Sri Raghava Yadaveeyam
http://www.youtube.com/watch?v=mQFvHcYQJdo
Sanskrit is a rich language. Sages
like Valmiki and Vyasa have produced the two great eternal Epics, Srimad
Ramayana and the Mahabharata respectively in that language. Impelled by Sage Narada,
Sri Veda Vyasa composed Srimad Bhagavata, which sets out the glory of the
supreme Lord and His descents into the world. It is often said that it requires
a profound scholar in Sanskrit to understand and convey the meaning of Srimad
Bhagavata. Philosophers like Sri Yamunacharya, Sri Ramanuja and Sri Vedanta
Desika used Sanskrit to the best advantage to posit the Visishtadvaita
philosophy. Coming in the tradition of Sri Desika was Sri Venkatadhvari, a poet
of the 17th century (1590 – 1660 CE). He has a distinguished genealogy. His
grandfather Sri Srinivasa Dikshita (also known as Appayyaguru) was the nephew
of the great Panchamata Bhanjana Tatadesika. Sri Venkatadhvari was a master of
poetry, rhetoric and dramaturgy. Many works are attributed to him, but quite a
few are unfortunately lost. One of his works is Raghava Yadaveeyam.
This is an unusual composition of
just thirty verses, but simultaneously narrating the story of the Ramayana when
read in the composed order. When read in the reverse order (commencing from the
end of the second line), the episode in Srimad Bhagavata of Sri Krishna
fetching the Parijata tree from Indra’s svarga-loka is narrated. In view of the
difficulty in grasping the dual meanings of the words (in the original and
reverse orders), the author himself has provided a commentary pointing out the
salient features in the verses. Based on this commentary, the translations of
the verses and the highlights thereof are given below, along with the verses in
original Sanskrit and transliteration in English. Since both stories (Srimad
Ramayana and Srimad Bhagavata) are familiar, readers may find the text easy to
understand. But, more than anything else, this work is bound to enthuse lovers
of Sanskrit literature.
॥श्रीरामजयं॥
श्री
वेङ्कटाध्वरिकृतं
श्री राघव-यादवीयं
(काव्यं)
वंदेSहं देवं तं श्रीतं
रन्तारं कालं भासा य:।
रामो
रामाधीराप्यागो लीलामारायोध्ये वासे॥1॥
सेवाध्येयो
रामालाली गोप्याराधी मारामोरा:।
यस्साभालंकारं तारं
तं श्रीतं वन्दे अहं देवं॥1a॥
I pay my obeisance to Lord Sri Rama,
who with his heart pining for Sita, travelled across the Sahyadri, returned to
Ayodhya after killing Ravana, and sported with his consort, Sita, in Ayodhya
for a long time. 1
[The loss and rescue of Sitadevi are
highlighted here. These are linked to the purpose of Sri Rama’s incarnation.
The term ‘sreetam’ means ‘having obtained Sree’, which means not only Goddess
Sri (Sitadevi) but also royalty and prosperity. (Refer Uttara-rama-charita 4-6:
dasarathasya gruhe yathaa sreeh)]
I bow to Lord Sri Krishna, whose
chest is the sporting resort of Sri Lakshmi who is fit to be contemplated through
penance and sacrifice, who fondles Rukmani and his other consorts, who is
worshipped by the Gopikas, and who is decked with jewels radiating splendor. 1a
[The term ‘maaraamoraah’ is to be
split up as ‘maa + aaraama + uraah’, meaning ‘with a Chest (uras) where Goddess
Lakshmi (maa) indulges in delightful sports (aaraamah)’. Significantly, the term
‘sreetam’ is also used here to show the identity of Sri Rama and Sri Krishna.]
साकेताख्या
ज्यायामासीद्याविप्रादीप्तार्याधारा।
पूराजीतादेवाद्याविश्वासाग्र्यासावाशारावा॥2॥
वाराशावासाग्र्या
साश्वाविद्यावादेताजीरापू:।
राधार्याप्ता
दीप्राविद्यासीमायाज्याख्याताकेसा॥2a॥
On the earth was the city of Ayodhya,
named otherwise as Saketa, foremost among the famous cities, was the place of
abode of King Dasratha, son of King Aja, which city was invincible even to the
Gods, which displayed the pageantry of the Gods, who had assembled to partake
the oblations offered in the sacrifice conducted there, which city was shining
with all splendor with the Brahmins and merchant community.2
[Dasaratha, the son of King Aja, is
called Aaji here. The term ‘aajeeta’ means ‘inherited by Aaji’. Reverence by the celestials is
denoted by a double negative ‘adevaa dyaah avisvaasaa’. It also means that the celestials had no hope
of conquering it. Hence, the city came to be called Ayodhya. It is always mentioned first
among the seven sacred cities (Ayodhya, Mathura, Maya, Kashi, Kanchi, Avantika and Dvaraka).
The citizens of the city excelled in their respective vocations, learning, industry,
warfare, etc.]
The city Dwaravathi or Dwaraka,
noteworthy among the cities, was in the midst of water, that city which
abounded in horses and elephants, which was the battleground of the debating
erudite scholars, which city had as her master, Sri Krishna, whose consort was
Radha and which city was the greatest of the seats of learning. 2a
[The phrase ‘deepraa vidyaa’ means
‘radiant knowledge’ or Brahmavidya.]
कामभास्स्थलसारश्रीसौधासौघनवापिका।
सारसारवपीनासरागाकारसुभूरिभू:॥3॥
भूरिभूसुरकागारासनापीवरसारसा।
कापिवानघसौधासौ
श्रीरसालस्थभामका॥3a॥
The city of Ayodhya abounded in huge
mansions, which were the repository of immense wealth and splendor, deep walls
and the cooing sounds of the Sarasa birds. The city was full of people, who
were filled with a deep sense of love and affection.3
The raised pials in the houses of
Dwaraka were filled with Brahmins. There were many huge lotuses and impeccable
mansions. The city ‘Dwaraka’, which was indescribable, was in the midst of
mango groves.3a
रामधामसमानेनमागोरोधनमासतां।
नामहामक्षररसं
ताराभास्तु न वेद या॥4॥
यादवेनस्तुभारातासंररक्षमहामना:।
तां
समानधरोगोमाननेमासमधामरा:॥4a॥
Ayodhya interspersed with clusters of
trees and mansions had not seen the light of stars. It was full of festivities
and joy. It warded off all sins. In its splendor, it equaled the Sun. the
majestic luster in the form of Rama pervaded its whole atmosphere.4
The liberal hearted Sri Krishna, the
Lord of the Yadavas, the source of all light, the Lord of cows, the repository
of unbounded splendor, was the protector of Dwaraka.4a
यं गाधेयो योगी
रागी वैताने सौम्ये सौख्येसौ।
तं ख्यातं शीतं
स्फीतं भीमानामाश्रीहाता त्रातं॥5॥
तं त्राता हा श्रीमानामाभीतं
स्फीतं शीतं ख्यातं।
सौख्ये सौम्येसौ
नेता वै गीरागीयो योधेगायन॥5a॥
The great Sage Vishwamitra, son of
Gadhi, desirous of unfettered performance of sacrifices, secured the aid of the
protector of sacrifices (viz: the calm and famous Sri Rama) from the
destructive elements.5
The famous sage Narada, the greatest
among the Brahmins who instills a sense of courage among the warriors and who
is a great musician approaches singing, Sri Krishna, who is born for the
welfare of humankind and the world. 5a
[In this verse, the letter ‘haa’
(which means ‘alas’), which stands alone, indicates that this visit of Narada
forebode some disturbance.]
मारमं सुकुमाराभं
रसाजापनृताश्रितं।
काविरामदलापागोसमावामतरानते॥6॥
तन रातमवामास
गोपालादमराविका।
तं श्रितानृपजासारभं
रामाकुसुमं रमा॥6a॥
Sita, whose words are a source of
immense joy, who is equal to Mother Earth, who is compassionate to those who
bow before her, who was born out of the earth, obtained (married) Sri Rama, who
possessed a graceful splendor and was the consort of Lakshmi, and had taken the
human form.6
Lakshmi, born as the daughter of a
King, was married to Sri Krishna. Rukmani (Goddess Lakshmi in the human form),
who is the protector of the Gods, and who is free from all faults and the bride
of Sri Krishna, took the resplendent flower Parijata from Sri Krishna, given by
the Sage Narada. 6a
रामनामा सदा
खेदभावे दयावानतापीनतेजारिपावानते।
कादिमोदासहातास्वभासारसामेसुगोरेणुकागात्रजे
भूरुमे॥7॥
मेरुभूजेत्रगाकाणुरेगोसुमेसारसा
भास्वताहासदामोदिका।
तेन वा पारिजातेन
पीता नवा यादवे भादखेदासमानामरा॥7a॥
Sri Rama, who was glowing with a
luster like that of the Sun, but at the same time, was easily approachable, who
always sympathized with the woe begotten, who vanquished the demons harassing
the sages, who was endowed with all the wealth, became kind-hearted when
Parasurama, son of Renuka, bowed before him.7
[In Srimad Ramayana, the sequence is
that Sri Rama killed the demons who interfered with the sacrifices performed by Vishwamitra
and other sages, acquired Sitadevi as His Queen, confronted the arrogant Parasurama and condoned
his behaviour, after showing His superiority. All these are dealt with in the Bala-kanda.
Then, at the commencement of Ayodhya-kanda, Sri Rama’s qualities are vividly described by
the citizens of Ayodhya. All these are condensed in a single verse but the
sequence interchanged to permit the use of reversible words to convey the other
story of Sri Krishna. Obviously, this is poetic license at its best! However,
one can see that all the principal qualities of Sri Rama have been mentioned in
this verse, such as His approachability (saulabhya), compassion (daya), valour
(virya), lordship (aishwarya) and concern for the sages, which was the hallmark
of His life, whether in Ayodhya or in the forests.]
Rukmani had lost all flair for the
flowers growing on the earth, which produced a faint pleasure, Rukmani , with
that Parijata flower obtained while on the Raivathaka mountain, was glowing
with a new luster in the company of Sri Krishna, as if she had assumed a new
body.7a
सारसासमधाताक्षिभूम्नाधामसु
सीतया।
साध्वसाविहरेमेक्षेम्यरमासुरसारहा॥8॥
हारसारसुमारम्यक्षेमेरेहविसाध्वसा।
यातसीसुमधाम्नाभूक्षिताधामससारसा॥8a॥
Sri Rama, who quickly sapped the
energy of Asuras (demons), who was the abode of safety, sported with Sita in the
abodes of Ayodhya.8
Rukmani who possessed the Parijata
flower, which was like a necklace of pearls, and a repository of all welfare,
and who was not afraid of her co-wives, reached her abode with Sri Krishna. 8a
सागसाभरतायेभमाभातामन्युमत्तया।
सात्रमध्यमयातापेपोतायाधिगतारसा॥9॥
सारतागधियातापोपेतायामध्यमत्रसा।
यात्तमन्युमताभामा
भयेतारभसागसा॥9a॥
In this Ayodhya, the earth (kingdom)
was secured for her son (Bharata) by the middle (second of the three) queen,
the jealous Kaikeyi.9
[It will be seen that there are enough
words in this verse emphasizing the
negative aspects like anger, emotion, fault, etc. Kaikeyi is referred to by the
word ‘madhyamaa’ for reasons of protocol to show that she was ranked senior to
Sumitra.]
Satyabhama, the slender hipped, who
attained a glorified position with her richness of wealth, became quickly
possessed with anger and fear (due to the Parijata given by Sri Krishna to
Rukmani).9a
[In both versions, the respective
queens are seized by fear and anger at the prospect of being relegated to a
secondary position by their husbands’ actions. Both felt that they were
entitled to be in the premier positions at all times. King Dasaratha, by
intending to make Sri Rama the Crown prince, and Sri Krishna, by handing over
the Parijata garland to Rukmanidevi, had confirmed that the respective queens
Kaikeyi and Satyabhama are secondary (madhyamaa) only.]
तानवादपकोमाभारामेकाननदाससा।
यालतावृद्धसेवाकाकैकेयीमहदाहह॥10॥
हहदाहमयीकेकैकावासेद्धवृतालया।
सासदाननकामेराभामाकोपदवानता॥10a॥
Kaikeyi, who became emaciated due to
sorrow at the thought of coronation and who had lost all pleasures and had
ceased to attend on the comforts of the old King Dasratha, objected to the
coronation of Rama and made Rama proceed to the forest.10
Satyabhama, who was exceedingly
agitated, had bolted the doors to prevent entry of her maids into her abode,
where the peacocks used to live and sport. The beautiful-faced Satyabhama was
under the influence of grave anger, which was like the forest fire.10a
[Both Kaikeyi and Satyabhama, who
feared the consequences of their husbands’ actions, reacted in different ways
to tackle the situations they found themselves in. While, in the Ramayana, Kaikeyi
is said to have entered her ‘sulking chamber’, Satyabhama went one step further
and did not wish to have any company, not even that of her maids, in her moment
of anger. The poet uses the expression ‘taanavaat apakaa umaabhaa’, which means
‘thinning or emaciation due to loss of comfort and lustre’ to describe
Kaikeyi’s state of mind and the reverse expression ‘bhaamaa kopaa davaanataa’
to convey the state of anger in the case of Satyabhama.]
वरमानदसत्यासह्रीपित्रादरादहो।
भास्वरस्थिरधीरोपहारोरावनगाम्यसौ॥11॥
सौम्यगानवरारोहापरोधीरस्स्थिरस्वभा:।
होदरादत्रापितह्रीसत्यासदनमारवा॥11a॥
The glorious and courageous Rama,
with great devotion to his revered father, who felt ashamed at discarding the valued
truth, (Dasratha’s predicament in fulfilling his vow to Kaikeyi, resulting in
the banishment of his beloved son to the forest) started to go to the forest,
bereft of all adornments.11
[The entire verse shows Sri Rama’s
determination. He was, in no way, connected to the two boons given by his
father earlier to Kaikeyi. However, due to the extraordinary respect He had for
His father, He cheerfully decided (sthiradheerah) to honour the latter’s words.
‘Leaving without ornaments’ is intended to indicate removal of all vestiges of
royalty before He left for the forest. He was clothed in tree-barks and carried
only His bow and arrows. The poet says ‘aho’ to convey his sense of wonder at
Sri Rama’s cheerful and spontaneous sacrifice.]
In Dwaraka, the brave Krishna, who
was attached to his wife, endowed with a flair for music, who had been ashamed
by his own action (of giving the flower to Rukmani) approached as if with fear
the abode of Satyabhama.11a
[Hree means bashfulness, shame or
embarrassment. The poet seems to convey that Sri Krishna perhaps thought that
He could have avoided this embarrassment, had He acted differently and more
carefully. The phrase ‘bhaasvarah sthiradheerah’ used to denote Sri Rama has
been reversed to read ‘dheerasthira svabhaavah’ to indicate Sri Krishna.]
यानयानघधीतादा
रसायास्तनयादवे।
सागताहिवियाताह्रीसतापानकिलोनभा॥12॥
भानलोकिनपातासह्रीतायविहितागसा।
वेदयानस्तयासारदाताधीघनयानया॥12a॥
Sita, the daughter of Mother Earth,
who bestows the gift of faultless knowledge of Sastras, to those who resort to
her aid, became ashamed and agitated and entered the forest with great anger.
Yet she did not lack luster.12
[The words ‘who grants faultless
scriptural knowledge to those who resort to Her’ (yaa nayaana agha dheetaadaa)
has been placed in such a position as to apply to both Mother Earth and Sitadevi.
Obviously, they pertain to Sitadevi only, for She is the Incarnation of Goddess
Lakshmi, Who is the preceptor next to the supreme Lord in the Srivaishnava
guruparampara. However, it could be taken to apply to Bhudevi also, for it was
she who made the Lord spell out His plan for liberating bound souls through the
Varaha charamasloka. Then, in the text, the poet refers to Sitadevi as
‘hreesataapaa’ i.e. embarrassed and agitated and explains it by his later
comments ‘naayaka raajya vighna lajjaa sanjaata vishadetyarthah’, implying that
She was upset due to the obstacles placed in the way of Her Lord getting the
kingdom. But Sage Valmiki has stated in the Ramayana that Sitadevi joyfully
went along with Sri Rama to the forest and that She was not too much concerned
at the denial of the kingdom to Him. This needs a deeper analysis.]
The resplendent Krishna, the
protector and bestower of wealth, who had the celestial bird (Garuda) as his
carrier, was not even looked at by Satyabhama, who was slighted by Krishna’s
fault (of giving the flower to Rukmani).12a
[The crux of this verse lies in
linking the three words ‘dheeghanayaa’, ‘vedayaanah’ and ‘alokee’. Strung
together, the sentence means ‘He who has the mobile Vedas (Garuda) as His
vehicle, was not even looked at by her, who was weighed down by knowledge.
Perhaps, the poet intends to convey that Satyabhama’s knowledge did not take
her far enough to recognise Sri Krishna for who He was. On this point alone,
Rukminidevi scores a point over Satyabhama, as was seen from the dialogue
between Rukminidevi and Sri Krishna when He jocularly teased Her for choosing
Him over many princes vying for Her Hand.]
रागिराधुतिगर्वादारदाहोमहसाहह।
यानगातभरद्वाजमायासीदमगाहिन:॥13॥
नोहिगामदसीयामाजद्वारभतगानया।
हह
साहमहोदारदार्वागतिधुरागिरा॥13a॥
Sri Rama, who vanquished the horde of
wicked, proud and impassioned enemies, got tired while walking through the
forest and approached the self-controlled Sage Bharadwaja.13
[After meeting Guha, the ruler of
Sringaberapura, on the outskirts of Ayodhya, Sri Rama, Sitadevi and Lakshmana
rested for the night on the northern banks of the Ganges. While Sri Rama and
Sitadevi slept peacefully, Lakshmana stood guard over Them and lamented over
the turn of events. Next morning, Sri Rama decided to cross the river and
commandeered a boat for the purpose. He sent back a most reluctant Sumantra to
Ayodhya and crossed over to the southern banks to enter the kingdom of the
Matsyas. Seeking the shade of a large tree to take their forest meal and rest
for the night, Sri Rama fondly recalled his father and rued over the latter’s
plight. He feared for the safety of His mother Kausalya, who would be treated
unkindly by Kaikeyi for the mere fault of being His mother. He advised
Lakshmana to return to Ayodhya and provide comfort to Kausalya and his own
mother Sumitra. Lakshmana consoled Sri Rama and added that he would not care
even to enter the portals of paradise if Sri Rama was not there with him. Sri
Rama was delighted to hear Lakshmana’s words and composed Himself to sleep.
Apparently, the short interlude of grief,
which overpowered Sri Rama, is referred to by the poet through the words
‘aayaasee’. The double word ‘ha ha’ brings out the poignancy of Sri Rama’s mental
state. The royal Exiles then called on the exemplary sage, Bharadwaja, who
directed Them to Chitrakoota, a little further away. The sage had strictly
observed all the vows and penances and had full knowledge of the three phases
of time.]
Satyabhama did not utter a word to
Sri Krishna out of anger nor did she listen to the utterances of Sri Krishna. However,
Satyabhama became immensely pleased with Sri Krishna when he told her that He
would undertake the burden of bringing the great Parijata tree and started to
converse with Him.13a
[In the earlier verse 12, the poet
conveyed the poor state of Satyabhama’s awareness of the greatness of Sri
Krishna. He continues to dwell on the fact in this verse also. She was so far
gone in her anger that she did not even ‘deign’ to speak to Him or reply to His
words. However, the moment Sri Krishna mentioned His plans to bring the Parijata
tree to her, she readily responded to His words. The word ‘ha ha’, in this
context, refers to astonishment (aascharya), while, earlier, it referred to
poignancy.]
यातुराजिदभाभारं
द्यां वमारुतगन्धगं।
सोगमारपदं
यक्षतुंगाभोनघयात्रया॥14॥
यात्रयाघनभोगातुं
क्षयदं परमागस:।
गन्धगंतरुमावद्यां
रंभाभादजिरा तु या॥14a॥
Sri Rama who had valorous splendor
like the Kubera and who had the distinction of vanquishing the big array of
demons (Rakshasas), with his faultless gait, reached the region known as
Chitrakoota, which was like the heaven, where the cool breeze was being wafted
along.14
[Chitrakoota is described as a
beautiful spot in Srimad Ramayana (Ayodhya-kanda, chapters 55, 56 and 98).
Bharata praises Mount Chitrakoota saying that it is fortunate to offer a
dwelling place to Sri Rama, who is like Kubera (ibid 98.12:
subhagaschitrakooto’sau giriraajopamo girih, yasmin vasati kaakutsthah kubera
iva nandane.).]
The cloud hued Sri Krishna, as an
atonement for the displeasure caused to Satyabhama, started on a pilgrimage to
the ‘Swarga’ – the heavenly abode of the God, which possessed an auditorium
adorned by Rambha and others, to bring the Parijata tree of divine pleasure.14a
[Sri Krishna sought to assuage the
feelings of Satyabhama by bringing the tree, which bore the celestial flowers,
hoping that their fragrance will cool her tempers. He ascended His chariot and flew
to Indra’s world. The poet deliberately uses the word ‘pilgrimage’ (yaatraa) to
indicate that the journey was in ‘expiation’ of an ‘offence’ by Sri Krishna.]
दण्डकां
प्रदमोराजाल्याहतामयकारिहा।
ससमानवतानेनोभोग्याभोनतदासन॥15॥
नसदातनभोग्याभो
नोनेतानवनमास स:।
हारिकायमताहल्याजारामोदप्रकाण्डदं॥15a॥
The self-controlled Rama, who had overcome
Bharagava Rama (Parasurama) the destroyer of the big line of Kshatriya, reached
the Dandaka forest. Rama, the Lord attainable only by the Nitya Suris, by
having taken the human form also became attainable to the ordinary mortals of
the world.15
[Parasurama, the son of Sage
Jamadagni, was incensed at the mindless killing of his father by an arrogant
king. He took a vow to exterminate all Kshatriyas and carried it out
systematically. However, when he met Sri Rama and challenged the Latter, it was
he who got defeated by Sri Rama’s superior prowess. Sri Rama not only humbled
Parasurama, but also deprived him of his acquired divine powers and sent him to
a distant land. The term ‘hata’, which ordinarily means ‘killing’, is taken to
mean ‘putting to shame’ here. Next, though attainable only by the ever-free
souls (nityasuris) in Srivaikuntha, Sri Rama met many inhabitants of the forest
and was accessible to one and all during His Incarnation. The poet says that
Sri Rama seemed to prefer the company of pure, devoted sages of the Dandaka
forest to that of the nityasuris. So happy was He in the forest.]
The great leader, the possessor of
remarkable magnificence, Sri Krishna, reached the Nandanavana – the celestial
garden, which gave supreme pleasure to Indra.15a
[Sri Krishna was the Abode of all
splendour and munificence. There was nothing He did not possess or could not
get. The Parijata tree, which He sought for Satyabhama’s sake, was in the celestial
world of Indra, who was known for his waywardness. The poet refers to Indra’s clandestine
visit to Sage Gautama’s hermitage, coveting the sage’s beautiful wife, Ahalya.
While, in the earlier original version, Sri Rama entered the (terrifying)
Dandakaranya and spread His saulabhya around, in the reverse version here, Sri
Krishna is seen to enter the (pleasant arboreal) nandanavana to dispossess
Indra of one of his prized possessions, the Parijata tree.]
सोरमारदनज्ञानोवेदेराकण्ठकुंभजं।
तंद्रुसारपटोनागानानादोषविराधहा॥16॥
हाधराविषदोनानागानाटोपरसाद्रुतं।
जम्भकुण्ठकरादेवेनोज्ञानदरमारस:॥16a॥
The faultless Rama, the enemy of
ignorance, wearing the dress of bark, killed Viradha, the tormentor of all
beings. Then Sri Rama went to Sage Agastya, whose voice was resounding with the
Vedic hymns.16
[Verses 16 to 22 of this work contain
the events, which are related in the Aranya-kanda of Srimad Valmiki Ramayana.
Soon after Sri Rama entered the Dandakavana, He passed through the hermitages
of the sages and then encountered the cannibal Viradha, who was invulnerable to
weapons. He was a willful killer of all moving objects and a terror to all
living beings in the forest. After some terrifying moments, when the demon first
carried away Sitadevi, dropped Her and then lifted Sri Rama and Lakshmana on
his huge shoulders, he was pounded, mutilated and buried alive by them. The
demon met his end at the Hands of Sri Rama but not before he directed Him to
meet Sage Sarabhanga, who was awaiting Him. After meeting Sage Sarabhanga and
then Sutikshna, Sri Rama met Sage Agastya and obtained from him divine weapons
for His future use. Mention of the Viradha episode and Sri Rama’s meeting with
Sage Agastya conveys the commencement of the fulfillment of the purpose of His
Incarnation on earth.]
Indra, the bestower of water to the
earth and who was enjoying the pleasure of hearing different kinds of music and
who possessed valor capable of vanquishing the Asura (demon) named ‘Jambha’, got
frightened on hearing the news of arrival of Sri Krishna in Swarga.16a
[Indra had once sent down a torrent
of rain on Gokula when Sri Krishna was a boy. He got offended when young Sri
Krishna had stopped the cowherds worshipping him and had diverted their worship
to the Govardhana hill, the cows and Brahmins. Child Krishna had lifted the hill,
kept it aloft by His divine powers, and saved the entire clan of cowherds.
Indra accepted defeat and sought pardon from Child Krishna. Indra had not
forgotten this embarrassment and hence was afraid of Sri Krishna’s visit to his
kingdom. His misdemeanours were many and hence he was not sure for which of
those actions Sri Krishna had come to punish him. Indra concluded that Sri
Krishna’s visit bode no good; hence his fear.]
सागामाकरपाताहाकंकेनावनतोहिस:।
न
समानर्दमारामालंकाराजस्वसा रतं॥17॥
तं
रसास्वजराकालंमारामर्दनमासन।
सहितोनवनाकेकं
हातापारकमागसा॥17a॥
Sri Rama, the protector of the sages
immersed in the lore of the Vedas, was adored by Jatayu. Sri Rama was then
implored by Surpanakha, the ugly sister of Ravana for his union.17
[On His way to Panchavati, Sri Rama
espied a huge vulture seated on a large banyan tree, who introduced himself as
Jatayu and a friend of Dasaratha. Sri Rama embraced Jatayu as His father’s friend
even as the latter offered his respectful felicitations to Sri Rama and
volunteered to watch over Sitadevi while Sri Rama was away. Later, at
Panchavati, Sri Rama had an unusual visitor in demoness Surpanakha, the sister
of Ravana. She was bewitched by Sri Rama’s demeanour and wanted to wed Him. It
is significant that the poet has brought together, in the same verse, a friend
and foe of Sri Rama, the former assuming the role of a protector and the latter
a harbinger of dire consequences.]
Lord Sri Krishna uprooted the Parijata
tree on Indra’s refusal to part with it. Consequently, Indra, though a friend
of Krishna, made up his mind to fight with him.17a
[According to Srimad Bhagavata
(X.59), Sri Krishna scored a victory over demon Narakasura and recovered from
his palace many a jewel of immense value, besides several objects. Among them were
the earrings of Indra’s mother, Aditi, and the white silken umbrella of Varuna.
Sri Krishna went to Indra’s world to hand over these articles to him in
response to his earlier request. During that occasion, Sri Krishna took out the
Parijata tree from Indra’s garden, apparently after an unwilling Indra refused
to part with it. Indra is shown in a poor light here, as he appears to be seen
as ungrateful towards Sri Krishna despite getting his mother’s earrings through
His help.]
तां स गोरमदोश्रीदो
विग्रामसदरोतत।
वैरमासपलाहारा
विनासा रविवंशके॥18॥
केशवं
विरसानाविराहालापसमारवै:।
ततरोदसमग्राविदोश्रीदोमरगोसतां॥18a॥
Lakshmana, the lieutenant and aid of
Sri Rama, and the dauntless, cut the nose of Surpanakha. The demonic
Surpanakha, who had lost her nose, vowed vengeance on Rama, the descendant of
the God Sun.18
[When her advances were rejected by
Sri Rama and Lakshmana, Surpanakha sprang at Sitadevi
Who, she felt, was the stumbling
block to her attaining Sri Rama. Thereupon, on Sri Rama’s orders, Lakshmana
lopped off Surpanakha’s nose and ears and she fled from the hermitage howling
in pain and vowing vengeance on the Brothers whom she had sought earlier. Here,
Lakshmana is referred to as ‘goramasreedah’, which means ‘one who lends
strength to Sri Rama, Who is dear to the earth (goramah) because He rules it’.]
Indra, who overwhelmed the Asuras,
and who was surrounded by the Gods and who had smothered the mountains, and who
had his splendor and valor slighted, addressed Sri Krishna with polite words.18a
[Indra held a position none of the
other deities possessed, i.e. ruler of a vast empire, had all the comforts in
the world, had very little responsibility as compared to other senior deities,
had plenty of lesser deities to carry out his bidding, who mostly kept the
marauding Asuras under check and who had immobilized the mountains, felt
slighted at Sri Krishna picking up the Parijata tree. He did not, for a moment,
think who Sri Krishna was. Had he but done so, he would have realized that He
was none other than Kesava, from Whom Brahma and Siva originated and that He
held sway over heaven and earth and all intervening space. However, without picking
up a fight straightaway, Indra used soft words to dissuade Sri Krishna from
taking away the tree. To that extent, good sense prevailed, says the poet.]
गोद्युगोमस्वमायोभूदश्रीगखरसेनया।
सहसाहवधारोविकलोराजदरातिहा॥19॥
हातिरादजरालोकविरोधावहसाहस।
यानसेरखगश्रीद
भूयोमास्वमगोद्युग:॥19a॥
Though Sri Rama destroyed the demon
‘Khara’ and his army after a bitter fight, he was unostentatious and remained
unscathed. His fame spread everywhere (reached the farthest corners of the
earth and the heaven).19
[After being disfigured by Lakshmana,
Surpanakha fled to her brother, Khara, and reported to him the treatment meted
out to her by Lakshmana. There she spoke words of praise about the illustrious
Brothers, sufficient enough for Khara to engage in battle against Them. Sri
Rama killed the three demons, Khara, Dushana and Trisiras, besides fourteen
thousand rakshasas in just over an hour (Aranya-kanda 30.30: ardhaadhika
muhoortena). The destruction of the demons was but child’s play for Sri Rama.
At the end of the battle, the sages of Dandakaranya, who had witnessed the
prowess of Sri Rama, honoured and lauded Him to the skies. So did the celestial
beings, who had gathered around in the skies and showered flowers on Him, accompanied
by divine music. More than these was the welcome given by Sitadevi to Sri Rama when
She embraced Him twice (ibid. verses 40 and 41). This is one of the very few
moments of intimacy of the divine Couple mentioned in Srimad Ramayana. The
esoteric meaning of this embrace is that the individual soul emerges from the
confines of the material body and joins the supreme Brahman after He destroys
all hurdles in the way of the soul’s attainment.]
‘Oh! Sri Krishna! Possessor of
prowess capable of destroying the valor of the Gods, You who have celestial
bird (Garuda) as your conveyance, dispenser of wealth, please do not carry the
celestial tree Parijata to the earth.’19a
[Indra makes an impassioned appeal to
Sri Krishna not to deprive the celestial world of one of its treasures, the
Parijata tree. Scholars commenting on this verse say that Indra appealed thus
out of ignorance. It was not sincere, but born out of ego and possessiveness.
He had no thought that Sri Krishna was the supreme Lord and the ultimate
Possessor of every object in the universe and that it was up to Him to decide
where every object should remain and for how long.]
हतपापचयेहेयो
लंकेशोयमसारधी:।
राजिराविरतेरापोहाहाहंग्रहमारघ:॥20॥
घोरमाहग्रहंहाहापोरातेरविराजिरा:।
धीरसामयशोकेलं यो
हेये च पपात ह॥20a॥
Ravana, the Lord of Lanka, who was
surrounded by Rakshasas, the wicked and mean, made up his mind to conquer Sri
Rama, who had destroyed the horde of demons.20
[After the destruction of Khara and
other Rakshasas, Akampana escaped from Dandakaranya and reported to Ravana all
that had happened in the forest. It was Akampana who suggested that Ravana
should abduct Sitadevi, in which event, Sri Rama will cease to exist
(Aranya-kanda 31.31: tasyaapahara bhaarthaam tvam tam pramathya pahaavane,
seetayaa rahito raamo na chaivahi bhavishyati.). For Sri Rama was unconquerable
even by the combination of Deva and Asura forces (ibid. 31.27: na tam
vadhyamaham manye sarvaih devaasuraih api). Ravana then approached Maricha, who
dissuaded him from embarking on such a foolish and dangerous venture. Subsequently,
when Surpanakha met him and incited him to bring away Sitadevi, Ravana could not
resist the temptation and, making up his mind to do so, sought Maricha’s help
again. Ravana’s mind was clouded by the death of his cousins, Khara and others.
Then Akampana and Surpanakha played upon his weakness and instigated him to
abduct Sitadevi. Sage Valmiki says that, after hearing the two, Ravana retired
to his chambers without taking the counsel of his ministers (ibid. 35.1:
sachivaan abhyanujnaaya kaaryam baddhvaa jagaama ha). This is indicated by the
poet in the two expressions ‘asaaradheeh’ and ‘haahaa’.]
Indra, the Lord of the Gandharvas and
who was shining just like the God Sun, became afflicted with sorrow – the
sorrow, which has the sickening effect of blunting the sense of discretion –
and ordered the capture of Sri Krishna. 20a
[Indra should have known better than
to encounter Sri Krishna in a fight. He was earlier worsted in his plans to
inundate Brindavana through incessant rains, when Sri Krishna saved the village
and its people by His divine Power. Yet he was hurt at the loss of the Parijata
tree, which he should have himself offered to Sri Krishna in gratitude for all
that He had done for him earlier. While, in the case of Ravana, his intellect
was clouded due to his coveting Sitadevi, Indra lost his balance when he found
that he was being deprived of one of his prized possessions.]
ताटकेयलवादेनोहारीहारिगिरासस:।
हासहायजनासीतानाप्तेनादमनाभुवि॥21॥
विभुनामदनाप्तेनातासीनाजयहासहा।
ससरागिरिहारीहानोदेवालयकेटता॥21a॥
Sri Rama, the utterance of whose name
makes one rid of all sins, shone brilliantly by killing Maricha, the son of
Tataka. Sita, without her Lord, lost her composure and became protectorless
(destitute).21
[Maricha carried out his evil designs
at the instigation of and after being threatened by Ravana. Taking the form of
a beautiful deer, which Sitadevi wished to possess, Maricha lured Sri Rama far
away. When Sri Rama killed Maricha, the latter loudly cried, “Ha Sita! Ha
Lakshmana!” in Sri Rama’s voice, to give the impression that Sri Rama was in
distress. Hearing the cry, Sitadevi was unnerved. Though Lakshmana tried to
assure Her that Sri Rama could be in no danger, Sitadevi sent an unwilling
Lakshmana to go to the help of Sri Rama. Thus She Herself contributed to Her
lack of protection, which led to disastrous consequences.]
Indra, who could destroy the wings of
the mountains and could overcome Pradyumna, with the rain of his arrows, could
not follow Sri Krishna, who accompanied by Pradyumna, was wandering around the
abode of Gods, the Swarga.21a
[According to a Puranic version, Sri
Krishna was accompanied by Pradyumna when He went to Indra’s kingdom to bring
the Parijata tree. Pradyumna had an old score to settle with Jayanta, the son
of Indra. Obviously, both Father and son had come prepared for a fight to
possess the Parijata tree. When Sri Krishna discarded the plea of Indra not to
take away the tree, Indra chose to obstruct Sri Krishna in carrying out His
designs and had therefore ordered his men to capture Him. Indra first sent a
shower of arrows, preventing Pradyumna’s free movements.]
भारमाकुदशाकेनाशराधीकुहकेनहा।
चारुधीवनलोक्या
वैदेहीमहिताहृता॥22॥
ताहृताहिमहीदेवैक्यालोपानवधीरुचा।
हानकेहकुधीराशनाकेशादकुमार
भा:॥22a॥
The adorable Vaidehi (Sita), who was
an incarnation of Goddess Lakshmi, was carried away by the deceitful and
mean-minded Ravana.22
[Attired as a mendicant, Ravana
sought alms from Sitadevi, who was alone in the hermitage after Lakshmana had
been sent away by Her to help Sri Rama in the mistaken notion that He needed assistance.
Unaware of the evil, which would befall him, Ravana abducted Sitadevi, which
act was witnessed by the deities of the forest in silence.]
Pradyumna was defeated by Indra who
was desirous of protecting the frightened and fleeing Gods and who was aided by
the Brahmin named Pravara (Pradyumna fell down unconscious).22a
[According to Harivamsa, Pravara
chanted some incantations, which rendered Pradyumna immobile. However, as would
be seen later, this had only a temporary effect.]
हारितोयदभोरामावियोगेनघवायुज:।
तंरुमामहितोपेतामोदोसारज्ञरामय:॥23॥
योमराज्ञरसादोमोतापेतोहिममारुतं।
जोयुवाघनगेयोविमाराभोदयतोरिहा॥23a॥
Sri Rama, who was shining like the
beautiful cloud, and who was separated from his wife, was met by the faultless
son of Vayu – Sri Hanuman. The consort of Rama, Sugreeva, who had lost his
power and fame and had thereby lost all his happiness, met Sri Rama.23
[Since the sequential events in Sri
Rama’s travels in search of Sitadevi are well known, it suffices here to point
out that Sri Rama first met Hanuman, the purest of pure souls (anagha vaayujah)
and then Sugreeva, who was bereft of name and fame due to the loss of his
kingdom (apetaamodah asaarajnah rumaa mahitah). Readers will also not fail to
notice that the poet describes Sri Rama as possessing magnetic brilliance
despite losing Sitadevi (haaritoyadabhah raamaaviyogah).]
The youthful Pradyumna, who was
overcome by the Gods, regained his consciousness as the cold breeze blew over
him and became his active self. He struck at the enemies, vanquished them, and
became praiseworthy.23a
[Temporarily eclipsed in fame by
Pravara’s chants, Pradyumna regained his powers and struck at Indra’s men,
scattering them away.]
भानुभानुतभावामासदामोदपरोहतं।
तंहतामरसाभाक्षोतिराताकृतवासविं॥24॥
विंसवातकृतारातिक्षोभासारमताहतं।
तंहरोपदमोदासमावाभातनुभानुभा:॥24a॥
The lotus-eyed Sri Rama, whose
splendor was adored by the splendor of God Sun, killed Vali, the son of Indra.24
[During His incarnation as Sri Rama,
the Lord destroyed not only the prime source of all evil, viz. Ravana, but also
all those who were directly or indirectly associated with him. The Lord’s earlier
incarnations as Lord Varaha, Lord Nrisimha and Lord Vamana – Lord Trivikrama
were to destroy and make powerless Hiranyaksha, Hiranyakasipu and Mahabali
respectively. He did not have to punish others. As the Yugas advanced, the evil
forces tended to expand and draw others to their fold; hence He had to deal
with them also. This trend is seen from His incarnation as Parasurama. Now,
Vali had deviated from the rightful path in many ways and hence he had to be eliminated
before destruction of Ravana. It is to be noted that Sri Rama’s splendour
continues to be stressed even in the background of the loss of Sitadevi.]
Sri Krishna, who had belittled the
splendor of Sun with his own splendor, and who had slighted the prowess of Ishwara;
protected Garuda, his devotee, who with the breeze born out of his wings was
wreaking havoc on the enemies.24a
[That Sri Krishna’s victory was a
foregone conclusion is emphasized in this verse. He who had rendered Siva
powerless cannot but be victorious sin His fight with Indra and his men, who
were definitely of a lower calibre than Siva. Hence, Sri Krishna merely got His
aide and friend, Garuda, to do the needful and drive away the celestial army
with the power of his wings.]
हंसजारुद्धबलजापरोदारसुभाजनि।
राजिरावणरक्षोरविघातायरमारयं॥25॥
यंरमारयताघाविरक्षोरणवराजिरा।
निजभासुरदारोपजालबद्धरुजासहं॥25a॥
In Sri Rama was born a new kind of
magnificent splendor, which derived its strength from the invincible army
provided by Sugreeva. The glorious victory (Jaya Lakshmi) which presaged
cutting off the head of Ravana came to Sri Rama.25
[Sugreeva placed the entire might of
his Vanara army at the disposal of Sri Rama. They were but the representatives
(offspring) of the celestials sent down to earth under the orders of Brahma to assist
Sri Rama during His incarnation in the task of destroying the demon Ravana
(vide Bala-kanda 17.37: samaavrutaa raamasahaayahetoh). Destruction of Vali
presaged the eventual elimination of Ravana and his men.]
Sri Krishna, who was capable of
enduring the onslaught of an array of missiles, was approached by victory (Jaya
Lakshmi), who had natural splendor of her own and had vanquished the Gods. (Sri
Krishna defeated the Gods in the battle).25a
[Sri Krishna had recently emerged
victorious in His battle with Narakasura and knew the art of warfare in which
various types of missiles were used. Indra and his men were no match for Him. Sri
Krishna overcame the gods in no time.]
सागरातिगमाभातिनाकेशोसुरमासह:।
तंसमारुतजंगोप्ताभादासाद्यगतोगजं॥26॥
जंगतोगद्यसादाभाप्तागोजंतरुमासतं।
हस्समारसुशोकेनातिभामागतिरागसा॥26a॥
Sri Rama, the renowned protector
whose valor had excelled the valor of Indra, and who did not tolerate the glory
of the Asuras met the famed Sri Hanuman, who had crossed the ocean, and shone
brightly as he reached the Sahyadri and the shore of the ocean.26
[Sri Rama, whose valour far exceeded
that of Indra, could have easily defeated Ravana. Yet, in this incarnation as a
human being, He took some different steps such as enlisting the support of other
beings for obvious reasons. But for Sri Rama’s incarnation, there would not be
a Hanuman who is the most celebrated and deified among His devotees. He waited
for Hanuman’s return and reached the shores of the ocean.]
Sri Krishna, who was much pained at
the attack directed by Indra towards Pradyumna, gained victory and secured the Parijata
tree, the pride of the abode of Gods – Swarga.26a
[While Sri Krishna had apparently
come to Indra’s abode to get the Parijata tree, He was doubly determined to do
so to teach Indra a lesson for resorting to deceit (with the help of a Brahmin)
and defeating Pradyumna. It may be recalled that Sri Krishna had brought the
earrings of Indra’s mother and given them to him. So He expected some token
words of gratitude from Indra and definitely not waging a war.]
वीरवानरसेनस्य
त्राताभादवता हि स:।
तोयधावरिगोयादस्ययतोनवसेतुना॥27॥
नातुसेवनतोयस्यदयागोरिवधायत:।
सहितावदभातात्रास्यनसेरनवारवी॥27a॥
Sri Rama glowed brightly protecting
the army of the valorous monkeys, which was treading its path on the newly
built bridge across the ocean, which presented an obstacle in the form of a
vast sheet of water and with innumerable creatures under the water.27
[At the suggestion of Vibhishana, Sri
Rama observed a vow to seek the help of the Ocean-king. When the latter did not
oblige, Sri Rama threatened him with extinction, after which he appeared and
pacified Sri Rama with the idea of constructing a bridge across the ocean on
which the Vanaras could walk. The poet says that Sri Rama obtained what He
wanted. Throughout this narration, the poet makes us feel that Sri Rama took
the help of Sugreeva and his army just for form’s sake and in order to protect
them.]
A man praises Sri Krishna is blessed
with the power to defeat the enemies. He who does not praise Sri Krishna not
only becomes possessed with defeat but also loses all his luster. Sri Krishna,
got hold of the Parijata tree.27a
[Indra could have shown better
discretion in dealing with the matter. He could have meekly submitted his
wishes to have the Parijata tree restored to him after sometime or appealed to
Sri Krishna to find a way out by which He could satisfy Satyabhama and also not
disturb the arrangement in Indra’s garden but he chose the wrong way of
fighting for his rights and hence courted certain defeat.]
हारिसाहसलंकेनासुभेदीमहितोहिस:।
चारुभूतनुजोरामोरमाराधयदार्तिहा॥28॥
हार्तिदायधरामारमोराजोनुतभूरुचा।
सहितोहिमदीभेसुनाकेलंसहसारिहा॥28a॥
Sri Rama who dealt a fatal blow to
the adventurous and valorous Ravana, the Lord of Lanka, secured his consort
Sita, the daughter of Mother Earth; Sri Rama, who warded off the sorrow of
Vibhishana, was adored by all the Gods.28
[In this verse, the poet links Sri
Rama’s actions to Mother Earth. First, He got rid of Ravana, who was not a good
ruler, but only an adventurer who was harassing good people on earth. Then He
recovered Sitadevi, the daughter of Mother Earth, who was held captive by
Ravana. Thirdly, He made the pious and righteous Vibhishana the ruler of Lanka
in place of Ravana and later made Sitadevi cast Her glances on Lanka to restore
the ravaged city to its original prosperity. Sri Rama’s all-round efforts won
appropriate praise from all the gods, Brahma downwards.]
With the welfare of Pradyumna, who
struck at the Gods, in view, Sri Krishna very quickly shattered the foes in the
Swarga, and boasted of Iravatha (the elephant). The victorious Krishna thus
merited the praise and returned to the earth.28a
[Since Pradyumna’s defeat was
rankling in Sri Krishna’s mind, His victory over Indra calmed Him somewhat. His
return to His city Dwaraka on earth brought happiness to all, including Rukmini,
Pradyumna’s mother.]
नालिकेरसुभाकारागारासौसुरसापिका।
रावणारिक्षमेरापूराभेजे
हि ननामुना॥29॥
नामुनानहिजेभेरापूरामेक्षरिणावरा।
कापिसारसुसौरागाराकाभासुरकेलिना॥29a॥
The city of Ayodhya became the
fitting abode of Sri Rama the opponent of Ravana, with its magnificent and
attractive mansions surrounded by coconut trees.29
[Though Ravana’s terror did not
affect the peaceful life in Ayodhya, his actions cast a long shadow over it.
Sri Rama remove the source of this shadow and freed Ayodhya from the very thought
of Ravana looming large elsewhere. In ancient literature, a coconut palm is
considered as a complete tree and a symbol of prosperity of the land it grown
in.]
The best city of Dwaraka, the abode
of victorious elephants, glowed with the divine tree Parijata and Sri Krishna,
who disported with the Gopis in the full moon-lit nights.29a
[In this verse, Sri Krishna’s
sporting with the Gopis in Vrindavana is referred to. This is to portray Him as
One who fulfils the desires of His devotees and never lets them down, whatever
be the cost even to Himself. However, nothing is impossible for Him. The
skirmish in the celestial world of Indra could have been avoided, had the
latter been more graceful in his behaviour. Dwaraka was a city built by the
divine architect, Vishwakarma, and was a veritable fortress in the midst of the
vast western ocean (refer Srimad Bhagavata X.50). Like Ayodhya of earlier
times, Dwaraka also boasted of a superior breed of horses and elephants. The
city lasted for the duration of Sri Krishna’s incarnation on earth and was
finally devoured by the sea.]
साग्र्यतामरसागारामक्षामाघनभारगौ:।
निजदेपरजित्यास
श्रीरामे सुगराजभा॥30॥
भाजरागसुमेराश्रीसत्याजिरपदेजनि।
गौरभानघमाक्षामरागासारमताग्र्यसा॥30a॥
The Lotus-seated Lakshmi entered the
opulent and bright city of Ayodhya. The victor (of foes) Rama acquired the great
wealth of the kingdom.30
[The coronation of Sri Rama and
Sitadevi was the culmination of Their incarnation in this world. Never before
in the two yugas, Krita and Treta, was evidenced such prosperity as what followed
during His rule (rama-rajya). This is indicated by the term ‘sugaraajabhaa’,
the final word in this verse, which is also the last word of this work. It is
interesting to note that the first word of the first verse was ‘vande aham’.
Combining these two, one gets the meaning ‘I worship the prosperity ushered in by Sri Rama’.]
The Parijata with the unfading
flowers found a foothold in the threshold of Satyabhama. With the luster shed by
the divine flower, Satyabhama, appeared to shine more brightly, and pleased
with the celestial gift and sported with Lord Sri Krishna.30a
[On seeing the coveted tree brought
by Sri Krishna from heaven, Satyabhama’s former ill-temper vanished without
trace. She forgot her jealousy of Rukminidevi and showed by happiness by sporting
with Sri Krishna. Here also, in the reverse order of the verse, we cannot fail
to notice the link between the first word of the first verse (seevaadhyeyah)
and the last word of this (last) verse (agryasaa). Taken together, we get the
meaning ‘by penance and sacrifice can be acquired the highest knowledge’. We
can find many such instances (connection between the beginning and end of the
work) in Svami Desika’s stotras. Sri Venkatadhvari, being an ardent worshipper
of Svami Desika, has adopted this technique in this short work also.]
॥श्री रामकृष्णाभ्यां नम:॥
The introduction and the commentary
in brackets […] after every verse is by M K Srinivasan. It can be found on http://www.sankalpam.org/topics/epics-and-puranas
