Topic started by Swaminathan (@ cache1.bnl.gov) on Wed Apr 3 08:41:18 .
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This is an effort to learn kamba ramayanam in an interactive manner, posting and discussing verses each day. Kamba Ramayanam is an epic in Tamil by Kambar, with more than 10,500 verses. The intricacies, poetic nuances, similes, metaphors, characterizations, descriptions and reading a vast epic in poem format makes this a unique work. The initiative is run through volunteers only. If you want to type up verses and take part in discussions, please go ahead, in this thread. Please contact Balaji Srinivasan (bb) for further details. The master page for this project is here: http://www.dhool.com/balaji/kambar/ |
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- From: B.Balaji (@ ppp-219.65.96.224.chn.vsnl.net.in)
on: Mon Mar 15 09:58:17 EST 2004
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- From: †Ã¢ ¸¢Õ‰½ý (@ ppp-219.65.110.62.chn.vsnl.net.in)
on: Mon Mar 15 11:48:18 EST 2004
'¿¡Óõ ¯ñ¼¦Éõ «ý§È¡' ÌÈ¢òÐ ¿¡ý ¦ºý¨É ¬ý¨ÄÉ¢ø ±Ø¾¢Â ¸ðΨøû þ¨Å.
When love rules high
There are hundreds of stories to depict the power of love and pure devotion. We know the story that Krishna could not be weighed against gold - tons of it - offered by Sathyabama whereas the simple - and single - Tulasi leaf placed on the balance by Rukmini equalled His weight. We also know the story of Kuchela Sudhama - who brought a very simple offering, aval, (rice flakes) to the palace of Krishna and how joyfully the Lord took it.
Here comes a simple boatman and a hunter. What would he eat as a delicacy? As a hunter, he frequented the forests and had a plentiful supply of honey. The best of it. He was a person who lived in the banks of the Ganges and naturally he lived on fish. What is good for him must be good for the Lord also. Therefore, Guha had taken along with him honey and the best of fish with him when he went to meet Rama who was staying in a hermitage, in the company of great sages! How would he know that the sages did not eat fish and that taking it inside the abode of a hermit is abominable?
‘sirungibEram enath thirai gangayin marungu thOndrum nagar urai vaazhkayan.’ Guha was a resident (the king) of Srngaverapura, on the banks of Ganges. ‘orungu thEnodu meen upagaaraththan.’ He had honey and fish alike, for being offered to Rama. ‘irundha vaLLalaik kaaNa vandhu eidhinaan.’ He came to see Rama who was in the company of hermits.
Guha stood outside the doorsteps of the hermitage and immediately Lakshmana came out to see him. ‘yaavaan? yaar? ena anbin irainjinan.’ ‘Who are you? Where are you from?’ Lakshmana asked him gently and lovingly. Note the word ‘irainjinaan.’ Lakshmana solicited for information - no matter he was a prince in exile and the person to whom he was speaking was a rustic. That’s a splendid quality of the Ayodhya family. Even as a boy, when returning from his gurukula, Rama, along with Lakshmana, used to walk his way back to the palace and did not use the chariot. Kamban describes the polite ways in which he used to converse with the citizens, whoever he comes across, so lovingly and showing all care and attention. Therefore there is no wonder that this trait could be seen in Lakshmana as well.
‘Bring him here,’ told Rama and Guha was brought to him. ‘kaNNanaik kaNNin nOkkik kanindhanan.’ Guha melted at the sight of Rama. ‘maN urap paNindhu mEni vaLaithu vaai pudhaithu nindraan.’ He fell at Rama’s feet. Stood before him, his body bent and stooping and his fingers covering his mouth in reverence.
‘iruththi eeNdu ennalOdum irundhilan.’ ‘Be seated here,’ said Rama, offering a seat close by. But Guha did not sit. ‘ellai neeththa aruththiyan.’ Boundless joy, love and devotion were welling up in him. ‘thEnum meenum amdhinukku amaivadhaagath thiruththinen koNarndhEn endraan.’ I have brought honey and very nicely cooked fish for you to eat. ‘en kol thriu uLam?’ What have you in mind?
I have brought the finest of fish for you to eat. I have cooked it exceedingly well. ‘amdhinukku amaivadhaagath thiruththinen.’ What would you do my royal Sir? Would you eat now?
Please remember. Rama was surrounded by sages and hermits and was in a discussion with them!
===================
The Unbounded bound in love
Home page line: “If what is offered is suffused with love and devotion, it is sacred for the likes of me,” Rama said.
‘en kol thriu uLam?’ asked the simpleton. A direct translation would mean, ‘What do you intend to do?’ ‘Would you please have them now’, is what Guha conveys. Rama turned to the sages and smiled. ‘virutha maadhavarai nOkki muruvalan.’ He looked at the hermits and smiled. Quite a pregnant smile it was. It was not the smile that hides an embarrassment. It was not an apologetic smile either. It conveys, ‘I know that this fellow has brought something that is obnoxious to you all. But I look at the love behind his act. I am bound by love and anything that comes to me with love is acceptable to me.’ Let’s see the verse that follows.
‘ariyadhaam.’ It sure is dear to me ‘vuappa uLLaththu amaindha kaadhal theri tharak koNarndha endraal,’ if what is brought to me is impelled by love and devotion welling up in the mind. ‘amizhdhinum seerththa andrE.’ It is more delightful to me than elixir itself. ‘parivinin thazheeya ennin paviththiram emmanOrkkum.’ If what is offered is suffused with love and devotion, it is sacred for the likes of me.
‘No matter what is offered to me. I go by love, affection and devotion. The offering of the devotee is saturated with love and that’s sufficient for me.’ Kamban makes Rama play both his human and superhuman roles here. It was the prince in exile and it was the Lord as well who was talking. ‘Though you may not like it, I value it because it is my devotee who has brought this,’ is what the verse connotes.
This verse, followed by the last line of the previous verse, ‘virutha maadhavarai nOkki muruvalan’ confirms that Rama’s smile was neither embarrassed nor apologetic. There is no reason for the Lord to feel embarrassed or to apologise to one devotee for the act of love of another devotee. He finds no difference between these two. Whether you offer the most delightful offering available on this earth and beyond, or you offer him what may look like ‘unacceptable’ in the eyes of others it doesn’t make a difference to Him. Both were created by Him, after all!
This is one of the scenes where Rama excels as bhakta-vatsala. One who is so very gracefully fond of his devotees. This scene, again, is unique in Kamban’s version of Ramayana and not found in Valmiki Ramayana. As we mentioned earlier, Rama was more a king than an avatar in Valmiki’s time and when Kamban wrote his version, he was more an avatar than a king. Kamban had an additional job of highlighting the divine qualities of Rama, more often than his predecessor.
Turning to Guha, Rama said, ‘inidhin naamum uNdanam andrO.’ Let it be taken as having been eaten, delightfully. ‘I accept what you have brought and let it be considered that it has been eaten.’
“Here is thy footstool and there rest thy feet where live the poorest, lowliest and lost,” sang Rabindranath Tagore. His feet are naturally to be found among the poorest, lowliest and the lost. As Tagore said, “Pride can never approach to where thou walkest in the clothes of the humble among the poorest, and lowliest and lost.” The all-encompassing cosmic power - omniscient - is bound by a thin thread. The thread of love.
- From: B.Balaji (@ ppp-219.65.96.198.chn.vsnl.net.in)
on: Mon Mar 15 12:14:14 EST 2004
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- From: ÁÐÃÀ¡Ã¾¢ (@ 61.11.77.54)
on: Mon Mar 15 22:52:46 EST 2004
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- From: ÁÐÃÀ¡Ã¾¢ (@ 61.11.84.253)
on: Tue Mar 16 00:43:16 EST 2004
40-47 ¿¡ý þθ¢§Èý.
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