Kamale! You are tolerating the errors in my words of surrender during bharasamarpaNam. You, who offers recourse to even the most sinned, protect me from the tortures of Kali.

↑

⇐ ПредыдущаяСтр 199 из 206Следующая ⇒

JananI! Mother! My Obeisance to You, one who has a body as beautiful as the lightning, one who grants existence for all the riches and the one who has the omnipresent Lord on the Vrshagiri under Her loving control. Please do not lead me towards short-lived wealth.

Comments:

PirATTi is like the lightning in a dark sky. Vedam says ‘vidyullekheva bhAsvarA’. PirATTi’s kaTAksham is needed by everyone to obtain wealth and to have it last forever. EmperumAn is under Her loving control. He is attracted to Her due to Her beauty and great qualities.

The wealth that we receive are of the two types, permanent and temporary. Permanent wealth is a place in SrI VaikuNTham and the sanction to serve him. All the worldly benefits are transient wealth that leave us one day. Hence, the poet prays for everlasting wealth.

Citram:

Starting from this Slokam onwards, the remaining four Slokams are set in ‘SrnkalA yamakam’.

The word that occurs at the end of one pAdam is the beginning word for the next pAdam. The word ‘prabhavapushe’ occurs at the end of the first pAdam and beginning of the second pAdam. The term ‘calavibhave’ occurs in the end of the third pAdam and beginning of the fourth pAdam.

‘Perform prapatti at Her sacred feet!’

Slokam 56

hrtasukhavArijanilayam
vArijanilayam ramA abhidham jyoti: |
hrdaya sadA nama mahitam
namamahitam taditareshu patanam te ||

Meaning:

Oh my Mind! Always worship the great light that is called ramA that which removes births and deaths that stand in the way to bliss, that which resides on the lotus and that, which is praised eternally. Your worship of other devatAs is fruitless to gain moksham.

Comments:

vAri means that which inhibits. sukhavAri is that which prevents happiness. PirATTi also called as ramA, prevents births and deaths or samsAra that hinders happiness. She is ‘vArija’ born from water or ocean. Thus, ‘vArija’ prevents ‘sukhavArija’. The poet addresses his mind in this Slokam similar to NammAzhvAr’s ‘tozhudu ezhu en manane’. In the fourth pAdam, he tells his mind to refrain from worshipping devatAntram. Doing so will only bring distress- na hitam.

Citram:

Similar to the last Slokam the expression vArijanilayam occurs in first and second pAdams and ‘nama mahitam’ occurs in third and fourth pAdamm.

Slokam 57

prapadana bhAratyAgo bhAratyAgonmukhasya me soDhvA |
kamale rakshasi kalito rakshasi kalitogra dushkrtebhayadA || 57 ||

Meaning:

Comments:

The poet is saying that he has sinned immensely. He also worries that he may not be saying the right words when he is offering his AtmA to the divya dampati. So, he is seeking PirATTi’s pardon.

PirATTi pardoned even the evil kAkAsura who hurt Her. She gave fright to RaavaNa, another worst criminal who took Her away from SrI Raama. She was ‘abhaya dA’ for kAkAsura and ‘bhaya dA’ for RaavaNa. The poet wanted Her to grant him ‘abhayam’ during his performance of bharasamarpaNam.

Citram:

This Slokam also displays the same type of yamakam like the previous Slokam. The word ‘bhAratyAgo’ is repeated in the first and second pAdams and the term ‘rakshasi kalito’ occurs in the third and fourth pAdams. The first ‘rakshasi’ occurs in the context of the demon while the second occurs in the context of the age of kali.

Slokam 58

krtahimsAram bhAntam sArambhAntam rame tavApAngam |
arthita rakshopAye rakshopAye paTo nidhehi mayi ||

Meaning:

Познавательные статьи:



Коммуникативные барьеры и пути их преодоления

Рынок недвижимости. Сущность недвижимости

Решение задач с использованием генеалогического метода

История происхождения и развития детской игры