For Saint Tyagaraja, the image of Lord Rama wielding the bow held great significance — to preserve, protect and promote Dharma. In his numerous kirtanas, the saint extolled this form of Rama and pleaded with Him to restore righteousness. Wielding a bow on the left hand and an arrow on the right hand and gesticulating is the way a dancer depicts the image of Sri Rama. What does the Kodanda of the Prince of Ayodhya stand for? When Sri Krishna in the “Bhagavad Gita” says Ramaha-sastra britham-aham (I am Rama among warriors) it implies the declaration — “I take birth in every yuga to protect the virtuous and punish the wicked” (Parithraanaya sadhoonam) .
Sri Thyagaraja has extolled the beauty of Sri Rama holding the bow in many kirtanas. The most emotional of all of them being the line:
Karamuna-sara-Kodanda -Kaanthito
Dharani-Tanayato
(Bewitching with the shining bow and arrow accompanied by Sita) in the Mohanam song “Nannu Paalimpa.”
In a similar vein he invites all pure-minded souls to witness Kodanda Rama in court in the Devagandari song.
Koluvaiyunnaade - Kodandapani
Salalita - matulai - saareku - seelulai
Valachuchu - Korivachchi - Sevimpaga
In another kirtana in Bhairavi he says:
Koluvaiyunnade Kodandaimu
Tolikarma - managa- joothamu – rare
(To wipe off Purva Karma, let us have darshan of Sri Rama sitting in Durbar).
These aspects of enjoyment by Sri Thyagaraja is really the personal state of ecstasy.
Significance of Kodanda
But for Sri Thyagaraja, the Kodanda of Sri Rama has a more significant role — to preserve, protect and promote Dharma.
That was the essence of his avatara which Sri Thyagaraja was well aware of and which he has expressed in several kirtanas. More than his vision of Sri Rama with the bow, the purpose of Sri Rama wielding the bow finds expression in many songs — of Sri Rama operating the bow to rid the world of the Rakshasa’s depredations.
In his kirtana in Durbar, he holds up his Ishta Devata for an answer to his queries.
Yedi - nee - baahu - bala - Parakrama
Yennalla – Kennallu
(How long is it since you displayed your Parakrama?)
Sarasa - Bhoosurula - baadhalu - vini
Rosatnu – raaleda
(Even after hearing the troubles of the pious souls, are you not touched to the quick to respond?)
Varusa - tappu - bhuddulu - neechulaku
Vachchinadi – Teliyada
(Are you not aware of the depraved conduct of people today?)
Verapuleka - tirigeru - chaalanuchu
Vegame...
(It is time you acted quickly to punish the wicked).
It is in this kirtana that Sri Thyagaraja has explicitly expressed his feelings that the words and deeds of the people today call for Ramavatara again.
Since he composed this song, 150 years have passed and in this period to what depths depravity has descended is here for all to see. Sri Thyagaraja has echoed the feelings of many today that only divine intervention can put a stop to this situation.
One has to read the ‘Yudha Kanda’ of the “Ramayana” to visualise how the Kodanda of Sri Rama wrought havoc on the moolabala of Ravana and later Ravana himself.
Brahmadanda – prakaasanam
Vidyuth - sadrisa – varchasam
Smaram – Raghava – baananaam
Vireyathe – Rakshaseswaraha
(Recalling the arrows of Rama, flaming like Brahmadanda and blinding like lightning, Ravana became uneasy).
How did Sri Rama appear to Ravana as he stood face to face in the battlefield? Says Valmiki
Sa - dadarsa - tatho – Rarnam
Aalikantham - iva – aakasam
Avashtabya - mahat – dhanuhu
Padmapatra – Visalaksham
Deerga – baahum – arindamam
(Ravana saw Rama lotus-eyed, long armed holding the Kodanda brushing as it were the sky).
That was the vision of Sri Rama which Sri Thyagaraja has painted in the Kirtana referred to above.
Nalgunoka - padivela – kanchu
Rathala - suranpuripu – Moolabala
Leelaganoka – kolanesi
Kaala - Yamapuri - pala – Jesina
(Did you not send the Moolabala of Ravana to Yamapuri with an arrow released as if it is child’s play to you Sri Rama).
How does Valmiki describe this scene which has enthused Sri Thyagaraja so much?
Chinnam - binnam - Sarairdagdam
Prabagnam - sastra – peeditham
Balam - Ramena – dadrusuhu
Na - Ramam - seegra – gaminam
(only the destruction of Ravana’s forces by Rama’s arrow was seen. Not Rama)
What sort of the wielder of bow was Rama.
Sara - naanavidlta - akaaraaha
Dhamuhu - aayata - vigrabam
Anuvrajanti - kaakutstam
Sarve - purusha - vigrahaha
(Arrows of different shapesw and a huge bow follow kakutsta (Rama).
Keeping all this in mind Sri Thyagaraja in great anxiety exclaims whether there is nobody to tell Sri Rama (as Brahma and other Devas did at the time of His avatara) of the existing situation to make him act in defence of the oppressed. In his song in Siddasena this sentiment finds eloquent expression.
Kali - maanava - adhamula - karyamul
kama - matsaraadula - krityamul
chala - chittamuleni - vaaripudu - telupa
Evarainalera- Peddalu
(When in the kali yuga the actions of debased men are spurred by lust, arrogance and other vices, is there not some noble soul to keep Sri Rama informed of what is taking place?)
The benign figure of Sri Rama with the Kodanda in hand as exemplified in the Mohanam, Devagandhari and Bhairavi Kirtanas mentioned at the beginning seem to be for strengthening his bhakti. But from the other kirtanas referred to it would appear that as an unexcelled devotee of Sri Rama, Sri Thyagaraja has himself taken up the task to tell Sri Rama that the time has come again for his Kodanda to be made active as in the case of the Ravana samhara.
