Ramanukku mannan mudi Ragam Hindolam 20th Mela Janya Adi Talam Arunachala kaviyar Krithi Absolutely Blissful Rendition All the Best Wishes 👋👌👋

Hindolam The Raga with a Hypnotizing Melody.. A derivative of Hanumathodi (Mela 8) belonging to the 2nd Music Chakra, Hindolam is a serene,gentle,soulful,enchanting and pleasing meditative raga. It is an audava - audava janya ragam. Experts in Carnatic music hold differences of opinion on the janaka ragams (ragams of origin) that should be attributed to Hindolam. It is widely accepted that 20th melakarta, Natabhairavi is the parent ragam of Hindolam. It can be derived from both Natabhairavi and Hanumathodi, by dropping the rishabham and panchamam. The Hindustani equivalent of Hindolam is “Malkauns”. Malkauns is one very beautiful raga, derived from the Bhairavi Thaat. This raga is said to have been created from Siva’s Taandav (cosmic dance), so it has a vigour and energy about it. In Mind, Body and Soul Chakra - Chakra 2( Nestled between the Root and Sacral Chakras) depicts Joy arising out of desire fulfillment;to bring a richer feeling of everything that one does - to remember the joy of life, the joy of living, it is the bringing of Heaven onto earth. Hindolam (meaning swing) invariably evokes a romantic feeling. This raga is associated with Vasantha Rithu(Spring) which is full of freshness and colours,which brings forth the feelings of well being and boosts your mood. The air smells clean and floral. It can be aptly said that Hindolam conveys the moods of Shringara primarily. The raga creates increased feelings of compassion and reduced anxiety which in turn provides relief to patients of low blood pressure. It is also said that the raga helps to maintain normal digestive gas and body temperature along with restful sleep and tranquility. This raga also conveys the divine Bhakthi Bhava and is astonishingly refreshing when sung in the mornings. The arOhanam avarOhanam of the rAgam is given below: Arohanam : S G2 M1 D1 N2 S Avarohanam : S N2 D1 M1 G2 S [sadharana gandharam, shuddha madhyamam, shuddha dhaivatham and kaisiki nishadham.] Rasa:Shringara, Bhakthi Time:Morning Season:Vasantha Rithu Jeeva Swaras: D, N Amsa Swaras: M Sruthi Bedham (Sarvaswara Murchanakara Janya ragam)-S-Hindolam, G-Sudhasaveri, M-Sudhadhanyasi,D-Mohanam,N-Madhyamavathi)

Let us re-live the scene here in specific details; using VAlmiki’s description supplemented by Kamban’s and aruNAcala Kavi’s coverage of the event as well. VAlmiki describes what happens when the wedding party proceeds towards ayOdhya. गच्छंतम् तु नरव्याघ्रम् स ऋषि संघम् स राघवम् || घोराः तु पक्षिणो वाचो व्याहरन्ति समंततः | BalakANDam 1.74.8 भौमाः चैव मृगाः सर्वे गच्छन्ति स्म प्रदक्षिणम् || तान् दृष्ट्वा राज शार्दूलो वसिष्ठम्पर्यपृच्छत | 1.74.9 The sky-bound birds were screeching with startling sound. The earth-bound animals were going in a counter-clockwise direction. Dasharatha was startled at that sight and asked the sage VashishTa the meaning of such omens. VashishTa told him that there is bound to be some obstacle (indicated by the screeching birds) but it would all resolve well in the end (by the leftward movement of the animals). As they talked, the earth shook, gigantic trees got uprooted, and a whirlwind encircled them. तमसा संवृतः सूर्यः सर्वे न वेदिषुर् दिशः || भस्मना च आवृतम् सर्वम् सम्मूढम् इव तत् बलम् | 1.74.14 The sky gets dark and a sandstorm ensues. The entire group of people is spellbound by some sort of sorcery and then there appears the fierce Brahmin with matted hair, clasping a bow in the left hand and an axe on the right shoulder. He is Parashurama, the nemesis of Kshatriyas. The sages in the army, terrified by the incident, try to appease Parashurama with obsequious greetings. Parashurama ignores the protestation of Dasharatha when he begs Parashurama to spare Rama. Parashurama approaches Rama and tells him about the celestial antecedents of the two bows (Shiva danush and Vishnu danush) created by the celestial architect Vishvakarma and how the Shiva danush was made to crack in a contest with Vishnu danush. Parashurama tells Rama that the Vishnu danush was later given to his grandfather (sage RicIki) which was then ceded to his father (sage Jamadagni). He then hands over the Vishnu danush to Rama and asks him to string it. If he manages to do so, then Parashurama would take him (Rama) on a combat. इति उक्त्वा राघवः क्रुद्धो भार्गवस्य वर आयुधम् | शरम् च प्रतिजग्राह हस्तात् लघु पराक्रमः || 1.76.4 Rama takes the powerful weapon (the long bow of Vishnu) already fitted with the arrow from Parashurama’s hand, strings it and is ready to release the arrow. ब्राह्मणो असि इति पूज्यो मे विश्वामित्र कृतेन च | तस्मात् शक्तो न ते राम मोक्तुम् प्राण हरम् शरम् || 1.76.6 Rama addresses Parashurama thus: “Even as you are a Brahmin you are extinguishable but because of your relationship with VishvAmitra, I consider you a venerable person and hence I am unwilling to release this arrow which will take your life” Then Rama released the arrow without harming Parashurama. The arrow grabs the ascetic merits of Parashurama. The latter departed for Mt. Mahendra forthwith. Kamban, also describes the whole scene in the manner Valmiki mentioned and narrates the challenge offered by Parashurama

P rAmanukku mannan muDi taritAlE | nanmaiyunDoru kAlE (rAmanukku) If Rama wears the crown there will be benefits for all. AP pAmaramE unakku ennaDi pEccE pazham nazhuvip pAlil vizhundAl pOl AccE (rAmanukku) You ignoramus, the news (you brought) is like a delicious fruit having slipped into milk (making it all the more delicious). C1 inda vArthai sonnAi enakkevar nEraDi brahmAdigaLum varuvAraDi iduvE nalla sIraDi vAyADAdE pAraDi AraDi enakku sari (rAmanukku) You brought this good news. There is nobody who is equal to me now. The celestials (including Brahma) will attend this event. This is a very pleasant one. Do not argue. Look there is nobody who is equal to me. C2 parasuraAman garvam tIrttavanDi (avan) nammai ellAm kAttavanDi paTTam kaTTa EttavanDi (rAman) paTTam kaTTa EttavanDi nAlu pEril mUtavanDi avan tAn en kaNmaNi (rAmanukku) He (Rama) quelled the arrogance of ParshurAma ***. He saved us all (from disaster). He is the oldest of the four (brothers). He is the right person to wear the crown. He is my darling. RAma’s impromptu Encounter with ParashurAma After the consummation of the wedding of SitA and RAma in Mithila, the entire retinue of King Dasharatha, along with the newly-weds, is on its way to ayOdhya. Suddenly Parashurama appears on the scene from nowhere. Dasharatha senses trouble, knowing the obsessive animosity of Parashurama towards Kshatriyas. He begs Parashurama to spare Rama. But Parashurama ignores Dasharatha and tells Rama about the longbows of Vishnu and Shiva and denigrates Rama about breaking the weaker Shiva bow. He gives the Vishnu bow to Rama and tells him if he could flex the Vishnu bow, string it, and set the arrow in it ready to dispatch, he (Parashurama) would engage him (Rama) in a combative duel. Rama, offended by such an insult, gets the bow from Parashurama, flexes it, strings it, and asks Parashurama to specify the target for the arrow. The Vishnu bow being very powerful would destroy the target if the arrow was released. Rama tells Parashurama that he would spare the latter’s life since he is a Brahmin and related to sage VishvAmitra (Parashurama’s grandfather married VishvAmitra’s sister) and that VishvArmitra was Rama’s guru. Rama tells Parashurama to choose the target between his powerful motility (the ability to move from place to place instantaneously) and the powers of his ascesis. Parashurama chooses to lose most of his ascetic powers. Accordingly Rama releases the arrow towards the open hands of Parashurama. The arrow retrieves the merits of Parashurama’s ascesis and heads back to Rama. Parashurama having been humiliated, and recognizing the merit of Rama heads towards his abode (Mahendra giri) after paying obeisance to Rama, never to be seen again. He came in like a lion and left like a lamb. The wedding party, to the great relief of Dasharatha, reaches ayOdhya safely.

Preface :- King Dasharatha consulted his advisors and decided to anoint Rama with the title “Prince Regent” (yuvarAja). KaikEyi’s maid servant mandarai got word of it and rushed to KaikEyi to give her the news. KaikEyi was happy and gives mandarai a pearl necklace as a gift for bearing such good news. But mandarai tries to dissuade her from accepting the news with a positive outlook and that KaikEyi should insist on her own son should be given the title instead of Rama. At that point KaikEyi ridicules mandarai that Rama deserves the title more than her own son, Bharatan, and praises the merits and virtues of Rama. What happened later viz., Rama sent to exile, changed the course of Ramayanam (or to be more precise laid the foundation for the intended course) (Public hail Rama as crown prince... )

C3 bharatan paTTam kaTTaviTTal naTTiyO - avan cakkaraik kaTTiyo en piLLai rAman eTTiyO, nAn tAn enna maTTiyO veTTip pODuvEn unnai (rAmanukku) If Bharathan (my son) does not get the crown that does not make him inferior. Is he someone sweet (like a sugar candy)? My (other) son Rama is not bitter. Am I inferior? I shall dispense with you (if you continue this argument)