Dr. Shrikaanth K Murthy

drshrikaanth · Post by **drshrikaanth** » 18 May 2006, 07:32

It is no coincidence that vaDamas and sankEtis share some customs. Both belong to the same stock.

cmlover · Post by **cmlover** » 18 May 2006, 07:46

Though I belong to Yajur vEda I know that is part of sAma vEdIs too. Of course it is part of the 'vaDamA' clan who revere their place of origin. Interestingly this verse is followed by
jaratkArOH jaratkArvAM samutpannO mahAyashAH|
astIkah satyasandhO mAM pannakEbhyO'bhirakShatu||
apasarpa sarpa bhadram tE dUraM gacca mahAyashAH|
janamEjayasya yag~nAntE astIka vacanaM smaran||

Accordingly this takes us back almost to mahAbhArata times or to the end of dvApara yuga. Roughly 4000BC. If the mgration took place at that time there must be historical allusions in mahabharatam or the puraNaas. Worth doing some searching...

kiransurya · Post by **kiransurya** » 18 May 2006, 14:08

So much catching up to do...

CML
SRM and PMR prayogas are clearly seen in Dikshitar`s Mangala Raagamalika Simhasanasthithe.

DRS wrote:

Thats interesting CML. But no. The other kannaDa brAhmaNa communities do not say this mantra. So I guess we share it with Iyers.

Even telugu brahmins say that mantra. May be they got it off Iyers..

sudarshan · Post by **sudarshan** » 18 May 2006, 18:34

As the all-knowing Paramacharya says, it is only those Brahmins, belonging to the Yajurveda, Vadama amongst Tamil iyers, Badaganadu amongst Kannadigas, amongst Teluguites and Keralites I do not know, that recite Narmadayai... and Jaratkaro...

I have seen several books on Sandhyavandanam, including ones from Ramakrishna Mutt and Bharathiya Vidya Bhavan. In these books immediately after the prayers (Rtagm Satyam) to the West direction or PRATICHI DISHI, obeisances are paid to the East (Namah Savitre). In only one book written by Shri Abhinava Vidya Tirtha MahaSwaminah did I find the mantra Narmadayai and Jaratkaro.

DRS, I have read in some places that the present Surat and its surrounding regions were called Saurashtra. Present Gujurat is part of the kingdom Gurjara.

Sri Shankara Bhagavadpadacharya's Dvadasha JyothirLinga Stotram begins "Saurashtre Somanatham". So that should give a clue regarding the geographics of Saurashtra.

drshrikaanth · Post by **drshrikaanth** » 18 May 2006, 18:57

As the all-knowing Paramacharya says, it is only those Brahmins, belonging to the Yajurveda, Vadama amongst Tamil iyers, Badaganadu amongst Kannadigas, amongst Teluguites and Keralites I do not know, that recite Narmadayai... and Jaratkaro...

Among sankEtis, all vedic SAkhes recite the mantra, not just yajurvEdis. Where does paramAcArya mention the above point.? Please provide a link.

DRS, I have read in some places that the present Surat and its surrounding regions were called Saurashtra. Present Gujurat is part of the kingdom Gurjara.

SaurashTra region and Surat city are both in present day Gujarat state. And Somanath temple is in Kathiawar, Gujarat. gUrjaras were an erstwhile clan of rulers that ruled over part of Gujarat. And their name was given to the region they ruled. The name has continued as Gujarat but the reference to a particular region is no longer applicable.

Also it is significant to note that Gujarat(as many other parts) was ruled for a considerable period of time by kannaDa rulers. This may well be the time when saurAShTra and suraTi enetered our music.

cmlover · Post by **cmlover** » 18 May 2006, 20:51

Sudarshan

I know several folks in TN skip 'narmadAyai' but pray '^ritagum satyam' facing north. In other words they skip the west (which of course gets to be prayed in the evening) in the dishA vandanam. I wonder what the practice is among the vaiShNavites?

Are there vaiShNavites among sankEtis? I think you said they are all Iyers!

Thanks kiran for that reference to simhasanasthithE!

SRJ mentions that sauraShTram was known as paN vyAzhakurinji in thEvAram.

DRS

I have heard that gandharam is held closer to madhyamam and is this gandharam higher than the antara gandharam?

drshrikaanth · Post by **drshrikaanth** » 18 May 2006, 21:05

Are there vaiShNavites among sankEtis? I think you said they are all Iyers!

No there are no vaiShNavas among sankEtis. All sankEtis ar smArtas(Not Iyers which refers to a specific community in Karnataka. But I know waht you mean)

I have heard that gandharam is held closer to madhyamam and is this gandharam higher than the antara gandharam?

gANdhAra is taken from M(called a vaLi gamaka) and hence sounds higher. D as well sounds higher and is associated with S.

cmlover · Post by **cmlover** » 18 May 2006, 21:25

Thanks. vali; that is what I was looking for.. not a jaaru!

cmlover · Post by **cmlover** » 18 May 2006, 23:16

I would very much like DRS to post a lecdem on this beautiful raga saurAShTram. I know he is very busy and may do so on a later date. But with his and your kind indulgence i want to use his piece to demonstrate vaLI on gaandhaaram. vaLi is not explicitly mentioned in the dashavidha gamakashlOka
ArOhamavarOhaM ca DhAlu sphritakampitAH|
AhatapratyAhatashca tripushcAndOla mUrccanAH||
VaLi is best demonstrated by the vaiNika. There is a reference to kalpakam mami's in
http://www.hindu.com/ms/2005/12/23/stor ... 180300.htm
we will be grateful if any body has it and can post.

Now here is my reconstruction from DRS ciTTasvaram.
The audio is
http://rapidshare.de/files/20779905/MGRGM.mp3.html
Since G is held close to M this should almost be same as MMRMM but with a subtle difference. Now look

You can clearly see how the gaandhaaram hugs the madhyamam. There is a eRakka jaaru gamakam on the shuddha rishabham. The higher harmonics clearly show the separation of gaandhaaram from madhyamam toprove that it is not certainly MMRMM!

Please comment....

drshrikaanth · Post by **drshrikaanth** » 18 May 2006, 23:26

Great job CML. Art in science and science in art.

arunk · Post by **arunk** » 19 May 2006, 00:11

drs,

I just listened to your asAveri lec-dem. Awesome! Thank you!

Arun

drshrikaanth · Post by **drshrikaanth** » 19 May 2006, 00:12

You are welcome Arun.

sudarshan · Post by **sudarshan** » 19 May 2006, 01:03

DRS, I just quoted from the same link that you provided on the official website of the Kamakoti Peetam. Even though Paramacharyal does not explicitly mention about the Badaganadu Kannadigas, I quite surely know that "Narmadayai..." and "Jaratkaro..." appear in course of their SandhyaVandanam.

DRS: "Looks like he was not aware of sankEtis too saying this mantra. But he was very fluent in sankEti and used to converse freely in the language."

I remember a very interesting incident witnessed by my father. Every evening after the trithiya kala Chandramoulishwara Puja, Deepa Namaskaram is performed in the presence of the Acharyas. During this, an elephant belonging to the Sri Mutt would perform chamara seva to the padukas of Shri Shankara Bhagavadpadacharya and after this, it would trumpet thrice in a tone that could be quite well be heard as "SHANKARA SHANKARA". I'm sure old-timers would have witnessed this. Once the elephant committed some mistake and the mahout hit it hardly. Paramacharyal who was right there reprimanded that mahout and then went near the elephant and stroking its trunk, spoke pleasingly to it in a language that nobody could make out, to which the elephant nodded its head. After feeding the elephant with some bananas and jaggery, Paramacharyal went his way. I remembered this when DRS mentioned His Holiness could converse freely in Sanketi. If I'm not mistaken, Paramacharyal hailed from a Hoysala Karnataka family.

sudarshan · Post by **sudarshan** » 19 May 2006, 01:20

"CML: I know several folks in TN skip 'narmadAyai' but pray '^ritagum satyam' facing north. In other words they skip the west (which of course gets to be prayed in the evening) in the dishA vandanam. I wonder what the practice is among the vaiShNavites?"

Sorry for another posting, but I saw CML's message just now. SriVaishnavas do not have the Dakshina, Pratichi, and Uttara Dik Vandanam. After upastanam and abhivadanam, they face East and recite Dhyeyesada... It is interesting to note that their Sandhyavandanam is largely based on the Visishtadvaita Sampradaya. In that, they do not perform Deva Tharpanam. Also, they perform Ashtakshara japam immediately after Gayathri, but before upastanam and after Sandhya, they recite Dvayamantram and Charama Shlokam.

drshrikaanth · Post by **drshrikaanth** » 19 May 2006, 01:22

Thanks Darshan
OK. Time to move on. Lets get back to sundarakANDa and suLAdi.

kiransurya · Post by **kiransurya** » 19 May 2006, 01:23

CML
Great job!!! Thank you...

drshrikaanth · Post by **drshrikaanth** » 19 May 2006, 01:26

Srkris
Please edit the picture posted by CML to make it smaller. Right now it feels like watching movie in a theatre sitting in Gandhi class. LOL 8)

rshankar · Post by **rshankar** » 19 May 2006, 01:45

CML,
I just saw your post: reminds me of the paintings of a friend of mine!
'anru, mIrAvAgi MSS pADinAr 'kAtrinilEy varum gItam'
inru, ungaL dayavAl adu 'computerilEy varum gItamAga mArumO?'
Ravi

drshrikaanth · Post by **drshrikaanth** » 19 May 2006, 01:46

vaLi is not explicitly mentioned in the dashavidha gamakashlOka
ArOhamavarOhaM ca DhAlu sphritakampitAH|
AhatapratyAhatashca tripushcAndOla mUrccanAH||--

Although we popularly refer to daSavidha gamakas, texts have defined more varieties like 16 or even more.

rshankar · Post by **rshankar** » 19 May 2006, 01:52

DRS,
But is there some sort of sanctitiy to the 10 gamaka theory? Because MD refers to mInAkshI as 'vINA gAna dasha gamakakriyE', and Odeyar refers to sundareshwara as one who appreciates the dasha gamakas.
Ravi

drshrikaanth · Post by **drshrikaanth** » 19 May 2006, 02:01

daSavidha gamakas do occupy a "special" status. I am unable to comment more at present as I need to refer to texts that are not with me.
Even I have referred to daSavidha gamakas in my dES kRti(first one in this thread) as

daSagamaka varNAbharaNa pETikayA

cmlover · Post by **cmlover** » 19 May 2006, 03:05

DRS

I tried to shorten the picture but for some reason tinyurl stretches it like the famous 'hanuman's tail' which you are going to discuss

This is in fact the effect of sundarakaaNDaM
lanka iDi kallOlu paNNi swaAShTru vandavu~n

coolkarni · Post by **coolkarni** » 19 May 2006, 08:59

DRS
Sorry for putting this up late (treat me asa latecomer if you wish)

here is a MM Iyer rendering at Home of Chandram Bhaja Manasa

http://rapidshare.de/files/20816761/MM_ ... s.mp3.html

drshrikaanth · Post by **drshrikaanth** » 20 May 2006, 07:14

Story of sundara kANDa- part 1

hanumanta makes himself huge and springs into the sky using mount mahEndra as a spring-board. He is flyng across with the speed of wind, his father. So great is his speed that it causes upheaval of the ocean. As he is crossing, the Lord of the oceans remembers with gratitude that the ocean was brought into existence by the ikShvAku race. With a wish to express his gratitude, he asks mount mainAka in the ocean to rise up and offer hanumanta a resting place so that he can catch his breath and then resume his journey to lankA. mainAka too is indebted to vAyu and thus gladly rises up. Thinking it to be an obstacle, hanuma initially smites her. But realising that it was indeed an offer of help, he humbly declines saying he would rather not delay in his mission. He gently touches mainAka and moves on.

Then he encounters surasA, a serpent. surasA appears at the behest of celestial beings to test hanumanta. She tells hi that he should first enter her mouth, then get out and then move onward. Now no matter how big hanumanta makes his body, surasA expands her mouth to accomodate him. Realising that he cannot win her by might alone, hanumanta does some quick thinking and suddenly reduces his size to that of the thumb and quickly enters and exits her mouth. surasA is pleases and blesses him. As he proceeds, he is waylaid by simhikA who wishes to gobble him. Hanuma correctly recognises her. A she becomes bigger and bigger, he becomes small, enters her innards and comes out rending her vitals. Thus slain, she falls back into the ocean.

Hanumanta soon reaches lankA and regains his original size. There he leaps over the wall and is about to enter lankA at night when the guardian demoness, lankA appears and stops him. She knocks him. He retaliates with a jab to her jaw which fells her and humbles her pride. Realising that the fall of lankA is nigh, she sends him on. hanumanta then enters lankA with his left foot first so as to bring bad luck to lankA. He regards the opulence and merry-making in the city. He reaches rAvaNa's palace which he enters after beholding the puShpaka vimAna that rAvaNa has wrested from kubEra. In the palace, he sees rAvana's many chaste and high-born wives. He pities rAvaNa. Then he sees beautiful maNDOdari who he mistakes for a moment as sItA. But soon working out that sItA cannot be inside the palace so blissful and happy, he moves on. He then sees rAvaNa in bed.

Inspite of searching high and low, sItA is not be found. He wonders if she is dead and feels very dejected. As a last-ditc effort, he decides to look for her in the aSOka vana. And to his boundless joy, he sees sItA clad in her worn out sari, gaunt and grief-stricken. With dawn, rAvaNa is heralded by his retinue. He tries to entice her in various ways to marry him. sItA speaks severely to him and advises him to seek friendship with rAma by giving her back honourably. If not, she tells him that he is doomed to die at the hands of rAma. rAvaNa is enraged and serves an ultimatum to her that if she does not willingly become his wife in 2 months time, he would have her made into breakfast. To this she proudly tosses her head and says she would have burnt him with her eyes alone had she had rAma's permission to do so.

Wrathful rAvaNa leaves in fury after beckoning several rAkShasis of hideous form and nature to spare no efforts in convincing sItA to accept him. Tormented thus, sIta begins to cry and decides to give up her life. trijaTA, one of the rAkShasis then tells her companions to leave her alone and tells them of a dream that she just had. In her dream, she has seen a monkey burn the city of lankA, rAma arriving with an army of monkeys and rAvaNa being defeated and killed in battle. She has also seen sItA return with the triumphant rAma. On her side, sItA is dejected and decides to hand herslef with her long tresses. At that moment she experiences several good omens.

cmlover · Post by **cmlover** » 20 May 2006, 22:06

DRS

Not to digress from the flow of storyline from you, just wanted to recollect the comedy of Hanuman mistaking mandOdari for sItA. Valmiki describes him as a common monkey at that point divested of logic for a while. According to other sources (AnandaramAyaNa?) mandOdari was more beautiful that sItA herself; nay more beautiful than bhuvanEshvari herself (I will not digress into that story). Accordingly the point is that Ravan did not abduct sItA for her physical beauty, but the the act was more out of vanity than passion!

kiransurya · Post by **kiransurya** » 20 May 2006, 23:50

Not to digress from the flow of storyline from you, just wanted to recollect the comedy of Hanuman mistaking mandOdari for sItA. Valmiki describes him as a common monkey at that point divested of logic for a while. According to other sources (AnandaramAyaNa?) mandOdari was more beautiful that sItA herself; nay more beautiful than bhuvanEshvari herself (I will not digress into that story). Accordingly the point is that Ravan did not abduct sItA for her physical beauty, but the the act was more out of vanity than passion!

DRS
Thank you...

CML!!
He also abducts her because he thinks that she is Vedavathi who curses him before she burns herself in Yogagni...

drshrikaanth · Post by **drshrikaanth** » 21 May 2006, 07:36

Story of sundara kANDa- part 2

Seeing sItA distraught, hanumanta decides to draw her attention without scaring her, while at the same time not letting the rAkShasis get a wind of it. He begins singing prasie of rAma and narrates his story. sItA is astonished and wonders if she is deluded. After convincing herself that it is for real, doubts assail her as to whether this could be rAvaNa in disguise. hanuma sets her doubts to rest and tells in detail of rAma's friendship with sItA and what followed. He then show her rAma's signature ring which gladdens her heart. hanumanta then offers to carry sItA there and then to rAma which offer she declines. She says that she will not wilingly touch another man and also that it is only proper for rAma to come and take her.

After enquring about the brothers' welfare, in her turn, sItA narrates to hanuma the incident in citrakUTa when she was assailed by kAkAsura who is actually jayanta, indra's son in the guise of a crow. rAma is incensed that this crow has dared to touch his beloved and invokes brahmAstra in a blade of grass to kill the crow. kAkAsura, after attempting in vain to flee from it, surrenders himself to rAma. rAma then only takes one of his eyes as an arrow once released cannot go waste.

sItA also tells hanuma another incident when rAma playfully applies powdered stone to her forehead when her kumkuma is smeared. She tells thes incident so that hanuma can tell rAma as proof of having met her and conversed with her. She also gives him her crest jewel (cUDAmaNi) which she has managed to secret in her clothes all the time she is in captivity. She then sends her respects to rAma and affectionate regards to lAkShmaNa. She also tells hanuma to convey to rAma that she will only wait for a month longer after which, if rAma has not arived, she will take her own life.

hanumata reassures her that all will be well with her and then decides to go on a rampage in lankA. His intention in doing this is to test the strength of tha rakShasas and to get to see rAvaNa. He wantonly wrecks the aSOka garden. To stall him, various rAkShasas come one after the other. He slays them all including jambumALi, durdhara, virUpAkSha, yUpAkSha, praghAsa and bhAsakarNa. he also kills akSha, one of rAvaNa's sons. rAvaNa is beside himself with rage and sends indrajit to put his monkey in its place. After much fighting ,indrajit uses the brahmAstra which only has a transient effect on hanumanta.

cmlover · Post by **cmlover** » 21 May 2006, 09:58

DRS

We do not know how Hanuman communicated with sItA
he says
yadi vAcaM pradAsyAmi dvijAtiriva samsk^ritAM|
rAvaNaM manyamAnA mAM sItA bhItA bhaviShyati||
...
avashyamEva vaktavyaM mAnuShaM vAkyaM arthavat|
(If I were to speak in Sanskrit like a brahmin sIta will get scared taking me to be rAvaNa (in disguise)...
It is necessary for me to talk in a human meaningful language.
So it is quite clear he did not use sankEta/i bhASha

drshrikaanth · Post by **drshrikaanth** » 21 May 2006, 18:41

Story of sundara kANDa- part 3

In a hurry to ensure that hanumanta is immobilised, other rAkShasas rush and bind him with ropes. Now the brahmAstra will immediately lose effect if other bonds are used to tie the person. Even though knowing this well, hanumanta chooses to stay put as his wish is to see rAvaNa and his court. And the rAkShasa do take him all bound-up to rAvaNa. On enquiring who he is, hanumanta introduces himself as a minister of sugrIva and the messenger of rAma. As a messenger, he cautions rAvaNa of his foolhardiness in keeping sItA captive and in thinking that she will assent to his base desires. He advises rAvaNa to give back sItA honourably.

rAvaNa is outraged and wishes to execute the monkey. But vibhIShaNa forestalls him saying it is inappropriate to execute a messenger but is only proper to punish a wayward messenger. rAvaNa assents and orders that hanuma's tail, which is a matter of pride to monkeys, be set on fire. hanuma keeps quite and does not resist as he wishes to see all of lankA during daylight and gauge how strong the fortifications are. When the demons near him with the intention of binding cloth to his tail, he enormously lengthens his tail. With difficulty, the demons ties cloth and set it in fire, keep him bound, and take him through the city.

After being taken out, AnjanEya quickly reduces his body size and loosens his bonds. He then wreaks havoc on the whole city of lankA by setting fire everywhere excepting vibhIShaNa's house and the aSOka vana. Hearing the tidings, sItA, much concerned about hanuma's welbeing, prays to agni, the fire-god to stay cool and not burn his tail. agni treats her wish as command. After going on a rampage for a considerable length of time, hanumanta then becomes distraught that sItA might have been killed by the spreading fire. To find out, he quenches the fire by dipping his tail in the ocean and rushes to aSOka vana. Finding sItA safe, he takes leave of her.

Leaving behind a city razed by the raging fire, he ascends mount ariShTa and springs into the firmament to return home. He is received by his overjoyed and proud mates to whom he narrates in detail the happenings in lankA. Much is the joy that they wish to make merry. On their way back, they enter sugrIva's protected royal garden-madhuvana and plunder it. On hearing this, sugrIva assures rAma that sItA has been found which is why the monkeys have dared to enter madhuvana. After making merry, hanumanta and friends reach sugrIva and rAma and convey the joyous tidings.

rAma embraces hanumanta and is overwhelmed by a mixture of emotions:- joy on knowing sItA has been found, agrieved that she is pining and emaciated, wrathful that rAvaNa has dared to abduct her and decisive that he will slay rAvana. On seeing the cUDAmaNi, he takes it in his hand, carresses it lovingly, hugs it to his chest, sighs and sheds tears over it thinking of sItA. All of them resolve to begin planning the war immediately.

End of sundara kANDa

cmlover · Post by **cmlover** » 21 May 2006, 22:49

DRS

Is there any reference (valmiki?) as to the ornament on the hair as being called 'cUDAmaNi' ? of course Rama recollects it being the wedding gift of Janaka! Is this same as what is called 'raakkuDi' which is a common wedding gift in the south?

drshrikaanth · Post by **drshrikaanth** » 22 May 2006, 00:11

CML
In the sarga 38, SlOka 68 of sundarakANDa, cUDAmaNi is clearly mentioned. This is when sItA presents it to hanumanat

Then there is vese 21 in sarga 65, when rAma takes it from hanumanta.

I dont have the text with me. Please post it if you do.

cmlover · Post by **cmlover** » 22 May 2006, 00:57

Thanks DRS
tatO vastragataM muktvA divyaM cUDAmaNiM shubhaM|
pradEyO rAghvAya iti sItA hanumatE dadau||
(Sundarakandam 38.66)
(then untying from her garment the bright auspicious jewel for her head sItA gave it to Hanuman saying it was for Rama)
We should note that cUDAmaNi is presented to the girl by her father at the time of her wedding to be worn as long she is a sumangali. sItA did not part with it when she threw away other jewels to the vAnaras when she was abducted by rAvaNa (most of those jewels were anyway given by anasuya). She did not wear it while in captivity at lanka as she was in mourning due to separation from Rama.

I wonder how Tulsi sees it (pl reserve for discussion elsewhere)

drshrikaanth · Post by **drshrikaanth** » 22 May 2006, 01:43

Thanks CML
There seems to be a discrepancy in our versions as the SlOka numbers are different. What about the other SlOka in sarga 65?

cmlover · Post by **cmlover** » 22 May 2006, 01:56

Oh I didn't post it since the point is made! here it is
ESha cUDAmaNiH shrImAn mayA tE yatna rakShitaH|(sundarakaaNDaM 65.23)
(here is the cUDAmaNi Sire! which I protected with diligence)

I am quoting from VR Gorakhpur version which may be different from yours!

drshrikaanth · Post by **drshrikaanth** » 22 May 2006, 04:13

The first line SankaillAdanila sUnuva can be parsed in 2 ways "Sanka illAde anila sUnuva" and "Sanka illAda anila sUnuva". The former refers to hanumanta having forgotten his might until it was reminded to him at the time of serving rAma,s cause. Thus it was the association with rAma that made hanuma realise his potential. The latter refers to his state after realisation wherin he became completely free of doubt and knew himself.

The word "phAru^" means both "leap" and "fly". Its use denotes that hanumanta leapt across the ocean as if he was flying.

"huri hepparadu^" is to inspire/urge. (huridumbisuvudu in kannaDa, Ukkuvittal in tamizh).

jinka meaning fawn/deer immediately brings to mind the episode of the golden deer in the araNya kANDa. It is an indication that rAvNa used a deer to lure the doe-like sItA. Also fawn is a gentle and beautiful creature, the nature of which is seen in sItA as well. Obviously, when rAma heard of the atocities she was put through, he lost his cool

"aDaku tappinavu~n" suggest a myriad of complex emotions such as anger, grief, fear(for sItA), valour etc, any or all of which can cause one to lose composure/calm. rAma experienced all these when he heard of sItA's plight.

cmlover · Post by **cmlover** » 22 May 2006, 08:19

The ideas and the lyric are very coherent. The praasam in the saahityam also is excellent. Perhaps when you sum up you must explain the reason for choosing those ragas as appropriate for those kaaNDaas. Knowing the ideas I would like to feel the right mood evoked through the music. Perhaps you will explain later since this idea of mangala raga is new..

drshrikaanth · Post by **drshrikaanth** » 22 May 2006, 11:12

word for word meaning
yuddha kANDa
rAga- suraTi, caturaSra jAti Eka tALa

vara- esteemed, great; kapi sEnA balu- the mighty vAnara army; kaTTinavu~n- him who organised;
uruva- great, honourable, best; vibhIShaNanukku^- to vibhIShaNa; aTTinavu~n- him who was reachable to/accessible to;
Saranidhike- to the ocean; pAlu- bridge; sale- well;
kaTTinavu~n- him who built;
ciri rAvaNande- smiling rAvaNa's; Sirasu^- head;
uruTinavu~n- him who toppled;
eri- flame/fire; puTamiTTavade- of her who is brightened/brightened;
eda- heart; ALinavu~n- him who rules;
vara rAmESvaru- the celebrated rAmESvara of rAmanAthapura(and also rAmESvaram);
paLi- stain.blemish; SILinavu~n- him who removed/wiped off;
maraLi- returning/again; muDi- crown; cUTi- wearing;
arasALinavu~n- him who reigned;
dhareku^- to the world; EkamEva- the one and only;
SirikAntu- Lord of riches/Lord viShNu; ivu~n- he.

kiransurya · Post by **kiransurya** » 22 May 2006, 14:19

The ideas and the lyric are very coherent. The praasam in the saahityam also is excellent. Perhaps when you sum up you must explain the reason for choosing those ragas as appropriate for those kaaNDaas. Knowing the ideas I would like to feel the right mood evoked through the music. Perhaps you will explain later since this idea of mangala raga is new..

DRS
I second CML... When you round up the whole Suladi, I would quite like to know as to what made you pick only these raagas among the bunch of Mangalakaaraka Raagas...

cmlover · Post by **cmlover** » 25 May 2006, 00:11

priya mitrANi|

tatO sundarakANDa parisamAptE tu|
tatashca ^RiShbhE mAsE vasanta ^Ritau dvAdashyAM tithau!
rEvati nakShatra saMyuktE
sahAnA janayat putraM sarvalakShaNa samyutaM|
viShNOrardhaM iva mahAbhAgaM putraM shrIkAnta nandanaM|
ambujAkShaM mahAbAhuM raktOShThaM dundubhisvanaM|
sahAnA shushubhE tEna putrENa amita tEjasA|
yathA varENa dEvAnAM aditiH vajrapANinA||

saha putra sahAnAshrIkantau sukhino bhavantu!
ciraM jIvantu|
samasta san mangaLAni santu||
(translation will follow!)

cmlover · Post by **cmlover** » 25 May 2006, 00:34

Dear Friends
(We are announcing the very happy news of the arrival of a bonny baby boy in the family of Dr shrIkAnt and sahAna)
At the culmination of (auspicious) sundarakANDa in the month of vaikAshi (May) in Spring season on the 12 th lunar tithi with REvati NakShatra sahAnA gives birth to a son with all auspicious marks delighting shrIkAnt, one who is like a portion of viShNu in good luck with lotus like eyes, strong limbs, ruby lips and sounding like dundubhi (divine musical greetings); sahAna shining (keeping fine) with that child like (the divine mother) aditi with Indra (wielder of thunderbolt) the foremost of Gods!
(adapted from Valmiki Ramayana BalakANDa)

May the Family prosper!
May they live long!
May they attain everything that is good and auspicious!

Suji Ram · Post by **Suji Ram** » 25 May 2006, 00:45

Congratulations to DRS and Sahana!!

CML,
Lovely verse !!

rshankar · Post by **rshankar** » 25 May 2006, 00:47

yuddhakAnDantin muDivil, rAmarukkum sItaikkum paTTAbhishEkam naDandadarpOl, rAmAyaNa sUlAdiyin muDivil, adan iyaTRunar, Shrikaanthum, Sahanavum, 'tandai', 'tAi' yenra paTTam peTRanar! mUvarukkum yeNgaL anaivarin nalvAzhttukkaL!
Ravi

meena · Post by **meena** » 25 May 2006, 00:52

Congrats DRS and sahana

abadri · Post by **abadri** » 25 May 2006, 03:44

Congratulations Sahana and DRS! And a warm welcome to DRS Jr.

(edited for spelling errors)

mnsriram · Post by **mnsriram** » 25 May 2006, 03:46

Congrats DRS.

vasanthakokilam · Post by **vasanthakokilam** » 25 May 2006, 03:52

Wonderful news indeed. Congratulations DRS and Sahana..

mohan · Post by **mohan** » 25 May 2006, 06:08

Great news ... what are they calling the little one?

cmlover · Post by **cmlover** » 25 May 2006, 06:29

The couple are in the 7th heaven!
We have to wait for them to descend to bhUlOla for further details

We have also sent Narada to get further info

Now I want to share with you the meaning of the Tamizh viruttam that I had composed and sent
Here it is
peRROM yAM peRROM nin perumaipeRu isai nidhiyai
kaRROM yAM kaRROM un kalaicheRi isai neRiyai
uRROM yAM uRROM uvakaip peru^NkaDalai
peRROnAy vazhi nI iRai aruLuru kuzhavithanai.

peRROM yAM peRROM = We got ii (really) we got it
nin perumaipeRu isai nidhiyai = your precious musical wealth
kaRROM yAM kaRROM = we learned it (really) we learned it
un kalaicheRi isai neRiyai = your artistic musical paddhati
uRROM yAM uRROM = we obtained (really) we obtained
uvakaip peru^NkaDalai = the ocean of joy
peRROnAy vazhi nI = may you live as the one
iRai aruLuru kuzhavithanai = (who got) as a son the blessings of God (himself)

Suji Ram · Post by **Suji Ram** » 25 May 2006, 09:42

CML,
Great!, you have to sing it!!

Sahana-priyan · Post by **Sahana-priyan** » 25 May 2006, 11:14

DRS sir,
Congratulations! It gives me immense pleasure to hear about your new promotion!! Your son is gifted from the get go...First of all, he has wonderful parents who have given the world some rare pearls..

With Regards.