Sri Rama Ashtapadi-6 and 7
K.N.RAMESH
॥ षष्ठाष्टपदी ॥
(सञ्चरदधर इतिवत्)
ASHTAPADI 6
(Like in Sancharadhara)
तॊडि/ दॆवगान्धारि रागॆण] [त्रिपुट तालेन गीयते
Raga Todi/ Devagandhari] [Tala Triputa
हरिद्राकण्ठ-विराजित-प्रतिसर-मङ्गळ -कङ्कणपाणिम् ।
जानकी-कलितानुलॆपन-रञ्जित-दीक्षांशुकॊज्ज्वल-श्रॆणिम् ॥
रामं परिणय-समुचितवॆषं स्मरति सुकृती कॊऽपि हृदि साभिलाषम् ॥ (रामं)
Some virtuous man contemplates with love in his heart on Rama, who shines with his neck yellowed with turmeric; his wrist displaying the marriage vow string and bracelet; with the shining ritual silk dresses even more glorified by the fragrances used by Janaki; who is in beautiful marriage attire.
कल्याण-मण्डप-वॆदि-मध्यासीन-मृषिगणमय-परिवारम् ।
भरत-लक्ष्मण-शत्रुघ्नैरपि कल्याण-वेषैरभिगत-मुदारम् ॥ (रामं)
Some virtuous man contemplates with love in his heart on Rama, who is seated in front of the altar in the marriage hall among groups of Rishis; who is handsome, followed by Bharata, Lakshmana and Satrughna in marriage attire.
वृद्ध-सुवासिनी-जनकृत-नवरत्न-नीराजना-द्युपचारम् ।
निरुपम-शिवचाप-भञ्जन-परिहृत-दुर्वार-जनक-विचारम् ॥ (रामं)
Some virtuous man contemplates with love in his heart on Rama, who is honoured by waving the lighted lamp studded with the nine precious gems by aged sumangali (whose husbands are alive) women; who relieved Janaka of his inexorable worry by breaking the matchless Siva’s bow.
सरस-वयस्थ-जनेन समं कृत-विविध-विनोद-विलासम् ।
अनुगुण-पतिलाभ-समुदित-बहुतर-वैदेही-हृदय-विकासम् ॥ (रामं)
Some virtuous man contemplates with love in his heart on Rama, who is engaged in multifarious sports with friends of similar age and persuasion; who is in the company of Vaidehi, whose heart swells exceedingly with joy on having attained husband suited to her outlook.
जानकी-परिणय-सादर-सुरमुक्त- सुरतरु-कुसुम-समूहम् ।
नारद-तुम्बुरुमुख-सर्वगन्धर्व-वादित्र-मुखरित-गेहम् ॥ (रामं)
Some virtuous man contemplates with love in his heart on Rama, who is adored by heaps of Kalpaka flowers, dropped by Devas with grace on the occasion of his marriage with Janaki; who is in the palace, in the midst of chiming sound of musical instruments played by Narada, Tumburu and all Gandharvas.
अभिनव-घन-घनसार-विलेपन-कॊमळ-श्यामळ-देहम् ।
परिणत-हिमकर-कर-निकरैरिव चपल सजल-जलवाहम् ॥ (रामं)
Some virtuous man contemplates with love in his heart on Rama, who shines with his smooth dark body glorified with application of freshly prepared dense camphor; like a stream full of flowing water, flowing in zigzag manner, and beautified with the dense rays of the moon.
गौरी-कल्याणेति गानकरेन्द्र-पुरन्ध्रि-जनॊक्ति-समॊदम् ।
नतनृप-कॊटीर-कॊटि-लसन्मणि -रुचिभर-रञ्जित-पादम् ॥ (रामं)
Some virtuous man contemplates with love in his heart on Rama, who is happily surrounded by the exclamations of Deva women singing ‘Gowri Kalyanam’; whose feet are decorated by the edges of the gem-studded crowns of kings who prostrate.
श्रीरामकविवर-विरचित-रघुपति-परिणय-मङ्गळगीतम् ।
गायता-मनुदिन-मुदयति सद्मसु नित्य-महॊत्सव-जातम् ॥ (रामं)
May this auspicious song on Sri Raghupati’s marriage by the great poet Sri Ramakavi be sung every day in homes, giving rise to continuous festivity every day.
श्लॊ ॥ याते गाधिसुते वनं रघुपतिःपित्रादिभि-स्स्वां पुरीं
गच्छन् वर्त्मनि भार्गव-स्मयहरः साकेत-सन्तॊषकृत् ।
पित्रा सद्गुण-नन्दिना नियमितॆ स्वे यौवराज्यागमे
कुब्जा-विघ्नवशा-दरण्य-गमनेऽप्यासीत् समानस्थितिः ॥
Slokas
After sage Viswamitra left for the forest, Raghupati, accompanied by his parents and others, left for Ayodhya. On the way, he robbed Parasurama of his conceit. In Ayodhya, people were very happy. His father Dasaratha, who was enchanted by the virtues of Rama, nominated him as Crown Prince (Yuvaraja). Then owing to the obstacle created by the hunch-backed woman (Manthara), Rama had to go to forest. However he retained equanimity in both these conditions.
सीतां वना-नुगमनाय पुरः प्रवृत्तां
प्रीत्या निवर्तयितु-माजनुष-स्सुखार्हाम् ।
वस्तव्यतां प्रति वने बहुदॊष-जातं
भीतिप्रदं मृगदृशां निजगाद रामः ॥
When Sita was eager to accompany Rama to the forest, Rama spoke to her on the many dangers in forest life including the terror of animals, with a view to dissuading her from the idea of proceeding to the forest, keeping in mind her high birth and comfortable living.
सरयू-सैकतॊद्यान-सञ्चारेऽप्यतिखॆदिनौ ।
चरणौ तॆ महारण्ये कथं दॆवि भविष्यतः ॥
Devi, in the great forest, what will happen to your feet, which feel very miserable even in the sands of Sarayu river and the gardens.
In this Ashtapadi, the great poet Ramakavi draws an enchanting word-picture of the grand marriage celebration of Rama with Sita. He makes a quick reference to his encounter with Parasurama. The much acclaimed equanimity of Rama, when told to accept the position of Yuvaraja and then to go to the forest for fourteen long years, is beautifully and succinctly brought out by the poet. Valmiki refers to this state of mind of a Sthitapragna (one whose awareness is ever steady) in many slokas, one of which is:
उचितं च महाबहुर्न जहौ हर्षं-आत्मवान् ।
शारदः समुदीर्णांशुश्-चन्द्रस्-तेज इवात्मजम् ॥
“The valorous Rama, who always had control on his mind, never left his natural happy disposition, just as the moon of shining rays of autumn does not leave its natural radiance.” (2:19:37)
॥ सप्तमाष्टपदी ॥
(निन्दति चन्दनम् इतिवत्)
ASHTAPADI 7
(Like in Nindati Chandanam)
सावेरि/ सौराष्ट्र रागॆण] [आदि/ त्रिपुटतालेन गीयते
Raga Saveri/ Sourashtra] [Tala Adi/ Triputa
तरुतल-शयनं गतरस-मशनं तदपि नताङ्गि दिनान्ते ।
वल्कल-मनुचितमपि वसनं तव युक्तमतॊ न वनं ते ॥
Humble woman, the forest life – with sleeping at the foot of tree; eating food of no taste, that too, at the close of day; wearing bark of tree, that too, of unsuitable size and shape- is not at all suitable for you.
प्राणसमे मम सीते दॆवि प्राणसमे मम सीते ।
मदुदीरित-हितवचनं कल-भाषिणि विशतु सुखं श्रवः सीते ॥ (प्राण)
My Sita, my life, my Sita, my life, your speech is child-like lisp. May my words, intended for your good, get into your ears nicely.
व्याळ-मृगादन-समदम-दावळ -सिम्हगणा विवलन्ते ।
तत्र निशाचरकुल-मभिधावति युक्तमतॊ न वनं ते ॥ (प्राण)
The forest, where snakes, hyenas and mad lions in large groups roam about and clusters of Rakshasas move around, is not at all suitable for you.
अविरतमपि तपसा वनसीमसु श्रमसह-मङ्ग गतं ते ।
वपुरति-मृदुलं शिरीष-सुमादपि युक्तमतॊ न वनं ते ॥ (प्राण)
In the forest you will continuously experience suffering due to severe conditions. Your body is much more delicate than the flower of the Sirisha tree. The forest is not suitable for you.
हिममरु-दार्ता-घनवृष्टिषु तत्र सुखं न लभन्ते ।
अपि च निरन्तर-कण्टक-संहति-युक्तमतॊ न वनं ते ॥ (प्राण)
During heavy rains accompanied by cold, dusty and painful winds, it will be miserable. Further there will be continual spread of thorns and bushes. The forest is not suitable for you.
अनुदिनमपि घनभैरव-फेरव-वाशितमपि च निशान्ते ।
श्रवणशुचं बहु जनयति मानिनि युक्तमतॊ न वनं ते ॥ (प्राण)
Every day there will be very terribly howling jackals and crying birds in the nights. O honourable woman, all this causes miserable sensation while hearing. The forest is not suitable for you.
अविरल-तरुतल-सन्तति-संकर-परिपथनेन वनान्ते ।
कलुषा-म्भांसि सरांसि विलासिनि युक्तमतॊ न वनं ते ॥ (प्राण)
In the forest dense growth of trees and vegetation obstructs the path. O sportive woman, the water bodies hold dirty water. The forest is not suitable for you.
शिव शिव नूनमितॊऽपि भयं वहु वरतनु तत्र दुरन्ते ।
स्मरसि पुरा शशिमुखि वचनं मम युक्तमतॊ न वनं ते ॥ (प्राण)
O beautiful woman, in the forest, Siva, Siva, there is more and more endless fear. O moon-faced woman, you will remember all of my words very shortly. The forest is not suitable for you.
इति तव राम-समीरित-मिदमिह मानय हितमिति कान्ते ।
सपदि निवर्तय हृदय-मणूदरि युक्तमतॊ न वनं ते ॥ (प्राण)
O beloved, accept whatever has been told to you by this Rama as it is in your interest. Change your mind immediately, o woman of slight belly. The forest is not suitable for you.
श्लॊ ॥ कैकेय्या वरदान-वञ्चित-हृदा पित्रा नियुक्तं वने
सीता-लक्ष्मण-सङ्गतं रघुपतिं सूतस्सुमन्त्रॊ रथम् ।
आरॊप्य व्यतिलङ्घ्य नैकनगर-ग्रामान्त-सीमातटीं
गङ्गाया नयति स्म यत्र सबलः श्रीराममित्रं गुहः ॥
Slokas
The charioteer Sumantra seated in the chariot, Raghupati, who had been cheated by Kaikeyi in the guise of boons (given by his father) and dispatched to the forest by his father. Rama was accompanied by Sita and Lakshmana. Sumantra crossed many towns and villages and reached the shore of Ganga, where Guha, who was strong and would become the friend of Rama, lived.
ततस्सुमन्त्रं नितरां रुदन्त-माश्वास्य रामः पितृ-गौरवॆण ।
भार्या-नुजाभ्यां वनमेव गन्तुं तदाभवत् तापस-वॆषधारी ॥
Rama consoled Sumantra, who was crying very much, with the respect due to his father. With the appearance of an austere man in penance, he proceeded towards the forest along with his wife and younger brother.
तं तया कान्तयारण्ये वस्तुं दशरथॊ गतम् ।
रामं विचिन्त्य हृदये तत्याज धृतिमात्मनः ॥
Dasaratha was worried in his heart about Rama, who had gone away for living in the forest, together with his beloved wife, and lost his steadiness.
In this Ashtapadi poet Ramakavi has employed the ‘bhayanaka’ (fearsome) rasa with telling effect. Rama’s repeated and deft reference to the delicateness of Sita’s form is to accentuate the fear of the forest and heighten the pathos in the situation. The poet’s jump to Rama’s departure to the forest along with Sita and Lakshmana is an indirect pointer to Sita’s successful persuasion with Rama for accompanying him to the forest. Even in the brief narration of events, Sri Ramakavi does not fail to mention the great respect due to father shown by Rama towards the aged Sumantra, the minister and charioteer.
valerio virgini
- ( अष्टा-) only f. -पदी (a verse) having eight lines, eightfold (as speech or verses) RV. AV.
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Taff Rivers
"8 verses or a verse in 8 lines?"
MW, he say: having eight 'lines' - of speech, perhaps?
The ASHTAPADI 6 has eight रामं's.The ASHTAPADI 7 has eight प्राण's.
valerio virgini
कर्णिकारं महद्यन्त्रं षट्कोणं वज्रकीलकम् ।
षड्अङ्गषट्पदीस्थानं प्रकृत्या पुरुषेण च ॥५.३॥Taff Rivers
The Brahmasaṁhita is something else, and you only quote the first half the verse.
From the Net:
Brahmasaṁhita: 5.3karnikaram mahad yantram sat-konam vajra-kilakamsad-anga-sat-padi-sthanam prakrtya purusena capremananda-mahananda-rasenavasthitam hi yatjyoti-rupena manuma kama-bijena sangatam
WORD FOR WORDkarnikaram--the whorl;
mahat--great;yantram--figure;
sat-konam--a hexagon;
vajra--like a diamond;
kilakam--the central support;sat-anga-sat-padi--of the eighteen-syllable mantra with sixfold divisions;
sthanam--the place of manifestation;
prakrtya--along with the predominated aspect of the Absolute:
purusena--along with the predominating aspect of the Absolute;
ca--also;prema-ananda--of the bliss of love of God;maha-ananda--of the great transcendental jubilations;
rasena--with the rasa (mellow);avasthitam--situated;
hi--certainly;
yat--which;jyotih-rupena--transcendental;
manuna--with the mantra;
kama-bijena--with the kama-bija (klim);sangatam--joined.
TRANSLATIONThe whorl of that transcendental lotus is the realm wherein dwells Krishna.
It is a hexagonal figure.
The abode of the indwelling predominated and predominating aspect of the Absolute.
Like a diamond the central supporting figure of self-luminous Krishna stands as the transcendental source of allpotencies.
The holy name consisting of eighteen transcendental letters is manifested in a hexagonal figure with sixfold divisions.
The origin of the above appears in a forum, but it is almost identical to that to be found in a book from the 1930's.