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Rāmāyaṇa - Ayodhyā-kāṇḍa - Part 6 - Daśaratha Breathes his Last and Bharata Arrives in the City

The next morning, Rāma awoke Lakṣmaṇa and they set out into the forest. Rāma enjoyed the beauty of nature and pointed it out to Sītā as well. Spellbound with the flora and fauna in and around the Citrakūṭa Mountain, Rāma decided that they should reside there. Upon Rāma’s instruction, Lakṣmaṇa built a parṇa-śālā – leaf-hut and then killed a black antelope to perform bali as a part of the housewarming ritual. Enjoying the beauty of the mountain and the pleasant river Mālyavatī, Rāma overcame the sorrow of having left his beloved city.

Sandarbhasūkti - part 26

230. Vṛddhakumārīvākya-nyāya

Ch. 15 Yoga of meditation on the root of the aśvattha (part 3)

We saw in the previous Bhāgavata śloka a mention of two birds in the primordial tree - dvikhago hyādivṛkṣaḥ. When there is a tree, there is usually a bird in it. The metaphor of the two birds comes to us again from the Veda. The Muṇḍakopaniṣad describes the two birds of the saṃsāra tree thus.

dvā suparṇā sayujā sakhāyā samānaṃ vṛkṣaṃ pariṣasvajāte ||

Muṇḍakopaniṣad 3.1.1

ಕುವೆಂಪು ಕಂಡಂತೆ ಕಾವ್ಯಮೀಮಾಂಸೆ - 5

ಪ್ರತಿಕೃತಿ, ಪ್ರತಿಮಾ

Rāmāyaṇa - Ayodhyā-kāṇḍa - Part 5 - Rāma meets Guha and Sage Bharadvāja

As long as the dust raised by Rāma’s chariot was visible, Daśaratha’s height appeared to be increasing, as he strained to catch a last glimpse of his son. He collapsed on the ground when Rāma was no longer visible. The queens Kausalyā and Kaikeyī escorted him to the palace. Daśaratha admonished Kaikeyī, “Don’t touch me! You are neither my queen nor my kin. You are only after wealth! I will soon renounce my life. If Bharata is happy to procure this kingdom, may the tarpaṇa he offered not reach me!” As he entered his house, he wailed, “Alas Rāma!

Sandarbhasūkti - part 25

217. Rāsabharaṭita-nyāya

Rāsabharaṭita means the braying of the donkey. The donkey starts on a high decibel. But it keeps diminishing. On the surface if something looks profound but upon a careful second viewing looks trivial, to describe such a thing, this nyāya is used.

Ch. 15 Yoga of meditation on the root of the aśvattha (part 2)

What is the reason behind the name aśvattha for a tree thus extolled in the Veda? Śvaḥ in Saṃskṛt means tomorrow. Śvastha is something that will exist tomorrow just as it exists today. Aśvattha then refers to something that will not be the same tomorrow as it is today. It is something that changes every instant - something constantly changing or fickle.

ಕುವೆಂಪು ಕಂಡಂತೆ ಕಾವ್ಯಮೀಮಾಂಸೆ - 4

ಭಾವ, ರಸ

Rāmāyaṇa - Ayodhyā-kāṇḍa - Part 4 - Rāma Leaves for the Forest

A brāhmaṇa by name Trijaṭa who belonged to the Gārgya-gotra approached Rāma and told him about his poverty. He had many children and subsisted his family through uñcha-vṛtti. He requested Rāma for help. Rāma promised him, “I have not given away even a thousand cows. Throw your staff to a distance. You will get as many cows as covered by your staff.” Excited, Trijaṭa tied his upper garment to his waist, whirled his stick above his head, and flung it with all his strength. It fell at a great distance.

Sandarbhasūkti - part 24

207. Yat karabhasya pṛṣṭhe na māti tat kaṇṭhe nibadhyate

The master fastens an unbearable load around the camel’s neck! Camels are known to bear huge loads. When there is already a humongous load on its back, if something is fastened around its neck, imagine the plight. When one goes through unbearable difficulties, this is used to describe their fate. This can also be applied when something which is unbearable to a strong man is thrust upon a weakling.