Chapter 3 - Expressions and Parallel Expressions

CHAPTER III EXPRESSIONS AND PARALLEL EXPRESSIONS Sundaresa significantly and effectively employs words so as to touch the heart of the readers. The following are the examples selected at random to point out this feature found throughout this work. 66 While speaking of Hanuman, the author qualifies Hanuman as that 1 " navavyakarana pandita " indicating his knowledge was proficient in all the S nine earlier grammar. It is to be noted that the references disclose only eight Vyakaranas and the nineth one perhaps is the one written by him. He is equated to The Sun God as the source of all knowledge. He distels the darkness of the world and is capable of removing the ignorance (ajnanam ) of human beings. The expression " tvaritaragata " is significantly used at to qualify both Hanuman as Sun God, as both of them move in high and the speed. suryatsamprapya vidyastvaritataragateh praptabhuyisthakirte dhimannityam hanumankuru padavinatam mam samartham kavitve || 2 Sundaresa describes the rule of Dasaratha, in which Varnasrama Dharma was properly maintained. The author says, "Dosas" (IMT: ) 66 had never crept in the speech of the people, for they were also afraid 282

in and could not enter into the speech. This line also suggests that there were poets who were bereft of poetic blemishes. trastah dosah khalaviracita vacakapadat 3 The author cleverly employs the word " duvrttata " when Rama killed ended only h Tataka. Actually he did not kill Tataka, but her evil conduct. The autor here suggests that the sinner is not killed but the sin alone. yadinyavidhi kumbhajatavarajam viryam ca durvrttatam vyacakhyavasati nipudanavidhim sraddharmya sodahrtim || more Rama was equated to the midday Sun as he was so powerful than the other gods, for he had learnt from Visvamitra that the art of aiming the Astras and shielding when attacked by the enemies. astranamupasamhrtim bhagavato labdhva muneh raghavah devairapyasurai radharsita balo madhyahna martandavat | 5 Sundaresa portrays Rama's fraternal attachment through an effective expression. tyaktva bhratrnam sukham yadapi me taddahyatam vahnina ' When Bhrata arrived at Citrakuta to invite Rama, he says to he would his Laksmana that if kam to get the happiness by abandoning my brothers let the happiness be burnt by fire. 283

USE OF APT WORDS " here Two significant terms regarding sage Vamiki are employed are valmikapatya 99 66 and " ksoni puthri ca ". Valmiki was born from a "valmika and therefore he got the name 66 E The form & refers to earth. Therefore "" is a reference to Sita who was Goddess earth's daughter. Thus a person born on earth, i.e., Vamiki, now portrays the life and the M E achievements of husband of mother earth's daughter Sita. valmikapatyagatyantaramiha jagatam tvam vina neti jane 7 ksoni putrisavrttamrtamatanutanau sthatumapyapragalbham | ' LOGICAL EXPRESSION Sugriva's fear is alluded to an ocean. Sugriva dreaded the mighty Vali and Rama allayed his fears by killing Vali. Though Valmiki has not aimed T mentioned the nature of the Astra which Rama at Vali, the poet here ^ mentions "Agneyastra" which could be dried up only by fire and here Rama's astra acted like fire. The author gives an apt description of the r removal of the ocean of sorrow of Sugiva when he brings in Rama's Agneyastra for this purpose, as fire is the only source that can dry up the ocean. sriramanghistha cetastapanasutabhavayaparavarahisosa pravanyaikadhi vasaprabala raghuvara''gneyadivyastravirya | 8 284

In another instance, the poet has mentioned that the sage gave two vidyas to Rama and Laksmana. Valmiki does not state that Laksmana had been granted these by the Sage. Laksmana actually learnt these two vidyas from Rama. Valmiki does not mention anything regarding Laksmana's learning. ramam laksmanamanayannijapadam saketatah prasthitah vidyemantrayutebalamatibalam ksuttrtjasokapahe ' 285

PARALLEL EXPRESSIONS Any writer on Ramayana has to necessarily follow Valmiki. in ideas, expressions etc., though the style of various writers may differ. However it is very difficult to bring out all the expressions of Valmiki, when a poet resorts to epitomizing the entire Valmiki Ramayana. Still, the influence of Valmiki, directly or indirectly, is found in all the authors who attempt to work on the Ramayana. As far as Sundaresa is concerned, the simple expressions of Valmiki are presented in a very tough style in a long metre of verses wherein the scope for reflecting ° lucid expressions is limited. Yet Sundaresa has reflected the ideas of Valmiki wherever necessary, without sacrificing the significant touches of Valmiki. Given are a few select examples, to draw comparisons of Valmiki and Sundaresa in their ideas and diction. Valmiki says that his poem should be listened to, with a sympathetic mind without jealousy; keeping in mind, the normal tendency of learned pandits to pick at loop holes in the works of others. Valmiki says, Cf. srotavyamanasuyaya 10 The poet in Sundara Ramayana echoes the same expressions thus, Vide: srrnuta'nasuyamanasa 11 286

When Visvamitra asked Dasaratha to send Rama for protecting the sacrifice, Dasaratha hesitated to accede to his request. But Vasistha intervenes and advises Dasaratha, saying that he was being sought after by Visvamitra, for the well being of Rama. Valmiki says, Cf. tava putrahitarthaya tvamupetyabhiyacate 12 Sundaresa reflects the same idea thus, Vide: tvatsutamangalayaviduro tvamoso'rthayate | When sage Visvamitra insisted on killing Tataka, Rama had no other alternative but to kill Tataka, as his father Dasaratha had already ordered Rama to follow the bidding of the sage. Valmiki says, Cf. piturvacananirdesat piturvacanagauravat | vacanam kausikasyeti kartavyamavisankaya | " 14 whereas Sundaresa employing Artha Slesa, cleverly writes, Vide: sriramo gurusasanena vidadhat 15 suggesting that Rama fulfilled the request of his father as well as his Guru, Visvamitra. The word Guru employed by him signifies father and the preceptor. Rama's killing of Khara, is compared to Siva's killing of Yama in Svetaranya, a holy place in South India. This is similar to the 287

comparison drawn by Valmiki, thus Cf. sa papata kharo bhumau dahyamanah saragnina | rudreneva vinirdagdhah svetaranye yatha'ntakah || Sundaresa says, 16 Vide: mrtyussvetavane yatha purabhidahrstassametassurah || " When Rama was searching for Sita, he saw Jatayu, who had given an indication of prophecy. He said, the time when Ravana took away Sita is a muhurta called 'Vinda' and the effect of that muhurta would be that the property would go back to the original owner. Rama was a little encouraged as Jatayu pointed out the timely favour in recovering Sita. Valmiki says, Cf. yena yati muhurtena sitamadaya ravanah | vipranastam dhanam ksipram tatsvami pratipadyate || vindo nama muhurtosau sa ca kakutstha nabudhat || " Sundaresa has taken care to bring out the force of this important astrological observation of what Valmiki has pointed out. Sundaresa says, Vide: vindo nama muhurta ahrtadhanam tatsvaminam prapayet || 19 Jatayu while breathing his last, reported to Rama that Ravana 288

took away Sita along with his life. The same idea is reflected by Sundaresa with different words. Valmiki says, Cf. sa devi mama ca pranah ravanenobhayam hrtam | Sundaresa says, 20 Vide: tenavaci tava priya madasavo rakso hrte dve iti | 21 Sugriva requested Rama to kill Vali and restore the kingdom to him. Rama promised to do so. At that instant the left eyes of Vali, Ravana and Sita throbbed simultaneously. This omen was indicative of peace and prosperity to Sita and of calamity to Vali and Ravana.Valmiki says, Cf. sita kapindraksanada caranam rajiva hemajvalanopamani | sugrivarama pranaya prasange vamani netrani samam sphuranti || 22 Sundaresa reflects this expression of Valmiki thus, Vide: sita vali nisacaradhipa drso vamassamam prasphuran | harsasyapyanivaritasya mahato duhkhasya samsucakah || 23 At the time of killing Vali, as if to remove the dilemma regarding the Dharma, Valmiki mentions that the Dharma followed by good people is difficult to understand. Cf. suksmah parama durjneyah satam dharmah 24 Sundaresa expresses the same idea thus: 289

Vide: dharmassajjana durgamo || 25 While Hanuman was searching for Sita, Hanuman felt that he had committed a sin, looking at the wives of other persons while they were all asleep. But Hanuman justified this action stating that his mind was pure and faultless and hence, no sin could accrue in spite of the working of the different sense organs. This idea has been conveyed by Valmiki in the following verse. Cf. kamam drsta maya sarva visvasta ravanastriyah | na hi me manasah kincit vaikrtyamupapadyate Sundaresa reflects a similar idea thus: 26 Vide: vindannavanijamagham paravadhu sandarsanenotthitam | nasyanmenahi vikriyatanuriti prapastryagaram punah || 2" Hanuman on observing Sita, in Asokavana, thought that there was no woman equal to Sita in chastity, for, eventhough Sita was surrounded by hundreds of cruel demonesses, she was constantly thinking of Rama. Valmiki says, Cf. naisa pasyati raksasya neman puspaphaladruman | ekasthahrdaya nunam ramamevanupasyati 28 Sundaresa here borrows the phrase of Valmiki and states thus: Vide: sitayassakalamkalamapigunam nunam tvidamna''pnuyat | naisapasyati raksasih puraimananokahanpuspinah 290

bhavenaitipatim sadeti hanumanniscitya vrkse'vasat || 29 When Ravana justifies to Sita that Raksasas carrying away another man's wife is not a sin as it is a demon's Dharma, Valmiki declares, Cf. svadharmo raksasam bhiru sarvathaiva na samsayah | gamanam va parastrinam haranam sampramathya va || 30 Sundaresa puts forth the idea thus: Vide: anyastri vihrtissvadharma iti me vaidehi janihi bhoh || 31 When Sita was threatened by Ravana to succumb to his desire, she wailed, "Is there not a single good soul in Lanka who could point out Dharma-Righteous conduct?" Valmiki says, Cf. iha santo na va santi sato va nanuvartase | tatha hiviparita te buddhiracaravarjita || 32 Sundaresa's expression is similar to that of Valmiki Vide: kim santo'tra na santi nanusarasi prajnankhalate matih | dusta''caragata''sritahitakrtena''lamambase sanmatim | " After hearing the derisive reply of Sita, Ravana turned merciless. He said that if she did not comply with his request, she would be killed and cooked for his breakfast. Valmiki says, Cf. mama tvam pratarasarthe sudascchetsyanti khandasah || 34 291

Sundaresa says, 35 Vide: masabhyam paramicchaya virahita pratarbhaverme'sanam || When Hanuman produced Rama's ring before Sita, she was overjoyed and praised the hard work and devotion of Hanuman. Valmiki says, Cf. vikrantastvam samarthastvam prajnastvam vanarottama || 36 66 Sundaresa follows Valmiki using the phrase Vikranta Verbatim - , Vide: santusta prasasamsatam varamatih vikranta ityadarat | 37 When Sita asked Hanuman how the thousands of monkeys could cross the ocean and reach Lanka, Hanuman replied that he was the the most weakest and most junior among the millions of monkeys that were at the beck and call of Sugriva. When he himself could reach Lanka by a mighty leap, there was no doubt about the great monkeys leaping over the ocean. Valmiki says, Cf. mattah pratyavarah kascit nasti sugriva sannidhau | 38 Sundaresa says, Vide: sarvesam abalo'hame vasumate prapto'tra te kim punah || 39 292

at When Hanuman saw Ravana, he was full of admiration for his enormous strength, power and position. Hanuman was filled with wonder at the appearance of the demon king. Hanuman says in Valmiki Ramayana, Cf. aho raksasarajasya sarvalaksanayuktata Sundaresa extols him in the following phrase: 40 Vide: pasyannasmaradasyanastyapanayascedraksakassyaditi || 41 When Hanuman burnt Lanka, he was afraid of Sita's safety. He went in search of Sita and found her in Asokavana. Being ensured of her safety, he told Sita, Cf. pasyami tvamihaksatam | 42 Sundaresa has used the very same word "aksatam ":Vide: tvamaksatam daivatah pasyamitivadan 43 that I have Hanuman said to Jambavan, "I have no doubt found out Sita". A Before informing this happy news to Rama, Hanuman said that it would was be better if Sita is taken to Rama. drsta devi na ca anita iti tatra nivedanam ayuktam iva pasyami 44 The author has used the very same words in his work na aniteti nivedanam balavatam manye na yuktam tvimam || 45 293

When Hanuman told Jambavan that they should take Sita with them before meeting Rama, Jambavan objected to it and said, "We must know that what Rama has in his mind" Valmiki says, C 1. yatha tu ramasya matirnivistha tatha bhavan pasyatu karyasiddhim | Sundaresa says, Vide: aciksape matih yatha raghupate rajnah tatha kurviti || 7 Rama 46 When Hanuman gave the Cudamani to Rama, He said, "Take me to the place where my dear Sita is staying. I cannot thrive even for a moment without her". Valmiki says, Cf. naya mamapi tam desam yatra drsta mama priya || A similar phrase has been employed by Sundaresa. 48 Vide: tam desam naya mamapi pranayini yatreksitanaksanam || 49 When Hanuman found out Sita, Rama was very grateful to Hanuman and wanted to present him something. At last Rama embraced Hanuman and said, "This is all that I have got now. This I give you" Valmiki says, Cf. esa sarvasva bhutastu parisvango hanumatah | Sundaresa follows the same idea. 50 Vide: yo'smanista krterajivayaditi trailokyanatho'slisat || " 294

C It is evident from the above ehoing phrases and ideas, that the the narration author has close influence of Valmiki, despite rendering in a long metre in with a style totally different from him. 295

NOTES 1. CHAPTER III brahmamaisana maindranca prajapatyam brhaspatim | tvastramapisalam ceti paniniyamathastamam || $3313: Chirichch: fqrycht 2119 h 2147: 1 paninyamarajai nendra jayantyastau hi sabdikah || SR (B. K) Verse 4 2. 3. SR ( B. K ) Verse 11 4. SR (B. K) Verse 31 5. SR (B. K) Verse 34 6. SR (Ar. K) 247 7. SR (B. K) Verse 3 8. SR (B. K) Verse 4 9. SR (B. K) Verse28 10. t 11. 12. 13. Vide SR (B. K) Verse27 14. Cf. VR (B.K) Canto 5. Verse4 Vide SR (B. K) Verse 10 Cf. VR ( B. K ) Canto 21. Verse20 Cf. VR ( B. K) Canto 26. Verse2 15. Vide SR (B. K) Verse 32 16. Cf. VR (Ar. K ) Canto. 30. Verse27 17. Vide SR (Ar. K ) Verse 83 18. Cf. VR (Ar. K) Canto 68. Verse 13,14 19. Vide SR (Ar. K) Verse 157 20. Cf VR (Ar. K) Canto 67. Verse 15 21. Vide SR ( Ar. K) Verse 153 22. Cf. VR (K. K) Canto 5. Verse 33 23. Vide SR (K. K) Verse 17 24. Cf. VR ( K. K ) Canto 18. Verse 15 25. Vide SR (K. K) Verse 43 26. Cf. VR ( S. K) Canto 11. Verse 40, 41 27. Vide SR (S. K) Verse 19 296

28. 29. 30. 31. 32. 33. 34. 35. 36. 37. 38. 39. 40. 41. 42. 43. 44. 45. 46. 47. 48. 49. 50. 51. Cf. VR ( S. K ) Canto 16. Verse 25 Vide SR (S. K) Verse 30 Cf. VR ( S. K) Canto 20. Verse5 Vide. SR (S. K) Verse 35 Cf. VR ( S. K) Canto 21. Verse 9 Vide SR (S. K ) Verse 36 Cf. VR (S. K ) Canto 22. Verse 9 Vide SR (S. K) Verse 38 Cf. VR ( S. K ) Canto 36. Verse 7 Vide SR (S. K ) Verse 61 Cf. VR (S. K) Canto 39. Verse 37 Vide SR (S. K ) Verse 69 Cf. VR (S. K) Canto 49. Verse 17 Vide SR (S. K ) Verse 82 Cf. VR (S. K) Canto 56. Verse 1 Vide SR (S. K) Verse 93 Cf. VR (S. K) Canto 60. Verse 19 Vide SR (S. K) Verse 97 Cf. VR (S. K) Canto 60. Verse 23 Vide SR (S. K ) Verse 98 Cf. VR (S. K) Canto 66. Verse11 Vide SR (S. K ) Verse 104 Cf. VR ( Y. K ) Canto 1. Verse 13 Vide SR (Y. K) Verse 1 297