5

DESIKAMRUTHAM I:
?HAMSA SANDESA OF SRI VEDANTA DESIKA? Part 5
Prof. Narasimhacharya, Retd. Professor, Madras University (now a visiting Professor in the Oxford University) EXCLUSIVELY for publication in ?Sri Ranga Sri?. The learned Professor delivered this ?The Sripad Endowment Lecture? on 5th February 2003. (Text of the lecture received from Dr. Miss M.S.Ramesh, IAS)
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Now, let us relish and cherish the beauties of the poem Hamsa Sandesa. I will also quote from the model Megha Sandesa to show how each Mahakavi excels in the employment of figures of speech, imageries and how each one has developed the sentiment, love n separation (Vipralambha Sringaara).

The opening verse of the poem, the Hamsa Sandesa runs as follows:
VamsE jaatah savitur maanayam maanushatvam
DEvah Sreemaan janaka tanayaanvEshaNE jaagarokah /
Pratyaayaate pavanatanaye nischitaarthah sa kaami
Kalpaakaaram kathamapi nisaam aa vibhaatam vishEhE //
Meaning
The divine lord, the consort of Sri assumed human form and took birth in the spotless race of the Sun. He was keen searching for the daughter of King Janaka. After the return of Hanuman, he made up his mind as to what to do. He spent, somehow, with great difficult that night which was like an aeon.
Now, let us see how KaaLidaasa starts his Megha Sandesa:
Kaschit kaantaa virahaguruNaa svaadhikaaraat pramattah
SaapEnaastsmgamita mahimaa varshabhOgyEna bharthuh /
Yakshas chakre janaka tanayaa-snaanapuNyOdakEshu
Snigdhacchaayaatarasu vasaatim RamagiryaasramEshu //
Meaning
A certain Yaksha erred from his duty and was therefore cursed by his master, KubEra. As a result, he lost his powers and had to spend one year away from his beloved wife. He started staying under the shady trees on the Raamagiri (the modern Ramtek near Nagpur). There were on that mountain, water spots sanctified by the ablutions that Sita, the daughter of Janaka had taken earlier.

Rama saw a swan as the messenger, which he saw in one of the lotus-ponds on the mountain Maalyavaan. The swan had a number of similarities with Sita: its gait was similar to that of Sita; its cracking was similar to the jingling notes of Sita?s anklets; and its form reminded him of the figures of swan printed on her Sari. This is a beautiful picture from the brilliant brush of Desika:
Tasmin Sitaagatim anugate taddukaalaantamoortau
tanmanjirapratimaninade nyasta-nishpandadrishTih /
VirascetOvilayam agamat tanmayaatmaa muhoortam
sanke teevram bhavati samayE saasanam meenakEtOh //

Whether a bird could convey a human message or not, did not bother Rama for the moment since his heart did not follow the course of logic. There is nothing to wonder about this attitude of Rama, says the poet, because lovers suffering in separation seek help even from clouds and cliffs, trees and creepers. Rama?s choosing a living creature like the swan is indeed more sensible than Yaksha?s choosing a cloud as his messenger. The swan is at least a living creature, which is capable of feeling and sympathy. Obviously, Desika is keeping in mind here Valmiki?s description of Rama?s agony after Sita was separated from him. He sought from mountains and trees, the whereabouts of his wife.
VislEshEna kshubia manasaam megha saila drumadau
Yacnaadainyam bhavati kimuta kvaapi samvedanaarhe //
cf
?Kaschit kshitibrtam naatha! DrishTa sarvaaga sundai /
raamaa ramie vanOddEsE mayaa virahitaa tvayaa //
?O King of mountains! Did you see my charming wife in this beautiful forest who has been separated from me??

Desika is also indirectly referring here to the Yaksha choosing a cloud as his messenger. Cloud is nothing but a combination of smoke, fire, water and wind. Only a sentient being with proper powers of articulation can of course convey a message. Yet, the Yaksha thought of sending the insentient cloud as his messenger because those who are in a lovesick condition are by nature, incapable of distinguishing between the sentient and insentient. Look at the beautiful way KaaLidaasa puts it:
Dhooma jyOtis salilaamrutam sannipaatah kva meghah?
SandEsaarthah kvaa patukaraNaih praaNIbhih praapaneeyah?
Ityatsuktyaat aparigaNayan guhyakastam yayaaachE
Kaamaartaa hi prkriti kripaNah ChEtanaachEtanEshu //

Rama tells the swan that it could consider going to Lanka, the Capital of Raakshasas, which was situated on the TrikuTa mountain which is now seen and now unseen, due to the waves of the ocean. It is there that Sita, his wife was held captive.
LakshaalakshE jaladhipayasaa labdasmasthaam TrikuTE
Lankaam gantum tava samuchitam Raakshaseem Raajadhaaneem //

Rama tells the swan that already Hanuman described to him two routes to Lanka, the one by the west and the other by the east. The western route, though short, is always full of rains and is therefore not ideal for the swan to take. The route by the east is dotted with wonderful regions, which the swan would love to take:
SahasyaasannO pyanati subhagah paschimo nitya varshah/
PraachinE tu pratijanapadam samhatau adbhutaanaam?etc.