5/30/2017 WhatdotheSanskritlyricsinDhivarasonginBaahubalimean?

|KumarNarasimha

Sanskrit now, except maybe a few villages in Karnataka or

Kerala), and have done a reasonably wide reading of classical
literature in your mother tongue or direct Sanskrit, you start
realising the brilliance and sophistication of the language
(Sanskrit), how it allows varied meanings using very few words.

I am giving the Sanskrit lyrics first, and then the meaning of

individual words, followed by the meaning of the entire line. If
you like this, the credit goes entirely to the poet Shiva Shakti
Datta. Any mistakes are mine.

Baahubali: The Beginning | Khoya Hai | Audio Songs Hindi | Movie Songs 2015

1. Dhivara, prasara shourya bhaara

Dhivara = one with fortitude and perseverance (people who

make their living in water, like fishermen, are called dhivara
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sometimes, because being with water makes them patient and

courageous. When your livelihood depends on fishing, you need
to take risks going into the water, and wait patiently, try again
and again). Brilliant usage by Shiva Shakti Datta here.

Prasara = going forward, expand, cover the distance, impactful

Shourya = valour; Bhaara = one that bears.

Prasara shourya bhaara = He is moving forward bearing

valour/bravery, OR the weight (impact) of his bravery is taking
him forward. I think the second meaning is more apt.

The persevering one, your bravery is taking you forward.

2. Uthsara, sthira gambheera

Uthsara = One that rises up high (leaping from a low level to a

high level)

Sthira = stable (the balance/stability one needs while climbing)

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Gambheera = one who is not frivolous, or one who is serious

about what hes doing.

So, sthira gambheera means almost the same as dhivara.

The one who is leaping higher and higher, he's got the
stability, and he is determined to reach his goal.

3. Ugrama, asama shourya bhaava

Ugrama = anger/angry, strong, sharp; I think the poet means

strong.

Asama = without equal;

Shourya bhaava = the state/emotion of fighting ability

He is strong, and without an equal in the ability/mentality

to fight (against odds?)

4. Roudrama, nava bheetirma

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Roudrama = (in his) anger, personification of anger

Nava bheetirma = causing new fears

His anger will cause new fears (in his foes).

In these lines, the poet is not talking about the current

situation, but giving a prognosis of what to expect from this
hero in a battle. The poet is indicating that once he wins the
battle with the mountain, he will find himself in a war. This is a
time-tested way of preparing the readers/audience. In Sanskrit
literature, this is a common approach.

Example: Bhima defeats a wrestler in the first act of Viraat

Parva, a precursor to his climax fight with Keechaka. Also, think
of the first 15 minutes in a James Bond movie, where he does a
minor adventure, before the actual story begins.

5.Vijitaripurudhiradhaara,kalitarashikharakathora

Vijita = the defeated; ripu = enemy

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Rudhira = blood; dhaara = flow, stream

Kalitara = experience (v) = state of experiencing

Shikhara = peak (of the mountain), peak of the experience

(experiencing intensely)

Kathora = harsh, tough, difficult

Is it the feeling (adrenalin rush) caused by the flowing

blood of a defeated enemy? Or is he
experiencing/enjoying the intensity of climbing a tough
mountain?

This is a complex expression I have seen only in Indic language

poetry. The poet is stating that Shivudu is experiencing the
intensity of climbing a tough peak, and likening it to the feeling
in a hard battle, when you see your enemy defeated, and blood
flowing like a rivulet. This is classical Veera Rasa.

6. Kulakutara kulita gambheera, jaya virat veera

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Kula = sect, community, body; I think the poet means body

here.

Kutara = rough and tough;

Kulita = sharp as a diamond; like Indras Vajrayudha

Gambheera = the stoic, determined one.

Jaya = Hail

Virat veera = hero of the universe (super hero); complete hero.

His rough body itself is like a sharp weapon (because he is

determined to win). Hail this complete hero of the world.

7. Vilaya gagana tala bheekara, gharjjhadvaara haraa

Vilaya = destruction, destructive

Gagana tala = in the sky

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Bheekara = fear inducing

Gharjjhadvaara = through (his) roar/war cry,

Haraa = one who kills; one who defeats.

The poet continues to talk about the hero in a war-like

situation.

The hero is destructive in the air/sky as well (because he

can leap at an enemy from a great height). He can defeat
the enemy (simply) with his fearsome roar of war.

8. Hridaya rasa kaasaara, vijita madhu paara haara

Hridaya rasa = (in the) heart, the rasa/emotion of his heart

Kaasaara = sea; vijita = (of) victory;

Madhu = intoxicant, also the name of a demon; here, the poet

means wine.

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Paara = one who had (the wine)

Haara = defeated.

The emotion of his heart is like the sea. He gets defeated

(becomes a soft hearted person), after having the wine of
victory. The hero is now about to complete the ascent of
the mountain.

The poet is saying that he might have been a ferocious warrior

(against the mountain) till now, but after his victory, he will
become soft hearted. (He will fall in love and experience new
emotions).

9. Bhayagaram shav, Vibhava Sindhu

NOTE: In Indian ritualistic hymns (liturgy, for want of a better

word in English), at the end of the prayer, we do a Shanti
mantra. The allegory is that of a war (between good and evil in
your mind and life), and God is with you to help. By chanting
the hymns, you are doing an aavaahana (invocation - calling the
God or forces of nature to life or action).

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When you are done with the call to action, you cant just end
the prayer abruptly. You need to cool the God (in you) down, by
chanting the Shanti mantras. From a sound waves perspective,
the chants are high pitched, powerful invocations. The right
way to end the chant, to bring the emotion back to normal
levels, is to say the Shanti mantra in a very low pitch. In any
form of music, we find that the ending notes die slowly. It is the
same principle at work.

So, the final lines are a form of Shanti mantra. Still praising the
hero, but indicating that the ritual call to action is ending, and a
plea to God to cool down, and show his merciful form and
nature.

Bhayagaram = (of) fear

Shav = corpse? (It could be a specific tantric sound related to

Shiva or Shakti or both.)

Another meme in Indic poetry is to somehow indicate a brief

signature of the poet towards the end. The poets name is Shiva

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Shakti Datta. He has probably chosen this sound of shav so that

it gives multiple layers of meaning.

Vibhava = in wealth (of all kinds)

Sindhu = sea, ocean, anything in huge quantity

Killer of fear (form of Shiva and Shakti together), Ocean of

wealth.

10. Supara dhangam, bharana randhi

Supara = eagle; Garuda, the vehicle of Vishnu, is known as

Suparna. Supara could also mean becoming content.

Dhangam = ? (guessing that this word means rider, because

Vishnu is the rider of Garuda); If we take supara as being
content, dhangam will then mean, a hard journey.

Bharana = bearing, managing, clearing away

Randhi = trouble/s, injuries

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The poet is ending with a plea to Vishnu to clear away his

troubles/injuries. After the battle (with the mountain), the
hero has a few injuries. It could mean that Shiva has helped
him win, and now Vishnu needs to be help him heal. Taken
another way, the poet is saying that the hero is now
content after reaching his goal (end of a tough journey),
and that his battle is now over/troubles or injuries are
going away.

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