The Beginning Of Raamaayan
THE BEGINNING OF RAAMAAYAN
Bandow Guru pada padma paraagaa
Suruchi suwaas saras anuraagaa
Before delving into the core of this divine text, it is worthwhile to observe the dimension with which the gifted poet, Sant Tulsidaas, wrote from the very beginning. The first word of the first ‘chowpaee’ is ‘Bandow’. (Most of the Raamaayan is written in ‘chowpaees’ – 4,506 in number – which have their own unique metre.)
‘Bandow’ is derived from the verb, ‘bandanaa’, which means to pay obeisance or simply, to bow. Here the poet proceeds to extol his Guru. However, there are four connotations to this word which is a verb written in the Contingent Future Tense (Sambhaavya Bhavishyat). Consequently, the four interpretations are as follows:
Here the poet likens the teachings of Guru to the dust on His feet. He continues in the same line and states the facts that those teachings, if imbibed, bestow the four fruits of life:
Bandow Guru pada padma paraagaa
Suruchi suwaas saras anuraagaa
Before delving into the core of this divine text, it is worthwhile to observe the dimension with which the gifted poet, Sant Tulsidaas, wrote from the very beginning. The first word of the first ‘chowpaee’ is ‘Bandow’. (Most of the Raamaayan is written in ‘chowpaees’ – 4,506 in number – which have their own unique metre.)
‘Bandow’ is derived from the verb, ‘bandanaa’, which means to pay obeisance or simply, to bow. Here the poet proceeds to extol his Guru. However, there are four connotations to this word which is a verb written in the Contingent Future Tense (Sambhaavya Bhavishyat). Consequently, the four interpretations are as follows:
- I humbly and sincerely invoke the form of my Guru and if I am fortunate, He will grace my thoughts with His presence, at which time I shall bow to His revered feet (When one action is dependent on another, this Tense is used.). It is more than passing strange that though loved and cherished by his Guru (Guru Narsimha), Sant Tulsidaas did not take the liberty to state that his Guru owed it to him to grace his thoughts.
- Guruji, may I bow at your feet? (When permission is sought, this Tense is also used.) As a disciple, Sant Tulsidaas was qualified to bow at his Guru’s feet. However, the poet – unaware of his brilliance – still held in awe the gap between his ability and that of his illustrious Guru. Consequently, he ponders if he is worthy of Guru’s touch and so seeks permission.
- I wish to bow to the feet of my Guru. (Additionally, this Tense is used to express a wish.) Sant Tulsidaas is forced neither by duty nor protocol to show reverence to his Guru. Rather, he is propelled by intense love and thus expresses this fervent wish to prostrate before Him.
- I would bow to the dust of my Guru’s feet. (Premised on a statement of fact, an intention which follows employs the use of this Tense.)
Here the poet likens the teachings of Guru to the dust on His feet. He continues in the same line and states the facts that those teachings, if imbibed, bestow the four fruits of life:
- Artha (material gains) which help to improve our life and as such is beautiful (‘suruchi’).
- Dharma (religious merit) which is fragrant (‘suwaas’).
- Kaam (realisation of ambition) which - against all challenges – has to be squeezed out (‘saras’).
- Moksha (liberation) which can be easily accessed when one has attachment to God’s feet (‘anuraag’).