Devi! Your eyes do not lose their glory even in the night. Then how is that the poets compare Your eyes to the lotus that loses its glory in the night?

↑

⇐ ПредыдущаяСтр 46 из 206Следующая ⇒

sarojasadane mAta: (Mother who lives on the lotus)! The mark on Your forehead that is glowing is like the neelotpalam flower that has bloomed in the eternal lake mAnasarovar. It is like the mark on the face of the moon and like the bee that is present on a bloomed lotus flower.

Comments:

In this Slokam, the poet is praising the tilakam on PirATTi’s forehead. He says the tilakam is like the neelotpalam flower (blue lily) that has bloomed in the Himalayan lake Maanasarovar. This comparison indicates that the tilakam is blue in colour, it is beautiful and is small in size. Next, he compares the tilakam to the mark (kaLangam) on the face of the moon. This indicates that two things with opposite qualities are co-existing. The moon is bright while the mark is dark in hue. Similarly, PirATTi’s face is bright while the tilakam is dark in colour. Lastly, he compares the tilakam to a bee buzzing around the lotus flower. PirATTi’s face has a pinkish tinge and is beautiful like the lotus while the tilakam is dark in color.

PirATTi’s face has the qualities niramalatvam (being blemish free), gladdening the heart, being pleasant to the eyes, being shinning and mangaLatvam (being auspicious).

Slokam 33

upASrita anavayavam udgataSriyam
priyam guNAdhikam aNu madhyamA Subham |
tvam eyushI varatilaka AnanA rame
sudhA anyabhU: rucira sudhAdharA api asi ||

Meaning:

rame! You who has a narrow waist, a face that has a tilakam, sweet lips and who is the abode of amrt has as Your consort EmperumAn, who desires You eternally, who has infinite auspicious qualities, and who has a beautiful form. You are thus united with a husband, who is equal to you in all aspects.

tAyAr’s eyes are beautiful and extend upto ears!

SrI Srivaramangai tAyAr

Slokam 34

nalinaSaSinau sindho: kanye saroganabhogatA
tyajana kutukAt etau jAtau tvadakshi mukhAtmanA |
saha nivasata: setUkrtya bhruvo: yugam antare
sahajariputAbhAjo: janmAntarepi na sangati: ||

Meaning:

Kamale (One who resides on the lotus)! sindho: kanye (Daughter of the ocean)! The eternal foes, the moon and the lotus grew weary of living in enmity at all times. They decided to incarnate as Your face and eyes respectively. Even after their rebirth, they maintained their enmity by demarking their territories and living within their boundaries. Bitter foes will continue their enmity across many births.

Comments:

In this Slokam, the poet is describing PirATTi’s face and Her eyes. He says the moon and the lotus that are archenemies decided to forgo their enmity and live together. So they incarnated as PirATTi’s face and Her eyes. However, even after being reborn, they could not give up their enmity. So the eyes built a wall namely eyebrows and lived inside it so that it does not have to mix with the rest of the face that is the moon.

Slokam 35

nayana yugaLa AkrAntam karNAntayugmam adhokshaja
praNayini tava srashTA drshTvA bhayAkula mAnasa: |
ahaha mukham api AbhyAm mAkrAmi aSesham iti nyadhAt
kim upari tayo: dhImAn sImAvibhAga Sile bhruvau ||

Meaning:

adhokshaja praNayini (The love of EmperumAn)! Are Your eyebrows created as boundary stones to allay the fear that Your whole face will be taken over by Your eyes that have already taking up the space between Your two ears?

Comments:

In this Slokam, the poet explains the expanse of PirATTi’s eyes. He says that Her eyebrows were created as a boundary to contain Her ever-expanding eyes that seem to take over Her entire face.

PirATTi is addressed as ‘adhokshaja praNayini’. She is the lover of EmperumAn whose beauty never satiates the indriya, sight. He controls the influence of the sense organ, eyes.

Slokam 36

yatkinkarA: sarasijAnana SankarAdyA:
devA: sa esha danujArirapi bhruvo: te |
jAgarti kinkaratayA jagadamba nityam
candAnuvartana krta: kuTilasya sarve ||

Meaning:

Jagadamba! EmperumAn who is the Supreme Deity who has the devAs including Brahma, Siva and Indra as His servants and who is the archenemy of asurAs are waiting, observing the movement of Your eyebrows to do Your bidding. How did Your eyebrows get such an exalted position? This must be because people fear those who have a crooked mind lest they cause them trouble and obediently follow their command.

Comments:

In this Slokam, the poet jokingly gives a reason for EmperumAn watching PirATTi’s eyebrows that indicate Her approval of all His actions. He says that it is a natural tendency to avoid trouble from those who have a crooked mind. PirATTi’s eyebrows that are not straight but curved are equated to a curved or crooked mind. The poet says that EmperumAn wants to avoid trouble from Her curved eyebrows and so He quickly follows PirATTi’s instructions! Actually EmperumAn is serving as the kinkara of PirATTi’s eyebrows.

Slokam 37

Srtyanta jushTam amalotpala kAntiyogAt
atyanta sundaram anangajane: nidAnam |
udbhAsitAmarasabhA mahitam madamba
ka: na stuvIta nayanam tava krshNarUpam ||

Meaning:

mama mAta: (My Mother)! Who will not worship Your eyes that extend till Your ears, that VedAs praise, that which has the bluish hue of the neelotpala flower, that which is very beautiful and comparable to the lotus in its brightness, that which is praised by the assembly of devAs and that which has the hue similar to EmperumAn’s body?

Comments:

In this Slokam, the poet compares the beauty and the hue of PirATTi’s eyes to that of KrshNa’s body. PirATTi’s eyes extend till Her ears (Srutyantam). EmperumAn is praised by Sruti antam (vedAntam). PirATTi’s eyes have a bluish hue. The blue neidal flowers (neelotpalam) that KrshNa wears make His body appear more bluish. PirATTi’s eyes stir desire in EmperumAn’s heart (anangajane:). KrshNa is the reason for the birth of Pradyumna who is an incarnation of Manmatha, one without a body (ananga). PirATTi’s eyes resemble the fully bloomed lotus flower that has pink lines running through it. Hence, they are praised by the DevAs. EmperumAn is the deity whom the DevAs (amara sabhA), worship. Thus, just like KaNNan who is the object of worship, PirATTi’s eyes are also objects of adoration.

krshNa rUpam means like KrshNa’s form. It also means in color, PirATTi’s eyes are black in color like the rain clouds that are ready to shower their mercy on the devotees.

Slokam 38

dugdhAmbhodhisute tvadakshi vijita: rAjAnameNo gata:
tyaktvA asau api maNDalam mukhajita: durgeSam eNASraya: |
sa tva ekam karata: param ca SirasA dhrtvA drgAsyadvisho:
durgeSa: svayam ISvara: api aTati khalu adyApi bhikshAmaho ||

Meaning:

dugdhAmbhodi sute (Daughter of the ocean)! Your eyes won the deer’s eyes in their glances (cancala drshTi). The deer that is defeated, reached the moon and existed on it as a blemish. The moon that received the deer as a blemish shrunk and became a waning moon and reached Siva. Siva who received the deer and the moon that were enemies of Your eyes and Your face held the deer on one hand, and the moon on His head. He became an eternal mendicant. What a misery!

Comments:

In this Slokam, the poet brings out the beauty of PirATTi’s eyes in an interesting fashion. He says the deer and the moon that were defeated by the beauty of PirATTi’s eyes ultimately reached Siva. Siva who honored them became a beggar. In the end, they all exist in a pathetic state, the deer as a blemish, the moon as one who shrinks and Siva as a mendicant who begs for living. Thus, anyone who supports enemies of PirATTi will exist in a deplorable state. Siva who has the name, ISvarA, still exists as a beggar.

Slokam 39

niSAyAm amba tvat nayana sushamA moshakam iti
krudhA nUnam rAj~nA kuvalayam iha akAri vikacam |
cakorA: tat corA: cakitamanasa: prekshya tadidam
sutaptA: tat pAdam grahaNam abhitanvanti aSaraNA: ||

Meaning:

amba (Mother)! Candra, the king, punished the neelotpala flowers that stole the beauty of Your eyes in the night by removing their protective armor. When the cakora birds saw the punishment meted out to their fellow thief, they became feverish with fear and fell at Candra’s feet.

Comments:

It is customary to compare the neelotpala flowers to women’s eyes. It seems the neelotpala flowers stole the beauty of PirATTi’s eyes. They are the thieves who bloom only in the night. Candra who is the king of the night decided to punish them and so he took away their armor — he removed the outer constricting layer and made them bloom. The cakora birds who also steal the beauty of eyes saw what happened to the neelotpala flowers. They developed a fever due to fear — they withered from the hot rays of the sun. So, they surrendered to Candra seeking mercy — they are said to survive on the moon’s rays. Thus, the poet has compared the beauty of PirATTi’s eyes to that of the neelotpala flower and the cakora birds. kuvalayam is split as ku + valayam. ‘ku’ means those who perform twisted acts, and valayam means their group. kuvalayam which usually represents the lotus flower is said to mean the group of thieves the blue lilly and the cakora birds.

Slokam 40

nayanam tava devi varNarIte:
viparIte api viparyayam na yAti |
kamalam tu sameti kanjagehe
kathamAhu: samatAm tayo: kavIndrA: ||

Meaning:

Comments:

The lotus blooms in the day and displays its beauty. However, when it closes in the night, there is a slight diminishing of its beauty. PirATTi’s eyes on the other hand are ever beautiful. There is no change in their beauty during the day and the night. Hence, the poet asks how it is fair to compare the beauty of Her eyes to that of a lotus. PirATTi’s eyes are ‘aprAkrutam’ by nature. They are not made of any material found in this world. The lotus on the other hand is made of ‘prAkrtik’ or matter found in this world. Hence, it is not correct to compare two things that are so different in nature.

Slokam 41

cakshu: pramANena samudrakanye
sImA Srute: sankucitA tavAbhUt |
na tatra kaimutyanayAt kathancit
unmesham rcchati upamAnavArtA ||

Meaning:

Познавательные статьи:



Психологические особенности спортивного соревнования

Приготовление дезинфицирующих растворов различной концентрации

Занятость населения и рынок труда

Социальный статус семьи и её типология