ఆముక్త మాల్యద: మాలదాసరి కథ - 3

ఉ. అంచు నతండు వల్క దరహాసత జెక్కిళి గొట్టి లెస్స పం
డించితి వోయి దాసరి వనిం దెరువాటులు గొట్టి కొట్టి మే
న్వెంచి విరక్తి దాసరివి నిన్న గదా యయినాడ వీమమున్
గొంచెము జేసి త్రాడ్గొరికికో దలపోసెదు మెచ్చితి న్నినున్.
Upon hearing Dasari's request, the demon patted Dasari's cheek with a smile, and said, "Oh Dasari, nice fib you got going there. You've been carrying on your banditry in the forest and happily nurturing your body with the proceeds. Wasn't it just yesterday that you suddenly got religion and became a Dasari? So, you think so little of me that you expect to escape with this pitiful lie, eh? I really admire you, man!"

This one is dripping with sarcasm. The demon's sense of his own importance and his sense of humor weigh equally in this poem. See how he refers to himself in Royal We (I mamun). He's chuckling to himself (దరహాసతన్). The expression త్రాడ్గొరికికోన్ (త్రాడు+గొరికికోన్) is quite unusual, used here to mean to escape.

శా. ఏ రాజ్యంబు నరుండు నోరికడివో నీ బోధ మాలించు నిం
కే రాజ్యంబు నరుండు బాసకయి మే నీ దాన యేతెంచు దీ
పార న్నే జననీమియు న్మగిడి నీ వారామియుం దెల్ల మే
లా రంతుల్ పలు పల్కు లంత్యకుల! యేలా చింత లేలా వగల్.
Where on earth will a man let go the food he's about to eat? And where on earth do you find a man, to keep his promise, come forward by himself and give up his life? There is no question of my etting you go nor of your return - that much is clear. Why make a ruckus? Why this much discussion? Why bother? Why cry? Why? Why? Why?

Dasari was quite stricken to hear the demon speak in this derogatory fashion. He covered his ears saying "Narayana!" and proceeded to swear on every holy thing imaginable. Yet the demon wouldn't listen. Then the Dasari took the ultimate oath!

ఉ. ఎవ్వని చూడ్కి జేసి జనియించు జగంబు వసించు నిజ్జగం
బెవ్వని యందు డిందు మరి యెవ్వనియం దిది యట్టి విష్ణుతో
నివ్వల నొక్క వేల్పు గణియించిన పాతకి నౌదు నేడ నే
నెవ్విధినైన నిన్ గదియనేని యనన్విని బంధ మూడ్చినన్.
"The Lord by whose glance this world springs into existence, in whom it exists and into whom it dissolves - such Lord is Vishnu! To bring another god in comparison to such incomparable Vishnu is the worst possible sin. I swear I would incur this sin if I don't return to you today." Even the demon had no answer to such a strong oath and he removed the Dasari's binds.

The structure of the poem reminds one of "ఎవ్వనిచే జనించు" poem from Bhagavatam. The heart of the poem proves the Veera Vaishnava agenda Rayalu wanted to present through Amuktamalyada.

చ. అతడు తదల్ప పాపఫల మందుట సుంకము దీరి పోయి త
చ్ఛతదళ పత్త్ర నేత్రునకు జాగిలి మ్రొక్కి రణద్విపంచియై
స్తుతికలిత ప్రబంధముల జొక్కగ బాడి యసత్య భీభర
ద్రుతగతి వచ్చి రాత్రిచరుతో వ్రతపూర్తి గతార్తి నిట్లనున్.
The small obstruction of his binds removed, Dasari hurried to the abode of the Lord with eyes of lotus petals. There he first saluted him humbly. Then with the veena playing in his hands, he sang compositions filled with devotion so that the Lord would be pleased. Then he hurried back with unusual haste. As his heart's burden lifted from having performed his penance, he spoke thus to the demon.

ఉ. నీ చెర బాసి పోయి రజనీచర చక్రి భజింప ముక్తి పొం
దేచెర యేచెరం దవుల నేనిక నుండగ జూడు పంచుచో
నే చరణంబు లేయుదర మేయుర మేశిర మేకరంబు లీ
వా చరణంబు లాయుదర మాయుర మాశిర మాకరంబులున్.
"Oh night wanderer! After you freed me, I went and sang the praises of the Lord due to which service, salvation gets a litttle closer. Now, I shall not be bound by anything (I am released from all earthly attractions!). You may want to verify that my legs, tummy, torso, head and arms are all exactly like when you released me (Nothing is missing. You are not being shortchanged in your meal of my body!).

The repetitive sounds of చర, చెర impart an interesting bounce to this poem. This kind of verbal display is rather rare in Devarayalu's poetry. Second syllable is praasa in each line normally. In this poem, notice that the poet maintains 3rd syllable praasa in addition to the mandatory 2nd syllable praasa. Also notice that 3rd and 4th lines are almost exactly the same. Can you recall another famous poem that does the same trick?

తే. అనిన దత్సత్యమునకు నేత్రాంబు లురల
బ్రమద పులకిత గాత్రుడై పారు టసుర
యినుని మధ్యందినపు టెండ తనదు పెద్ద
బట్టతల మించ బ్లవు జేర బారుతెంచి.
When the demon heard these truthful words spoken by the Dasari, tears welled up in his eyes and his body was full of goosebumps due to extreme joy. As the mid day sun's glare reflected in his huge bald pate, he approached the Dasari at a run.

ఉ. కొండయు బోలె భక్తి వలగొంచునె వాడు నిజ ద్రుమ భ్రమీ
హిండన వ్రాలుపాకలపు టేనుగు బోలె నొస ల్తదంఘ్రులం
దుండ రొదన్మహా గిరులు హోరన బ్రస్తుతి వ్రాలి దంష్ట్రికా
దండము లెత్తి పట్టిన పదం బొకడొక్కడ నెత్తి జేర్చుచున్.
With exceeding devotion, the mountainous demon walked around the Dasari (pradakshiNaM) loudly praising him so that the surrounding hills were resounding with his stertorian voice. Like a bull elephant walking around its post, and in doing so, collapses to the ground due to brain fever, the demon fell to the ground and touched his head to Dasari's feet. With his fangs, he gently lifted up one foot and placed it on his own head.

He said, "Oh truthful one! This is truly amazing. There is none like you among all Devas and Danavas, nor among kings and sages. People kept their promises regarding other earthly possessions, but none kept their promise about sacrificing one's own body. Since I lived a long time, I can attest that you are unique!"

చ. ఇతరులు నీకు నీడె మరి యీ ధృతి నీ స్మృతి నీ ఋతేరిత
స్థితగతి నీ మురారిపద సేవన జీవన వన్మతిన్ సమా
దృత కలగాన సింధులహరీ ప్లవన ప్లవ భావ భా గురు
శ్రుతి తతబద్ధ తుంబికి గురుంగుడి నంబి కృపావలంబికిన్.

"Are there others equal to you (none!) - as you are blessed by the confidence, due to your realization, due to the solidity of your truthfulness, and finally from a life spent usefully in singing the praises of the Lord in a musical torrent - oh in this honored sweet river of music, that dry gourd on your resounding veena is like a raft that keeps us afloat - to you who has obtained the grace of the Lord of Kurungudi - are there any equals? None!

Notice again the repetitive sounds in ధృతి, స్మృతి, ఋతేరిత ..in the first line.

The Dasari was touched by this display from the demon. He embraced the demon and said, "Oh the greatest of demons! I am blessed by your compassionate gaze. It is because of your grace that I was able to fulfill my vow of musical worship to the Lord."

ఉ. బాసలు బండి కండ్లు మరి ప్రాణ భయంబున లక్ష సేసినం
గ్రాసము గృచ్ఛ్ర లబ్ధముడుగ న్వసమే యిది నీక చెల్లె నో
భూసుర వంశ పుణ్యజన పుణ్య జనాంకము తావకీనమే
పో సమకూరెడిం గులము పొత్తున దైత్యుల కెల్ల నంకతన్.
"And furthermore, promises are dime a dozen. When one's life is in danger, one makes a hundred thousand promises, but who will let go a meal earned through a lot of effort listening to such promises? It was possible only for you to do so, Oh blessed soul. And because you were born into it, the whole demon tribe is blessed as well!"

చ. కడుపు మహాక్షుధన్ నకనకంబడ నన్ గృతకృత్యు జేయ బో
విడిచితి వేము జాత్యముగ వేధ విధించిన కూడ్ మీకు నీ
యెడ నొక కీడు కల్గదిక నే మనిన న్మరి నీకు నానసూ
బడలిక దీర నిత్తనువు బారణ సేయుము మైత్త్రి గల్గినన్.
"While your stomach was growling with hunger, you let me go just so I could fulfill my vow. We are, after all, the natural food for your kind, as ordained by the creator. By eating me, you are not going to gather any bad effects. Please don't argue any more about this. If you have any friendship towards me, you must consume this body to nourish your own."

As Dasari tries to convince the demon to consume him, the demon is afflicted with deep remorse and laments thus.

శా. ఎట్టూ యి ట్టగునయ్య పల్క దయలే కిన్నాళ్ళు నీ కూడె యీ
పొట్టంబెట్టి మహాఘ లబ్ధి దనువుం బోషించి యెన్నాళ్ళ కే
నెట్టే నొక్క తపస్వి యొక్క వ్రతి రాడే చూడడే తత్కృపన్
బుట్టు న్నీగెద దీని నా నొదవి యో పుణ్యాత్మ యెట్లంటివే.
"How can you talk like this, without the slightest compassion? Thoughout this life, I have been consuming human flesh. I've been nourishing and growing this body mine with ill gotten feasts. Yet, I've been waiting with the hope that a pious man, a devout man will come any day and glance at me with compassion. I've been waiting in the hope that, with his grace, I can get rid of this heinous life. As if in answer to my hopes, Oh good soul, you have come. But now, you talk like this!"

He continues, "If great devotees like you do not take pity on sinners like me, what other way out for people like us? Don't think of my heinous past, look on me with grace!"

"The touchstone (Philosopher's stone of alchemy) will convert any metal object to gold, whether it be a simple axe or a horrible weapon that killed a brahmin. Good souls like you should keep this special analogy in mind in respect to sinners like us."

తే. అనిన దేహార్పణము నొల్ల కార్తి బలుకు
కృపణత కత డభిప్రాయ మెద్ది యనిన
నిత్తు దను వంట యను కంప యే మదాత్మ
కసటు బాపుటయే యనుకంప గాక.
As the demon pitifully declined to consume him thus, Dasari demanded to know his intentions. What does he want, then? To which the demon replied - it is not good on your part to offer your body as food to me. You can show true compassion by destroying my demon form.

ఆముక్త మాల్యద: మాల దాసరి కథ - 2

(Continued from previous post)

Dasari saw a terrifying demon.

ఉ. వాడును గంటి బోకుమని వ్రాలె మహీరుహ పాళి నుగ్గుగా
వీడును మున్ను రేవగటి వేళకు మానిసియౌట బోరిలో
వాడిమి గొంతకాల మిల వ్రాలుట లావరియౌట నిల్చి యా
వాడి శరంబుచే నడువ వాడది ద్రుంపుడు వీడు నుద్ధతిన్.

The demon too saw Dasari and jumped down from his perch on the banyan tree, pulverizing the surrounding trees to dust. However, Dasari is a man for all seasons, no weakling - he had gained some fame as a good fighter and was strong. So, Dasari stood his ground and blocked the demon with his spear. The demon broke the spear easily, but Dasari continued to fight vigorously.

Devarayalu then describes the wrestling match between the two in a fast paced seesa padyam. At the end of a prolonged fight, Dasari launched a furious attack on the demon and tried to escape. The demon summoned his females, shouting, "Come, come. This fellow is running away!" They came down from the tree and chased Dasari. Between them, they surrounded and captured him. Even then, Dasari did not give up. He was struggling constantly, kicking with his legs and jabbing with elbows. The demon shoved him against the banyan tree and spoke thus:

శా. సారాస్వాదన బ్రాణ పంచకము తృష్ణంబాసి సంతర్పణ
న్మూరింబో నసి ద్రుంచి పొంగెడు భవన్ముండాస్రధారోష్మ మిం
పారం గ్రోలి పిశాచి నీదు కరకుట్లందీ నదస్తాలకాం
తారాంతర్ నృకపాల కుండ విగళన్మై రేయముం గ్రోలెదన్.

My whole body is going to rejoice in gratification, quenching its thirst by feasting on your fat. I will cut off your shaved head with this knife and drink the spouting warm blood to my satisfaction. As my females feed me roast chunks of your meat, I will partake the liquor dripping from pots made of human skulls.

Look at the demon's tactics. He is trying to scare Dasari. The demon already had a taste of Dasari's valor. He is only used to humans fainting in fright when they have one glimpse of him. Perhaps, he does not want any more resistence from Dasari. Perhaps, a shivering, quivering victim boosts his ego. Anyway, he tries to frighten Dasari by describing in gruesome detail all the nasty things he (the demon) is going to do to him (Dasari).

ప్రాణ పంచకము = పంచ ప్రాణములు = ప్రాణ, అపాన, వ్యాన, ఉదాన, సమాన వాయువులు
కరకుట్లు = meat chunks roasted on open fire like kebab
This poem is an interesting mixture of Telugu and Samskrutam phrases; e.g., సంతర్పణ న్మూరింబో, పొంగెడు భవన్ముండా, etc. Perhaps this indicates the mixed nature of the demon who was once a Brahmin, but now a demon (hence, brahma rakshasa).

క. నన్నిం తలయించిన ఖలు
నిన్నున్ ఋజువిధి వధింతునే యని యార్పుల్
మిన్నందగ బుసకొట్టుచు
నన్నీచుడు పొగరు వెడలు నవ్యక్తోక్తిన్.
"Will I ever kill you in a simple, straightforward manner, you rascal, who gave me so much trouble?" brimming with arrogance, the villain (demon) snorted and raved to the sky.
He ordered the females to bring a knife and a vessel. He tied up Dasari's feet with a dried gut and threw him down on the ground. Dasari fell against the banyan tree. Yet, betraying no fear, Dasari addressed the demon to offer him wise counsel.

చ. వినుమొక మాట రాత్రిచర! వేగిర మేటికి నిన్ జయింతురే
యనిమిషులైన? భాజనగతాన్నమ నేనిక నెందు బోయెదన్
బెనగక ప్రాణరక్షణ ముపేక్ష యొనర్చుట పాపమిందుకై
కనలకు నాకు మేనియెడ గాంక్షయు లేదిది పోవుటే యురున్.
Dasari spoke thus: O demon, listen to just this one word. What's the hurry? Can even gods conquer you? I am pretty much food in your plate, ready to be eaten - where will I go? To neglect to take care of oneself is a sin - so don't worry on that count. Moreover, I am not particularly fond of my body. It's good if it goes.

All this speech is obviously a preamble for what he really wants to say. Note the tone of reconciliation - after putting upa vigorous fight, Dasari extols the demons great strength, and even agrees that it is proper for one to nourish one's body (i.e., it is okay for the demon to eat Dasari). Then again, there's an interesting conundrum. Immediately after saying "it's a sin", he also says "I don't care for my own body." Of course, what this is all about becomes clear soon, but for the time being, Dasari continues in this pacifying speech.

ఆ. హీన జన్మ మరుట యెవ్వడె నొకప్రాణి
సంతసిలుట ముక్తి పొంత గనుట
మేలె కాదె శిబియ మేల్బంతి గాడె న
శ్వరపు దేహమమ్మి పరము గొనుట
Isn't it good for one to rejoice upon the prospects of attaining salvation by giving up this low birth? Isn't Sibi an excellent guide in this respect, in exchanging impermanent body for permanent afterlife?

In Hindu devotional (bhakti) philosophy, salvation (mokshamu) is cessation of the cycle of re-births (janma raahityamu). The idea is that one's soul is absorbed into the Almighty. Similar ideas are found abundantly in other bhakti poetry. For. e.g., Bhadrachala Ramadasu sings "అన్నిటికిది కడసారి జన్మము, తధ్యంబిక పుట్టుట సున్న". Similar sentiments can be seen in Saivite poetry as well - see the last poem in Natkeeran's story in a previous post.
Note the clever use of the words "ammu" and "konu" - as if it makes very good business sense to sell something that is transient to buy some something permanent.
I assume folks know the story of Emperor Sibi.
Note for rAnAre - do you remember the excellent Sibi harikatha in Shaavukaaru movie (sung by Ghanatsala)? "శిబికీ సాటి దొరా, లేడు ధరా .."
Anyway, let's get back to our story.

చ. తెవు లయినం, గ్రహం బయిన, దేలయినం, గరమైన, నాత్మ పెం
దెవు లయినన్, జలంబయిన, దెక్కలి యైన, మృగాగ్నులైన, మే
ల్తవు లయిన, న్వ్రణం బయిన, ద్రాచయినన్, బిడుగైన దీర్చు పే
లవ తను వూరకే చెడ కిలన్ గృశునొక్కని బ్రోచుటొప్పదే.
"There are many cases by which one may lose life - illness, fate, scorpion, poison, mental tension, water, robber, wild animals, fire, venereal disease, ulcer, snake, lightning - any one of these is sufficient to lose one's life unnecessarily. In stead, isn't it better to feed one who is starving? "

After this prelude, Dasari launches into a long monologue, exhorting the demon that eating huan flesh is not befitting to someone of his stature. This monologue is written as a long prose section, and is an interesting mix of natural science and Hindu mythology. This also shows that, though Dasari is uneducated, he is well-versed in the traditional knowledge of the Sanatana Dharma and mythology.

Dasari's basic argument is this: You demons are not wild animals - you are superior even to humans. In what respect are you less than your cousins, the gods? It is not befitting that you desire such impure meal. Moreover, when the time comes, all living things must face Yama, the god of death. Shouldn't one think of the future and prepare for it? Moreover, your cousins, the gods, have attained superior powers only through their pure (sattva) habits like eating from yajna offerings. So it was said in the scriptures. Now that I've told you all this, you consider the pros and cons and act accordingly.
To which, the demon responded with an insulting laugh and said:

క. చంపకు చదువుల మేము ప
ఠింపని శాస్త్రములె? మా పఠింపని శ్రుతులే?
యింప వవి నమ్మవే ‘బ్రథ
మాం పిబతే వహ్ని’ యనెడు మాటవు గాదే?

"Don't kill us with your preaching. Is there a subject which we haven't learned? Any scriptures we've left unread? Those are not palatable to us."

తే. హరికి సఖుడును రథమును నగు గరుడుడు
దొరకినమృతంబు సురలకు మరలనిచ్చి
యహులు కూడుగ వరమున నడిగి కొనడె?
యమృతమైనను జవుల జాత్యన్న సమమె?

"Moreover, Garuda who is the close attendant and the carrier of Vishnu - after obtaining ambrosia (amrutamu) with a lot of effort, didn't he give it back to the gods, and , in stead, receive a boon of snakes as his food? Can even ambrosia compete in taste with food that is appropriate for one's birth?"

It is a popular notion in Hindu folklore and mythology that eagles and snakes are enemies by birth. This notion is substantiated by the story of Garuda, the divine eagle, and his perpetual grudge against the snake clan. I am sure the readers are familiar with Garuda's tale.
This line of stubborn argument by the demon, mixing up scriptural knowledge and earthy aphorisms, evokes a chuckle in the mind of the reader. One can hear the sneer in his voice!

చ. నిదురయు గూడు బో జదివి నేనిట గన్నది యేమి యెవ్వడీ
చదువుల యర్థ వాదపు మృషల్విని బేల్పడు నీవు మా యెడం
జదువుల మాటలాడి కన జాల వొకానొక మెచ్చు నొక్కడీ
చదివిన కూర వింత చవి చాలగ దెమ్మను మెచ్చు తక్కగన్.

"What did I gain by diligent studies, ignoring sleep and food? No one is going to be deceived by the lies proclaimed by these scriptures you quote. 'Oh, this food full of learning is really tasty, bring on some more!' - this is the only exclamation you will get out of me if you spout scriptures like this. You won't get anything else!!"

This poem may be quoted as an epitome of ridicule and sarcasm. The demon says, "I'm going to eat you anyway. Your scriptural knowledge is like a spice that adds to the taste when I eat you." The reference to losing sleep and food for studies should ring a bell with even present day students :-)

Upon hearing the demon's ridicule, Dasari thinks to himself that there is no use in further argument with such illogical being. However, he gathered some enthusiasm and pleaded with the demon, saying,
"You are famous among the demons as the greatest. I am insignificant and I can't argue with you. I do not try to prevent you from eating me. I have been observing a penance. I pray that you grant me this one request!"

క. ఈ కురగటి యీకురుగుడి
వైకుంఠుని బాడి వత్తు వ్రతముగ దత్సే
వాకృతి కడపట నశనము
నీకౌదు న్ముఖ్య మిదియ నేడగు తుదకున్.

"I have to sing the praises of Sri Vishnu at the nearby Tirukkurungudi shrine - this is my penance (vratamu). As soon as this service is done, I shall return and you can eat me. This is the most appropriate outcome for today."

What is the demon's reaction to such request?
(to be continued)