The condition is set after Hanuman's journey to Lanka. It is evident because Lord Rama knew the whereabouts of Sita from Hanuman only. Hanuman was supposed to know the whereabouts whereas this Royal swan is meant for sending message traveling southwards. Andal, Nammalwar asked bees, birds to take up the message to the Lord. In Kalidasa's Meghaduta, clouds are the messenger.

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Where the poet consciously plays with Kalidasa's verse, he treats the Ramayana more as a much-cherished story. Nevertheless, he is clearly as familiar with the details of Valmiki's poem as with Kalidasa's, and he echoes very specific images and details from the epic. He was a prolific writer in both Tamil and Sanskrit , composing over philosophical, devotional and literary works; the Hamsa-Sandesha is his only work of this kind.

Vedanta Desika was born in AD. One popular story about his birth and childhood runs as follows: His devout parents were childless. One day they were visited in two separate but simultaneous dreams in which they were instructed to go to Tirupati, an important pilgrimage spot in south India, where they would be given a son. The next day the temple bell was missing and the chief priest, who had also had a visitation, celebrated the imminent birth of a child sent by the lord.

Vedanta Desika was the chief acarya of Kanchi now Kanchipuram in Tamil Nadu , the centre of the northern Srivaishnavite community, but later went to live in Srirangam a town near Madurai in southern Tamil Nadu , the centre of the southern Srivaishnavites. He died at Srirangam in , having returned to the city after its re-capture by Hindus following a Muslim sack. Vedanta Desika's intent of writing such a poem was to attract Sanskrit Literature fans and purists towards the SriVaishnava Philosophy by using this poem as a medium of introducing Srivaishnava concepts in the poem.

Structure of the text[ edit ] The poem is divided into two clear parts, in line with Kalidasa's Meghaduta. The first half, of 60 stanzas, describes how Rama sights and engages the swan as his messenger, [6] and then describes to the swan the route he should take and the many places — primarily holy spots - he ought to stop on the way. The poem ends with an autobiographical note by the poet.

There are about 55 messenger poems in Sanskrit, [18] plus others written in vernacular tongues. These span India chronologically, topographically and ideologically: there are Muslim and Christian messenger poems, and poets are still composing these poems today. And they adhere to a bipartite structure in which the first half charts the journey the messenger is to follow, while the second describes the messenger's destination, the recipient and the message itself.

In European terms, the scansion may be written out as follows: — — — — u u u u u — — u — — u — x Commentaries include one by Agyatkartrik. Such literature tended to enjoy less national recognition than its predecessors and in modern India literary works of this type are all but forgotten.

What criticism and discussion there is tends to focus either on the Hamsa-Sandesha in the shadow of the Meghaduta, [23] or on its religious and philosophical significance.


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