Padme! Due to Your sweet words, EmperumAn will perform the following actions.

↑

⇐ ПредыдущаяСтр 183 из 206Следующая ⇒

BalarAmA, a poor man with a plough, who was wearing dirty black dress, interested in tilling the soil with the plough, planting and interested in good yield of grains, and ignorant became comfortable with aiSvaryam due to Your anugraham. What a wonder it is!

BalarAmA who wore blue silk dress, splitting YamunA with His plough, had auspicious behaviour, was intoxicated and having relationship with a middle-aged woman was transformed as nityasUri — AdiSesha, doing kaimkaryam to You and Your Lord, emperumAn at SrIvaikuNTham due to Your grace.

Comments:

By using words that means two things, the poet has wittily explained what happened to BalarAma when He became the subject of PirATTi’s grace. The word “bhU” means earth and one who emerged from it. bhAsvat bhU means land that was warmed by sun and also the daughter of sUrya namely YamunA. A farmer tills the soil under the sun. BalarAmA digs YamunA.

Subha SAli vrtti means one who is nurtured by good crops. It also means one who performs auspicious action. By splitting the word as SyAmAka lAbha rata: it means that the farmer is interested in good yield. By splitting as syAmA-kalA- bhara-ta: it means BalarAmA is interested in entertaining women. BalarAmA’s wife RevatI was middle aged. When He was not with Her BalarAmA, entertained Himself by drinking intoxicating drinks. BalarAmA who was already a bhogI (snake – AdiSesha) became a bhogI, one who obtained the good fortune of enjoying SrI VaikuNTham due to PirATTi’s kaTAksham. These words also mean that a farmer becomes a bhogI, one who enjoys the fruit of his hard labor, due to PirATTi’s kaTAksham.

The next five Slokams are about KrshNAvatAram

Slokam 26

SyAmA tvam amba! dayita: ca tava esha krshNa:
gAngeya yoga mudita: sa ca rukmiNI tvam |
tvam svAdu vAk sa ca yuvA madhuroditaSrI:
dAmpatyam etat anurUpam ita: mitha: vAm ||

SrI rAjagOpAla swamy in MOhini alankAram — MannArguDi

Meaning:

amba! You are SyAmA, One who is bluish black hued/is young. Your consort is yuvA. KrshNa is dark hued. You are RukmiNI, One who had gold. Your consort is gAngeya yoga mudita:, one who rejoices the company of BhIshma/one who is gladdened by his association with gold. You speak sweet words. Your consort was victorious in MadhurA. Thus You two are an ideal couple.

Comments:

Through this Slokam, the poet says that both PirATTi and EmperumAn match in their body hue, age and qualities. The term SyAmA means one who is dark. It also means one who is youthful. PirATTi incarnated as RukmiNi during KrshNAvatAram. RukmiNI also means one who has gold. EmperumAn is gAngeya yoga mudita. The word gAngeya means both gold and BhIshma. gAngeya yoga also means one who enjoys being contemplated by gAngeyan. madhurA udita SrI: means one who speaks sweet words. It also refers to KrshNa who was triumphant in MadhurA.

Hence the poet concludes that both PirATTi and EmperumAn are divya dampati, the ideal couple.

Slokam 27

rAmAnushanga vihrtau racita abhilAsham
mAta: trilocanajitam bhavati manoj~nam |
pitrA samAnaguNam Atmabhuvam prasUya
pancAyudham kamapi rukmiNI labdhaharshA ||

Meaning:

maatA! You can feel happy that You begot a son who is like Your consort. Your husband enjoys playing with BalarAma. He is victorious against the three-eyed Siva. He knows what is in everyone’s minds. He exists due to His will. He has five weapons. Your son Manmatha makes one enjoy playing with his sweetheart. He stirs desire in others. Your Consort destroyed Sivan in bANAsura Yuddham. Your son won over Siva (when he was born as Pradyumnan with a new body ) after being defeated and destroyed earlier by Sivan. He is very handsome. He exists in the minds of everyone.

Comments:

Manmatha, the god of love is considered to be Lakshmi’s son. When PirATTi incarnated as RukmiNI, Manmatha was born as Pradyumnan. In this Slokam, the poet compares Manmatha and his father KrshNa and finds them both to be similar in nature and fame.

SrI KrshNa enjoyed playing with BalarAma (rAma anushanga) / playing with a lady who gives happiness (rAmA anushanga). rAmA here is feminine gender. Manmatha makes one enjoy the company of such a person.

Both of them are “trilocana jitan”. KrshNa won over Siva, who has three eyes as seen in the bANAsura episode. Siva won over Manmatha and burnt him. However when Manmatha was reborn as Praduymnan, he got a new body. Thus he won ultimately over Siva.

manoj~nam means beautiful. Manmatha is handsome. When the word is split as mano + j~nam it means one who knows what is in another’s mind. EmperumAn is sarvaj~nan. He is the antarAtma for everyone and hence He knows what they wish and think.

AtmabhU means one who is svayambhu. It also means the desires in one’s heart.

pancAyudham — EmperumAn has five weapons conch, disc, mace, bow and sword. Manmatha has five flowers aravindam, aSokam, cUtam (mango flower), navamallikai and nIlotpalam (blue lotus) as his arrows.

Thus PirATTi got a son comparable to Her husband and hence is happy, (harshA).

Slokam 28

gambhIra bhAvAhikrtArthaklpta
sampannaTikA SrutimanjusUkti: |
gIteva krshNa Ananasaurabhaj~nA-
dhyeyA asi mAta: SubhayogabhAjAm ||

Meaning:

maatA! You are like the Bhagavat Gita in five ways. Bhagavat Gita has many esoteric meanings. AdiSesha (incarnated as SrI RaamAnuja) wrote the bhAshyam (comments) for it. Like the VedAs, it preaches many fine ethics. It has tasted the sweet smell of SrI KrshNa’s mouth. It is appropriate for chanting by auspicious people. One can never fathom Your thoughts. You possess wealth that dances for lucky souls. You speak sweet words. You know the sweet smell of SrI KrshNa’s face. BhagyavAns meditate upon You.

Comments:

• Both PirATTi and Bhagavat Gita have “gambhIra bhAvam”- thoughts that are not easy to comprehend.

• Both of them have “krtArtha klpta sampannaTIkA”. PirATTi makes the riches dance for Her devotees. SrI RaamAnuja who was the incarnation of AdiSesha wrote GitA bhAshyam.

• Both Bhagavat Gita and the VedAs guide us in various situations and are cele brated by everyone. Hence the poet calls Bhagavat Gita as “Sruti manju sUkti” (auspicious sadupadesams like Veda Mantrams). PirATTi can also be called manju sUkti as She is the subject of VedAs and also that of SrI sUk tam, which is a part of the VedAs. It also means that She speaks sweet words.

• Both Bhagavat Gita and PirATTi know the taste of EmperumAn’s mouth. Bhagavat gita was uttered by SrI KrshNa and PirATTi is the “mana:kAntA” of EmperumAn.

• Those with good fortune, Subha yogam, will chant Bhagavat gita. Those who have the good fortune will be interested in Karma yogam, Bhakti yogam or prapatti and hence will seek Bhagavat Gita. Similarly one those who have the good fortune will meditate on PirATTi. According to jyotisha SAstram, those with rAja yogam and dana yogam will worship SrI MahAlakshmi.

Based on the above five similarities, the poet compares PirATTi to Bhagavat Gita. One cannot help but notice that Bhagavat Gita was verbalization of EmperumAn’s thoughts to Arjuna. It is PirATTi who monopolizes EmperumAn’s thought. All His incarnations are for PirATTi’s sake. Thus the poet is justified in comparing PirATTi to Bhagavat Gita.

Slokam 29

ghanamahA navanIta hrt ASrita
vraja vipatti harA harivallabhe |
prabalabhadra vikAsa vidhAyinI
tvam ayase nijavallabha tulyatAm ||

Meaning:

Hari Vallabhe! You are just like Your consort. Many festivals that occur frequently celebrate You. He has the kAnti like the clouds. Your heart is white like butter. He steals butter. You remove the obstacles of Your devotees. He removed the difficulties in Vraja BhUmi, the place he was associated with. You grant the most auspicious moksham. He nourishes Balabhadran. Thus You are comparable to SrI KrshNa.

Comments:

PirATTi is addressed as hari vallabhe, the sweet heart of Hari. Hence both of them share many qualities.

Both of them are “ghana mahA”. ghana refers to clouds and also what is packed together closely. mahas means body hue and maham means festivals.

hrt refers to heart. navanIta hrt indicates that PirATTi’s heart melts for us like butter. The colour white is also said to represent Suddha sattva guNam.

EmperumAn stole butter when He incarnated as KrshNa.

vrajam means a group. vrajabhUmi refers to the place where KrshNa lived. PirATTi removes the difficulties of Her devotee group. EmperumAn removed the misery of Vraja BhUmi caused by Kamsa and his asurAs. He protected his people from Indra’s anger.

BalarAma is called Balabhadra. PirATTi causes “prabhala bhadravikAsam” She grants moksham. EmperumAn took care of his brother BalarAma.

The word vallabha has occurred twice in this Slokam, once as harivallabhe and as nijavallabha. PirATTi and EmperumAn are divya dampati who are inseparable. Hence both of them display similar qualities.

Slokam 30

prAyodhyAnagarIyasAm sumanasAm mAyAtama: chedinI
tvam kAncI madhura avalagna saraNi: kshobhAt avantI jagat |
sambhogai: svadase sma devi! jaladhe: udvIcikA SIkare
svairam dvAravatIpure viharate krshNAya trshNA Ayatai: ||

Meaning:

Devi! You remove the avidyA of learned that occurs due to their prakrti sambandham. You wear the beautiful waist ornament. You save the world from its sorrow. You gladdened KrshNa, Who resided in DvarAka that had tall waves occurring in the ocean by Your playfulness.

Comments:

The poet has very aptly referred to PirATTi as Devi, one who indulges in divine play. Removing our karma sambandham and our sorrow is a play for Her. She also plays with KrshNa and makes Him happy.

One speciality of this Slokam is that the names of the seven mukti ksherams have occurred in it. AyodhyA and MaayA occur in the first line, KAncI, MadhurA and avantI occur in the second line, kASI occurs in the third line and dvAravatI occurs in the last line.

MaayA refers to the kshetram in North India (mAyapuri) and also to the mAyA that occurs due to prakrti sambandham. KaancI is a kshetram in South India and is also ladies’ waist ornament. MadhurA means something that is sweet and also KrshNa’’s avatAra kshetram. avantI refers to Ujjain. It also means one who saves.

AyodhyA and kASI occur due to the santi of the padams, AyodhyA in the padam prAyodhyAna and kASI in vicikASikare.

It is appropriate to refer to dvArakA as “udvIcikA Sikare” as there are high waves occurring from the ocean that surrounds it.

“kshobhAt avantI jagat” means Lakshmi saves the world from sorrow. PirATTi is next in the line of AcAryAs after EmperumAn. She saves us from samsAram through the AcAryAs. Indra prays to PirATTi as “trailokyam na tvayA tyAjyam” and implores Her not to leave us.

Good souls are called “dhyAnagarIyasAm sumanasAm” to imply that mere philosophical knowledge will not get one moksham. The knowledge should transform to bhaktirUpA dhyAnam. Only such j~nAnis will get moksham.

By the term prAya: dhyAnagarIyasAm, the poet says that mostly people seek moksham through bhakti yogam. It also means that among those who seek moksham most of them get it, which means some of them do not get it. Thus bhakti yogam is only the siddhopAyam while bhagavat prIti, which is the sAdhyoAyam, is needed to get moksham.

By the term “mAyA tamas” both the meanings, the ignorance that occurs due to mAyA and prakrti are indicated in the Slokam.

svairam viharate means divine play that occurs due to EmperumAn’s wish. All the incarnations and our lives in this world are all due to EmperumAn’s divine play. All His incarnations occur not due to karma but due to his sankalpam — svairam. PirATTi is also appropriately referred to as Devi, one who is engaged in divine play, here.

By the term “trshNAyatai:”, PirATTi shows us that the enjoyment we derive from EmperumAn’s company in long lasting unlike the worldly pleasures.

The next three Slokams describe KalkI avatAram

Slokam 31

mlecchAn bhayAnakaravAn api mUrcchayitvA
nirvApayishyati kalim hari: Adhvaram ca |
kalkI tamAmsi paripAsyati bhUsurAmSca
padme bhavat vacana pallavita anukampa: ||

Meaning:

Познавательные статьи:



Психологические особенности спортивного соревнования

Приготовление дезинфицирующих растворов различной концентрации

Занятость населения и рынок труда

Социальный статус семьи и её типология