Bhagavati! The dust from the feet of those who sing Your praise is our refuge.

↑

⇐ ПредыдущаяСтр 141 из 206Следующая ⇒

amba (Oh Mother)! Ramba and other celestial maidens please You with their dance. vAkdevi Sarasvati and PArvati the mother of ShaNmukha and VinAyakA stand on either side of You and fan You. IndrAni waits near You holding the vessel with betel leaves. You are sarveSvari, Whose glory cannot be described even by the VedAs.

Comments:

This slokam reflects the meaning of SrI ALavanthAr’s CatusslokI slokam “kAntaste purushottama:” where he mentions that Brahma and Siva along with their consorts worship SrI MahA Lakshmi.

This slokam refers to viSAkha nakshtram through the mudrai in the third pAdam: “viSAka-danti-mukhayo: mAtApi”. ViSAkan is ShaNmukhan and danti is VinAyakan and their Mother is Paarvati. Even Paarvati, the Mother of the two joins with Sarasvati to provide fan service to MahA Lakshmi.

Slokam 17

bahutaramanU: AdhArayatA mukhai: akhila SrutI:
naLinajanushA nirmAtum aho yadamba na Sakyate |
katham iha tava stotre kavaya: svayam vayam indire
jagati SiSava: aSakyArthakrta: atha vA jananImude ||

Meaning:

Indire (Lakshsmi)! Even Brahma with the four VedAs as his four faces cannot describe Your glory adequately. Then why are we attempting to sing Your praise? One can see in this world that children attempt the impossible to please their mother. Our attempt is also similar to that.

The word group in the first pAdam “bahutaramanUrAdhArayatA” refers to anurAdhA or anusha nakshatram. “bahutaramanU: akhila SrutI mukhai: AdhArayatA naLinajanushA yat stotram nirmAtum na Sakhyate” is the full text passage containing the reference to anurAdhA nakshatram. This passage refers to the inability of even the four faced BrahmA reciting the four VedAs with its many mantrams thru His four faces to eulogize adequately the Vaibhavam of MahA Lakshmi. The Kavi points out that if the four faced BrahmA with mastery over four VedAs with its many mantrAs cannot succeed, how can I succeed? In spite of it, I will engage in such acts to make you happy as a child attempting to do the impossible thing.

SrI perundevi tAyAr — tirukkacchi

Slokam 18

trasyat tAta abhihita vacanatrANa dharmAya sIte
jyeshTha eka arham raghuparibrDhe rAjyam utsrjya yAte
viSvam trAtum tvam anucalitA vIram enam hi no cet
kasmAt bhasmIbhavatu jagatAm kaNTaka: panktikaNTha: ||

Meaning:

sIte! When RaamA left the kingdom that legally belongs to the eldest son and went to the forest to validate his father’s words (Pitru vAkhya ParipAlanam), You followed Him to the forest. If You had not done so then how could RaavaNA who was oppressing the world be destroyed?

Comments:

jyeshTha nakshatram is mentioned in this slokam with the slokam passage: “jyeshTha eka arham rAjyam utsrjya yAte”. Lord Raamacandran was the eldest (jyeshTha) prince and thus deserved to be crowned and yet He discarded the kingdom and went to the forest to fulfill His father's command.

SrI ranganAyaki tAyAr — gopurapatti

Slokam 19

dvishat SamU layecchayA tava anghripadmam indire
sphurat sarojamandire surA: purA vavandire |
tadeva sampade vayam nirApade tamobhide
bhajAmahe bhujAyugIyujA natena mauLinA ||

Meaning:

Sarojamandire indire, One who lives on the lotus, Lakshmi! Indra worshiped Your feet to get relief from DurvAsA’s curse and to get rid of the army of asurAs. We worship such a glorious lotus feet of Yours with folded palms and bowed heads to obtain moksham where prakrti sambandham does not exist.

Comments:

mUla nakshatram is referred to here in the slokam passage: “surA: tvat anghri- padmam dvishat SamUlayecchayA vavandire”. The devAs worshipped Your lotus feet for destroying the armies of their enemies. “SamU” means the army and laya icchayA (layecchayA) means the desire to destroy that army. The union of Samu with la produces the name of mUla nakshatram. The meaning of “mUlam” is root.

Slokam 20

kalitaniyamapUrva AshADha kAshAya celA
yata sakalahrshIkA yat yatIndrA viSanti |
tadapi bhajati dhAma nyasya bhAram tvadanghrau
mama janani nrpASa: mAdrSo bAliSa: api ||

Meaning:

hE mama janani! My Mother! The place that great rshis reach after performing bhakti yogam by practicing many austerities, wearing saffron robe and controlling their indriyAs becomes easily accessible to people like me when we hold You in the place of bhakti yogam and perform prapatti at Your lotus feet.

Comments:

The greatness and simplicity of Prapatti as mokshopAyam compared to bhakti yogam is referred to in this slokam.

pUrvAshADha nakshatram is mentioned in this slokam. pUrvAshADha means undefeated or unsubdued (“an invincible nakshatram”). The other meaning is linked to the sloka vAkyam, “kalitaniyama pUrva AshADha kAshAya celA”, the first pAdam of this slokam. “kalita niyama” refers to that which was accepted following Yati dharma and niyamam (discipline). What was accepted? The saffron robes (kAshAya celA) and tridaNDams (AshAdha) were accepted to enter in to sanyAsa (turIya) ASramam. Such Yatis through control of indriyams (yata sakala hrshIkA) attain the supreme status. The poet says that he is simple and unqualified to attain such siddhis but will follow the route of BharanyAsam at the sacred feet of MahA Lakshmi to gain the same status and bypass the rigors of practicing Bhakti yogam.

Slokam 21

sAra apadAnaSata modita viSvadeva
tArApati sthamapi bhAnusutena rAjyam |
tvat prAptikArya sahakAragiraiva labdham
kArya udyama: api mahatAm kamale SivAya ||

Meaning:

hE Kamale! The unimaginable possibility of SugrIva becoming the king of KishkindA in the presence of the great vAli whose valor won him many a battle and who was the husband of tAra, happened only because he offered to help in finding You. Even a mere mention of participating in a good effort will give one all that is good even if he does not actually do so.

Comments:

viSvadeva tArA represents the star uttarAshADhA. Veda mantram refers to the connection of viSva devAs to uttarAshADha Nakshatram (AshADha nakshatram viSvodevA devatA).

viSvedevA: linked to uttArAshADha nakshatram occurs often in Rg Vedic Passages (Mantrams). Examples are the mantrams: I.3.7-9. They are recognized as Universal Gods, Protectors and supporters of Men and bestowers of rewards. The 8th mantram visualizes them as the swift moving Gods, the shedders of rain coming to the soma rasa libation. The viSvedevAs represent entire class of Gods and Yajur Vedam (II.22) salutes them as well. Some interpret viSvedevAs as rays of Sun instead of a group of Gods (raSmayo hyAsa viSvedevA: as per satapata brAhmaNam). This goes well with the Rg Veda Mantram I.3.8: “May the swift-moving Universal Gods, the shredders of rain, come to the libation, as the solar rays come diligently to the days”.

Slokam 22

duritam vishahya nikhilam dayAnidhe
paripAtu akincanajanam amum bhavAn iti |
jagadudbhavAdiniratasya SArngiNa:
SravaNe abhidhehi rahasi svayam rame ||

Meaning:

dayAnidhe! One who has the wealth of dayA, when You are alone with EmperumAn, please whisper in His ears that He should pardon us and excuse our sins, that we have no other recourse but EmperumAn and that He should protect us from the fear of samsAram. If You do not do so, He who is involved in creation of the universe will not protect us.

Comments:

“SArngiNa: SravaNe rahasi svayam abhidhehi” — Here SravaNa nakshatram is invoked. This is a very moving prayer relating to PirATTi”s purushAkAra tattvam, where She intervenes on our behalf with Her Lord. The poet identifies himself as “akincanan” and asks the Abode of dayA, PirATTi, to forgive all sins and protect him well (dayAnidhe! bhavAn akincanam amum nikhilam duritam vishahya paripAtu).

Slokam 23

aSaktosmi du:sAdha nishThA sahasreshu
aham karmabodhAdi upAyAntareshu |
ata: tAvakIne suradro: anUne
pade lokamAta: prapadye atibhIta: ||

Meaning:

LokamAtA! I am incapable of performing karma and bhakti yogams that have many stipulations. This incompetence of mine makes me fear samsAram. I am surrendering at Your feet that has much greater wish-granting power than the kalpaka tree.

Comments:

This is yet another moving Prapatti slokam, where the poet declares his inadequacy to practice rigorous yogAs, states his fear of the terrors of samsAram and seeks MahA Lakshmi's sacred feet as refuge.

The poet says: “du:sAdha-nishThA sahasreshu aSaktosmi”. I am incompetent to observe the thousands of requirements of Karma and Bhakti yogam. I am scared of samsAric fears (atibhIta:). Therefore I surrender at Your sacred feet (tAvakIne pade prapadye).

The term dhanishTha refers to the star aviTTam. It is woven in the first pAdam of the slokam as “du:sAdhanishThA”.

Slokam 24

tvatparigrahajusham dvishan rame
kshIyate bahusahAyavAnapi |
tannidarSanam apAstavArija:
candramA: Satabhishak nishevita: ||

Meaning:

Rame! When one abuses Your devotee, he will face grave consequences. The Candra who troubles the lotus that is in Your hands is afflicted with the disease of waning. Even the presence of many stars (hundred doctors) does not help him.

Comments:

The poet has played with the two meanings for the term “Satabhishak” which means Satabhishak nakshtram and numerous stars meaning hundred doctors.

Sataya nakshatram is ruled by VaruNan, the god of cosmic waters. Satabhishak refers to hundred physicians. The word VaruNa has been derived from the root ‘vrin’ meaning to choose, to select. The definition of VaruNan in this context is: “ya: sarvAn SishThAn mumukshUn dharmatmano vrNoti sa varuNa:”. He is “the One who selects out, chooses and thus favours only them who are virtuous and deserving to follow the path leading to freedom from bondage”. He selects and places them at the sacred feet of the Satabhishak rUpiNi, MahA Lakshmi to receive Her KaruNA KaTAksham and get redeemed from the cruel sin of bhAgavatApacAram.

Slokam 25

bhagavati yasya bhavadguNa kIrtanakam proshThapadam Asyam |
bhavati hi jagati gati: tat caraNAmbujareNu: asmAkam ||

Meaning:

Comments:

This slokam talks about the greatness of bhAgavata sambandham. If the term kIrtanakamproshThapadam is split as kIrtana + kampra + oshTha + padam, it means movement of lips and when split as kIrtanakam + proshThapadam, it means the star pUraTTAdhi.

This is considered as “a transformational Nakshatram”, which will make those linked to it as benevolent sacrificers for a higher cause based on their fondness for BhAgavata satsangam. With their lips, they are engaged in the sankIrtanam of the thousand attributes of MahA Lakshmi with the BhAgavata ghoshThI and become blessed.

Slokam 26

tavatpadam aravindagrhe vandante hanta jantava: bhuvi ye |
bhuvana uttara bhAdrapada kshuNNam amIshAm grhadvAram ||

Meaning:

Познавательные статьи:



Как правильно слушать собеседника

Типичные ошибки при выполнении бросков в баскетболе

Принятие христианства на Руси и его значение

Средства массовой информации США