Amba! The army of monkeys was worried that You would dispel Rama’s anger towards RaavaNa who took You forcibly to Lanka. So they attacked Lanka even before Rama arrived there.

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lakshmI sahasram

prayatna (yatna) stabakam

The churning of the ocean

Slokam 1

SrInivAsasya mahishIm Sreyase tAm upAsmahe |
yadarthameva vidadhe yatnam bhUyAmsamacyuta: ||

Meaning:

I contemplate on the consort of SrInivAsan, for whose happiness He undertakes the most impossible activities in all His incarnations (bhUyAmsam yatnam yadarthameva vidadhe). I meditate on Her to bless me with moksha sukham (Sreyas). Sri VenkaTAdhvari addresses the Lord as acyutan and SrInivAsan. acyuta tattvam dwells on the Lord's vow not to abandon any one, who seek the protective shade of His sacred feet. AcArya RaamAnujA alluded to this acyuta tattvam, when He said: “Hold on to the Lord's feet firmly. He will not shake You off” (unnai nazhuva viDa mATTAn). The doctrine of acyutan, who never abandons the SaraNAgatars has been celebrated by Swamy Desikan in the hundred Slokams of His acyuta Satakam: http://www.ahobilavalli.org 18th e-book in five parts).

Slokam 2

kamale kamalekshaNa: tvadarthe kaThinam karma karoti asau na kim vA |
kalaSodadhimanthana prayAsAt aparam kim SramadAyi karma loke ||

Meaning:

Kamale! Has PuNDarikAkshan given up anything as difficult to do when He attempted to please You? Can there be any task more difficult than churning the TirupArkkaDal (Milky Ocean)?

Comments:

During the churning of the TirupArkkaDal, emperumAn incarnated as the kUrma or a giant tortoise and supported the Mandara Mountain (the churning rod) from sinking into the ocean. By being the antaryAmi of the snake vAsuki that served as the rope, He made it strong and capable of withstanding the immense force that was exerted on it. He stood in the line of asurAs as if He was one among them and churned the ocean to make the task easier. Thus, the poet rightly calls the churning of the TiruppArkkaDal as the most difficult task that emperumAn performed.

Kavi asks a rhetoric question (kamale! tvadarthe kaThinam kim karma vA na karoti?) and answers it in the affirmative: Yes, He wont stop at performing any difficult task as long as that act makes You happy.

Slokam 3

tava guru stanaSaila bharam sadA
janani voDhumanA jagatAm pitA |
urubhara udvahanAbhyasanAya kim
tam api mandaram ambunidhau dadhau ||

Meaning:

Oh Mother (Janani)! Did nArAyaNA support the Mandara Mountain during KUrma avatAra with an intent beyond the obvious (as a churning rod)? Yes, He had an ulterior motive. The whole exercise was to enjoy the feminine nectar, MahA Lakshmi, Who arose form those churning efforts. He gave the ordinary nectar to the DevAs and reserved for Himself the “PeNNamudu” of MahA Lakshmi. She chose Him as Her Lord in the svayamvaram by the shores of the Milky Ocean. Once, She placed the garland in Her hands around the neck of her Lord, He lifted Her up and placed Her on His broad chest (Vakshassthalam) and She became His Vakshassthala Lakshmi. The poet suggests that the Lord became an expert in carrying the heavy burden of His Devi on His chest through the earlier training exercises of carrying the mighty Mandara mountain on His back during His KUrmAvatAram.

Slokam 4

na adattam adhyavani sidhyati kincana iti
niScinvatA bhagavatApi vivitsatA tvAm |
vaidehi kAmapi SilAm abalAm vidhAya
kanyApradAnavidhi: akshapadAya cakre ||

From this Slokam onwards, Sri VenkaTAdhvari lists the attempts Sri Rama made to attain Sita.

Meaning and Comments:

To get something precious, one has to offer something valuable to the right person first as dAnam. Sri Rama knew this sAstram very well. He knew that if He wishes to obtain Sita as His bride, He has to first offer an esteemed KanyA as dAnam to the right groom. How can he find such a KanyA in the forest? He saw the stone in Sage Gautama’s Asramam and quickly turned it into a woman, AhalyA. When he looked around for the right person to receive her as the dAnam, he found none other than sage Gautama as the suitable person to receive her as dAnam. Sage Gautama had earlier cursed his wife AhalyA to become a stone on the road side for her lapse in chastity. Sage Gautama's other name is aksha pAdA, one who has eyes on his feet. The poet wryly observes that for the one who was transformed by Lord Raamacandran into a woman from the stone, the suitable bridegroom is the one with the eyes in His foot. Thus the rules of KanyA dAnam was observed by the Lord.

Slokam 5

vidyAm balAm raghupati: pathi gAdhiputrAt
samprApya nihnuta samasta tanu klamopi |
amba atanuklama harAm abalAm iha tvAm
svasya dhruvam ghaTayitum tam upAsta bhUya: ||

Swayamvaram of SitA

Meaning:

When SrI Rama was proceeding towards SiddhAsramam, ViSvAmitrA taught Him the balA mantram to get rid of any bodily discomfort (tanu) during the journey. Thus with the help of balA, Rama got rid of tanu. Through shrewd usage of words the poet has introduced an apparent contradiction here. balA also means strength and tanu can also be interpreted as something insignificant. The apparent contradiction (virodhAbAsam) we see here is that Rama used great strength to get rid of something insignificant. This contradiction is resolved when balA is taken to mean the mantra and tanu to mean tiredness in body.

Comments:

This Slokam can be interpreted in another way also. It seems Manmatha, atanu — one without a body — troubled Rama greatly. To get rid of this intense agony, Rama needed the help of Sita, ‘abalA’ one who is meek. Rama knew very well that it is only through ViSvAmitra’s grace He can get ‘abalA’ (the mantra and Sita). So He sincerely followed ViSvAmitra in the forest to gain SitA and protected his yAgam.

Slokam 6

Samsanti panktiratha yAgavidhe: phalam yam
sa: ayam maghAvanibhavAm janakAtmaje tvAm |
prAptum vyadhAt kuSikanandana yaj~narakshAm
rakshAmsi hanta damayan yudhi rAmacandra: ||

Meaning:

JanakAtmaje! Daughter of JanakA, Rama who was born after King DaSaratha’s Putra kAmeshTi yAgam protected the yAgam of sage ViShAmitra so that He could attain You, who was found at the yAga BhUmi of King Janaka. The poet indicates that it is amazing that the seeker (Rama) the goal (Sita) and the means to achieve the goal (protecting ViSvAmitra’s yAgam) are all related to yAgam. Kavi expresses his wonder over these convergences.

Slokam 7

bhagavati kshitiputri bhavatkrte
bhavaharopi bhavan raghunandana: |
samabhavat bhavacApalatAntadhI:
sa iti vismayavanta ihAsmahe ||

Meaning and Comments:

Kshitiputri! Daughter of the earth, I am amazed that SrI Rama who is also called as bhava hara: one who removes bhava (samsAric tApam), attempted to break the bow of Siva, the bhavA in order to win You. The Slokam also suggests that SrI Rama who removes the cycle of samsAric sufferings of His devotees attempted to entrench Himself in a householder’s (samsAric) life because of You. We are wonder struck over these contradictions.

The two contradictions are:

1. sa raghunandana: bhava haroapi bhavannapi, bhavat krte bhava capalatA anta dhI: samabhavat
2. bhavatkrte bhavahara: bhavannapi bhava-cApalatAnta dhI: samabhavat

The first statement is: That Raghu Raaman even when He has the name like bhava haran, He broke the bow of bhavan for your sake.

The second statement is that Raghu Raaman known for His power to destroy the ills of bhavam (samsAram) became interested to enter into samsAric life for Your sake. These contradictions (virodhAbhAsams) are causing wonders for us. All these apparent contradictions disappear, when we understand that Your Lord enacted all these deeds for gaining Your hand in marriage.

Comments:

The Upanishad says that nArAyANa is the indweller and the supporter of everything. Just as how the name of the person refers to the jIvatma that is supported by his body, the name ‘bhava hara:’ refers to the nArAyaNa who is the indweller of Hara or Siva. Just as the Upanishadic statement ‘yato va imAni bhUtAni jayante’ — everything is created from Brahman, everything reaches Brahman during dissolution and that Brahman is nArAyaNaRama performs Siva’s job of being the dissolver during the mahA praLayam. Is it justifiable then for Rama to break his own bow ‘Sivadhanus’? It seems to be an apparent contradiction. This could be resolved as follows: Rama who is the remover of ‘bhava’ or samsArA (bhava hara:) seems to be greatly interested in samsArA himself as proven by His laments over SitA's disappearance to the trees, birds and rivers in the forest.

Slokam 8

tvat bhrUbhaTasya dhanushA vijita: sumesho
rAma: tameva nitarAm abhirAddhukAma: |
tatprItaye janakanandini tadvipaksha-
kodaNDabhangam upahAram ivAjahAra ||

Meaning:

Janaka nandini! Raama had to perform many prayatnams to gain you. Rama who responds to your commands and does what is pleasurable to You by discerning the movements of Your eye brows, broke the bow of Siva, Who burnt Manmatha to ashes earlier. RaamA's breaking of the Siva dhanus appears like an attempt to get Manmathan on His side and stop him (Manmathan) from tormenting Him (Raaman) with his famous flower arrows.

Slokam 9

kartavye janakena maithili tava udvAhakrama Alocane
sa: ayam vAgupakAram Aracayiteti Alocya bhAvisthitim |
tat vamSa eka purohitasya hi SatAnandasya harshAya tat
mAtu: grAvadaSAm haran raghupati: tasya upakAram vyadhAt ||

Meaning:

Maithili! Did Rama bring to life AhalyA who was the mother of JanakA’s purohita SatAnanda so that latter will talk favorably to JanakA on His behalf when the talks about Your marriage came up? Did Rama revive ahalyA as an attempt to win SatAnanda to His side so that the purohitar can help Him in future?

This Slokam is an example of the Kavi’s wit. He gives a new interpretation for Rama’s ahalyA SApa vimocanam.

SrI mahAlakshmi tAyAr — Chembur SrI Ahobila mutt

Slokam 10

sundarastrI tanu bhU subAhu kuhanA upaj~nam tu yaj~nakriyA
pratyUham Samayan prahrshya ghaTakam SuSrUshayA kauSikam ||
durdarSam SaSikhaNDamaNDana mahAdordaNDa kodaNDamapi
urvInandini khaNDayan udavahat tvAm amba rAma: SramAt ||

Meaning:

urvI nandini! Daughter of the earth, amba! Rama served ViSvAmitra by protecting his yAgam that was hampered by tATakA’s son subhAhu. He did this as a service to ViSvAmitra who would help Him gain You. Rama broke the mighty and heavy Siva dhanus to win Your hand. The bow was so heavy that other kings could not even lift it. Thus Rama went through such hardships (prayatnams) to win You in the svayamvaram.

Comments:

The struggles (yatnams) that RaamA went through and the heroic acts He performed to win Your hand in marriage are many. He killed the rAkshasan SubhAu, who interfered with the yAgam of ViSvAmitrA, served the Sage in many ways and broke the Siva dhanus. These are some of Your Lord's many acts to realize You as His wife.

The incidents from the bAla kANDam have been described until this Slokam. In AyodhyA KANDam, there are not many acts that Raaman performed for SitA and therefore the Kavi skips next to happenings in AraNaya KANDam.

Slokam 11

tvAm mArgamANa: tvadudanta Samsine
vrddhAya grdhrAya rame raghUdvaha: |
yogi eka yogyAni padAni adAt aho
santopi velAm atiyanti rAgata: ||

Meaning:

ramE (Lakshmi)! Due to His love for You, Sri Rama did an act that was not fit for His status. He performed the last rites for a bird, JaTAyu, who is much below a human in status just because JatAyu gave him the information that RaavaNa had taken You to Lanka. See what great people do when they are blinded by love for their women!

Comments:

Here the poet very wisely brings out the saulabhyam of Rama and the greatness of JaTAyu by wittingly saying that Rama who did not perform the last rites even for his own father DaSaratha, performed the last rites for JaTAyu. The only act of JaTAyu that earned him this honour that even great yogis strive for was that he gave the information about RaavaNa taking Sita to Lanka.

If even such a small sambandham with PirATTi can win one such a great honour, imagine the benefits one would get if he were a true devotee of PirATTi.

SrI rAma and lakshmana with sugrIva — tirukkuDantai SrI rAmar temple

Slokam 12

api sakalaSaraNyo mAninAm agragaNyo
bhagavati bhavadarthe bhAnuvamSa adhinAtha: |
kapimapi SaraNotka: kancit Ananca kashTam
gaNayati na phalArthI gauravam lAghavam vA ||

This Slokam is about incidents covered in kishkindhA kANDAm

Meaning:

Bhagavati! The star of the sUrya dynasty, Sri Rama surrendered to SugrIva, a monkey only for Your sake. Rama is the One who protects all the three worlds. He will never tolerate anyone insulting Him. It is heart rending to hear that such a mighty ParamapurushA sought the help of a mere monkey to find You. This proves that one who earnestly seeks something will not worry about his greatness (gauravam) or the lowly nature (lAghavam) of the one from whom he is seeking help (phalArthI gauravam lAghavam vA na gaNayati).

Comments:

“strI heto: tasya putroyam rAma: tvAm Saranam gata:” — These are Lakshmana’s words to SugrIva telling him that Rama surrenders to him seeking his help in finding Sita. Sri Rama is the Jagat Rakshakan who has none equal or greater than Him. He surrendered to a lowly monkey for the sake of PirATTi. This shows us how a person of great social status does not think twice about seeking help from an insignificant person if it is for the benefit of His lady love.

Slokam 13

tvat dAne janakena maithili purA SulkIkrtam svAmina:
pANI angushThakiNam vyadhAt paSupate: cApe guNAropaNam |
tvat samprApti sahAya vAnarapate: pratyAyanArtham tva abhUt
pAdAngushTha kiNAya dundubhitano: tat dUrata: kshepaNam ||

Meaning:

Maithili! When Rama strung the Siva dhanus to win You in the svayamvaram, it hurt His thumb. When He flung dundubhi’s body far away to prove to SugrIva that He is stronger than Vaali, that act hurt His big toe.

This Slokam is an example of Sri VenkaTAdhvari’s imagination. It is not mentioned anywhere in rAmAyaNa that the above said acts caused Rama any injury. Kavi hints that Raama got welts in His hand and foot for the sake of the yatnams He took on SitA's behalf.

Slokam 14

niSicarapatim antam neshyatA tat grhItAm
punaravanisute tvAm prApsyatA rAghaveNa |
taraNijam abhirAddhum tatra kArye sahAyam
sapadi niraparAdha: sAdito hanta vAlI ||

Meaning:

avani sute! Daughter of bhUmi! Rama was excited when SugrIva said that He would help Rama in finding You. In His hurry to help SugrIva in a big way, Rama quickly killed vAli, who did not harm Rama or his citizens, with a single arrow. Thus Rama earned dishonor due to His love for You.

This Slokam reminds us of vAli’s words: “hatvA bANena kAkutstha mAmiha anaparAdhinam”

Slokam 15

parorajasi dhAmani SrutiSirobhuvi cchAndase
mahAmahasi yoginAm daharamandire ca sthita: |
dharAduhita: AdarAt tava krte kapIndra Agatim
pratIkshya divasAn bahUn avasat rSyamuke prabhu: ||

This Slokam tells us about another incident from the KishkindhA kANDam. It describes the greatness of Rama and His matchless love for Sita.

Meaning:

dharA duhite:! Daughter of bhUmi! Sri Rama, Who resides in Anandamaya mANTapam in SrI VaikuNTham that is beyond rajas and tamas, who is represented in Upanishad bhAgam of the Vedas, in the sUrya maNDalam and in the hrdaya puNDarikam (heart) of the yogis stayed patiently in the Rshyamuka parvatam during the four months of the rainy season waiting for SugrIva’s arrival to fulfill his promise.

Slokam 16

raghukulapatinA te lokanAya eva sIte
krtaravisutaseva: kopi dattAnubhAva: |
vanaSikhari vihArI vAnarabrahmacArI
jaladhim api lalanghe ajAta khedam lalan khe ||

This Slokam refers to many incidents described in the Sundara kANDam.

Meaning:

sIte! HanumAn who is a monkey without any mentionable lineage, who roams in the forest serving SugrIva performed many rare feats in the sky and crossed the mighty ocean to see You. He did this wonderful act due to valour, and bravery that SrI Rama bestowed upon him in His desire to see You.

Comments:

Rama sought the help of HanumAn. He was a servant of SugrIva. He did not know any other place except the forest they lived in and the peak of the hill ‘MalayavAn’. He was also a celibate who did not know the value of a wife. Also a bhrahmacAri is said to have a wavering mind. He has no great lineage worthy of mention. He was able to perform amazing feats such as flying in the sky, entering the mouth of Surasai and exiting it, powdering the peak of MainAka hill and splitting the body of Simhikai as if it were child’s play only due to the strength and power that Rama bestowed upon him because of His (RaamA’s) intense longing to find Sita.

Slokam 17

drashTum tvAm nanu hanumantam agnidAhAdi
Atangam bahumadhilankam Aptavantam |
sarvasvAyita parirambha saukhya dAnAt
kAkutstho janani cakAra nirvraNam tam ||

Meaning:

Janani! Rama embraced HanumAn and cured the sores that were acquired by HanumAn, when he went to Lanka to find You. HanumAn’s tail was set on fire by the rAkshasAs of Lanka and it was Rama’s embrace that comforted and healed him.

Comments:

The rAkshasAs of Lanka insulted HanumAn who was an envoy (of RaamA) by trying to burn his tail and tying him with the BrahmAstram. Rama embraced HanumAn when He learnt that HanumAn had found Sita. That embrace cured HanumAn of every discomfort.

The embrace that was usually exchanged between PirATTi and EmperumAn was offered to a monkey (HanumAn) only because he got PirATTi's sambandham. Rama showered the love that He shows PirATTi to the monkey HanumAn just because he brought back information about PirATTi. This proves that one who is a devotee of PirATTi will get honors beyond imagination.

Slokam 18

darAt upanatam rame daSaSiroanujam tvat krte
samasta naya kovida: sapadi samgrahItum prabhu: |
asAdhita ripusthalopi abhishisheca tam tatpade
nara: kuSalam aSnute na khalu sAhasikyAdrte ||

Meaning:

ramE! Rama who is a dharmavAn accepted VibhIshaNa who surrendered to Him. VibhIshaNa approached Rama fearing rAvaNA’s wrath. Rama not only accepted him as a friend but also crowned him as the Emperor of Lanka. This is an atimAnushA act, one that is beyond the capacity of normal people. He did this for Your sake.

Comments:

Even though SugrIva discouraged Him, Rama accepted VibhIshaNa when he performed SaranAgati. Without even seeing the strength of rAvaNA or his army, Rama was sure of His success and so He crowned VibhIshaNa as Lanka’s new Emperor. That was definitely a superhuman act.

SrI kUreSar questions Rama thus:

abdhim na teritha jigetha na rAkshasendram
naivAsya jaja~nitha yada ca balAbalam tvam |
nissamSaya: sapadi tasya padeapyashinca:
tasyAnujam katham idam hi vibhIshaNam ca ||

— atimAnusha stavam, Slokam 25

Rama performed the superhuman act of accepting VibhIshaNa and crowning him only because he spoke on behalf of Sita PirATTi and left Lanka as his brother would not do the right thing of returning Her to Rama. It is only due to his association with PirATTi that VibhIshaNa received the great honor of Rama accepting him and crowning him.

Slokam 19

strIheto: prathamam nijena guruNA vyutpAditam jyAyasa:
sAmrAjyAnubhave bhavet anuja iti etat vigItakramam |
sugrIve ca vibhIshaNe ca bhagavAn AmreDayAmAsa tam
bhUme: putri bhavatkrte pitrguNa: putre hi dhatte padam ||

Meaning:

bhUme putri! Daughter of the Earth, Rama’s father DaSarathA started a tradition of entrusting the kingdom to the younger brother while the older sibling was around just to please his wife Kaikeyi. Rama also followed this practice of pleasing His wife by crowning the younger brother of Vali and the younger brother of RaavaNa as kings.

The son displays some of the characteristics of the father. The only difference between Rama’s act and DaSaratha’s is that Rama did twice what DaSaratha did once.

Slokam 20

devi tvadarthe dayitam nadInAm satAm
SaraNya: SaraNam sa gacchan |
kuSeSaya akshopi kuSeSayatvam
prApa tvadAvAsapada ASayeva ||

Meaning:

Devi! Rama, the protector of those who pray to Him, also called as KuSeSaya akshan (lotus eyed), was not satisfied with that name. He wanted to be called instead KuSeSayan, a name associated with the place of Your birth, the ocean. So He surrendered to the Samudra rAjan and slept on darbhA grass bed. Raaman of great Vaibhavam as loka rakshakan sought Samudra rAjan as His rakshakan and performed SaraNAgati. He laid on the bed of dharbhA grass as part of the SaraNAgati for three days. For Your sake, Your Lord who should be reclining on the softest of the beds rested on the rough and hot sand.

The Upanishad salutes EmperumAn's eyes as: “tasya yathA kapyAsam puNDarIkam evam akshiNI”, One who has eyes like the lotus. EmperumAn has eyes as beautiful and red like the just bloomed lotus. He was not satisfied with this name. He wished to be associated with the name that means the residence of Lakshmi as She resides on His chest. Hence, he attained ‘kuSeSayatvam’ or the quality of lotusbeing PirATTi’s residence.

‘kuSeon darbha grass, Sayatvam(quality of) lying on it’. The actual meaning is that Rama slept on the darbha grass while waiting for a response from the Samudra rAjan. The poet twists the sound of the word to mean that Rama attained kuSeSayam or the quality of lotus of being the residence of PirATTi.

kapyAsam puNDarIkam — tiruvendipuram divya dampatis

Slokam 21

pratyAnetum upAgatAya bhavatIm AsannalankoshitAm
vAtsalyAt iva te vibhAga cakito vArAm nidhi: tvat guru: |
kAkutsthAya cirAya mArgam adiSat kAlAgninevA amunA
SoNa aksheNa rushA SuSoshayishita: sIte Sitai: sAyakai: ||

Meaning:

LankA is surrounded by the salty ocean. It belongs to the kulam of Oceans. sIte! You were born in the Milky Ocean. Your father, the Samudra rAjan reasoned that the salty ocean around LankA is also a member of the family of oceans. He considered therefore, LankA inside the salty ocean as His house and Sita as His daughter, Who was living there temporarily. He felt that if He parted to let Raama sainyam reach LankA, He will lose His daughter (You) to Raama and hence the king of Oceans declined RaamA's request to build a dam over the salty ocean to reach LankA. The king of ocean did not want to suffer the pangs of separation from You. So he did not give way to Rama when Rama first approached his shores. He let Rama across only when Rama challenged him saying that He would dry the ocean with His AgneyAstram. Thus for Your sake, Rama was ready to even evaporate the ocean (Samudhram), that was created by His ancestors (King Saagaran), even if it was the abode of Your father (SrI Rama’s father-in-law).

Slokam 22

prapAtya mahata: girIn prasabham anta: indreNa ya: api
adhAyi vasudhAsute tadanuja: tvadartham prabhu: |
amum bahi: ilAdhararai: apidadhat nidhim pAthasAm
kapivraja karArpitai: kim iha SeshapUrtim vyadhAt ||

Meaning:

VasudhA sute! Daughter of the earth, Indra the older brother of VishNu (Rama), once cut the wings of mountains and made them immobile. Some mountains like the MainAkA escaped by hiding themselves in the ocean and also reduced their sizes to avoid detection. Now the younger brother of Indra (Rama) followed what His older sibling started, by submerging mountains and rocks in the ocean (while building a bridge to LankA). What Indra did in stealth, Rama did it boldly in front of everyone.

Setu bandanam

Slokam 23

anghryo: akshNorapi kila phalam vAnarANAm narANAm
ArAdt rASim taritumanasAm ambhasAm amhasAm ca |
mAnArha: tvAm ahita bhavanAt mAninIm AninIshu:
kAkutstha: asau janani vidadhe kautukAt setukAryam ||

Meaning:

Janani! Rama desired to rescue You from his enemy’s house. So He built the setu (the bridge) for the benefit of the monkeys’ feet that were trying to cross the ocean and for quickly removing the loads of pApam of people.

Comments:

Sita was very depressed as Rama let Her languish in Lanka for a while. She even thought that Rama must be planning to marry another woman. However, as soon as He knew where Sita was, Rama set out with the army of monkeys towards Lanka. The monkeys wanted to destroy Lanka immediately. To aid them, Rama made them build the Setu bridge to cross over to Lanka.

Rama says “etat pavitram paramam mahApAdaka nASanam” about the setu bridge.

Slokam 24

antarya: sphuTam analena vArita: abhUt
viSveshAm janani vidhAtum esha setum |
tvat lipsA Akula raghunAtha codanAta:
pAthodhi: bahi: api vArito nalena ||

Meaning:

viSveshAm jananI, Mother of the Universe! The ocean is already suffering the heat of PaTapAgni that keeps its water level under control. This agni is under the ocean hidden from others. With Rama’s fiery glances the ocean suffered even more heat that was visible to others. The ocean went through this hardship only because He did not want to lose Your company.

Slokam 25

setum devi bhavatkrte raghupati: srshTvA janAm ca apunAt
eteshAm sagarAnvavAya janushAm esha: svabhAva: dhruvam |
svargAt eva bhagIratha: pitrkute bhargAt ca roshAvilAt
AnItai: apunIta lokam akhilam gAngai: tarangai: krtI ||

Meaning:

Devi! Rama created the Setu bridge for Your sake. However it benefited all the people. This is due to the qualities He inherited from His ancestors like BhagIratha, who brought the Ganga through His tapas form the deva lokam and afterwards out of the matted locks of SivA, where Ganga waters were locked up. Although BhagIrathan with great prayatnam brought the river to revive his ancestors who were burnt to ashes by Sage Kapila’s curse, those sacred waters destroy the sins of those, who take bath in it. Thus the emperors of Raghu Kulam do not focus on personal gains alone.

Slokam 26

prabhoralamkopanirodham amba krte aparAdhe api karishyasIti |
lankoparodham raghuvIradAsA: hanta tvadartham haraya: vitenu: ||

Meaning:

Comments:

This Slokam could also be interpreted to mean that the monkeys arrived at Lanka before Rama as they were sure that Sita would mitigate any anger that Rama might have towards them due to any mistakes they might have committed.

Slokam 27

prItim ninIshu: priyadevatAm tvAm samudratIre abhicaran sa rAma: |
mahAhavam maithili vardhayishyan ayomukhena vyalunAt palASAn ||

This slokam could be interpreted in two ways.

Meaning:

Познавательные статьи:



Формы дистанционного обучения

Передача мяча двумя руками снизу

Значение правильной осанки для жизнедеятельности человека

Основные ошибки при выполнении передач мяча на месте