Kanden Sitaiyai

She sits under a tree, lost in her own misery. For ten months she has been in captivity, surrounded by her enemies. Her captor has given her twelve months to give in to him and become his consort. He has threatened death, he has tried temptation but she remains aloof and dismissive. But internally she has started despairing. Will her Lord be able to rescue her in time ? Her despair leads her to thoughts of giving up her life. Our Lord’s envoy finds her thus. He approaches her cautiously, gaining her trust in small steps. He offers to take her back but she refuses; she will allow only her Lord to rescue her. The Lord’s envoy bids her goodbye, causes as much havoc as he can in the enemy camp and returns to his Lord to bring glad tidings. Our Lord too has been suffering without his lady. He is desperate for news. His envoy greets him joyfully ”My Lord! Yes, I have seen her! Yes, she is still alive and chaste!”.

This is such a pivotal moment in the story, isn’t it! We have all followed this story innumerable times, through the innocence of our hero’s childhood, through his adolescent victories, the obedience of young adulthood, a comparatively uneventful exile and finally through the despair of loss.  Through all this time our hero has just been a man in the making, at least to my eyes. Oh, he was mature enough in age. Married at 16, he lived at home under his father’s rule for 12 years when he was sent into exile. he would have been 28 then. His lady was captured after 13 years in exile so at this stage of the story, our hero is close to 42 years in age. But he has not yet fulfilled the role for which he was born, as man or as God. It is after this point that he rouses himself from despair and takes the steps to become the glorious, victorious one that we all greet him as when we say ‘Jai Jai Ram’.

So, as I said before, this point of the story is pivotal. Ramayana is a story which has been told countless times, in countless forms. There is no saying if Valmiki’s was the original one; who knows what stories were there before? Perhaps there was always a Ramayana, whether told or untold. Still, Valmiki’s is the story we refer to as the original version. Let us see what he says about this moment of the story.

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Valmiki Ramayana (Sundara Kanda, Sarga 64 and 65)
(Reference : https://www.valmiki.iitk.ac.in/)

अङ्गदे ह्यननुप्राप्ते सुग्रीवो वानराधिपः।
उवाच शोकोपहतं रामं कमललोचनम्।।5.64.24।।
समाश्वसिहि भद्रं ते दृष्टा देवी न संशयः।
नागन्तुमिह शक्यं तैरतीते समये हि नः।।5.64.25।।

Seeing the grief stricken, lotus eyed Rama, the lord of the vanaras Sugriva said this before the arrival of Angada : Trust me, Rama. Be blessed. The vanaras have seen the divine lady. There is no doubt. It is not possible for them to come here after exceeding the time limit (in their search for Sita).

Sugriva, Rama and Lakshmana watch the havoc created by the vanaras in Madhuvana from a distance. From the very celebratory behaviour of the vanaras,  Sugriva guesses that they come with good news. So it is he who gives first intimation of the news by saying ‘the vanaras have seen the divine lady‘.

Valamiki gives further description of the approach of the vanaras and the exchange of greetings before coming to the salient point.

हनुमांश्च महाबाहुः प्रणम्य शिरसा ततः।।5.64.37।।
नियतामक्षतां देवीं राघवाय न्यवेदयत्।

Then the strong armed Hanuman with his head bowed down offered salutations and reported, ‘Divine lady Sita with her constant devotion to Sri Rama is sound in body’.

With this one sentence two important bits of news are conveyed, that of Sita’s wellbeing and that of her constancy.

In the next sarga, Valmiki has Anchaneya give a more detailed description of his experiences.

समुद्रं लङ्घयित्वाहं शतयोजनमायतम्।।5.65.8।।
अगच्छं जानकीं सीतां मार्गमाणो दिदृक्षया।
तत्र लङ्केति नगरी रावणस्य दुरात्मनः।।5.65.9।।
दक्षिणस्य समुद्रस्य तीरे वसति दक्षिणे।
तत्र दृष्टा मया सीता रावणान्तः पुरे सती।।5.65.10।।
सन्न्यस्य त्वयि जीवन्ती रामा राम मनोरथम्।
दृष्टा मे राक्षसीमध्ये तर्ज्यमाना मुहुर्मुहुः।।5.65.11।।
राक्षसीभिर्विरूपाभी रक्षिता प्रमदावने।

Having crossed the sea consisting of a hundred yojanas in quest of Vaidehi, I found her. On the southern shore of the ocean is situated the city of Lanka, ruled by the evil-minded Ravana. There, in the inner palace of Ravana, I saw your lovely wife Sita, with all her hopes pinned on you, giving up all other desires. I found her in the beautiful garden guarded by hideous ogresses threatening her again and again.

I have highlighted the phrase  दृष्टा मया सीता as this is the closest to the title of our song today ‘Kanden Sitaiyai’. She is well but she is threatened. This will rouse our hero to immediate action.

दुःख मासाद्यते देवी तथाऽदुःखोचिता सती।।5.65.12।।
रावणान्तः पुरे रुद्धा राक्षसीभि स्सुरक्षिता।
एकवेणीधरा दीना त्वयि चिन्तापरायणा।।5.65.13।।
अधःशय्या विवर्णाङ्गी पद्मिनीव हिमागमे।
रावणाद्विनिवृत्तार्था मर्तव्यकृतनिश्चया।।5.65.14।।
देवी कथञ्चित्काकुत्स्थ त्वन्मना मार्गिता मया।

Sita, who did not deserve and yet was full of grief was detained by Ravana in his inner palace, guarded by ogresses. She had a single braid (a sign of desolation), was pathetic, and totally absorbed in your thought. She was lying on bare ground with her limbs turned pale, like lotus in winter. She was averse to Ravana and was determined to commit suicide. She has only Rama in her mind. Somehow I found her.

Sita’s devotion to Rama and her determination to seek death rather than dishonour is the salient point here. Note how she is described as looking pale as a lotus in winter. When you come to the translation of our song, you will notice the same description there.

जीवितं धारयिष्यामि मासं दशरथात्मज।।5.65.24।।
ऊर्ध्वं मासान्न जीवेयं रक्षसां वशमागता।
इति मामब्रवीत्सीता कृशाङ्गी धर्मचारिणी।।5.65.25।।
रावणान्तः पुरे रुद्धा मृगीवोत्फुल्ललोचना।

O Son of Dasaratha I will hold on to life for a month. Captured by the demons, I will not live for more than a month. With her limbs emaciated through austerities detained in Ravana’s inner palace, eyes wide open in fear, Sita said this to me.

Sita gives Rama a mere month to defeat Ravana and rescue her. I have read and heard Ramayana innumerable times but somehow missed this pertinent fact. So as Sita did not give up her life, I assume that less than 30 days passed between Hanuman bringing this news and Rama’s defeat of Ravana. Is that even possible? I have to do more research on that!

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KAMBA RAMAYANAM , Sundara Kandam, 6028, 6031 and 6051

Reference : Tamil Virtual Academy, Kamba Ramayana in English

எய்தினன்அனுமனும்; எய்தி, ஏந்தல்தன்
மொய் கழல்தொழுகிலன்; முளரி நீங்கிய
தையலை நோக்கியதலையன், கையினன்,
வையகம் தழீஇநெடிது இறைஞ்சி, வாழ்த்தினான்

Hanuman having reached that place, without saluting the heroic Rama’s anklet clad feet, he saluted southwards towards where the Goddess, who, having abandoned the lotus flower and been born on this earth, was currently resident, by falling on earth, with his head and hands touching the earth and praised Sita lying there.

Kambar has Hanuman conveying the news in a more subtle manner. On gaining audience, Hanuman pays obeisance to Sita instead of saluting Rama and thus conveys the news of Sita’s well-being by gestures alone. Interestingly, Kambar stresses the divinity of Sita here by connecting her to Goddess Lakshmi.

கண்டனென், கற்பினுக்கு அணியை, கண்களால்,
தெண் திரை அலைகடல் இலங்கைத் தென் நகர்;
அண்டர் நாயக !இனி, துறத்தி, ஐயமும்
பண்டு உள துயரும்’என்று, அனுமன் பன்னுவான்

Hanuman looked at Rama and said ‘O Lord of Devas, in Lanka, a city in the South which is surrounded by clear, curling tides, I saw with my own eyes your Lady who is like an ornament to chastity. Therefore forget all the doubt (of whether she is chaste or not) and the sorrow thereof’. He continued to tell in more detail.

I included this verse because it is closest to the words ‘Kanden Sitaiyai’ . Kambar’s description of Sita is very evocative and poetic.

இங்கு உளதன்மை எல்லாம் இயைபுளி இயையக் கேட்டாள்;
அங்கு உள தன்மைஎல்லாம் அடியனேற்கு அறியச் சொன்னாள்;
“திங்கள் ஒன்றுஇருப்பென் இன்னே; திரு உளம் தீர்ந்தபின்னை,
மங்குவென்உயிரோடு” என்று, உன் மலரடி சென்னி வைத்தாள்.

After hearing of all that occurred here, she told me of everything that had happened there in detail. ‘I will remain alive for only one more month’ she said. ‘If my Lord does not want to save me within that time, I will kill myself’ . She gestured as if she was saluting your divine feet.

Kambar’s Sita, like Valmiki’s Sita, gives her Lord only a month’s time to rescue her. Interesting is the wording here ‘If my Lord does not want to save me within that time’. Is there a doubt that he would want to save her or not? A hint of a future doubt over her chastity?

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Ramacharitamanas,  Sundara Kanda 5-29 and 5-30
Reference : http://www.ramcharitmanas.org

I could not find the equivalent of the words ‘Kanden Sitaiyai’ in Ramacharitmanas. It is Jambavan who speaks first to the Lord.

प्रभु कीं कृपा भयउ सबु काजू। जन्म हमार सुफल भा आजू॥2॥
नाथ पवनसुत कीन्हि जो करनी। सहसहुँ मुख न जाइ सो बरनी॥
पवनतनय के चरित सुहाए। जामवंत रघुपतिहि सुनाए॥3॥
सुनत कृपानिधि मन अति भाए। पुनि हनुमान हरषि हियँ लाए॥
कहहु तात केहि भाँति जानकी। रहति करति रच्छा स्वप्रान की॥4॥

‘Everything has turned out well by the grace of my Lord; it is only today that our birth has been consummated. The achievement of Hanuman (the son of the wind-god) cannot be described even with a thousand tongues’. Jambavan then related to the Lord of the Raghus the charming exploits of Hanuman. The All-merciful felt much delighted at heart to hear them and in His joy He clasped Hanuman once more to His bosom. ‘Tell me, dear Hanuman, how does Janaka’s daughter pass her days and sustain her life?’

This version of the meeting came across to me as more intimate somehow. Unlike the other two versions, there is no comment about Sita’s chastity. I will quote only one more verse for a comparison, a verse which gives Sita’s message to Rama.

मन क्रम बचन चरन अनुरागी। केहिं अपराध नाथ हौं त्यागी॥2॥
अवगुन एक मोर मैं माना। बिछुरत प्रान न कीन्ह पयाना॥

I am devoted to Your feet in thought, word and deed; yet for what offence, my lord, have You forsaken me? I do admit one fault of mine, that my life did not depart the moment I was separated from You.

Sita feels abandoned but she neither sets a deadline nor threatens suicide.

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How many versions there are of the story! Is it really just one story? Prof. Ramanujan calls the various instances of the Ramayana story as ‘tellings’. In his essay titled 300 Ramayanas  he says ‘Some shadow of a relational structure claims the name of Ramayana for all these tellings, but on a closer look one is not necessarily all that like another‘.  I urge you to read this essay when you have some time;  it is very interesting indeed.

Finally I come to the song I have chosen to present today (you may well sigh in relief !). The song is from Arunachala Kavi’s  (1711-1779) Rama Natakam, his own telling of Ramayana. The song is a narration by Hanuman to Lord Rama; it is both beautiful and poignant. I have heard it sung in Bageshri and Vasanta but I believe it is also sung in Behag and Mukhari. I understand the tuning in Vasanta was by Ariyakudi Ramanuja Iyengar but I don’t know about the other versions. If you have links to a version in Behag or Mukhari, please can you add a link in the comments? Also, I have heard only the first two charanams sung, if you know of a rendition which includes all three charanams, I will be grateful.

Let us first listen to Sikkil Gurucharan in Vasanta. He sings only the first charanam. Vasanta is so cheerful, isn’t it! The jubilation in the words is nicely matched by the raga.

Next, here is a rendition by Bombay Jayashri. She sings only the second charanam. I love Bageshri and the song sounds quite beautiful to me.

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Footnote (Lyrics and Translation) :

Poetry : Arunachala Kavi
Music : Ariyakudi Ramanuja Iyengar (maybe) in Vasanta, others unknown to author
Raga : Varies. Presented here are Vasanta and Bageshri
Language : Tamil
Note – you may note that the lyrics don’t match exactly with the renditions above. I have done my best to provide what I think is most accurate for the purpose of music appreciation. If you are a student, please refer to your guru.

பல்லவி
கண்டேன் கண்டேன் கண்டேன் சீதையை
கண்டேன் ராகவா (நான் )

அனுபல்லவி
அண்டருங் காணாத இலங்காபுரத்திலே
அரவிந்த வேதாவை தரவந்த மாதாவை

சரணம் 1
காவி விழிகளில் உன் உருவெளி மின்னக்
கனி வாய் தனிலே உன் திரு நாமமே பன்ன
ஆவித்துணையைப்  பிரிந்த மட அன்னம்
ஆனாள் நான் சொல்லுவதென்ன
பூவைத் திரிசடை நித்தம் நித்தம் சொன்ன
பக்தி வழியே தன் புத்தி நிலை மன்னப்-
பாவி அரக்கியர் காவல் சிறை துன்னப்-
பஞ்சு படிந்த பழம் -சித்திரம் என்ன

சரணம் 2
பனிக்கால வாரிஜம் போல் நிறங் கூசிப்
பகல் ஒரு யுகமாக கழித்தாளே பிரயாசி
நினைத்தங்கே ராவணன் அந்நாள் வரச் சீச்சி
நில்லடா (older version: சண்டாளா) என்று ஏசி
தனித்துத்-தன் உயிர்தனைத் -தான் விட மகராசி
சாடும் பொழுது காணும் சமயம் இதுவே வாசி
இனித் -தாமதம் செய்யல் ஆகாதென்றிடர் வீசி
ராமா ராமா ராமா என்றெதிர் பேசி

சரணம் 3
அடல் சேரும் வாலியை வானுலகிலே கூட்டி
அவனியை சுக்ரீவன் ஆள முடி சூட்டி
உடனே நீ தூது போ என்ற சொல் அமுதூட்டி
உன்னெழில் பாராட்டி
விட வந்த அனுமன்தன் நான் என்று சீராட்டி
விவரம் சொல்ல உயிர் கொண்டிருக்கிறாள் சீமாட்டி
திடமா லக்ஷ்மணன் செய்த பர்ணசாலை வீட்டில்
தேவாதி தேவா உன் திரு ஆழிதனைக்-காட்டி

Transliteration

pallavi
kaNDEn kaNDEn kaNDEn sItaiyaik
kaNDEn rAghavA (nAn)

anupallavi
aNDarung-kANAda lankApurattilE
aravinda vEdAvait-taravanda mAtAvai

charaNam 1
kAvi vizhigaLil un uruveLi minnak
kanivAy danilE un tiru nAmamE panna
AvittuNaiyaip-pirinda maDa annam
AnAL nAn solluvadenna
pUvait-tirishaDai nittam nittam sonna
bhakti vazhiyE tan buddhi nilai mannap-
pAvi arakkiyar kAval siRai tunnap-
panju paDinda pazham-chittiram enna

charaNam 2
panikkAla vArijam pOl nirang-kUsip-
pagal oru yugamAgak-kazhittALE prayAsi
ninaittangE rAvaNan annAL varach-chIchchi
nillaDA enDRU Esi
tanittut-tan uyirt-tanait-tAn viDa magarAsi
sADum pozhudu kANum samayam iduvE vAsi
init-tAmadam seyyal AgAdenRiDar vIsi
rAma rAma rAma enRedir pEsi

charaNam 3
aDal sErum vAliyai vAnulagilE kUTTi
avaniyai sugrIvan ALa muDi sUTTi
uDanE nI tUdu pO enDRa sol amudUTTi
un ezhil pArATTi
viDa vanda anumantan nAn enDRu sIrATTi
vivaram solla uyir koNDirukkiRAL sImATTi
diDamA lakshmaNan seyda parNasAlai vITTil
dEvAdi dEvA un tiru Azhitanaik-kATTi

pallavi
I have seen (kanDEn) Sita (sItaiyai), O Raghava!

anupallavi
In the city (purattilE) of Lanka, a city not seen (kANAda) even by the Gods (anDarum) (implied meaning: A city more beautiful than the celestial cities), I saw Sita (the words of the pallavi), the mother (mAtAvai) who came (vanda) to give (tara) Brahma (aravinda vEda) .
[*Note: I am very dissatisfied with the translation of the second line. I trolled the net to see what others think, but did not find anything convincing. Brahma is the son of Vishnu but only indirectly of Lakshmi. I would prefer to read it as ‘Lakshmi who sits (implied) on a lotus. After all Lakshmi is also known as Vedavalli, so could vEdA be a short version of that?  If so, what has she come to give? Can it be read as something else? Your opinions are welcome!]

charaNam 1
With your (un) reflection (uruveLi) shining (minna) in her (implied) reddened (kAvi) eyes (vizhigaLil) (ie eyes reddened by tears), uttering (panna) only (-mE after nAmam) your (un) sacred (tiru) name (nAmam), she has become (AnAL) like (implied) a pen (female swan) (maDa annam) separated (pirinda) from her soul (Avi) companion (tuNaiyai), what (enna) shall I (nAn) say (solluvadu)!  Keeping her state of mind (buddhi nilai) firmly constant (manna) by following (implied) the way (vazhiyE) of devotion (bhakti) as advised (sonna-told) daily (nittam nittam) by the lady (pUvai) Trijata (tirishaDai), while the sinful (pAvi) demonesses (arakkiyar) crowd close (tunna) guarding (kAval) her prison (siRai). She is like (enna) an old (pazham) painting (chittiram) which has become valueless (panju paTTa).

charaNam 2
Withdrawn (kUsi) with her colour (niram) pale (implied) like a lotus (vArijam) in winter (pani kAlam), the distressed lady (prayAsi) passed (kazhittaLE) each day (pagal) as if it was an eon (yugamAga). That day (annAL) when Ravana came (vara) there (angE) purposefully (ninaittu) , she (implied) reproached (Esi) him saying (eNDRu=thus) ‘chIchi’ (exclamation of disgust) Stop (nillaDa)!’.  Alone and helpless (tanittu), the blessed woman (magarAsi) decided to (implied) give up (viDa) her own (tan) life (uyir tanai) herself (tAn).  Seeing (kANum) the moment (pozhudu) of the decision (implied) of killing herself (sADum) and divining (vAsi) that this was (iduvE) the time (samayam), that (enDRu) delaying (tAmadam) further (ini) won’t do (seyyal AgAdu) , I interrupted (edir pEsi) by scattering (vIsI) the words (implied) ‘Rama Rama Rama’ .

charaNam 3
Gathering (kUTTi) the murderous (aDal = murder, but why sErum? !) Vali (vAliyai) into the celestial world (vAnulagam) and crowning (muDi sUtti) Sugriva to rule (Ala) the world (avaniyai), he said (implied) ‘Go as my ambassador (tUdu pO)’, feeding (Utti) words (sol) of nectar (amudu) to me (implied). Praising (pArATTi and sIrATTi) your (un) grace (ezhil), I  said (enDRu-thus, here indicates what is said), ‘ I (nAn) am Hanuman (anumantan), having come (vanda) to rescue you (viDa)’ .  O Lord of Lords (dEvAdi dEva)! In the leafy hut/hermitage (paRNasAlai vITTil) built (seyda) by Lakshmana, [Note: In Kamba Ramayanam, Sita is captured along with their hut, thus protecting her chastity even further by her never having been touched by Ravana], as I explained (solla) the details (vivaram) and showed [kATTi] your (un) sacred (tiru) signet ring (Azhitanai), the lady (sImATTi) resolutely (diDamA) retains life (uyir koNDirukkiRAL) (ie. he has successfully stopped her from giving up her life).

Eppadi Manam Thunindado

Let us take our minds to the scene from Ramayana where Rama is summoned to his father’s presence the day before his coronation. Kaikeyi has demanded the boons promised to her by Dasaratha; she wants her son Bharata to be coronated and Rama to be exiled. Dasaratha is devastated but obliged to keep his word.

सप्त सप्त च वर्षाणि दण्डक अरण्यम् आश्रितः |
अभिषेकम् इमम् त्यक्त्वा जटा चीर धरः वस ||

“You have to leave this coronation function and dwell in the forest of Dandaka for fourteen years, with matted hair and clothed in animal skin”

So says Kaikeyi to Rama, when Dasaratha finds it too difficult to utter the words.  How shocked Rama would have been to be exiled thus! Yet he takes it manfully, seeing it as his duty to fulfill his father’s words to Kaikeyi. Bidding farewell to his mother Kausalya, Rama comes to inform Sita of his imminent departure. He bids her farewell, advising her of her duty towards Bharata, who is to be king in his stead, towards his father Dasaratha and his mothers. Sita, quite unlike herself, does not take this meekly.

एवम् उक्ता तु वैदेही प्रिय अर्हा प्रिय वादिनी |
प्रणयात् एव सम्क्रुद्धा भर्तारम् इदम् अब्रवीत् ||

“Sita, who speaks kindly and deserving of kindness, after hearing Rama’s words, became angry out of love alone and spoke thus to her husband.”

She is upset and demands to go to the forest with Rama, saying that the destiny of a wife is tied to her husband. Her words are strong; she says that she cannot be prevented from her intention.

Rama explains to her the many discomforts, difficulties and dangers faced by forest dwellers. He speaks of dangerous animals, the lack of food, bed and comforts; he tells her of the rigours of the life of a hermit.

तत् अलम् ते वनम् गत्वा क्षमम् न हि वनम् तव |
विमृशन्न् इह पश्यामि बहु दोषतरम् वनम् ||

“Therefore, do away with the idea of your coming to the forest. The forest is not indeed bearable for you. Reflecting now, I perceive the forest as having too many disadvantages.”

Sita tries to convince Rama in many ways. She talks of her duty to be beside him, she talks of soothsayers predicting her stay in a forest. She even threatens suicide! When he tries to dissuade her, she demands to know why he is afraid of taking her, going so far as to ask-

किम् त्वा अमन्यत वैदेहः पिता मे मिथिला अधिपः |
राम जामातरम् प्राप्य स्त्रियम् पुरुष विग्रहम् ||

 “What will my father, the king of Mithila, think of having a son-in-law such as you, a woman having the form of a man”

Strong words indeed!! I was surprised when I read the word to word translation of this chapter; I had imagined Sita as a softer character, who goes quietly with whatever is demanded of her.

Curious to see what Goswami Tulsidas writes in his Ramcharitmanas, I looked it up. In this, it is Kausalya who advices Rama that Sita is too gently brought up to survive the forest and she advices him to leave her behind. Sita is described as अति सुकुमारी , exceedingly delicate; as being timid चित्रलिख कपि देखि डेराती – frightened even to see a picture of a monkey. Rama then dissuades Sita by demonstrating her unfitness for the forest in many ways.

मानस सलिल सुधाँ प्रतिपाली । जिअइ कि लवन पयोधि मराली ।

Can a swan brought up in the nectarean water of the Manasa lake live in salt water of the ocean?

Sita’s reply is much softer than in Valimiki’s dialogue. Her main argument is that a wife should be with her husband, and that she could not bear to be separated from him.

बन दुख नाथ कहे बहुतेरे । भय बिषाद परिताप घनेरे ॥
प्रभु बियोग लवलेस समाना । सब मिलि होहिं न कृपानिधाना ॥

You have mentioned many hardships and perils, woes and afflictions attendant in forest life; but all these put together will hardly compare with an iota of the pangs of separation from my Lord, O fountain of mercy!

She offers herself in service of her Lord, she begs and pleads in her distress.

सबहि भाँति पिय सेवा करिहौं । मारग जनित सकल श्रम हरिहौं ॥

I shall render all sorts of service to my beloved Lord and shall relieve him of all the toil occasioned by the journey.

Tulsi’s Sita is more gentle but comes across as rather servile, calling herself a दासी or handmaiden.

Arunachala Kavi’s (1711-1779) representation of her is more like what I had imagined her to be. This great Tamil poet wrote the musical-drama called Rama Natakam which is based on the Ramayana. My song choice of today is set to the scene above. In contrast to Valmiki’s Sita who angrily demands her rights or Tulsi’s Sita pleadingly offering her services, Arunachala Kavi’s Sita is distressed but aware of her rights, as she reminds Rama of promises made.

 “How can you even bear the thought of leaving me?” she asks. She reminds him of his promise to never separate from her in any birth and asks if he is breaking his word to her. She speaks of her distress;  “By distressing me again and again, you kill me without killing me with your words” she says. There is pathos in her pleas and it is well expressed in the Raga Huseni. I believe it was set to tune by Ariyakudi Ramanuja Iyengar. For lyrics and translation, see footnote.

My favourite rendition is by Sanjay Subrahmanyan who is extraordinarily talented in showing bhava, expression, in his music. I have just listened to at least fifteen renditions and for me, none come close to the expression he portrays! I am a fan!

Alternate link : Click here

I also like very much K.V.Narayanaswamy’s rendition which is beautifully enunciated.

Alternate link : Click here and download song 4

 

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Footnote (Lyrics and Translation) :

Composer : Arunachala Kavi
Raga : Huseni
Language: Tamil

பல்லவி
எப்படி மனம் துணிந்ததோ, சுவாமி
வனம் போய் வருகிறேன் என்றால்
இதை ஏற்குமோ பூமி?

அனுபல்லவி
எப்பிறப்பிலும் பிரியேன், விடேன்  என்று கை தொட்டீரே
ஏழையான சீதையை நட்டாற்றிலே விட்டீரே

சரணம்
கரும்பு முறித்தாற் போலே சொல்லல்லாச்சுதோ ?
ஒருக்காலும் பிரியேன் என்று சொன்ன சொல்லும் போச்சுதோ?
வருந்தி வருந்தி தேவரீர் வெல்ல (alt: சொன்ன ) வார்த்தையால் கொல்லாமல் கொல்ல
இரும்பு மனது உண்டாச்சுதல்லவோ?
என்னை விட்டுப் போகிறேன் (alt: பிரிகிறேன்) என்று சொல்ல

Transliteration

pallavi
eppaDi manam tuNindadO, swAmi
vanam pOy varugiREn enDRAl
idai ERkumO bhUmi

appiRappilum piriyEn, viDEn enDRu kai toTTIrE
EzhaiyAna sItaiyai naTTATRilE viTTIrE

charaNam
karumbu muRittAR pOlE sollallAchchudO ?
oru kAlum piriyEn enDRu sonna sollum pOchchudO?
varundi varundi dEvarIr vella (alt: sonna) vArttaiyAl kollAmal kolla
irumbu manadu uNDAchchudallavo?
ennai viTTup pogirEn enDRu solla

Pallavi
How (eppaDi) can your mind (manam) even bear the thought (tuNindadO; literally dare), O Lord (swAmi)? If you say (enDRAl: if so) that you will leave (pOy varugirEn) for the forest (vanam) (implied: without me), will the earth (bhUmi) bear it (ERkumO)?

Did you not hold (toTTIrE: literally touch) my hand (kai) and say “I will never part with you (piriyEn), I will never leave you (viDEn) in any birth (eppaRappilum)”? (Refers perhaps to pANigraha ritual in a wedding). And yet (implied) you leave ((viTTIrE) this wretched (EzhaiyAna) Sita mid-stream (naTTATRil)?

So there is to be (AchchudO) this harsh (karumbu muRittar pOlE: literally like a sugar cane being broken) proclamation (sollall) ? Are the words (sol) “I shall never (oru kAlum) separate from you (piriyEn) that you spoke (sonna) forgotten (pOchchudO: literally gone)? By distressing me again and again (varundi varundi), you kill me (kolla) without killing me (kollAmal) with your winning/subduing words (vella vArtayAl) O Lord (dEvarIr)! Have you become hard-hearted (irumbu=iron, manadu=mind, uNdAcchu=come into existence) enough to say (enDRu solla) that you will leave me behind (ennai viTTu pOgirEn)?

Yaaro Ivar Yaaro

The story of Rama and Sita’s wedding has inspired many great poets and saints. In my entry for Kalyana Rama, I had the retold this story. There, the poet describes the beauty of Rama as groom. Today I have picked a song in which another aspect of the same story is explored by the another poet.

Arunachala Kavi (1711-1779) was a Tamil poet who wrote the musical drama Rama Natakam. The music was composed by his disciples, Venkatarama Iyer and Kodandarama Iyer. This musical-drama contains 197 songs and 278 viruththams (devotional verse). From this. I present a song where the poet describes the emotions of Rama when he first sees Sita. Originally sung in Raga Saveri, it is nowadays rendered in the beautiful raga Bhairavi. To know more about this raga, click here.

‘Who can it be? What is her name? ’ Rama wonders on glimpsing Sita. ‘In this beautiful Mythila which abounds with clouds and wealth, who is this who stands in front of the ladies quarters?’. He is taken by the vision of Sita. ‘With her beautiful moon like face turned towards me, is she looking at me? Perhaps our relationship in a previous life is why she presents herself to me today’.

This is not love at first-sight that the poet describes, but recognition at first-sight. Vishnu born as Rama recognises his consort Lakshmi born as Sita and the love that they have for each other from time immemorial resurfaces. In Hindu mythology, Lakshmi is said to reside in Vishnu’s heart and thus is inseparable from Him.

For the complete song and translation, see footnote below.

To present this song, I have chosen a rendition by the incomparable Sanjay Subrahmanyan. For me, it’s always a great pleasure to listen to him singing Tamil compositions.

Alternate Link : Click here and download item 5 Kriti (needs free membership of Sangeethamshare.org)

[28.03.2014 : I recently heard a video version by SS; I add the link for those who prefer to see their artist, it is the first song in this video]

For an instrumental version of the song, listen below  to this wonderful rendition by Ganesh and Kumaresh weaving their magic on the violin.

Alternate link : Click here.

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Footnote 1 : Lyrics and translation

I give below the complete composition and translation sourced from a Carnatic music discussion board rasikas.org (thank you, contributers!) and other internet sources. But I haven’t ever heard the full song being sung. Normally only the third charanam is sung.

Srimati Vedavalli has said that this song should be sung as Aaro Ivar Aaro. However, I have chosen to follow the Yaaro Ivar Yaaro route for this post.

Lyrics in Tamil :

பல்லவி:
யாரோ இவர் யாரோ என்ன பேரோ அறியேனே (யாரோ)
அனுபல்லவி:
காருலாவும் சீருலாவும் மிதிலையில் கன்னிமாடம் தனில் முன்னே நின்றவர் (யாரோ)

சரணம்1:

பண்ணிப் பதித்தார்ப்போல் இரு ஸ்தனமும் கூட பாங்கியர்கள் இன்ன முத்துரைத்தனமும்
எண்ணத்தாலும் வண்ணத்தாலும் பங்கயப் பெண்ணைப்போல்
கண்ணிற் காணும் மங்கையர் (யாரோ)

சரணம்2:

பாக்கியம் என்பது இவர் தரிசனமே அதிங்கே
பலித்ததென்ன புண்ணியமோ மனமே
மூக்கும் முழியும் தீர்க்கமாய் இன்னமும் பெண்கள்
பார்க்கப் பார்க்க நோக்கம் கொள்ளுமோ கண்கள் (யாரோ)

சரணம்3:

சந்த்ர பிம்ப முக மலராலே என்னைத் தானே பார்க்கிறார் ஒருகாலே
அந்த நாளில் சொந்தம் போலே உருகிறார்
இந்த நாளில் வந்து சேவை தருகிறார் (யாரோ)

Transliterated Lyrics:

Pallavi

yArO ivar yArO enna pErO ariyEnE
(yArO)

anupallavi

kArulAvum shIrulAvum mithilaiyil kannimADam tanil munnE ninravar
(yArO)

canaNam 1

paNNip-padittArp-pOl iru sthanamum kUDa pAngiyargaL inna muduraittanamum
eNNattAlum vaNNattAlum pangayap-peNNaip-pOl kaNNirk-kANum mangaiyar

caraNam 2
bhAgyam enbadivar darishanamE adingE balittenna puNNiyamO manamE mUkkum muzhiyum dhIrgamAi innamum peNgaL pArkkap-pArkka nOkkam koLlumO kaNgaL

caraNam 3

candra bimba mukha malarAlE ennai tAnE pArkkirAr orukkAlE
anda nALil sondam pOlE urugirAr inda nALil vandu sEvai tarugirAr

Meaning :

Who can this be? What could her name be? I know not!!

In this beautiful city of Mythila, where clouds and symbols of wealth abound, who is this standing in front of the ladies quarters of the palace?

Her breasts appear as though they have been uniquely designed and installed in her body. She is surrounded by a band of friends with sweet chatter. In thought and appearance (complexion) she looks like the goddess seated on lotus, viz., Lakshmi. Who could it be?

One must have earned a lot of merit to have the audience of this woman. To have that opportunity right here is really significant. She has striking eyes and nose. When other girls look at her they are so captivated by her charm that cannot take their eyes off her.

With her moon-like face turned towards me, is she looking at me? A loving relationship from those times (a past life) brings her before me in these times.