“Mad Narayana”
All the eleven living children of Vararuchi may have been equally great. Their greatness was that they were evolved souls, not affected by the ways of the world. Most of them exhibited a sixth sense. It is said that they could see the future in store for themselves and for those with whom they moved. Most of the recorded stories surround five or six of the eleven. There may be more about them and about the others, told and retold locally, in the respective areas where they lived.
Among them the mad Narayana (Narayana Bhraanta) impressed me most. He was believed to be fostered by one sub-division of Brahmins, an Ilayath, though that is not so recorded. He was known more for his idiosyncrasies.
He was always dressed in rags and appeared in the most untidy way. He spoke little and had very little to do with others. He needed very little to maintain himself and survived only by begging.
What earned him the epithet, “mad”, was his strange daily routine. He used to start the day rolling a rock up a hill nearby. He would toil, in sun or rain, until he reached the top of the hill, rolling the rock up with all his strength. Once he reached the top he would roll the rock down the slopes of the hill and enjoy the sight. He would clap his hands and laugh loudly, as if appreciating his own achievement. Wise men have tried to explain the madness of Narayana saying that he tried to send the message that the path uphill was always difficult. And a fall from a lofty position earned the hard way was so easy.
Ten thousand gone, ten thousand yet to go
One of the trivial pursuits of Narayana was his pre-occupation with nature. He would watch arrays of ants passing so intently that it would appear that he was counting them. One day some one who passed by mockingly asked. “How many have gone?” Our Narayana, even without turning around, replied. “Ten thousand gone, another ten thousand yet to go.”
It was said that the man who asked the question was suffering from a severe stomach ailment. He had already spent ten thousand Rupees in treating his illness. Yet, he did not get cured. In fact, he had kept an equal amount aside for the purpose. The unexpected reply from the mad Narayana made him thinking. Even mad people often would make sensible statements. It was possible that Narayana, though mad, might have got an inkling of his future, that he would be cured by spending the amount he had earmarked for his future treatment. That was the thought that came to the mind of the passer by. It is said that finally the prediction of mad Narayana came true. The guy was cured of his ailment after he spent ten thousand more Rupees on treatment.
All alone in a cremation ground
Narayana, after spending the mornings in such frivolities, would start begging for food in the afternoons. His only worldly possession was his begging bowl which he also used for cooking his solitary meal of the day, at night.
He would go to a place where there was water in the evenings with whatever food, mostly a handful of rice, he collected by begging during the day. He would collect water in the bowl, make fire near by, cook his meal and enjoy the simple dinner. Then, he would sleep in the open near the fire till morning. If he got nothing he had no complaint. He could go without meal for days together.
Narayana had collected some rice for his dinner that day. He found fire in a cremation ground near the river. The relations of the dead person had left after performing the funeral rites. Normal persons never entered such places for any other reason, especially at night.
There are always ghost stories built around cremation grounds. It is believed to be the place where Goddess Kali entertained herself with her companion ghosts. Ordinary humans used to shudder at the very thought of cremation grounds and of the terrifying sights they might witness there, especially in the middle of nights.
Not so for our Narayana. He feared nothing and cared for none of the norms that bound ordinary humans. So, for him a cremation ground was as good a place as any other that suited him as a camping site. There was a huge fire that was burning from the pyre and there was a river nearby. Besides, the place was desolate giving him the much cherished peace.
So, he made an open oven with three rocks and pulled some logs off the funeral pyre to their middle. He placed his begging pot with rice and water on top and left it for cooking. Narayana had his left foot slightly swollen because of elephantiasis which he placed on top of one of the rocks for temporary relief. He started humming a melody and was drowsing off in between.
(We continue the story of Mad Narayana in the next episode)
Friday, September 26, 2008
Tuesday, September 23, 2008
The twelve children of a woman of low birth – 4
Vararuchi started a happy married life with the wise girl from the Brahmin family. One day he was enjoying her close company in solitude. While he was stroking her lovely hair his hands sensed something rough on her scalp. On close observation he realized that it was a scar. “How did this happen?”, asked Vararuchi. His wife replied in a casual manner: “You know, I am not really a child born to my parents. My mother found me afloat on a raft while she was bathing in the river. She was childless. So, she pleaded with my father to keep me. My father was hesitant initially saying that he did not know of my birth. From the look of me he knew that I was a cast away in the river for some reason he would not know. But, my mother persuaded him saying that I was god’s gift to them. Finally, they decided to accept me. They removed an oil lamp that was stuck on my head which left this scar. My mother told all these things to me after I grew up”.
The irony of fate
Vararuchi heaved a sigh wondering at the power of fate. He told her all about her birth and about the prediction. He explained how he tried to protect himself and how he failed. He concluded saying, “we should not continue living in this land as before. Let us be on a pilgrimage from now on distancing ourselves from the society and its norms.” With the concurrence of his wife, whom we may simply call Parayi (born of the Paraya family) for no other reason than convenience, Vararuchi left the palace and the country and in her company started roaming around holy places in the neighbouring lands.
The story so far must have taken place outside Kerala, probably in and around Ujjain. There is reason to believe that further journey of the couple took them into various parts of the state.
Does the baby have a mouth?
Soon, the wife of Vararuchi got in the family way. When it was time for delivery they got into a nearby forest where the good lady delivered her first child. It was a boy. When Vararuchi heard the first cry of the baby he called out: “Does the child have a mouth?” “Yes, of course!”, replied the mother with excitement. “If God has given it a mouth, then He will provide for its food also. Leave him behind, just as you come out of the forest.”
The Parayi was sorry to lose her darling baby and abandon it at a forest, with no one to care for it. But, Vararuchi started walking away even without turning back. So, she had to follow him keeping her deep sorrow to herself.
She bore another child, to another boy, and the same question was asked by her husband after delivery: “Was the child born with a mouth?” If so, leave the child behind. The Lord who gave him a mouth shall feed him as well. This was repeated eleven times. Only one was a girl. All others were boys. All were left behind, in the hands of the God who bestowed it with a mouth.
The one without a mouth
The Parayi bore a child the twelfth time also. It was a boy. This time when the same question was asked, she replied though with hesitation: “No, my husband, it does not have a mouth”. She hoped that she would be given permission, in that case, to keep the child. Vararuchi came near and inspected the baby. What a wonder, it did not, indeed, have a mouth! It is said that the words of the truly devoted (Pativrata) wives come true. How will a child without a mouth survive? So, Vararuchi carried it to a nearby hill and installed it as deity on top of it. Thus, the twelfth child born to the couple became an instant divinity. The villagers from nearby and even far away lands continue to visit the temple of the god without a mouth on a hill (vaayillaakkunnil appan).
The eleven siblings
The other eleven were picked up by kind villagers, all belonging to different castes, whoever found them. The first was a Brahmin. The boy grew up and later performed one of the rare rituals, called an Agnihotra, and came to be known as an Agnihotri. Another was adopted by a carpenter and he grew up to become one of the best known artisans in the land (perunthaccan). One, named Narayana, behaved so extraordinarily that people took him to be mad from birth. He was known by the name,“ the mad Narayana (narayana bhaanta)”. Nothing more is known of Vararuchi or his devoted wife later.
All the eleven children exhibited extraordinary traits even from their childhood. Many of their stories are told and retold even today throughout Kerala. Quite a few of them are interesting in one way or other. We may pick a few and go through them through the next episodes. The families of the eleven surviving children are traced even to this date.
After the death of Vararuchi the eleven surviving children started getting together in the house of the eldest brother, the Brahmin, for the annual remembrance ritual for their father. That practice was revived recently by the families who claim to be the true descendants of the Parayi.
(To be continued)
The irony of fate
Vararuchi heaved a sigh wondering at the power of fate. He told her all about her birth and about the prediction. He explained how he tried to protect himself and how he failed. He concluded saying, “we should not continue living in this land as before. Let us be on a pilgrimage from now on distancing ourselves from the society and its norms.” With the concurrence of his wife, whom we may simply call Parayi (born of the Paraya family) for no other reason than convenience, Vararuchi left the palace and the country and in her company started roaming around holy places in the neighbouring lands.
The story so far must have taken place outside Kerala, probably in and around Ujjain. There is reason to believe that further journey of the couple took them into various parts of the state.
Does the baby have a mouth?
Soon, the wife of Vararuchi got in the family way. When it was time for delivery they got into a nearby forest where the good lady delivered her first child. It was a boy. When Vararuchi heard the first cry of the baby he called out: “Does the child have a mouth?” “Yes, of course!”, replied the mother with excitement. “If God has given it a mouth, then He will provide for its food also. Leave him behind, just as you come out of the forest.”
The Parayi was sorry to lose her darling baby and abandon it at a forest, with no one to care for it. But, Vararuchi started walking away even without turning back. So, she had to follow him keeping her deep sorrow to herself.
She bore another child, to another boy, and the same question was asked by her husband after delivery: “Was the child born with a mouth?” If so, leave the child behind. The Lord who gave him a mouth shall feed him as well. This was repeated eleven times. Only one was a girl. All others were boys. All were left behind, in the hands of the God who bestowed it with a mouth.
The one without a mouth
The Parayi bore a child the twelfth time also. It was a boy. This time when the same question was asked, she replied though with hesitation: “No, my husband, it does not have a mouth”. She hoped that she would be given permission, in that case, to keep the child. Vararuchi came near and inspected the baby. What a wonder, it did not, indeed, have a mouth! It is said that the words of the truly devoted (Pativrata) wives come true. How will a child without a mouth survive? So, Vararuchi carried it to a nearby hill and installed it as deity on top of it. Thus, the twelfth child born to the couple became an instant divinity. The villagers from nearby and even far away lands continue to visit the temple of the god without a mouth on a hill (vaayillaakkunnil appan).
The eleven siblings
The other eleven were picked up by kind villagers, all belonging to different castes, whoever found them. The first was a Brahmin. The boy grew up and later performed one of the rare rituals, called an Agnihotra, and came to be known as an Agnihotri. Another was adopted by a carpenter and he grew up to become one of the best known artisans in the land (perunthaccan). One, named Narayana, behaved so extraordinarily that people took him to be mad from birth. He was known by the name,“ the mad Narayana (narayana bhaanta)”. Nothing more is known of Vararuchi or his devoted wife later.
All the eleven children exhibited extraordinary traits even from their childhood. Many of their stories are told and retold even today throughout Kerala. Quite a few of them are interesting in one way or other. We may pick a few and go through them through the next episodes. The families of the eleven surviving children are traced even to this date.
After the death of Vararuchi the eleven surviving children started getting together in the house of the eldest brother, the Brahmin, for the annual remembrance ritual for their father. That practice was revived recently by the families who claim to be the true descendants of the Parayi.
(To be continued)
Sunday, September 21, 2008
The twelve children of a woman of low birth – 3
Vararuchi had won back the confidence of the king in him. Yet, he could not breathe easily. There was one disconcerting thought that haunted the mind of the gentle Brahmin day and night.
True, the conversation among the deities in the forest had given him the clue to the riddle. Yet, they were the very words that made his mind restless. They had said that the girl born on the eventful night to the woman of low caste was to be married by him.The rules of the land did not allow the marriage of a Brahmin with a woman of low birth. If that happened, he would definitely be thrown out of his caste. The king, in that case, would have to abandon him, not for 41 days, but for ever. Such disturbing thoughts continued to torment the otherwise pure mind of Vararuchi.
The impending danger
The change in mood of his friend did not escape the notice of the king. He once asked. “I have a feeling that there is something that is bothering you. Do not hesitate to tell me about it. I am sure that I can find a solution, some way or the other.”
Vararuchi replied. “Your Highness! I do not know how to put this to you. I am aware of a great disaster that is going to fall on this country. That has been tormenting my mind all these days.”
It was the turn of Vikramaditya to feel concerned this time. “Tell me all about it and, if there is a way I can prevent that.”
Vararuchi mentioned the birth of the Paraya girl giving the date and the approximate place. He simply said that the girl was the cause for the disaster looming over the kingdom. “Your majesty, if it pleases you, please do not spare any efforts to find the girl at the earliest and arrange to destroy her without delay.”
The way out
Vikramaditya was in two minds. He had no reason to suspect the truth in the words of his friend. But, killing an innocent child was a sin of the greatest order. He called his ministers and men of learning for consultation into his court. After discussing the issue at length they reached a consensus and a plan. The child was to be placed on a raft and left on the river that flowed through the country into the neighbouring lands. As was the custom, an oil lamp was to be stuck on the head to indicate the status of the child, that it was a caste away. The child, in that way, was placed in the hands of the god. With god’s will, the child would survive. Else, it would perish. Either way, the king could live with a clear conscience. The soldiers had no difficulty in finding the child and executing the king’s orders without delay.
The fate in store
Vararuchi was a happy man. The impending danger in his life was over. He lived happily in the palace reciting poems to the king and engaging in discussions on matters of the world and mind.
Several years passed in that manner. Once, Vararuchi was on a visit to a far away land. It was noon and he was lucky to find the house of a Brahmin just in time for lunch. As was the custom, the Brahmin received Vararuchi with due curtsies. He informed the guest that he could finish his bath (as was the custom, as a way of purification) by which time lunch would be ready.
Vararuchi suddenly got into a mischievous mood. He said. “I have a few conditions to place so that I can accept your hospitality.” “What can they be? If they are within me, I shall try to meet them.”
Then, Vararuchi spelt out what sounded like near impossibilities. “I want a garment made of special silk for change after bath. Then, I want myself to feed one hundred people. I also want 108 dishes for my meal.” They were all very difficult, but, the Brahmin could stretch himself and try to meet them. It was then Vararuchi came out with what sounded like a bombshell. “After meal, I want to eat three people as is my custom. Then four men should hold me up while I take a short nap”.
The host was shocked by the ridiculous conditions. Was he out of his mind? When the Brahmin was trying to recover from his shock there was a voice from inside the house. “Father, tell him that all shall be arranged as per his wish”. (Women and adolescent girls do not appear in front of men who are not related by blood.)Vararuchi also heard the words coming from his host’s daughter. He proceeded to have his bath wondering who could be the girl, so wise as to understand his needs, spoken in riddles.
The stiff conditions
The host was perplexed. He had high regards for the wisdom of his daughter. But, what she undertook to accomplish was beyond his imagination. He accosted her. :”Are you out of your minds to agree to those senseless conditions?” The girl replied. “Father, what our guest wanted is not difficult. It is only that he put them differently. He wants the customary piece (kaupeenam) of cloth (undergarment) to change after bath. It is simply given the name of the special silk. Then, he wants to appease the gods with the usual offerings (vaishvadevam) as Brahmins do before food. It is considered to be equal in merit to feeding one hundred people. He would be satisfied with a dish of curd mixed with ginger to go with rice. Is that not called the ‘108 curry’, as it is thought to be equally good? He, then, wants to chew betel leaves with lime and areca nut. You know, yourself, that it is jokingly called, eating three. Finally after meals, he wants to rest a while on a bed. A bed is, as though held high by four men. Is that not so? In short, what he asked for is nothing out of the ordinary.” The Brahmin was impressed by the wisdom of his daughter.
So was Vararuchi. He was thinking all along while bathing. Was the Brahmin’s daughter so exceptionally intelligent as implied by her reply, in understanding his cleverly put conditions? But, when he finished bath, he got the piece of cloth to change into. He found all the arrangements for making the usual offering to gods. He could get the special dish of curd with rice and was satisfied with his lunch. He found a plate with betel leaves, lime and areca nuts to chew near the bed made ready for him. He was truly satisfied.
Vararuchi was so impressed that he wanted to ask for the hands of the girl. He had remained a bachelor all those years. When the matter was brought up the Brahmin asked for the background of his guest. It was then that he realized that his guest was none other than the famous Vararuchi, the close associate of emperor Vikramaditya. Age was not of much concern in marriage alliances those days. Thus, the proposal was accepted. Vararuchi married the wise daughter of the Brahmin on an auspicious day in a simple ceremony.
(To be continued)
True, the conversation among the deities in the forest had given him the clue to the riddle. Yet, they were the very words that made his mind restless. They had said that the girl born on the eventful night to the woman of low caste was to be married by him.The rules of the land did not allow the marriage of a Brahmin with a woman of low birth. If that happened, he would definitely be thrown out of his caste. The king, in that case, would have to abandon him, not for 41 days, but for ever. Such disturbing thoughts continued to torment the otherwise pure mind of Vararuchi.
The impending danger
The change in mood of his friend did not escape the notice of the king. He once asked. “I have a feeling that there is something that is bothering you. Do not hesitate to tell me about it. I am sure that I can find a solution, some way or the other.”
Vararuchi replied. “Your Highness! I do not know how to put this to you. I am aware of a great disaster that is going to fall on this country. That has been tormenting my mind all these days.”
It was the turn of Vikramaditya to feel concerned this time. “Tell me all about it and, if there is a way I can prevent that.”
Vararuchi mentioned the birth of the Paraya girl giving the date and the approximate place. He simply said that the girl was the cause for the disaster looming over the kingdom. “Your majesty, if it pleases you, please do not spare any efforts to find the girl at the earliest and arrange to destroy her without delay.”
The way out
Vikramaditya was in two minds. He had no reason to suspect the truth in the words of his friend. But, killing an innocent child was a sin of the greatest order. He called his ministers and men of learning for consultation into his court. After discussing the issue at length they reached a consensus and a plan. The child was to be placed on a raft and left on the river that flowed through the country into the neighbouring lands. As was the custom, an oil lamp was to be stuck on the head to indicate the status of the child, that it was a caste away. The child, in that way, was placed in the hands of the god. With god’s will, the child would survive. Else, it would perish. Either way, the king could live with a clear conscience. The soldiers had no difficulty in finding the child and executing the king’s orders without delay.
The fate in store
Vararuchi was a happy man. The impending danger in his life was over. He lived happily in the palace reciting poems to the king and engaging in discussions on matters of the world and mind.
Several years passed in that manner. Once, Vararuchi was on a visit to a far away land. It was noon and he was lucky to find the house of a Brahmin just in time for lunch. As was the custom, the Brahmin received Vararuchi with due curtsies. He informed the guest that he could finish his bath (as was the custom, as a way of purification) by which time lunch would be ready.
Vararuchi suddenly got into a mischievous mood. He said. “I have a few conditions to place so that I can accept your hospitality.” “What can they be? If they are within me, I shall try to meet them.”
Then, Vararuchi spelt out what sounded like near impossibilities. “I want a garment made of special silk for change after bath. Then, I want myself to feed one hundred people. I also want 108 dishes for my meal.” They were all very difficult, but, the Brahmin could stretch himself and try to meet them. It was then Vararuchi came out with what sounded like a bombshell. “After meal, I want to eat three people as is my custom. Then four men should hold me up while I take a short nap”.
The host was shocked by the ridiculous conditions. Was he out of his mind? When the Brahmin was trying to recover from his shock there was a voice from inside the house. “Father, tell him that all shall be arranged as per his wish”. (Women and adolescent girls do not appear in front of men who are not related by blood.)Vararuchi also heard the words coming from his host’s daughter. He proceeded to have his bath wondering who could be the girl, so wise as to understand his needs, spoken in riddles.
The stiff conditions
The host was perplexed. He had high regards for the wisdom of his daughter. But, what she undertook to accomplish was beyond his imagination. He accosted her. :”Are you out of your minds to agree to those senseless conditions?” The girl replied. “Father, what our guest wanted is not difficult. It is only that he put them differently. He wants the customary piece (kaupeenam) of cloth (undergarment) to change after bath. It is simply given the name of the special silk. Then, he wants to appease the gods with the usual offerings (vaishvadevam) as Brahmins do before food. It is considered to be equal in merit to feeding one hundred people. He would be satisfied with a dish of curd mixed with ginger to go with rice. Is that not called the ‘108 curry’, as it is thought to be equally good? He, then, wants to chew betel leaves with lime and areca nut. You know, yourself, that it is jokingly called, eating three. Finally after meals, he wants to rest a while on a bed. A bed is, as though held high by four men. Is that not so? In short, what he asked for is nothing out of the ordinary.” The Brahmin was impressed by the wisdom of his daughter.
So was Vararuchi. He was thinking all along while bathing. Was the Brahmin’s daughter so exceptionally intelligent as implied by her reply, in understanding his cleverly put conditions? But, when he finished bath, he got the piece of cloth to change into. He found all the arrangements for making the usual offering to gods. He could get the special dish of curd with rice and was satisfied with his lunch. He found a plate with betel leaves, lime and areca nuts to chew near the bed made ready for him. He was truly satisfied.
Vararuchi was so impressed that he wanted to ask for the hands of the girl. He had remained a bachelor all those years. When the matter was brought up the Brahmin asked for the background of his guest. It was then that he realized that his guest was none other than the famous Vararuchi, the close associate of emperor Vikramaditya. Age was not of much concern in marriage alliances those days. Thus, the proposal was accepted. Vararuchi married the wise daughter of the Brahmin on an auspicious day in a simple ceremony.
(To be continued)
Saturday, September 20, 2008
The twelve children of a woman of low birth – 2
It was the fortieth day after Vararuchi had left the palace of Vikramaditya in search of an answer for the riddle: what was the best verse in Ramayana? Needless to say, that no satisfactory answer was found to that intriguing question of the king.
Vararuchi had roamed over the breadth and width of the country and even outside, meeting scholars of repute. None could give a good enough answer. If he could not return to the king next day with a proper answer what would happen to him?
That day the poor Brahmin could not find any house where he could satisfy his hunger and get the much needed rest. When night came the poet found himself within a forest. It was too dark to get to the nearest village. He was tired from long walks, and from hunger and thirst. He lied down under a palm tree and tried to get some sleep. But, as was customary, first he prayed to the guardian deities of the forest (vana devata) for protection.
Yet, sleep escaped from the tormented mind of the Brahmin. He lay down with thoughts of his bleak future. He had lost hopes of life itself. Slowly, because of exhaustion, the poor Brahmin drowsed off.
The clue
He was woken up in the middle of night by a conversation. The voices came from the top of the tree. “Welcome, friends. What brought you here?” “We are on a visit to the hut of the Paraya (of low birth) family in the next village. The woman is due to give birth. We are on our way, as it is our duty to visit the house and bless the child. Won’t you join us?” “Unfortunately, not. This Brahmin has prayed for our protection before he went to sleep. We cannot move away from this place until he wakes up. Do come this way on your return and tell us about the delivery.”
Vararychi was intrigued by the conversation. Obviously it was between the deities of forests, the hosts being the ones to whom he prayed for protection. His vast learning must have included the language (and sound) of non-human beings as well. Vararuchi, soon got into a light sleep again.
He was woken up later, towards early morning by similar voices coming from up the palm tree. This time the conversation went like this: “Are you already on your way back? What was the baby like?” “The Paraya woman has delivered a pretty little girl.” “That is wonderful. Who is going to marry her?” “This Brahmin, who does not know ’know me (maam viddhi)’ ”.
There was silence from the top of the tree after that . But, those brief words flashed the desperately sought verse in Ramayana in Vararuchi’s mind. “maam viddhi ? Of course, that indicates to the stanza in Ramayana which goes:”
“Think of Rama as (your father,) Dasaratha
Know me to be Seetha (actually, know Seetha to be me, because of the two nouns in the accusative case, me and Seetha)
Think of Ayodhya as the forest
My son! Go well”
(raamam daSaratham viddhi
maam viddhi janakaadmajaam
Ayodhyaam ataveem viddhi
gaccha taata yathaa sukham)
Those were the famous parting words of Sumitra spoken to her son Lakshmana (the brother of Rama) when he went to his mother to bid good bye. Dasaratha was the king and Rama was the eldest brother and the favourite of the king for the throne. He had two step mothers and three brothers. Kaikeyi was the youngest of the three queens and the the most beautiful. Because of her ambition in favour of her own son, Bharata, Rama was asked to go in exile into the forest at the instance of his father, Dasaratha, for fourteen years. Rama’s other brother, Lakshmana, wanted to accompany him and Seetha (Rama’s wife) to the forest. What Sumitra meant was that her son would survive the hardships of life in forest by thinking of Rama and Seetha as his parents and the forest as his palace, Ayodhya.
The clue given by the deities helped the wise Vararuchi to immediately arrive at the long sought answer to the king’s query. Of course, Vararuchi thought, this verse could be treated as the most important one in the entire Ramayana. He wondered why neither he nor any of the other scholars he had approached could think of it earlier.
Soon, it was dawn. Vararuchi could not wait any longer to rush to his king and report his chanced discovery on the very last day of the permitted period.
Meanwhile, Vikramaditya had been spending his days in palace with a heavy heart. There had been no news of his dear friend all those days. Finally, the last day of the time given to find an answer came. Vikramaditya was waiting anxiously in his court. Then he saw his poet friend arriving hurriedly. The king guessed from the beaming face of his friend that he was successful, at last, in his search.
The king asked. “Did you find out which verse is the most important?” Vararuchi recited the verse and explained the meaning and its implication. He further clarified that the most important phrase in the verse was “Think of Seetha as me (your mother)”, indicated by the “Maam Viddhi”. The king was very pleased and showered valuable gifts on the great scholar.
(To be continued)
Vararuchi had roamed over the breadth and width of the country and even outside, meeting scholars of repute. None could give a good enough answer. If he could not return to the king next day with a proper answer what would happen to him?
That day the poor Brahmin could not find any house where he could satisfy his hunger and get the much needed rest. When night came the poet found himself within a forest. It was too dark to get to the nearest village. He was tired from long walks, and from hunger and thirst. He lied down under a palm tree and tried to get some sleep. But, as was customary, first he prayed to the guardian deities of the forest (vana devata) for protection.
Yet, sleep escaped from the tormented mind of the Brahmin. He lay down with thoughts of his bleak future. He had lost hopes of life itself. Slowly, because of exhaustion, the poor Brahmin drowsed off.
The clue
He was woken up in the middle of night by a conversation. The voices came from the top of the tree. “Welcome, friends. What brought you here?” “We are on a visit to the hut of the Paraya (of low birth) family in the next village. The woman is due to give birth. We are on our way, as it is our duty to visit the house and bless the child. Won’t you join us?” “Unfortunately, not. This Brahmin has prayed for our protection before he went to sleep. We cannot move away from this place until he wakes up. Do come this way on your return and tell us about the delivery.”
Vararychi was intrigued by the conversation. Obviously it was between the deities of forests, the hosts being the ones to whom he prayed for protection. His vast learning must have included the language (and sound) of non-human beings as well. Vararuchi, soon got into a light sleep again.
He was woken up later, towards early morning by similar voices coming from up the palm tree. This time the conversation went like this: “Are you already on your way back? What was the baby like?” “The Paraya woman has delivered a pretty little girl.” “That is wonderful. Who is going to marry her?” “This Brahmin, who does not know ’know me (maam viddhi)’ ”.
There was silence from the top of the tree after that . But, those brief words flashed the desperately sought verse in Ramayana in Vararuchi’s mind. “maam viddhi ? Of course, that indicates to the stanza in Ramayana which goes:”
“Think of Rama as (your father,) Dasaratha
Know me to be Seetha (actually, know Seetha to be me, because of the two nouns in the accusative case, me and Seetha)
Think of Ayodhya as the forest
My son! Go well”
(raamam daSaratham viddhi
maam viddhi janakaadmajaam
Ayodhyaam ataveem viddhi
gaccha taata yathaa sukham)
Those were the famous parting words of Sumitra spoken to her son Lakshmana (the brother of Rama) when he went to his mother to bid good bye. Dasaratha was the king and Rama was the eldest brother and the favourite of the king for the throne. He had two step mothers and three brothers. Kaikeyi was the youngest of the three queens and the the most beautiful. Because of her ambition in favour of her own son, Bharata, Rama was asked to go in exile into the forest at the instance of his father, Dasaratha, for fourteen years. Rama’s other brother, Lakshmana, wanted to accompany him and Seetha (Rama’s wife) to the forest. What Sumitra meant was that her son would survive the hardships of life in forest by thinking of Rama and Seetha as his parents and the forest as his palace, Ayodhya.
The clue given by the deities helped the wise Vararuchi to immediately arrive at the long sought answer to the king’s query. Of course, Vararuchi thought, this verse could be treated as the most important one in the entire Ramayana. He wondered why neither he nor any of the other scholars he had approached could think of it earlier.
Soon, it was dawn. Vararuchi could not wait any longer to rush to his king and report his chanced discovery on the very last day of the permitted period.
Meanwhile, Vikramaditya had been spending his days in palace with a heavy heart. There had been no news of his dear friend all those days. Finally, the last day of the time given to find an answer came. Vikramaditya was waiting anxiously in his court. Then he saw his poet friend arriving hurriedly. The king guessed from the beaming face of his friend that he was successful, at last, in his search.
The king asked. “Did you find out which verse is the most important?” Vararuchi recited the verse and explained the meaning and its implication. He further clarified that the most important phrase in the verse was “Think of Seetha as me (your mother)”, indicated by the “Maam Viddhi”. The king was very pleased and showered valuable gifts on the great scholar.
(To be continued)
Tuesday, September 16, 2008
A story from the folk tales of Kerala
We begin a new story in Samskruthi (www.kunjunny.blogspot.com). The story taken from the collection of folk tales of Kerala runs into several episodes.
The twelve children of a woman of low birth
Introduction
This is based on the famous book, Aitihyamaala (A Garland of Folktales), by Kottaratthil Sankunni. The original is in Malayalam. I am not aware, if any complete translation exists in English.
The stories, just over 120 of them on a few less than 900 printed pages, are based on folklore originating in Kerala. None of them are likely to be mere works of imagination. Traces can be found even now of the some of the characters in each story.
This is particularly true of the above story. It is an amazing tale of twelve families, each belonging to a different caste, all of whom, strangely originating as children of the same parents.
The story talks about a king, Vikramaditya, and a Brahmin poet in his court by name Vararuci. There were several other Vikramadityas. But, it was the Vikramaditya of Ujjain in the Madhya Pradesh State of India, who had nine famous poets, termed as the nine jewels (nava ratnas), among whom the name of Vararuci finds mention. (Kalidasa was the most famous among them.) Because of this we assume that the Vikramaditya is the famous emperor based in Ujjain. This Vikramaditya is recorded in Indian History as having lived in the 1st century BC.
We have two main characters in the story, a high born Brahmin and a woman of low caste, known by the name of Paraya. Members of that caste make a living by selling articles woven out of bamboo stem and reeds.
We want to get into Ramayanam, soon. The following story has some bearing on the famous works of Valmiki, considered to be the first among early poetry.
Poet Vararuchi
King Vikramaditya was the ruler of the land. He was himself highly learned and was a patron of scholars and artistes of various types. One among the scholars in his court was a poor Brahmin by name Vararuchi. The king used to enjoy scholarly debates with this highly learned friend of his. True to his fame, Vararuchi was well versed in various fields of science and proficient in all the important works of ancient learning.
The great puzzle
One day the king suddenly had a thought. True, Ramayana is to be considered the best among early poetry. But then, which particular verse among the 24,000 stanzas in Ramayana (the famous work of Valmiki) stands out among all? The king lost no time in asking his dear friend, the best among scholars, Vararuchi.
The poor Brahmin was perplexed. The whole of Ramayana is to be considered equally good. Is there any part in it that can be considered better than the rest? He expressed his thoughts aloud, by way of a reply to the king.
That was not the type of answer king Vikramaditya had expected from the scholarly Brahmin. The king’s disappointment turned into instantaneous anger. He retorted in a loud voice. “I give you 41 days. You may go anywhere and ask anyone you please. But, do not think of coming back without finding a satisfactory answer.”
The exile
Once the king had spoken, there was no argument about it. May be, because of the close friendship between the two, Vararuchi could have lingered on until the king’s anger cooled down. But, he was too proud to beg for pardon. Moreover, his scholarship was in question. So, Vararuchi wasted no time to step out of the palace.
But, where could he go? He was so used to the good days in the palace that he knew nothing of life outside. He had learnt no other way of livelihood, except by the patronage of the king. Vararuchi started moving in search of great scholars of the land and even outside. Walking was the only method of getting from place to place. He would go looking for scholars from morning till noon. Then, he would go to the nearest house of Brahmins and hope to get some food for lunch. Then, again, he would continue with his search for learned men until dark. Then, he would retire to the house of any Brahmin nearby. He would eat whatever dinner that was offered and sleep there until next morning.
Vararuchi, thus, went from place to place and asked many of the men of learning of the time. “Which verse, you ask? Why, are not all the verses of Ramayana equally important?” Of course, that was what Vararuchi also had thought, until his king had asked that question. Then, right or wrong, he had to find an answer that would appeal to the mind of his mentor king.
The agony
Forty days passed this way. As the days progressed Vararuchi became more and more distressed. He had travelled far and wide for the purpose and had met a large number of noted scholars. Yet, he could get no satisfactory answer. What would happen to him? How would he continue to live, without the royal patronage?
Vikramaditya was, in the meanwhile, equally tormented in mind. It was too rash on his part to order the poor Brahmin out. How was he surviving outside the palace? What was going to happen to himself without the enjoyable daily debates and discussions, if Vararuchi failed to return?
(To be continued)
This is based on the famous book, Aitihyamaala (A Garland of Folktales), by Kottaratthil Sankunni. The original is in Malayalam. I am not aware, if any complete translation exists in English.
The stories, just over 120 of them on a few less than 900 printed pages, are based on folklore originating in Kerala. None of them are likely to be mere works of imagination. Traces can be found even now of the some of the characters in each story.
This is particularly true of the above story. It is an amazing tale of twelve families, each belonging to a different caste, all of whom, strangely originating as children of the same parents.
The story talks about a king, Vikramaditya, and a Brahmin poet in his court by name Vararuci. There were several other Vikramadityas. But, it was the Vikramaditya of Ujjain in the Madhya Pradesh State of India, who had nine famous poets, termed as the nine jewels (nava ratnas), among whom the name of Vararuci finds mention. (Kalidasa was the most famous among them.) Because of this we assume that the Vikramaditya is the famous emperor based in Ujjain. This Vikramaditya is recorded in Indian History as having lived in the 1st century BC.
We have two main characters in the story, a high born Brahmin and a woman of low caste, known by the name of Paraya. Members of that caste make a living by selling articles woven out of bamboo stem and reeds.
We want to get into Ramayanam, soon. The following story has some bearing on the famous works of Valmiki, considered to be the first among early poetry.
Poet Vararuchi
King Vikramaditya was the ruler of the land. He was himself highly learned and was a patron of scholars and artistes of various types. One among the scholars in his court was a poor Brahmin by name Vararuchi. The king used to enjoy scholarly debates with this highly learned friend of his. True to his fame, Vararuchi was well versed in various fields of science and proficient in all the important works of ancient learning.
The great puzzle
One day the king suddenly had a thought. True, Ramayana is to be considered the best among early poetry. But then, which particular verse among the 24,000 stanzas in Ramayana (the famous work of Valmiki) stands out among all? The king lost no time in asking his dear friend, the best among scholars, Vararuchi.
The poor Brahmin was perplexed. The whole of Ramayana is to be considered equally good. Is there any part in it that can be considered better than the rest? He expressed his thoughts aloud, by way of a reply to the king.
That was not the type of answer king Vikramaditya had expected from the scholarly Brahmin. The king’s disappointment turned into instantaneous anger. He retorted in a loud voice. “I give you 41 days. You may go anywhere and ask anyone you please. But, do not think of coming back without finding a satisfactory answer.”
The exile
Once the king had spoken, there was no argument about it. May be, because of the close friendship between the two, Vararuchi could have lingered on until the king’s anger cooled down. But, he was too proud to beg for pardon. Moreover, his scholarship was in question. So, Vararuchi wasted no time to step out of the palace.
But, where could he go? He was so used to the good days in the palace that he knew nothing of life outside. He had learnt no other way of livelihood, except by the patronage of the king. Vararuchi started moving in search of great scholars of the land and even outside. Walking was the only method of getting from place to place. He would go looking for scholars from morning till noon. Then, he would go to the nearest house of Brahmins and hope to get some food for lunch. Then, again, he would continue with his search for learned men until dark. Then, he would retire to the house of any Brahmin nearby. He would eat whatever dinner that was offered and sleep there until next morning.
Vararuchi, thus, went from place to place and asked many of the men of learning of the time. “Which verse, you ask? Why, are not all the verses of Ramayana equally important?” Of course, that was what Vararuchi also had thought, until his king had asked that question. Then, right or wrong, he had to find an answer that would appeal to the mind of his mentor king.
The agony
Forty days passed this way. As the days progressed Vararuchi became more and more distressed. He had travelled far and wide for the purpose and had met a large number of noted scholars. Yet, he could get no satisfactory answer. What would happen to him? How would he continue to live, without the royal patronage?
Vikramaditya was, in the meanwhile, equally tormented in mind. It was too rash on his part to order the poor Brahmin out. How was he surviving outside the palace? What was going to happen to himself without the enjoyable daily debates and discussions, if Vararuchi failed to return?
(To be continued)
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