH UCHYATHAAM). This statement of Raama (KiskindA KhAndham /canto 7/ verse 20) is the source of Swami Desikan’s salutation about the PARATANTREE KRUTHA SWAATANTRYAM ASPECT OF
THE SARVESWARAN TO SUGREEVA.
It is amazing how Swami Desikan zeroes in on one half a sloka in a long chapter, where Adi Kavi Valmiki dwells at length on the meeting between SugreevA and Raama. The Lord of the universe conversing with SugreevA as a supplicant of his help goes on and says: “Oh SugreevA! Such a friend like you is difficult to get indeed, particularly at this time of my adversity. Please help me and tell me what I should do. All your desire will be accomplished by me even as all seeds sown in a fertile field during the rains will bear fruit. Never before has a falsehood been uttered by me nor shall I ever utter it. I solemnly affirm this to you and swear by truth alone (ANRUTHAM NOKTHAPURVAM MEH NA VAKSHYEH KADHAACHANA, YETHATH TEH PRATHIJAANAAMI SATYENAIVA SAPAAMYAHAM)”.
This is the reference to the Bhaktha Paaratantryam or the Yathokthakaari aspect of Sri Raamachandra as revealed to us by Swami Desikan.
विश्वास-प्रस्तुतिः
द्रुत-घटित–कैलास-कोटि-विकट+++(=विशाल)+++–
दुन्दुभि-कङ्काल-कूट–दूर-विक्षेप-दक्ष–
दक्षिणेतर-पादाङ्गुष्ठ–दर+++(=ईषत्)+++-चलन–विश्वस्त-सुहृद्-आशय !
मूलम्
द्रुत-घटित–कैलास-कोटि-विकट+++(=विशाल)+++–
दुन्दुभि-कङ्काल-कूट–दूर-विक्षेप-दक्ष–
दक्षिणेतर-पादाङ्गुष्ठ–दर+++(=ईषत्)+++-चलन–विश्वस्त-सुहृद्-आशय !
शठकोपः (En)
In this long salutation, Swami Desikan seems to suggest the long distance over which an object was sent flying with a miniscule exercise of the power of Sri Raama’s left toe.
Meaning : O Lord who with the slight movement of the toe of your left foot sent the massive assembly of the bones of the gigantic Asura by the name of Dhundhubhi flying over a vast distance and thereby lifted the hope of Sugriva and enhanced his faith in your prowess to destroy Vaali. Hail to Thee! Hail to Thee! Background: During the conversations with Raama, the monkey king SugreevA had some doubts about the prowess of Raama to match his brother Vaalis strength in battle. SugreevA narrated the incident of Vaali making short work of the ogre Dhundhubhi, who challenged him in battle. After killing the ogre, Vaali lifted and hurled the body of Dhundhubhi. That corpse fell inside the precincts of the hermitage of sage MatangA (Matanga Vanam) and polluted the sacred site with the blood and body remains. Some drops of blood fell on the body of the sage himself.
The angry sage cursed the perpetrator of that offense, Vaali, to lose his life, if he ever entered the precincts of his aasRaamam. SugreevA explained to Raama that Vaali stayed away from Sage Matanga’s hermitage because of that curse and that he (SugreevA) took refuge there to escape from the torments of his powerful brother.
On hearing that story and sensing SugreevA’s doubt about his ability to handle VAli in battle, Raama playfully kicked the colossal heap of bones of Dhundhubhi with his left toe. That assembly of bones flew a distance of eighty miles as a result of that kick.
SugreevA had only wanted Raama to show his power and strength by kicking the bones over a distance of 800 arms length. SugreevA was impressed and yet he had some lingering doubts. He addressed Raama and pointed out that Dhundhubhi’s massive body with flesh and blood was hurled over a great distance by an exhausted Vaali, when it was full of flesh and body weight. SugreevA was implying that the shrunken bones of the demon were no match to the weight of the corpse at the time of Vaali’s hurling it away. Thus SugreevA was questioning whether Raama’s strength was a true match to that of his brother Vaali.
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SugreevA then pointed out a set of seven gigantic Saal trees that Vaali used to shake to denude them of their leaves to demonstrate his strength.
SugreevA asked Raama: “O prince of Ayodhyaa! How will you be able to kill my mighty brother in combat?” LakshmaNaa got angry at the continuing doubt of SugreevA and asked him as to what more Raama should do to convince him of Raama’s superior strength. SugreevA replied that Vaali used to pierce the seven Saal trees with a single arrow of his and that he will be convinced of Raama’s role as a killer of his brother, if Raama could pierce even one Saal tree with his arrow. The incident that followed the request of SugreevA is the subject of Swami Desikan’s next salutation to Raghuveeraa.
विश्वास-प्रस्तुतिः
अति-पृथुल–बहु-विटपि–गिरि–धरणि-विवर–
युगपद्-उदय–विवृत–चित्र-पुङ्ख+++(=बाण)+++-वैचित्र्य !
मूलम्
अति-पृथुल–बहु-विटपि–गिरि–धरणि-विवर–
युगपद्-उदय–विवृत–चित्र-पुङ्ख+++(=बाण)+++-वैचित्र्य !
शठकोपः (En)
O Hero whose fast-moving, powerful arrow with marvellous decorations that appeared at the same time in the seven Saal trees, mountains, earth and the nether world! Hail to Thee! Hail to Thee! Background: When doubting SugreevA requested Raama to demonstrate once again his prowess, Raama obliged him by sending few arrows at the seven Saal trees. Those arrows moved like a band of lightning. They pierced the seven Saal trees in a trice and continued on their way to neighboring mountains in their path and broke the crests of those mountains, changed their direction and traveled through the nether world (PaathALam/seventh of the lower worlds) and then returned quickly to their home in the quiver of Raama. The awe-inspired and terror -stricken SugreevA could not believe his own eyes about what had transpired. He fell flat in front of the Raghuveeran of unquestionable veeram and declared that his grief over the ill treatment of Vaali and doubts about the adequacy of Raama’s power to protect him from the wrath of his brother were completely banished. In the words of Adi Kavi Valmiki, SugreevA said:
TAMADHYAIVA PRIYARTHAM ME VAIRINAM BRAATHRU RUPINAM I VAALINAM JAHI KAAKUTHSTHA MAYA BHADDHOYAM ANJALI : II
O the illustrious descendant of Kaakuthstha! Please make short work of my tormentor 57
(enemy) in the form of my brother this day to make me happy (and to release me form my terror). My palms have been joined together in Anjali mudra (Prayer with folded palms) for that purpose.
Swami Desikan in one of his Sillarai Rahasyam named Anjali Vaibhavam describes the power of Anjali as “Praarthanaa poorvaka bharanyaasam of the Akinchanan” (the saraNaagathi done with the folded hands as a first step for the helpless to seek the Lord’s succor and protection). Swami Desikan goes on to describe Anjali mudrai as “Pala visesha vyanjaka mudrai” (the gesture that symbolizes special fruits to be obtained from the Lord). Swami quotes the slokam of VishNu DharmOtthamam which states unambiguously that the anjali made in front of the Lord quickly helps one to receive the Lord’s immediate attention and lets one become the object of his Dayaa.
ANJALI: PARAAMA MUDRAA KSHIPRAM DEVA PRASAADHINI “Swami Desikan with Anjali Mudra” 58
विश्वास-प्रस्तुतिः
+++(स्व-)+++विपुल-भुज-शैल-मूल-निबिड+++(मांस)+++-
निपीडित-रावण–रणरणक+++(=उद्वेग)+++-जनक–
चतुर्-उदधि-विहरण-चतुर–
कपि-कुल-पति–हृदय-विशाल-शिलातल–
दारण-दारुण–शिली-मुख !
मूलम्
+++(स्व-)+++विपुल-भुज-शैल-मूल-निबिड+++(मांस)+++-
निपीडित-रावण–रणरणक+++(=उद्वेग)+++-जनक–
चतुर्-उदधि-विहरण-चतुर–
कपि-कुल-पति–हृदय-विशाल-शिलातल–
दारण-दारुण–शिली-मुख !
शठकोपः (En)
Vaali Vadham is the subject matter of this Gadhyam passage. This is the last of the salutations to the Raghu Veeran from the incidents described in the KishkindhA KaaNDam..
Hail to Thee, Oh MahA VeerA, who had the fierce arrow to break apart the broad and strong granite-like chest of Vaali, the king of the Monkeys ; Vaali’s strength and heroism was feared by RaavaNana himself. Once RAvaNA wanted to fight with Vaali and Vaali taught RAvaNA a lesson by pressing latter in his arm pit as he flew to the four oceans to perform his daily sandhyA vandhanam. The chastised RAvaNA who understood the power of Vaali never again came near Vaali.
Comments: Vaali was “Kapi kula Pathy” (the king of the Monkey kingdom). He was “chathurudhadhi viharaNa chathuran”. (He was powerful enough to fly to and sport in the four oceans). The reference here is to Vaali’s practise of jumping to the four oceans daily to [erform his sandhyAvandhanam (arghya PradhAnam). Once, when Vaali was engaged in giving arghya PradhAnam, RaavaNan came from behind and arrogantly grabbed the shoulders of Vaali and tried to knock him off balance. Angered by the rudeness of RaavaNan, the mighty valley grabbed RAvaNA and placed him in his armpit and flew onto the next ocean to continue with his sandhyA vandhanam. After completing his sandhyA Vandhanam, Vaali returned to Kishkinthai and dropped the half-dead RaavaNan on the floor. The mighty RaavaNan, who lifted the Kailsa mountain at one time with his bare hands, ran back with shame to his home in Lankha.
Such was the bhuja Bala parAkRaamam of Vaali. Lord Raamachandra of matchless valor dispatched Vaali of superior strength to death by tearing apart his mighty chest with a single arrow. Such is the apAra parAkRaamam of this Raghuveeran! 59