It blooms when the sun’s rays touch it. It emerges from water. Beautiful bees seek it. How pertinent!

↑

⇐ ПредыдущаяСтр 161 из 206Следующая ⇒

Padme! This lotus adorns the dust of Your feet on its head always. It also holds Your name. It has chosen Your hands as support. Thus it aptly attains the wealth of being Your slave/ it enjoys the beauty of Your face that is glowing.

Comments:

The lotus behaves as a sincere devotee of PirAtti and is rich in dAsya SrI.

• A devotee adorns his AcArya’s tiruvaDippoDi lovingly on his head. The pollen from the lotus fall at PirAttis’ feet that the lotus adorns on its head.

• A dAsan takes up the name of his AcaryA (nAma vahanam) as a sign of his devotion. The lotus has names such as Kamala, SarojA and ambujA that are of SrI MahA Lakshmi’s names.

• A devotee will depend only on his master for everything — ananya gatitvam and ananyArha Seshatvam. He will entrust the responsibility of his good keeping to his master and live a carefree life. The lotus also stays on PirAtti’s hands carefree. It resides nowhere else and its life’s purpose is to serve PirAtti.

Thus the lotus has ‘ujjvaladAsyalakshmi’. It enjoys the beautiful face of Lakshmi ‘ujjvalat Asya lakshmi’. It also has ‘ujjvala dAsya lakshmi’ or the honor of being Lakshmi’s dAsan.

BhaktAs should seek dAsya sampat and kaimkarya sAmrAjyam from PirAtti.

A dAsan should take name of his Swami. ‘tasyApi nAmavahanAt’ slokam in PadukA sahasram explains this.

Holding Sriya:pati’s pAda dhULi on one’s head will grant all the riches. Swami Desikan explains this in the HayagrIva stotra Slokam ‘vilupta mUrdhanya’.

Slokam 13

prAta: krta Aplava vidhi: payasAm nidhAne
bradhnA arcaka: Sucikaro bhrta tapta cakra: |
udghATayat udita vishNupada eka sakti:
viSvAmba padma maya sadma daLAntaram te ||

Meaning:

ViSvambA! Mother of the Universe! The priest sUrya bathes in the ocean in the morning and with fiery rays/with clean hands, supports the CakravAha birds/ adorns the heated Cakra on his hands, clings to the sky where he occurred/ adheres to EmperumAn’s lotus feet with bhakti and opens the petals of the lotus that are the doors of Your residence.

Comments:

The lotus is PirAtti’s temple. Its petals are the doors of the temple. The priest who opens it for worship in the morning is sUrya. sUrya proves that he is a fit priest following all the rules stipulated through the following actions.

He wakes up early in the morning (prAta:) and bathes in the ocean.

sUrya is Sucikaran. Sucikaran means one who has clean hands. It also means one who has fiery rays — agni kiraNan. Thus sUrya tries to open PirAtti’s temple with clean hands. It is tantamount to approach EmperumAn with clean hands and legs. We wash our feet and hands before we go to any temple. sUrya is following this practice here.

A devotee who wishes to perform bhagavat ArAdhanam should have had his samAsrayaNam done already. PeriyAzhvAr says in his TiruppallAndu “tIyiRpolikinRa cencuDaRAzhi tikazh tiru cakkarattin kOyiRpoRiyAlE oRRuNDu ninRu kuDikuDi ATceikinROm”. Those without ‘cakra pori’ on their shoulders are not allowed to perform bhagavat ArAdanam. sUryA is said to be ‘tapta cakra bhrta:’. Cakra means the disc of EmperumAn. It also represents the cakravAhA birds. The cakravaha birds always live in pairs. They feel miserable in the night, as they cannot see their spouse well. The cakravaha birds are delighted when they see the sun in the morning. Thus sun snatches or removes the tApam of the cakravaha birds. tapta cakra also means ‘cakra that is heated well in the fire’.

After opening the temple doors the priest performs ArAdhanam or worship. sUrya opens the lotus flower only to worship PirAtti who resides in it.

Only a true bhaktA is allowed to open EmperumAn’s temple. Those who do not believe in God are not to be allowed to do the kaimkaryam. sUrya is devoted only to Sriya:pPati. He has devotion/bhakti to EmperumAn only — ‘udita vishNupada eka sakti’. A true devotee of EmperumAn should have bhakti only towards Him. He should not worship other devatAntramsdevatAntra varjanam. VishNu padam means the sky that is vishNu’s abode and also the lotus feet of VishNu.

Sakti means bakti and also adhering to something. sUrya adheres to the sky where he occured — udita and also to VishNu’s feet when bakthi overcame him. sUrya is said to be an expert in scriptures. HanumAn learnt the scriptures from sUrya. However mere scriptural knowledge will not make him a devotee of PirAtti. It is his bakthi pUrvaka j~nAnam that makes him a devotee of SrI MahA Lakshmi.

sUrya does not leave the sky or VishNupadam and adheres only to it. This shows his ananyArha Seshatvam. One can also realize that sUrya is only a priest and EmperumAn is the Lord for everyone.

We learn a few things about bathing from this slokam. One has to bathe early in the morning. It should be a bath where one immerses himself in the water and cleanses himself. The morning bath or ‘prAtas snAnam’ includes Acamanam, praNAyAmam, sankalpam, sAtvika tyAgam, anuj~nai at EmperumAm, sAnnidhya prArthana for all the seven holy rivers, GangA AvAhanam, prArthanai, avagAhanam, snAnAnga tarpaNam, last Acamanam and puna:sAtvika tyAgam. This is referred to by the term “Aplava vidhi:”.

Slokam 14

brahmA yasmAt ajani vahate cAru pItAmSukam yat
sAndra Amodam satatam amrta sthAnam eva ASritam ca |
arhati abjam tava padam idam SrInivAsa abhidhAnam
mAta: dosho na bhavati madhusnigdhatA dharmabhUmni ||

Meaning:

MatA! The lotus is equivalent to EmperumAn. The lotus from where Brahma occurred, that which supports the yellow dress (pItAmbaram)/ the yellow pollen, that which is replete with bliss/that which is fragrant, that which is in the water/ that which is in tirupArkkadal or SrI VaikuNTham, can be fittingly named SrInivAsam. As, it has so many good qualities it will not be faulted for being friends with madhu/ being sticky with honey.

Comments:

PirAtti resides on the lotus. She also resides on EmperumAn’s chest. Both are thus SrInivAsam or the place where SrI resides. Hence the poet compares the lotus and EmperumAn and tells us that they are equal in glory.

Brahma emerged from EmperumAn’s navel that hosts a lotus. ‘yo brahmANam vidadAdi pUrvam’ is a Vedic statement that states that Brahma emerged from EmperumAn. Tirumazhisai AzhvAr also says ‘nArAyaNan paDaittAn nAnmuganai’. The poet refers to this by the expression ‘brahmA yasmAdajani’. The expression ‘sa prajApatireka: pushkaraparNe samabhavat’ says Brahma occurred on the lotus.

NammaAzhvAr says ‘dEvum epporuLum pADaikka pUvil nAnmuganaippaDaitta dEvan’.

EmperumAn wears pItAmbaram. ANDAL says “pItakavaDaiuDaiyAnai”. The poet says “vahate cAru pItAmSukam”. PItAmbaram is also called pItAmSukam — amSukam means dress and also the yellow part of the flower that becomes the fruit.

EmperumAn is ‘jn~nAnAnandamayan’. His svarUpam is jn~Anam and Anandam. Upanishads says “Anandamaya:”. NammAzhvAr refers to this by ‘eN perukku annalatu’. Thus EmperumAn has ‘sAndra AmOdam’ unlimited and extraordinary bliss. Amodam also means fragrance. Lotus has exquisite fragrance.

EmperumAn is said to be ‘etatamrtam”. NammAzhvAr says “kannalE amudE”. EmperumAn resides in ThirupArkkadal and Sri VaikuNTham that are ‘amrtasthAnam’. amrtam arose from TirupArkkadal. NityasUris who are eternaltameva vidvAn amrta:live in SrI VaikuNTham that is hence amrtasthAnam. The lotus is also in amrtasthAnamwater.

EmperumAn is called SrInivAsan, the place where SrI dwells. The lotus is also SrInivAsam (SrI’s abode).

There is one difference between the lotus and EmperumAn. The lotus has honey or madhu and hence it is ‘madhusnigdham’ friend of madhu. However EmperumAn is ‘madhu dveshi’. He hated the asuran madhu and killed him. The poet says that we can overlook this one difference when we say the lotus is equivalent to EmperumAn as there are so many other similarities.

In this slokam, abundant meanings from the VedAs and the AzhvAr’s aruL vAkku have been interwoven.

Slokam 15

aho mukundasundari tvadIya mandira ahita:
svayam kshayam vrajan ayam svarakshiNam kshiNoti api |
saroruhadruha: Siva: Sirodhiroha dushkrtAt
vidishu dikshu bhikshuka: sphuTam naTan aTaaTyate ||

Meaning:

Mukunda Sundari! The lotus is Your temple. Anyone who harms Your temple and those who are associated with him will face destruction as seen in the case of Candra. The moon hurts the lotus by making it shrivel. It is not only the moon but also Siva who is associated with the moon suffers the consequences. Just because He has the moon on His matted locks (jaDai), Siva roams and dances in all directions as a mendicant begging for food.

Comments:

The moon pays the price for harming the lotus by waxing and waning like a leper. It is not only the moon but also Siva who is associated with him suffers the fruits of moon’s action. Siva who is ‘Candra mauLi’ roams around as ‘bikshADanar’ or a beggar. He dances and prances in all directions begging for food.

From this slokam we learn two very important morals that ‘bhAgavata apacAram’ is unpardonable and that we should be very careful of whom we consider as our friend. We are all familiar with the expression ‘tell me your friend and I will tell who you are’. Moon did not harm PirAtti. It harmed the lotus that is associated with Her. This sinful act brought misery for not only the moon but his associate as well. Thus we should be very careful with whom we associate ourselves. Even if we do not do any evil, our friends’ action can bring us disgrace.

Sriman V. KaNNan Swamy’s excellent Tamil Summary of this slokam has been presented as:

tirumagaL toNDarkku Edam
tingaLakku atanAl cEdam
trinayanarkkum kEdam
tiriyinum illai sAdam.

TirumagaL toNDar here is the Lotus, the servant of PirAtti. Edam means causing harm. One who does that and suffers is tingaL (Candran). The associate of Candran is the One with the three eyes (trinayanar). He suffers for his associates’ irreverent act (closing the petals of the lotus after sunset). The suffering for Sivan comes in the form of lack of food even after strenuous search for it.

Slokam 16

tvat dhAmna: sarasiruhasya ca mithastvatkAnta dhAmAtmano:
mArtANDasya ca puNDarIkanilaye maitrI nisarga uditA |
kalyANIm yuvayo: iyam vivrNute kaimutyanItyA mitha:
prItim kAm api bhUyasIm aviditAkshepAm anaupAdhikIm ||

Meaning:

PuNDarIka nilaye! Your residence, the lotus and Your consort’s residence, the sUrya maNDalam are naturally very compatible. This shows us how natural compatibility (sahaja sauhArdam) exists between You and Your consort. As divya dampatis, You both demonstrate an indescribable and eternal harmony without any hindrance.

Comments:

The poet wonders whether one should even attempt to describe how PirAtti and PerumAL are compatible with each other by the term “kaimutya nIti”. One can guess the nature of the chief from the behavior of his subordinates. The Sun is a friend of the lotus, maitrI. Both of them are under the control of the divya dampatis. Their togetherness will help us guess the intimacy between PirAtti and PerumAL.

According to Sri VishNnu PurAnam, when EmperumAn incarnated as AdityA, Lakshmi incarnated as Padma.

We contemplate on Lakshmi sitting on the lotus and EmperumAn sitting on the lotus in the sUrya maNDalam.

From this slokam we learn that the mutual understanding and intimacy between a husband and wife should not be hindered by anything. It should be limitless (niravadhikam), beyond description (VarNanarAdhItam), without hindrance (nishpratyUham) and auspicious. Such an affection between the divya dampatis is revealed by the friendship between the Sun and the lotus.

“sahaja sauhArdam!” (divya dampathis — thiruchitrakUTam)

Slokam 17

kati na kusumammanyAni anyAni devi vane vane
nahi samuditeshu api eteshu kshamA kamalopamA |
bhagavati bhavatsAnnidhyena prabho: kamalAni yat
kara caraNadrk kalpAnIti sthiram dadhate yaSa: ||

Meaning:

Bhagavati! Even though there are many flowers that grow in the water, it is only the lotus that got the honor of being compared to EmperumAn’s eyes, feet and hands. It is only due to its association with You that the lotus got such a privilege.

Comments:

Tirumangai AzhvAr’s TiruneDuntAnDakam says ‘kai vaNNam tAmarai vAi kamalam pOlum kaNNiNaiyum aravindam aDiyum ahdE’. EmperumAn’s eyes, hands and feet are said to be as beautiful as the lotus. It may also mean that the lotus is personally associated with EmperumAn as close as His feet, eyes and hands.

Upanishad says ‘tasya yathA kapyAsam puNDarIkam evam akshiNi’. EmperumAn’s eyes resemble the lotus that blossoms with sun’s rays.

Two of the AdhAraSaktyAdi mantrams are “ashTadaLa padmAyai nama:” and “padmAya nama:”

EmperumAn seated on a lotus is the object of meditation for many.

From this slokam we understand that bhagavat sambandham will grant us eternal glory.

When a muktA cuts his karma sambandham and reaches Paramapadam, he is said to get a rUpam similar to that of EmperumAn — sArUpyam. Here the lotus that serves PirAtti, attains sArUpyam with EmperumAn as it resembles His eyes, feet and hands! Thus PirAtti’s sambandham awards paramapada prApti.

Slokam 18

hare: kara sparSanata: prahrshTA
payasi udItA rucira aLikAntA |
vArASikanye vasati: tvadIyA
bibharti yuktam kamalAbhidhAnam ||

Meaning:

VArASikanyE! Daughter of the Ocean! You relish EmperumAn’s touch. You emerged from the Milky Ocean. You have a beautiful forehead. You are called KamalA. The lotus where You reside is also called KamalA due to the following reasons.

Comments:

In this slokam the Kavi says that the lotus is equivalent to PirAtti Herself.

Both PirAtti and the lotus are “hare: kara sparSanata: prahrshTa:” Hari means both VishNu and sUryan. karam means both hands and rays. sparSanam means both touch and grant a phalan. praharsham means happiness and bloom. VishNu’s touch gladdens PirAtti. sUryan’s rays gladden the lotus.

Lakshmi emerged from ‘payas’ or the TiruppArkkadal. Lotus emerges from water.

aLikAntA when split as aLika-anta means pleasant for the bees or the bees gladden the lotus. In the term rucirA AlikAntA, ALi means friend. Lakshmi is glowing, sweet and is loved by friends like BhU Devi.

Thus both PirAtti and the lotus are called KamalA.

Sriman V. KaNNan Swamy’s Tamil summary of the poem is beautiful to enjoy:

hariyin karattAl kaLIppAlum
AvaL pOl payassil udippAlum
azhagiya aLikAnatattAlum
abhidhai Kamalam sari pOlum.

Slokam 19

bhrngI sangIti udaya subhagam manju kinjalka punja-
sphAra stambham kimapi vikasat patra sat citra bhitti |
paryASlishTam vimala sarasA karNikA svarNa pITham
padmam vidma: param anuguNam sadma bhavatyA: ||

Meaning:

Познавательные статьи:



Организация работы процедурного кабинета

Статус республик в составе РФ

Понятие финансов, их функции и особенности

Сущность демографической политии