Chapter 6 - A Critical evaluation of the text Sundara Ramayana and Conclusion

CHAPTER VII A CRITICAL EVALUATION OF THE TEXT SUNDARA RAMAYANA AND CONCLUSION Here are certain observations based on the critical study of the Sundara Ramayana. In consonance with the general practice of Sanskrit authors, Sundaresa begins his work with a mangala sloka of "NAMASKRIYA" type for the happy completion of the work.*(vide Sundara Ramayana V 1 & 3). He prayed to Vinayaka for getting rid of obstacles and Anjayena for geting the poetic skill- "Kuru samartham kavitve ". His tribute to Valmiki ( Sundara Ramayana Verse3) shows his intellectual honesty of acknowledging the source that inspired the author. The aim or the purpose of his writing of this work, the author categorically says, is to convey the entire Ramayana in the abridged form. The author is certainly a devout bhakta which fact is discernible from the glorification, salutation and surrender to the hero of the poem Rama himself. (Sundara Ramayana V 678). He is held as a divine lord rather than a glorified human being as presented by Valmiki. Sundaresa's words " svarlokaikagatam sudhadhikarasam ramam bhaje tam sada teda slokam yaccaritam saravanavadham tam ramamevasraye ---- rama tvadiyam yatha vrttam tadbhagavanviveda sakalam t mamadya samdarsaya " reveal the fact stated above. 364

reveal the fact stated above. Honestly the author had no tall claims with regard to the merit of the work however it is a hard task to compose 1209 verses, " blemishlessly and to cover the substance of 24000 verses of Valmiki. Dandin defines the form of a Kavya " istarthavyavacchinnapadavali " the frame of a kavya consists of sentences of elegant sense Jagannnatha also endorses this view saying " ramaniyarthapratipadakasabdah kavyam " Mammata also says " tadadosau sabdarthau sagunavanalam krti punah kvapi " blemishnessness is the hallmark of this kavya. 66 "SUNDARA RAMAYANA IS A MAHAKAVYA The Sundara Ramayana though not fulfilling all the conditions of the mahakavya as laid down by Dandi in his Kavyadarsa, it could be classified under maha kavya only with some components missing. It cannot be called merely a khandakavya due to the lack of certain features; for it contains seven kandas and voluminous "". But, it has no "asamksiptam series of chapters "". But sargabandha ". Sundaresa's statement "yavansargastaduktam nikhilamapi muda samksipantavataiva " is so convincing that in a work which is a samkshepa of a big work, this forming of sarga disappears in compression. But Sundara Ramayana has a mangala sloka; the theme of 365

Sundara Ramayana derived its source from historical tradition " itihasa kathodbhutam ". It is helpful to attain the four-fold fruits of life (vide phalasruti) "caturvargaphalopetam " The hero of Sundara Ramayana is none other than the great Rama, most able and noble "G". Sundara Ramayana is adorned by descrption of cities, 66 seas, mountains, seasons, sunrise, moonrise etc of course given as essence at the essential contexts, (vide prose rendering chapter 11 ) 66 nagararnava sailartu candrarkodayavarnanam ". Sundara Ramayana contains depiction of "vipralamba ST" when Rama and Sita mutually suffer separation; the scene of 99 66 vivaha faat " of Rama and the description of the birth of Lava and Kusa "kumarodayavarnana " S. Ris 66 alankrta rara containing alankaras but not adequate. Though there are many similes as if to imitate Kalidasa, they are monotonous and the author could no way stand before before Kalidasa and this decoration part is lacking. DELINEATION OF RASA As the Ramayana is a work where there is potential scope for employement of all rasas, Sundara Ramayana naturally inherits the same scope. Both the types of srngara- between Rama and Sita ; hasya when the monkeys have their pranks; karuna - at the time of Sita's tyaga; vira - when the battle was going on; raudra when Hanuman burnt Lanka and when Ravana was infuriated by the killing of Khara, Supanaka and 366

other demons; bhayanaka the scenes of Tataka and raksasis in Asokavana; bhibatsa - when the heads are cut in the battle ; adbhutawhen Kusa and Lava showed their their valour before Rama and shanta - when everything came to a close which caused the earth to have peace and freedom from fear. As this Sundara Ramayana is an epitome, mostly all the above sentiments could not have enough scope for consistent developement. Some remain in the bhava state. But it is suggesting the concened rasa. The naration of story itself is suggestive of many evnts, anectodes and many emotions that lay seated when the text studied by the sahrdayas " "SR is in single meter thoughout but the sweet tune-set sardulavikridita meter chosen by the author is noteworthy. The author is at home and at ease in this meter. "But again, the author has not followed the rule that the meter should differ from the end of sarga as there is no sarga pattern and only kanda is mentioned, probably this aspect was ignord considering one metered presentation. The cogency of the story is maintained ( susandhi ) . Many episodes "bhinnavrttanta " were rendered in an enjoyable manner "lokaranjakam " LITERARY STYLE As for as the style of the work is concerned, the vaidarbhi style is promiment as many of the verses are in simple and elegant style. 367

For eg ramah pratyavadatpriyam janakajam janamite sauhrdam mam sitesaranam gata niyaminassampidita raksasaih | svantratum kratusudanansamayitum mamarthayantathate sadyassam srutirapyakaricatathajahyam pratijnam katham || But at the same time, there are many verses in gaudias style too. For eg, raksastribhirasaumyavagbhirabalavitrasita tarjita vrttatsvasyanavicyuta'dhigamitaduhkham mahanmaithili | alambyatisumamtvasokavitapamnirdhyaya bhantradikan nakalemrtiratrasetinitaramsa'khidyatapasprha | A notable feature of this "Mahakavya" is that most of the verses are couched with the sentences that report the dialogue between characters and while reading them the reader has the feeling that he actually witnessed the scene presented in a visual media. Examples quoted in each aspect of study is given following the dictum "sthalipulakanyayah '. To facilitate reading of the entire text, the prose rendering in English may be referred to in chapter II. 368

CONCLUSION Based on the above estimate, it can be concluded that Sundara Ramayana" is a work worth studied by the connoiseurs of literature, worth the parayana by the devotees and worth the emulation by the later writers who attempt on abridgement of compendiums. Sundara Ramayana, is indeed a Sundara Ramayana justifying its title. drstapurva api hyarthah kavye rasa parigrahat | sarvenava ivabhanti madhumasa iva drumah || vacaspatisahasranam sahasrairapiyatnatah | ba niseddhapi ksayam naiti prakrtirjagatamiva || Dvanyaloka 4 ^ sam 369 Dvanyaloka 9