DEIVATHIN KURAL # 172 (Vol #
6) Dated 16 May 2013
(These e-mails are
translations of talks given by PeriyavaaL of Kanchi Kaamakoti Peetam, over a
period of some 60 years while he was the pontiff in the earlier part of the
last century. These have been published by Vanadi Padippagam, Chennai, in seven
volumes of a thousand pages each as Deivathin Kural. Today we are going ahead
from page No 1190 of Volume 6 of the Tamil original. The readers may note that
herein ‘man/he’ includes ‘woman/she’ too mostly. These e-mails are all
available at http://Advaitham.blogspot.com updated
दृशा द्राघीयस्या दरदलितनीलोत्पलरुचा
drushã drãgheeyasyã daradalita leelotpalat ruchã
दवीयांसं दीनं स्नपय कृपया मामपि शिवे |
daveeyãmsam deena snapaya krupayã mãmapi shive |
अनेनायं धन्यो भवति न च ते हानिरियता
anenãyãm dhanyo bhavati na cha te hãniriyatã
वने वा हर्म्ये वा समकरनिपातो हिमकर: ||
vane vã harmye vã samakaranipãto himakara: ||
of the Sloka. The word दृशा means by looking or by her
sight. The poet is talking about the eye
sight of AmbãL. द्राघीयस्या means by being far reaching in the comparative
degree. By being farther than anything
with which it can be compared with, her Katãksham should be taken as the
farthest reaching, from her long eyes!
As against short and narrow eyes, long eyes are considered as a mark of
beauty. A mother would like to always
keep her children within her eye sight.
Whether the baby is in 'Dhooli' or bed, playing in the garden or in
another room, she will often come around and keep having a look. For AmbãL all the living beings, whether it
is a plant or bird or animal, great artist or manager, king or a beggar, they
are all equally important to her! That
is, her 'dhrushti' reaches the far corners of existence!
is that limit? Scientists say that this
is not the only solar system. There may
be as many solar systems as there are stars.
With the aids for observation existing today, we can roughly calculate
that there may be some 300 sextillion stars in the known universe. Constellations are not a permanent grouping
of stars. There may be many
constellations not yet observed. As a
rough estimate the scientists say that there are some 200 billion galaxies and
the known universe is some 156 billion light years across. If this unlimited universe is within her eye
sight that means that her sight is also unlimited. However huge the universe may be, her eye
sight reaches there also – 'द्राघीयस्या'! If her eye sight is so encompassing, it means
that it does not evaluate or assess worth but, encompasses equally! OK, if that is the range, reach and
impartiality of her vision, what is the quality of that?
is, in his words, 'दरदलितनीलोत्पलरुचा'. What does it mean? We take this word 'ruchi' to mean 'taste' as
discerned by the tongue. Though this
meaning is there in Sanskrit also, it has a special connotation to indicate the
'light' as discerned by the eyes. In an
earlier sloka (No 48), we have seen the use of this word in that meaning, where
he has used almost a similar phrase as, 'दरदलित + हेम + अम्बुज + रुचि: = दरदलितहेमांबुजरुचि:' to mean that her eyes
were having the golden hue of the lotus. So, here instead of 'हेमांबुज', we
have 'नीलोत्पल'. The golden
red hue is of the middle eye and this 'नीलोत्पल' applies to both the
right and left eyes of dark blue colour.
With two letters of 'L' and no other harsh spelling, the word 'Nilotpal'
itself is soft and sweet like her name Lalitha.
As the jeweller chooses and selects the size, shape and their relative setting
of each and every gem in the ornament, the poet that is, the 'Sahitya Karta' looks
in to and weighs each and every word for their intrinsic and relative sound,
meaning and meaning as conveyed by the sound!
Thiruvãroor, AmbãL in the 'Moolasthãnam'
that is, the 'sanctum-sanctorum' is named 'NilotpalãmbaL' or 'KamalãmbãL'. You
may already know that 'Kamala' means lotus.
Neela + Utpal = Nilotpal, meaning that it is arising from the blue
waters and it is also Neela in colour, that is known as 'Karunkuvalai' in Tamil
or the dark blue lotus. In red lotus
flower if there is a bright shine in the Nilotpal it is a soft brightness. Though both are lotus flowers only, the
difference between these two flowers is like that between the, the Sun and the
Moon. AmbãL's two eyes soaked in
kindness are pleasant and cool like the Nilotpal with, just a drop or two of
water shining like pearls, on its surface but not sticking to it. (KTSV adds: - There is an inherent problem in
translating from Tamil to English. Tamil
is mainly the language of South India of temperate climate and English as the
Language mainly of England is of cold climate.
So, what is pleasantly cool and nice in Tamil is warm and nice in
eyes are ever patrolling the whole of the universe in cool care like the
Nilotpal soaked in water. The shape of her
eyes is, like that of that flower Nilotpal, the same blue hue of the pupil. Here PeriyavãL is punning on 'neeLam' and 'neelam'
meaning 'long' and 'blue' respectively.
They are both, the eyes and the flower equally cool and similarly
twittering. The flowers move with the
wind and movement of the water while her eyes are moving everywhere because of
her concern and care. The brightness of
her eyes is not glaring like that of 'hemãmbujam', but the 'ruchã' or shine is
a pleasant blue. The poet is praying to
the right and left eyes only and not to the 'lalãta netra' of red hemãmbujam. We know of its power and effect, isn't
it? Though she has the third eye, there
is no account of when she has ever opened them!
of saying just Nilotpal, he has given adjectives as 'dara-dalita'. To be ever so slightly open is this
'dara-dalita'. The word 'dalita' means a
light opening, which is not yet a full bloom.
The red lotus blooms to the rays of the Sun. This Nilotpal opens on the touch of the rays
of the moon. The moment the 'chandra
rasmi' that is, moon-light touches the Nilotpal flower it gives an impetus that
the flower responds with an almost inaudible 'tup'! If the word 'dalita' is an adjective, it has
been given another adjective, 'dara' to mean 'just'. So, 'dara-dalita' as I said means 'just ever
so slightly open'! The shape of the
Nilotpal when fully blossomed will not be like that of an eye. Only when it is still
a bud, it can look like the eye. But
that will look like the closed eye. To
be compared with the eyes of AmbãL the Nilotpal has to be a bud, which is slightly
open, because the poet has reiterated the fact that AmbãL's eyes are never
closed because of her constant concern and care of all the life forms of the
does it mean that her eyes are fully open?
No, not that either as that will not be very correct. Fully open eyes will mean glaring and that is
not care and concern, but anger or surprise!
In graceful kindness the eyes will be slightly closed and slightly open,
just a little bit. When AmbãL is directing
her love and grace on us all, they will be like these buds of Nilotpal, ever so
slightly open – that is described by the poet as 'dara dalita nilotpala rucha'. It is in this state that the flower has
subtle and greater beauty. It is as
though the flower is saying, "There is something inside; that I will not
show you and also not reveal to you. By
showing you a glimpse, I will make you to be desirous of knowing what is there
further!" It is such a stage in
which the flower is an interesting puzzle.
Don't the poets and suspense writers similarly, create avid interest in
the minds of the readers, revealing some and hiding the rest?
you look at the Nilotpal flowers, nearer the base the petals will be seen to
become white and a little green further lower.
Even in the red lotus that is, 'செந்தாமரை', if you look at the petals, you may
notice that a little lower than the half it becomes slightly white and further
below there is no red colour at all. So,
like the silk cloth, shimmering as though polished with oil, the flower
Nilotpal looks fully blue only when it is slightly bloomed. If it is fully blossomed, then the white
colour will be rather apparent. The pupils
eyes are fully blue with no white. So
when it is slightly open others can see the pupil only and not the white of the
eye. This makes it more apt that the adjective
'dalita' has been further qualified with 'dara', to mean that the eyes are so
slightly open. The last word of that
phrase 'rucha' means 'by its shine'.
Thus the first line 'दृशा द्राघीयस्या
'by the far reaching vision of yours which shines like the slightly open blue
lotus flowers'. When we say ('deerga
drushti' or 'deerga darsan') of far reaching vision of AmbãL, we are
including the past and future, as well as here, there and everywhere; in time
next line of the sloka is, 'दवीयांसं दीनं स्नपय कृपया
मामपि शिवे |'. Having rhymed with four words starting with the
letter 'da', in the first line, the poet continues with two more words – 'दवीयांसं and दीनं', starting with
the same letter. Then these two words 'द्राघीयस्या' and 'दवीयांसं' are similar sounding.
These are all rhymes of sound. A
thousand times more superior than all the rhymes are the matching of the
meanings of those words – the reason aspect of the phrase, 'rhyme and reason'. He calls AmbãL as 'शिवे' – 'மஹா மங்கள
ரூபிணியே!' – addressing her as the 'Mother, the very
personification of benevolence!' The
first word in the line – 'दवीयांसं' – like the – 'द्राघीयस्या ' in the first line is also a word of the comparative degree. As we said that more than the reach of the
universe AmbãL's vision is reaching farther – 'द्राघीयस्या', the poet is saying that her Katãksham is farther away by this
word – 'दवीयांसं'! From whom
is her Katãksham farther away? It is
farther away from this 'दीनं', this poor man,
suffering, pitiable and useless low down character. This one word 'deena' has all these
this low down character 'deena', he says, bathe him – 'snapaya'. Clean up this chap, 'krupayã' he prays. In what should he be bathed? Should he be bathed in the river, in the pond,
in hot water or sheer cold water? No,
none of these things! By your sight,
'drusã' – "My Dear Mother, you have to bathe him by your Kataksha
Amrita! It is not enough if some drop of
it fall on him, but you have to bathe him in a flood of it!" If you read the first line again, there doesn't
seem to be any need for such pleading.
Without any evaluation of worth, her vision goes on extending to cover
all living beings, isn't it? Then why
should he be pleading like this 'snapaya krupayã'? Because, the poet says, that this 'deena' is
not like any of the living beings, seemingly.
Evidently or possibly he has been banished even beyond! If he is banished from this epitome of
kindness – AmbãL, he must be really a 'gone case'! Who is he?
It is now that, the very crunch point of the whole of the 100 poems of
Soundarya Lahari comes and our ÃchãryãL's humility comes up – 'मामपि'! That phrase 'मामपि' is
a combination of 'mãm + api' meaning, 'even me'! "That 'deena' is nobody else other than
me, who may also please be included", he prays!
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