Episode 01 - Chapter 4 - Canto on the slaying of Hiranya Kasipu.
Chapter 4 – Canto on the Slaying of Hiranya Kasipu - இரண்யன் வதைப் படலம்
(This canto is specially tied to a wish articulated by a member of this eminent group, even as we set out our first step into this journey – Ms.Jayashree Vaidyanathan had asked this on 19 August 2016:
“Interesting post-script, uncle. Like any srivaishnavite, I understand saranagati but did not realize that Kamban had chosen to use the Sanskrit word Saran in his Kaavyam.
Also, I have (deplorably) not studied Kamba Ramayanam- having switched to French at grade 6. I have heard discourses on it. No specific verse comes to mind, however, I do like the hiranyavadai padalam.
Thank you for these nuggets.” HOPE JAYASHREE IS FOLLOWING THIS CANTO!
We have wondered aloud – and comprehensively, with some heated interactions as well – on the contextual appropriateness of this canto here in Yudhdha Khanda – a handiwork of our poet Kamban alone (the Aadhi Kaavya nor Tulsi’s Rama Charita Manas has to do with this excursion.)_There is one more brilliant persuasion that was posted to you just yesterday – from Sri Vajapeyam R.Parthasarathi – that this canto is not, after all, that obvious a contextual misfit.
Rather than futilely trying to debate the why and wherefore of this poetically powerful canto, let us delve into its story-telling finesse and its poetic hold.
Before we did that, I feel that a brief synopsis of this “Hiranya” story would be in order as Kamban skips the backdrop story.
Due to the curse of the Sanat Kumaras, Jaya and Vijaya the two dwara-palakas of Sri Vaikuntam are to be born in Bhooloka (earth) and suffer several births before they could reach back their Sri Vaikuntam posts. They pray to their Lord and Master Sri Maha Vishnu, who while pleAadhing inability to set aside the curse, offers them this option: be born several (seven?) times as his devotees and return to Him or be born just thrice as his adversaries and return. The due choose the second in their fervor to return as soon as they can to their posts. (The additional purport is that the two desired the fate whereby they would be personally slain by Sri Maha Vishnu himself). They are thus born first as Hiranyakashipu and Hiranyaksha in the Krita Yuga, as Ravana and Kumbakarna in the Treta Yuga and Sisupalan and Dandhavakra in the Dwapara Yuga.
(The story occurs in many places, but, alas, in bits and pieces: in Maha Bharatha it ends with the Narasimha Avatara and the slaying of Hiranya Kashipu. Not much about the hero, Prahaladha. In Srimad Bhagavatham, that lag is more than compensated – there is plenty about Prahaladha. The Ramayanam, in the canto about Siddhasramam, brings up the story of Maha Bali, the grandson of Prahladha and there is a connect. The puranas, of course, have plenty – but varying versions.
The version that Kamban follows involves a full-scale battle involving Sri Narasimha Avatara on the one side and the Asura forces on the other. The battle scenes are hair-raising. (The conventional versions, the story simple presents the avatara and the slaying of Hiranya Kashipu – there is no battle field.)
We could pause here and look at how Thamizh literature, devotional and others, have handled this amazing story. The earliest heraldingof this occurs in Pura Naanooru – Paripaadal (Puliyoorkkesikan Thirumaal Vaazhthu)
செயிர்தீர் செங்கண் செல்வ! நிற்புகழப்
புகைந்த நெஞ்சின், புலர்ந்த சாந்தின்,
பிருங்க லாதன் பலபல பிணிபட - அலந்துழி,
மலர்ந்த நோய்கூர் கூம்பிய றடுக்கத்து,
அலர்ந்த புகழோன், தாதை ஆகலின் - இகழ்வோன்
இகழா நெஞ்சினன் ஆக,நீ இகழா
நன்றா நட்டஅவன் நல்மார்பு முயங்கி,
ஒன்றா நட்டவன் உறுவரை மார்பின்
படிமதம் சாம்ப ஒதுங்கி,
இன்னல் இன்னரொடு இடிமுரசு இயம்ப
வெடிபடா ஒடிதூண் தடியொடு
தடிதடி பலபட வகிர்வாய்த்த உகிரினை”
PuliyoorkkEsikan Thirumaal Vaazhththu – paripaadal – puRanaanooru.
Apart from this oldest mention, there are of course, copious contributions by the Azhwars in the Divya Prabhandams. A delightful devotional literary book – a researched one – by Dr.Hema Rajagopalan titled “ஆழ்வார்கள் போற்றும் ஆளரிப்பிரான்” brings out these delectable verses with comprehensive commentaries. (Dr.Hema Rajagopalan is a member of this elite group.) (Book published by Vainavan Kural Publications, Chennai.) The author enumerates 153 verses devoted to Sri Narasimha from out of the Naalaayiram. She finds that most of these are by Thirumangai Azhwar (Kalian) – 75 and Nammazhwar – 25. The book is a great read.
We then have a stand-alone work on the slaying of Hiranya, evidently inspired by this canto by Kamban and therefore periodwise possibly in the 13th century AD, titled இரண்ய வதைப் பரணி. “Bharani” is a poetic format that is traced to the post-Sangham periods. It is really a queer, grotesque, format. Obviously “Bharani” refers to a stellar constellation. It is believed to be associated with war and celebrations of war. An outstanding work in this format, as we all might be familiar with, is the கலிங்கத்துப் பரணி by Jayankondar. The work narrates and celebrates the Kalinga War between Kuloththunga I (Chola) and Anantha Varman (Kalinga) historically documented as having occurred in 1112 C.E. Now, the remarkable parts of this and other “Bharani”s is the format: One, these follow the Homerian style of beginning the narrative from the thick of action and taking it through several gripping, rAadhiating, story-telling, back and forth. (A format commended by Aristotle.) (All the other poetic works in most Indian languages follow the conventional style – beginning at the beginning.) The ‘grotesque’ part is that the narrative is by GHOSTS – பேய்கள் , which sing out the war and its destruction before their demigod - கொற்றவை - காளி – and then, with her blessings, cook the fleshy, bloody remnants of the war scattered on the battle-field, make a gruel கூழ் and have a grand midnight dinner!
Now, we must move on to more sober narratives:
This canto is about the elder of the two Hiranya brothers – Hiranya Kashipu and seems to begin with him setting out for very severe ascetics and seek boons of invincibility in order to venge the slaying of his younger brother Hiranyaksha, who took Mother Earth deep into the cosmic oceans along with the living beings thereon and Sri Maha Vishnu, responding to prayers from Mother Earth and the other celestials, kills Hiranyaksha taking the form of a boar (Varaha Avatara) and retrieves Mother Earth from those depths, carrying her on his horns.
As Hiranya Kashipu left for his ascetics, his consort Kayathu was pregnant. Indra, thinking that this offspring should be destroyed even before it is born, while Hiranya Kashipu was away. While sets out on that task, Sage Narada stops him and tells him that the child that would be born would indeed be a parama bhagavata of Sriman Narayana and he should quit worrying and give up that dastardly plan. The sage then accords mantropadesam to the yet to be born child. And the child, named Prahlada, would create a different history.
Hiranya Kashipu seeks immortality from Brahma. Brahma declines that prayer saying that he is incapable of granting that. The asura, astute and clever, then seeks a convoluted and comprehensive boon that would carefully and comprehensively eliminate all conceivable sources of death – almost translating to immortality – and Brahma grants it. The story is about how every brilliant and clever move leaves a sliver of chink and how that sliver could undo all the clever planning. The following was Hiranya Kashipu’s prayer:
FROM SRIMAD BHAGAVATAM – CANTO 7
yAadhi dāsyasy abhimatān
varān me varadottama
bhūtebhyas tvad-visṛṣṭebhyo
mṛtyur mā bhūn mama prabho
O my lord, O best of the givers of boons, if you will kindly grant me the boon I desire, please let me not meet death from any of the living entities created by you.
nāntar bahir divā naktam
anyasmād api cāyudhaiḥ
na bhūmau nāmbare mṛtyur
na narair na mṛgair api
Grant me that I not die within (any residence)nor outside, during the daytime nor at night, nither on the ground nor skyborne. Grant me that my death not be brought by any being beyond you, nor by any weapon, by any human being nor an animal.
vyasubhir vāsumadbhir vā
surāsura-mahoragaiḥ
apratidvandvatāṁ yuddhe
aika-patyaṁ ca dehinām
sarveṣāṁ loka-pālānāṁ
mahimānaṁ yathātmanaḥ
tapo-yoga-prabhāvāṇāṁ
yan na riṣyati karhicit
Grant me that I not meet death from any entity, living or without life. Grant me, further, that I not be killed by any sura (celestial) or asura (demon) or by any great snake (Mahaa Uraga). Since no one can kill you in the battlefield, you have no competitor. Therefore, grant me the benediction that I too may have no rival. Give me sole lordship over all the living entities and presiding deities and give me all the concomitant glories. Furthermore, give me all the mystic powers attained by long austerities and the practice of yoga, for these never perish or could be lost, ever.
Having gained incomparable opulence, power and invincibility through the carefully crafted boons he had exacted from Brahma, Hiranyakashipu holds court, reigning over all the worlds in an unprecedented manner of autocracy and arrogance.
எற்றை நாளினும் உளன் எனும் இறைவனும், அயனும்,
கற்றை அம் சடைக் கடவுளும், காத்து, அளித்து,அழிக்கும்
ஒற்றை அண்டத்தின் அளவினோ? அதன் புறத்துஉலவா
மற்றை அண்டத்தும், தன் பெயரே சொல, வாழ்ந்தான்.
“The One who preceded Time, Brahma, Siva, the one with matted hair, these were holding forth in that one universe, performing the functions of creation, sustenance and destruction. But Hiranyakashipu reigned forth not only in that universe but in all the other universes beyond that one, with his name on the lips of all the beings all the time.”
'வண்டல் தெண் திரை ஆற்று நீர் சில என்று மருவான்;
கொண்டல் கொண்ட நீர் குளிர்ப்பு இல என்று அவை குடையான்;
பண்டைத் தெண் திரைப் பரவை நீர் உவர் என்று படியான்;
அண்டத்தைப் பொதுத்து, அப் புறத்து அப்பினால் ஆடும்.
Hiranyakashipu, with his overlordship of all the universes (not just the worlds), gets bored with normal opulence and seeks to embellish his envious stature with queer sources for his pleasure. Kamban says he rejects all the normal sources of water – rivers, rain showers (it would shower at his will?), and the seas – casting them off as rivers being too tiny to accommodate him, the rain showers are not cool enough and the seas are salty and unfit. Therefore, for his daily bathing toilette, he would drill through the worlds and find the yonder cosmic oceans. அப்பினால் ஆடும் = அப்பு = water (aapah).
'சாரும் மானத்தில், சந்திரன் தனிப் பதம் சரிக்கும்;
தேரின் மேலின் நின்று, இரவிதன் பெரும் பதம் செலுத்தும்;
பேர்வு இல் எண் திசைக் காவலர் கருமமும் பிடிக்கும்;
மேரு மால் வரை உச்சிமேல் அரசு வீற்றிருக்கும்.
Astride the (air)craft of the Moon, he would reign over Moon’s doman. Astride the sun’s chariot, he would run the brilliant course of the sun. He would, single-handedly, execute the functions of the Ashta Dig Balakas. And he would hold court atop the divine Mount Meru.
நிலனும், நீரும், வெங் கனலொடு காலும் ஆய், நிமிர்ந்த
தலனுள் நீடிய அவற்றின் அத் தலைவரை மாற்றி,
உலவும் காற்றொடு கடவுளர் பிறரும்ஆய், உலகின்
வலியும் செய்கையும் வருணன்தன் கருமமும், மாற்றும்.
He would supplant himself in the place of the divinities that executed the elemental functions of the earth, water (and the seas), fire and the wind and lo! he would reallot the conventional duties of these divinities – causing commotion and bewilderment amongst them – giving Varuna, the divinity for water, functions of fire, etc.
'தாமரைத் தடங் கண்ணினான் பேர்அவை தவிர,
நாமம் தன்னதே உலகங்கள் யாவையும் நவில,
தூம வெங் கனல் அந்தணர் முதலினர் சொரிந்த
ஓம வேள்வியின், இமையவர் பேறு எலாம் உண்ணும்.
With the exception of the (inescapable) utterance of the name of Sri Maha Vishnu, (that was inscribed in the Vedhas and therefore inevitable) he commanded that all the worlds shall utter only his name. And, he would himself receive the offerings given into the ritual fires meant for the various divinities.
'காவல், காட்டுதல், துடைத்தல், என்று இத் தொழில் கடவ
மூவரும் அவை முடிக்கிலர், பிடிக்கிலர் முறைமை;
ஏவர் மற்றவர்? யோகியர் உறு பதம் இழந்தார்;
தேவரும், அவன் தாள் அலால் அருச்சனை செய்யார்.
The Trimurtis were disabled – from their functions of creation, sustenance and deluge. What to say of the lesser gods? Even the celestials shall not offer prayers except to him, in his name.
'பண்டு, வானவர் தானவர் யாவரும் பற்றி,
தெண் திரைக் கடல் கடைதர, வலியது தேடிக்
கொண்ட மத்தினைக் கொற்றத் தன் குவவுத் தோட்கு அமைந்த
தண்டு எனக் கொளலுற்று, அது நொய்து எனத் தவிர்ந்தான்.
He fetched the great Mandhara mountain, that was used as the churn when the Devas and Asuras churned the Thirupparkadal, to serve as his maze. But, reckoning that this was too frail and inappropriate for his mighty shoulders to hold, he discarded it.
'மண்டலம் தரு கதிரவன் வந்து போய் மறையும்
எண்தலம் தொடற்கு அரியன தட வரை இரண்டும்,
கண்தலம் பசும்பொன்னவன் முன்னவன் காதில்
குண்டலங்கள்; மற்று என், இனிப் பெரு விறல் கூறல்?
He had, as his ear-rings குண்டலங்கள், the two towering mountains, the Udayagiri from where the Sun rose and the Asthamana Giri where the sun set. What else to say of this one’s might and power?
'மருக் கொள் தாமரை நான்முகன், ஐம்முகன் முதலோர்
குருக்களோடு கற்று, ஓதுவது, அவன் பெருங் கொற்றம்;
சுருக்கு இல் நான்மறை, "தொன்று தொட்டு உயிர்தொறும் தோன்றாது
இருக்கும் தெய்வமும் இரணியனே! நம!" என்னும்.
Even Brahma, the lotus-seated four-headed one, the five-headed Siva and all other celestials, learnt and recited Hiranya Kashipu’s valourous deeds. Even the four Vedhas that have no abbreviation, which originally offered prayers to the immanent One that pervaded all of life, now switched on to the chant – “Hiranyaaya Namah:”
பெண்ணில், பேர் எழில் ஆணினில், அலியினில், பிறிதும்
உள் நிற்கும் உயிர் உள்ளதில், இல்லதில், உலவான்;
கண்ணில் காண்பன, கருதுவ, யாவினும் கழியான்;
மண்ணில் சாகிலன்; வானிலும் சாகிலன்;-வரத்தால்.
Thanks to the boon he secured (from Brahma), he shall not find his death from a woman, from a man, from a transgender, from a living being, from any lifeless object, from any perceivable entity or non-perceivable entity, on land nor in the sky.
'நீரின் சாகிலன்; நெருப்பினும் சாகிலன்; நிமிர்ந்த
மாருதத்தினும், மண்ணின் மற்று எவற்றினும், மாளான்;
ஓரும் தேவரும் முனிவரும் பிறர்களும் உரைப்பச்
சாரும் சாபமும், அன்னவன்தனைச் சென்று சாரா.
He shall not find his death in water, not in fire, not in wind nor on this earth or anywhere else. The curses of the tortured celestials, sages and others, these shall not accrue to him.
உள்ளில் சாகிலன்; புறத்தினும் உலக்கிலன்; உலவாக்
கொள்ளைத் தெய்வ வான் படைக்கலம் யாவையும் கொல்லா;
நள்ளின் சாகிலன்; பகலிடைச் சாகிலன்; நமனார்
கொள்ளச் சாகிலன்; ஆர் இனி அவன் உயிர் கொள்வார்?
He cannot be slain inside (a residence/shelter) nor outside; none of the divinity-blessed weaponry could kill him. He shall not die during night nor during daylight. The God of Death, Yama, cannot touch him. Who else, could take his life?
Hiranya Kashipu’s reign of arrogance and unassailed autocracy – to continue!
KAMBA RAMAYANAM – DISCUSSION OF SELECT VERSES – SELECTION 171
YUDHDHA KHANDAM – Canto on the Slaying of Hiranya (Kashipu) (contd) - இரண்ய வதைப் படலம் (cond.)
(As we would not have the Aadhi Kaavya for reference while discussing this canto of Kamban, we would seek poorva references from Srimad Bhagavatam, the Mahabharatam or the relevant Puranas wherever necessary. Even Kamban skips this ‘poorvanga’ – event that caused that extreme angst and enmity in Hiranha Kashipu with regard to Sri Maha Vishnu and set up the dramatic prelude to Sri Nrisimha Avatara – barring a late and brief reference in the verse "வயிற்றினுள் உலகு ஏழினோடு ஏழையும் வைக்கும் அயிர்ப்பு இல் ஆற்றல் என் அனுசனை, ஏனம் ஒன்று ஆகி, எயிற்றினால் எறிந்து, இன் உயிர் உண்டவன் நாமம்
பயிற்றவோ, நினைப் பயந்தது நான்?")
We draw from Srimad Bhagavatam portions of the ‘poorvanga’ (prelude) drama that sets up Hiranya Kashipu to proclaim Sri Maha Vishnu as his No1 enemy.
Sage Narada narrates to Yudhistra, succinctly, what was Hiranya Kashipu’s objective in setting out with his extremely severe ascetics:
śrī-nārada uvāca
hiraṇyakaśipū rājann
ajeyam ajarāmaram
ātmānam apratidvandvam
eka-rājaṁ vyadhitsata .. Srimad Bhagavata – 7.3.1
Sage Narada narrated to Yudhistra: “Hiranya Kashipu sought to become – inconquerable/invincible; never to age, deathless, unrivalled in all the universes, the only power in all these”
What drove Hiranya Kashipu to those limits?
His sibling, Hiranyaksha, his loved one, was slain by Sri Maha Vishnu incarnating as Sri Varaha. Hiranya Kashipu, handling that unbearable loss, vows thus:
bho bho dānava-daiteyā
dvimūrdhaṁs tryakṣa śambara
śatabāho hayagrīva
namuce pāka ilvala
vipracitte mama vacaḥ
puloman śakunādayaḥ
śṛṇutānantaraṁ sarve
kriyatām āśu mā ciram
tasya tyakta-svabhāvasya
ghṛṇer māyā-vanaukasaḥ
bhajantaṁ bhajamānasya
bālasyevāsthirātmanaḥ
mac-chūla-bhinna-grīvasya
bhūriṇā rudhireṇa vai
asṛk-priyaṁ tarpayiṣye
bhrātaraṁ me gata-vyathaḥ .. Srimad Bhagavatam 7.2.4-8
“Oh! Oh! Dhanavas** and Dhaityas! Oh! Sambara, the twin-headed, three-eyed one! SatabahO! Hyagriva! Namuche! Paka! Ilvala! Viprachitti! Puloma! Sakuna! Hear my words! As you hear, let this all be done quickly-without delay.
“That One! (Sri Maha Vishnu) gave up his ‘svabhava’ of being equanimous and equidistant (with suras and asuras); with His maaya prabhava, took the form of a wild beast and pleased with the adorations and pleAadhings of his devotees (the suras), acted childishly, losing his equipoise (in killing my brother Hiranyaksha).
“I shall therefore sever His head with my trident (Trishul) and shall offer oblations (tarpayiṣye) to Hiranyaksha with His blood and would rest – then alone.”
tāvad yāta bhuvaṁ yūyaṁ
brahma-kṣatra-samedhitām
sūdayadhvaṁ tapo-yajña-
svādhyāya-vrata-dāninaḥ
“While I am engaged in the business of killing Lord Viṣṇu, go down to the planet earth, which is flourishing due to brahminical culture and a kṣatriya governance. These people engage in austerity, sacrifice, Vedic study, regulative vows, and charity. Destroy all the people thus engaged!”
yatra yatra dvijā gāvo
vedā varṇāśrama-kriyāḥ
taṁ taṁ janapadaṁ yāta
sandīpayata vṛścata
“Immediately go wherever cows are cared for and nourished - and brāhmaṇas - and wherever the Vedas are studied in terms of the varṇāśrama principles. Set fire to those places and cut from the roots the trees there, which are the source of life.”
Look at how Hiranya Kashipu consoles his mother Dithi, his grieving sister-in-law Rushaabhaanu and his several nephews – offspring of the slain Hiranyaksha:
nitya ātmāvyayaḥ śuddhaḥ
sarvagaḥ sarva-vit paraḥ
dhatte ’sāv ātmano liṅgaṁ
māyayā visṛjan guṇān … Srimad Bhagavatam 7.2.22
“The soul, the never-changing entity, has no death, blemishless, and capable of going anywhere – material worlds or the spiritual ones for he is eternal and inexhaustible. He is fully aware and completely different from the material body, but because of being misled by misuse of his slight independence, he is obliged to accept subtle and gross bodies created by the material energy and thus be subjected to so-called material happiness and distress. Therefore, no one should lament for the passing of the soul from the body.”
The quintessence of “Sankhya Yoga” of the Bhagavad Gita? – From Hiranya Kashipu?
The severity of Hiranya Kashipu’s ascetics:
cukṣubhur nady-udanvantaḥ
sadvīpādriś cacāla bhūḥ
nipetuḥ sagrahās tārā
jajvaluś ca diśo daśa … Srimad Bhagavatam 7.3.5
Because of the impact of the power of his severe austerities, all the rivers and oceans were agitated, the surface of the globe, with its mountains and islands, began trembling, and the stars and planets fell down. All the ten directions were ablaze.
na dadarśa praticchannaṁ
valmīka-tṛṇa-kīcakaiḥ
pipīlikābhir ācīrṇaṁ
medas-tvaṅ-māṁsa-śoṇitam
tapantaṁ tapasā lokān
yathābhrāpihitaṁ ravim
vilakṣya vismitaḥ prāha
hasaṁs taṁ haṁsa-vāhanaḥ … Srimad Bhagavatam 7.3 15-16
Lord Brahmā, astride his swan perch and arriving at Hiranya Kashipu’s presence drawn by the severity of his ascetics and the pleAadhings of the devas, at first could not see where Hiraṇya Kaśhipu was, for Hiraṇya Kaśhipu’s body was covered by an anthill and by grass and bamboo twigs. Because he had been doing the ascetics for a long time in total disregard of his body, ants had devoured his skin, fat, flesh and blood, leaving him skeletal. Then Lord Brahmā spotted him, resembling a cloud-covered sun, heating all the world by the energy emitted by his austerity.
** Dhanavas .. Offspring of Dhanu from her marriage to Sage Kasyapa. Dhanu was one of Daksha’s 13 daughters who married Sage Kasyapa. (Daksha is believed to have had 60 daughters who, besides those who were married to sage Kasyapa, were married to the following:
10 were married to Dharma
27 to Chandra (the stars beginning from Aswini and ending with Revathi)
4 to Arishtanemi
1 to Kama (the God of Love)
1 (Sati) to Lord Shiva
2 to Sage Bhrigu
2 to Sage Angiras
2 to Krisasva
The thirteen that were married to sage Kasyapa bore as offspring the whole population of this universe – specie by specie, made up of different celestials, asuras, rakshasas, nagas, Garuda, all winged beings and all other living beings:
1. Dhiti – gave birth to Dhaityas aka Asuras
2. Adhiti – gave birth to the twelve Aadhityas
3. Dhanu – gave birth to Dhanavas the first among them being Hiranya Kashipu and Hiranyaksha.
4. Arishta’s offspring were the Gandharvas
5. Surasa’s offspring were the whole world of reptiles
6. Khasa’s children were yakshas
7. Surabhi’s offspring were cows and other cattle
8. Vinata gave birth to Aruna (Surya’s charioteer) and Garuda (Sri Maha Vishnu’s perch)
9. Tamara had six daughters who provided this world with all the winged beings and horses, donkeys and camels.
10.Krodhavasa had fourteen thousand children known as Nagas (snakes)
11.Ila delivered all the flora – trees, shrubs, plants, creepers
12.Kadru’s offspring were the renowned serpent gods – Ananta, Vasuki, Takshaka and Nahusha.
13.Muni gave birth to all the apsaras led by Urvasi, Menaka, Ramba and Thiloththama.
(One could pick holes in this version; the different puranas would offer different versions of the corresponding mythology. It would suffice for us to grasp the core message – 1) the whole creation is accounted for by this sage Kasyapa. 2) The never-ending rivalry and war between the celestials and the demons (asuras – dhaitryas and dhanavas and Rakshasas) are indeed between offspring from the very same seed.)
Another interesting tailpiece about Dhanu – The puranas would describe her spiritual persona as ‘water’ or the ever-flowing celestial river. And here is the Indo-European connection to this term:
Danube is an Old European river name derived from a Proto-Indo-European *dānu. Other European river names from the same root include the Dunaj, Dzvina/Daugava, Don, Donets, Dnieper, Dniestr, Dysna and Tana/Deatnu. In Rigvedic Sanskrit, dānu means "fluid, drop", and in Avestan, the same word means "river". In the Rigveda, Dānu once appears as the mother of Vrtra, "a dragon blocking the course of the rivers". The Finnish word for Danube is Tonava, which is most likely derived from the word for the river in German, Donau. Its Sámi name Deatnu means "Great River". It is possible that dānu in Scythian as in Avestan was a generic word for "river": Dnieper and Dniestr, from Danapris and Danastius, are presumed to continue Scythian *dānu apara "far river" and *dānu nazdya- "near river", respectively. – Courtesy – Wikipedia.
Back to Kamban.
Having secured his boons and anointed himself the unrivalled lord and master of all the universes, Hiranya Kashipu feels bored – till his son, Prahaladha arrives.
'ஆயவன் தனக்கு அரு மகன், அறிஞரின் அறிஞன்,
தூயர் என்பவர் யாரினும் மறையினும் தூயான்,
நாயகன் தனி ஞானி, நல் அறத்துக்கு நாதன்,
தாயின் மன்னுயிர்க்கு அன்பினன், உளன் ஒரு தக்கோன்.
This one, elevating himself as the unrivalled, invincible one for all the universe, had a son, a darling one, who was the wisest of the wise, the purest of the pure, purer than the Vedhas, the exceptional knower, the nourisher of all good and the dearest one for his loving mother.
'வாழியான்-அவன்தனைக் கண்டு, மனம் மகிழ்ந்து, உருகி,
"ஆழி ஐய! நீ அறிதியால், மறை" என அறைந்தான்-
ஊழியும் கடந்து உயர்கின்ற ஆயுளான், உலகம்
ஏழும் ஏழும் வந்து அடி தொழ, அரசு வீற்றிருந்தான்.
Hiranya Kashipu, reigning over all the seven worlds, was overwhelmingly delighted with his son – Prahaladha. He called him out – “Oh! The One who would inherit this reign, you should begin learning the Vedhas now.”
We saw the rock-hearted Hiranya Kashipu grieving the loss of his sibling – Hiranyaksha and his emotional condoling and comforting of the mother, the widow and the children of the deceased. We now see the joyous and proud father, with tender emotions of parental love welling in him – he is overwhelmed when he sees his little son – sees him as his future image and corresponding reign representation. Kamban brings out that emotion in these words - மனம் மகிழ்ந்து, உருகி.
என்று, ஓர் அந்தணன், எல்லை இல் அறிஞனை ஏவி,
"நன்று நீ இவற்கு உதவுதி, மறை" என நவின்றான்;
சென்று மற்றுஅவன்தன்னொடும் ஒரு சிறை சேர்ந்தான்;
அன்று நான்மறை முதலிய ஓதுவான் அமைந்தான்.
Hiranya Kashipu entrusted Pahaladha to a highly learned teacher** and ordered him to well-instruct the child about the Vedhas. And the teacher took Prahaladha aside and set out with his instructing.
** Kamban uses the term அந்தணன் for the teacher, as usually this was the teaching class. But the Purana version is that the child was entrusted to the sons of Sukracharya who was the Asura Guru and was the official priest of Hiranya Kashipu’s reign.
ஓதப் புக்கு அவன், "உந்தை பேர் உரை" எனலோடும்,
போதத் தன் செவித் தொளை இரு கைகளால் பொத்தி,
"மூ தக்கோய்! இது நல் தவம் அன்று" என மொழியா,
வேதத்து உச்சியின் மெய்ப் பொருட் பெயரினை விரித்தான்.
The teacher commenced the instruction to his ward by asking him to chant his father’s name (as the very first chant in the academics – as the world under Hiranya’s reign had gotten accustomed to). Prahaladha, hearing that instruction, shut both his ears in revulsion and reproved the teacher: ‘Oh! The learned elder! This is not just righteous!” And began chanting the name of the Almighty that all the Vedhas conclude in identifying as their one objective – ‘Om NamO Naraayanaya’.
"ஓம் நமோ நாராயணாய !" என்று உரைத்து, உளம் உருகி,
தான் அமைந்து, இரு தடக் கையும் தலைமிசைத் தாங்கி,
பூ நிறக் கண்கள் புனல் உக, மயிர்ப் புறம் பொடிப்ப,
ஞான நாயகன் இருந்தனன்; அந்தணன் நடுங்கி,
The knowing one, Prahaladha, chanting that name “Om Namo Narayaanaaya” with hands clasped and raised in emotional obeisance, with his heart melting, with his lotus-like eyes shedding tears of emotional joy, with goose-bumps from his trance-like condition, sat there – lost in that condition. The teacher, listening to that chant, trembled in fright.
Kamban presents the child Prahaladha as ஞான நாயகன் – the most knowing one. The Puranic version would say that Sage Narada gave the child when he was still in Kayathu’s womb, njaana deeksha and instructed him the Ashtaksharam – Om Namo Naaraayanaaya. Therefore the child was born a knowing one – njaani – and did not really need any instruction about the scriptures.
"கெடுத்து ஒழிந்தனை, என்னையும் உன்னையும்; கெடுவாய் !
படுத்து ஒழிந்தனை; பாவி ! எத் தேவரும் பகர்தற்கு
அடுத்தது அன்றியே அயல் ஒன்று பகர, நின் அறிவில்
எடுத்தது என் இது? என் செய்த வண்ணம் நீ?" என்றான்.
The teacher burst out in fear: “You have destroyed me. You wicked one! Oh! Sinner! You have spelt death for both of us. How did this get into your mind – to utter something that even the celestials would be scared to think of? What have you done?”
"என்னை உய்வித்தேன்; எந்தையை உய்வித்தேன்; இனைய
உன்னை உய்வித்து, இவ் உலகையும் உய்விப்பான் அமைந்து,
முன்னை வேதத்தின் முதற் பெயர் மொழிவது மொழிந்தேன்;
என்னை குற்றம் நான் இயம்பியது? இயம்புதி" என்றான்.
“I had deliverance for myself. I had deliverance for my father. And, what I chanted did mean deliverance for you and for this whole world. It was but what the Vedhas chant at the very beginning that I had chanted. What was evil in my chant? Tell me!”
முந்தை வானவர் யாவர்க்கும், முதல்வர்க்கும், முதலோன்
உந்தை; மற்று அவன் திருப்பெயர் உரைசெயற்கு உரிய
அந்தணாளனேன் என்னினும் அறிதியோ? ஐய !
இந்த இப் பெயர் உரைத்து, எனைக் கெடுத்திடல்" என்றான்.
“Your father is the first amongst all the prime celestials (the Trimurtis) and all others. Don’t you realise that I am obliged to have you chant (only) his name? Sir! Do not destroy me by chanting ‘this’ name.”
வேத பாரகன் அவ் உரை விளம்பலும், விமலன்,
"ஆதி நாயகன் பெயர் அன்றி; யான் பிறிது அறியேன்;
ஓத வேண்டுவது இல்லை; என் உணர்வினுக்கு ஒன்றும்
போதியாததும் இல்லை" என்று, இவை இவை புகன்றான்:
As the Vedhic-exponent teacher said this, the sinless Prahaladha replied:
“I do not know any names other than that of the First Lord. Besides that name, I do not have to learn anything else. I do not need any knowledge other than that too.” Thus saying, Prahaladha would continue with these:
"தொல்லை நான்மறை வரன்முறைத் துணி பொருட்கு எல்லாம்
எல்லை கண்டவன் அகம் புகுந்து, இடம் கொண்டது, என் உள்;
இல்லை, வேறு இனிப் பெரும் பதம்; யான் அறியாத,
வல்லையேல், இனி, ஓதுவி, நீதியின் வழாத.
“The one who transcended the truth and meaning of the farthest-reaching Vedhas, He has taken residence in me. There is no station higher than that – for me. If, indeed, you happen to know anything that I do not, please instruct me, sticking to Dharma.”
"ஆரைச் சொல்லுவது, அந்தணர் அரு மறை அறிந்தோர்,
ஓரச் சொல்லுவது எப் பொருள், உபநிடதங்கள்,
தீரச் சொல் பொருள் தேவரும் முனிவரும் செப்பும்
பேரைச் சொல்லுவது அல்லது, பிறிதும் ஒன்று உளதோ?
“Whoever is exalted by those highly learned of the Vedhas, whoever is commended by the wise of the world, whoever is decisively and affirmatively heralded by the Upanishads, and who is sung by the celestials and the sages, apart from chanting that one’s name, is there any second option?”
"காடு பற்றியும், கன வரை பற்றியும், கலைத்