Brahma's benediction

EVERY composition of Sri Thyagaraja reveals the closeness of Sri Rama in his mind. His emotional urgency makes him paint in a word or phrase a panorama of episodes in the Ramayana. The simple kriti in Todi "Ninnu-Vinaa Sukhamugaana" is almost an epitome of the Balakanda and Ayodhyakanda. Says Sri Thyagaraja:

"Ninnu-vinaa-sukhamugaana

Neeraja-nayana"

(I can find ecstasy in none else than you Sri Rama, the Lotus- eyed).

On the face of it this expression appears to be that of a single- minded Rama devotee. But it echoes the very beginning of Valmiki Ramayana. Sage Valmiki wants to know from Sage Narada "Is there any one human being who combines great qualities?" which Valimiki lists, Narada replies to Valimiki:

"Bahavo - durlabhaas - cheiva

Ye - thvayaa - keertitaa - gunaaha"

(Though it is almost futile to identify such a person whose qualities you have specified) and adds there is only one.

"Ikshvaaku - vamsa - prabhavo

Ramo - naama - janaisrutaha"

(He is the well-known scion of the Ikshvaaku race, esteemed by the people as Rama.)

Narada's statement that there is none else is what Sri Thyagaraja exclaims in the two words "Ninnu-vinaa" (except you). As it is well known Narada describes one after another those qualities which make Sri Rama unique in this world.

Sri Thyagaraja too lists the gunas of Sri Rama which have made him bonded to the Prince of Ayodhya and each one of the facets of Sri Rama's greatness, mentioned in a word or two by Sri Thyagaraja boldly and unerringly provides a replay of the Ramayana:

Let us take the most enduring aspect - the very name Rama fills the mind with ecstasy - "Manasukendo - aanandamy". In the whole of the Ramayana has there been a character who had enjoyed Sri Rama's company as blissfully as Sage Viswamitra? Who else had the good fortune to wake up Sri Rama in such endearing terms as

"Kausalya - suprajaa - Rama

Poorvaa - sandhyaa - Pravartate

Uthishta - nara - saardoola

Kartavyam - Deivam - Aahnikam

(Rama, Kausalya's delight. Morning sandhyakala has arrived. Get up and be ready for the morning's ablutions.)

He is the one sage who played the greatest role in fulfilling the avatara of Sri Rama and ironically his presence is very brief, terminating with Sita Kalyanam after which we do not hear of him. Perhaps this short span induced him to enjoy Rama's company to the brim (Manasukendo - aanandamy).

Tataka vada is over and sage Viswamitra was so overwhelmed with joy that words fail to express his delight. Valmiki merely says:

"Tato - munivaraha - preetaha

Thaatakaa - vada - thoshitaha

Moordhni Ramam - upaagraaya...."

(Greatly overjoyed by Tataka's death, the great sage kissed Sri Rama's head).

This is the second occasion for Sri Thyagaraja to say "Manasukendo - aanandamy".

The scene shifts to Mithila. Siva's bow is brought to the court hall. This is going to be the last occasion for Viswamitra to fondle Rama: He could not contain the joy that his mission is nearing the end - Sita Kalyanam, which is planting the seed for the destruction of Ravana - and as in Tataka vadam he expressed his joy in four words.

"Vatsa - Rama - dhanu - pasya"

(Child Rama see the bow.)

If it was "Kausalyasuprajaa Rama" earlier he does not string many words but merely says "vatsa" (child). It is the peak of Sage Viswamitra's enjoyment.

The people of Ayodhya speak with one voice when Dasaratha consults them as to his proposal to make Sri Rama, the Yuvaraja:

"Ichchaamo - hi - mahaabaahum

Raghuviram - mahaabalam

Gajena - mahataa - yaantam

Ramam - Chatra - aavritaananam"

(We want to see Rama in a procession on an elephant with the royal umbrella) and succinctly declared that:

Thameva - guna sampannam

Ramam - satya - paraakramam

Loka - paalopamam - Naatham

Akaamayata - medinee

(Such a repository of all gunas, the earth sought his rulership.) This is the way the people expressed "Manasukendo - aanandamy".

Though these episodes are mentioned to interpret "Manasukendo - aanandamy", many songs of Saint Thyagaraja bared his mind.

For instance, in his Madhyamavathi kirtana, "Alakalella",in the Charamam he expatiates on Viswamitra's "vatsa, Rama, Dhanupasya" in those words.

Muni - Kanu - saika - telisi

Siva - dhanuvunu - viriche

Samayamuna - Thyagaraja

Vinutuni - momuna - Raajillu

(Taking the cue from Viswamitra, how did the sage enjoy the curly locks of Sri Rama when he broke Siva's bow). Many are such picturisations of Ramayana episodes.

Next comes "Roopamu" - Sri Rama's enchanting form. This has been variously described "Subroo - aayata - taamrakshaha" (Beautiful eyebrows and elongated eyes like a lotus) "Gandharvaraja - prathimam" "Chandra Kaantaananam, priyadarsanam" (pleasing with the face like the moon) etc.

But the great Kalidasa says in Raghuvamsa how his charming looks induced the very name of "Rama" to be given to him, which has become the world's most auspicious word:

Rama-iti-abhiraamena

vapusha-thasya-choditaha

Naamadeyam-Guru-chakre

Jagat-pratama-mangalam

Where Kalidasa lays prominence to his rupa and nama comes next in his mangalasasanam, Sri Thyagaraja stands by his nama and then only his roopa.

"Nee-naama-roopamulaku

Nithya-jaya-mangalam"

That is the fascination of Rama's roopa and nama.

The next charana in the Todi kriti says:

"Roopamu-prataapamu-Sara Chaapamu

Sallaabamu-gala- (Ninnu Vina)

When even as a boy Sri Rama established his prowess, why go for his Kara-Dhooshana or Ravana vadam when his arrows almost mystified his enemies. But we can look at his "pratapam" as portrayed by Valmiki and Kalidasa. Sri Rama's reputation as an unassailable hero is established by breaking Siva's bow which had put many kings to shame who had earlier sought Sita's hand. Valmiki prosaically states:

"Atyadbhutam-achintyam-cha

Na-tarkitam-idam-maya".

(Sri Rama's valour is marvellous and unthinkable and I could hardly imagine this, says Janaka to Viswamitra.) Then comes his encounter with Parasurama.

Kalidasa combines Rama's prowess with a suggestion that even before Viswamitra, manmatha had brought Sita and Rama in wedlock through an exhilarating and terse comparison. Says Kalidasa:

Aatatajyam-akaroth-sa-samsada

Vismayasthimita-netram-eekshataha

Sailasaaramapi-na-atiyatnataha

Pushpachapamiva-pesalam-smaraha.

(When those assembled did not even wink, Rama took the strong bow and bent it like manmatha bending the flowery bow.) By his apt expression "Pushpa-chaapamiva-pesalam-smaraha" he hinted the impending marriage bringing in the analogy of manmatha sending his flowery shafts.

As for "Sallabamu" Valmiki puts these words in the mouth of the people

"Powraan-swajanaan-nithyam-kusalam-pariprichchati-putreshu- agnishu-daareshu-sishyaganeshu". Sri Rama always enquired about the welfare of his subjects. Similarly his quality of mercy as Sri Thyagaraja says "Karuhaarasa paripoona" is shown in "Vyasaneshu-manushyanaam-brisam-bhavati-dukhkitaha-Utsaveshu-cha- sarveshu-piteva-paritushyati". He shared the griefs of his people and in happiness he felt joy like the parents.

Raga-rasika-Raga-rahita: He was the one who enjoyed himself when Lava and Kusa sang Ramakatha and so lived up to the trait "Gandharveshu-bhuvi-sreshtaha". (An expert in the gandharavidya - music) His equanimity in renouncing the kingdom is aptly described as "Raga-rahita".

When all these qualities Sri Thyagaraja enjoyed in camera with Sri Rama filling his heart, with what gratitude and ecstasy he concludes the song with the words "Thyagaraja-Bhagadeya" (Sri Thyagaraja's good fortune) It is not only Rama bhakti but the gift conferred on him by his ishta devata to visualise all the Ramayana incidents and exclaim "Manasukendo-aanandamy".

As we hear or read the song over and over again we are amazed by the terseness of Sri Thyagaraja's diction and depth of picturisation opening up unending vistas of bliss of Bhakti. How do we stand before him? Sri Vishnutatva emphatically proclaims:

Aahlada-seeta-nethraambuhu

Pulakeekrita-gaatravaan

Sadha-para-gunaavishtaha

Dhrushtavyaha-Sarvadehibihi

(That devotee who in bliss sheds tears of joy, whose body bristles with ecstatic emotion, whose heart is always immersed in the contemplation of the qualities of the Supreme Being - such a devotee is to be seen by all human beings.)

How in every detail pronounced in this sloka Sri Thyagaraja binds our minds to him! The whole Todi kriti "Ninnu-vina-sukhamugana- Neeraja-nayana" is almost like a record of the meeting of Valmiki and Narada-Viswamitra and Rama which flooded Sri Thyagaraja's consciousness when he composed this song. What remains unsaid is the benediction of Brahma to Valmiki blessing him to compose the Ramayana. Brahma said:

"Rahasyam-cha-prakasam-cha

Yad-vrittam-thasya-dheemataha

...Sarvam-viditam-they-Bhavistyati"

(Everything concealed and explicit in the Ramakatha will be revealed to you.)

"Yaavath-sthaasyanti-girayaha

Sarithas-cha-maheetale

Thavad-Ramayanakatha

Lokeshu Pracharishyati"

(As long as the mountains and the oceans exist Your Ramayana will enlighten the world.)

Every composition of Sri Thyagaraja shares the first part of Brahma's words and the latter anugraha too will prevail - Sri Thyagaraja's song will rule men's minds till the mountains and oceans exist. Has not already the Thyagaraja aradhana crossed the oceans?

SVK

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