tirucchAnUr SrI PadmAvati tAyAr tiruvaDigaLE SaraNam

↑

⇐ ПредыдущаяСтр 203 из 206Следующая ⇒

Here Kavi states that MahA Lakshmi is like mImAmsa VidyA. Every adhikaraNam of mImAmsam has two points of view (dvi paksham-s) at the start. They will analyze tersely the meanings of Veda mantrams. The true meaning will become clear through the discussions and the confusions (vipaksham) about the ways to perform yAgams will be removed (sIdat vipaksham). We recognize You as being equal to mImAmsa SAstram since You are the true and full meaning of the Veda Mantrams and reveal the inner meaning of Veda mantrams (Viz.), Your Lord. Like mImAmsam, You bless us with anugrahams that destroy karma moham and free us from the net of ignorance.

In this Slokam, there are words which have double meanings: adhikaraNam, vicAram, Arambham, sIdat, artham and karmam. Each of these with one meaning, when it is used in the context of mImAmsam and another meaning, when used in the case of MahA Lakshmi. Using these double meanings, SrI VenkaTAdhvari Kavi states that MahA Lakshmi is in the form of mImAmsa vidyA.

7. MahA Lakshmi has the form of SArIraka SAstram:

Slokam 7

caturAkrti lakshaNa abhirAmA
paradevasya guNAn prakASayantI (pradarSayantI) |
upadarSayase apavarga mArgam
mama SArIraka bhAratI iva mAta: ||

Here the poet states that MahA Lakshmi is the goddess of SArIraka SAstram (SArIraka SAstra vANi ) in three ways.

He says: "You have breathtaking beauty with all sAmudrikA lakshaNams (caturAkrti lakshaNa) and are omniscient (samartai). You reveal the auspicious attributes (KalyANa guNams) of the Lord such as satyatvam, j~nAnatvam and anantatvam for the benefit of my upAsanam. You enhance the guNams of Your Lord (forbearance, kAruNyam et al). You show us the moksha mArgam and the path to travel by it.

The group of words like caturAkrti lakshaNa, apavarga mArgam have two meanings, when used in the context of Maha Lakshmi or SArIraka SAstram. caturAkrti lakshaNA for Lakshmi means Omniscient and beautiful. Regarding SArIraka SAstram, this term means a SAstram with four adhyAyams: kAraNAdhyAyam, avirodhAdhyAyam, sAdhAnadhyAyam and phalAdhyAyam.

The words "apavarga mArgam" means the two mArgams of upAyam and sAdhanA. It also means the path to reach one place from another. Lakshmi shows us the upAyam (means) for Moksham. The 4th adhyAyam of SArIraka SAstram also teaches about the way to Moksham.

8. MahA Lakshmi is Veda svarUpi:

Slokam 8

suvarNa SrIramyam Subhakara padarcam Srutikulam
bhavadrUpam cedam bhavati mahitam brAhmaNagaNai: |
tayo: ittham bheda: sphurati taTinI jAni tanaye
budha indrai: adhyeyam prathamam itarat dhyeyam iti ca ||

Meaning:

Oh Daughter of the Ocean (taTinI jAni tanaye)! The assembly of Veda mantrAs and Your auspicious body have a lot in common and both are celebrated by Brhamins. Both Your rUpam and the assembly of VedAs have suvarNa-SrI-ramyam in common. Vedam has the union of auspicious words and is beautiful (su-varNaramyam) that way. You have the beauty from the wealth of assembly of golden AbharaNams. Both of You are "Subha-kara-arcam". In the case of Vedam, it has auspicious pada prayogams and Rks. In Your case, it is Your the sacred feet, which are worshipped by all. There is however one difference between Yourself and the assembly of VedAs. You are dhyeyam (object of dhyAnam). Vedams on the other hand are adhyeyam (fit for recital). In spite of this one difference, it is correct to recognize and salute You as One having the form of VedAs.

From the second to the seventh Slokam, the poet used slEDai to compare MahA Lakshmi's kalyANa guNams with six vidyAsthAnA-s:

1. vidarbha rIti
2. nATaka kalA paripATikA
3. sat-hetava
4. Sabda vidyA
5. karma mImAmsA and
6. SArIraka bhArati

From the 8th Slokam onwards, the poet enjoys paying tribute to many other guNams that he did not have a chance to eulogize so far.

9. MahA Lakshmi as the river of amrtam

Slokam 9

vyAkoca vArijadharAm dvijarAja sevyAm
avyAhatAm amrta SaivalinIm iva tvAm |
nissIma samsrti nidAgha vidAha taptA:
kecit sudhAbdhi tanaye krtina: bhajante ||

Meaning:

Oh Daughter of the ocean of nectar (sudhAbdhi tanaye)! There are many comparisons between You and the river of nectar. Just as the lotus blossom is seen on this river, Your hands are holding aloft the lotuses. Both You and the Nectar river are approached and worshipped by the Brahmins, Kings and noble birds like Hamsam (dvijarAja sevyAm). You are not stopped by any one (avyAhata:) and the river of nectar was churned by the rod of Mandara mountain (avyAhata:). You are thus like the nectar river (amrta SaivalinI) and some fortunate ones (kecit krtina:) reach You although they were burnt earlier by the limitless scorching heat of samsAric jvAlais (nissIma samsrti nidAgha vidAha taptA:). They quench their tApams by immersion in You, the river of nectar. The poet says that One should be fortunate to display bhakti towards MahA Lakshmi.

10. MahA Lakshmi, the avyAja KaruNA mUrti:

Our Mother showers Her blessings even without any reason (avyAja karuNai). That is Her nature. SrI VenkaTAdhvari celebrates this adhiSaya guNam in the tenth Slokam:

Slokam 10

vAtsalyam tava rAghavapraNayini vyAcashTa kAkAsura:
Saktim durghaTa sAdhanIm hanumata: SIta: sa vAla anala: |
audAryam tvat apAnga labdha vibhava ullAsA: mahendra Adaya:
kAruNyam krpaNA vayam tu viguNA nirhetukam rakshitA: ||

Meaning:

Oh SeetE! Your affection for the offender was revealed in the case of KaakAsuran. Your ability to make the impossible happen (aghaTitaghaTanA sAmarthyam) was revealed, when You prayed that the hot fire on HanumAn's tail behave like a cool breeze. Your boon-granting power was revealed, when your glances (apAngam-s) fell on Indran and his wealth grew as a result of those glances falling on him. We are here to reveal Your avyAja kAruNyam. We do not deserve to receive Your compassion as aparAdis and by protecting us, who are unfit, Your avyAja KaruNai is revealed to the world. If You choose only to protect those, who deserve to be protected, Your kAruNyam without reason will not become known. We are here to reveal Your vAtsalyam (KaakAsuran), power to unite the opposites (heat and cold as in the case of HanumAn) and Your audAryam (generosity ) as in the case of Indran.

11. MahA Lakshmi who transforms deficiencies in to auspicious guNams through Her sacred limbs:

Slokam 11

doshau ogha: SaraNam jagAma guNatAm Aditsu: angAni te
kauTilyam kimapi bhruvau kaTinatA kalyANi vakshoruhau |
dAridryam bata madhyabhAgam adharam rAga: tama: kuntaLAn
cAcanlyam drSam amba! mandagatitA pAdau ca maugdhyam mukham ||

Meaning:

Oh Auspicious One! Oh Mother! The assembly of doshams wished to attain auspiciousness and entered different limbs of Your SarIram as refuge. The deficiency of vakra bhAvam/crookedness (kONal tanmai) reached Your twin eye brows. The deficiency of hardness reached both of Your breasts that are firm. Poverty took its home in Your waist, which is almost non existent (slender). Desire/rAgam/kAmam took refuge in Your red lips and the tamo guNam found its place in Your dark/black hair. The constantly mobile unsteadiness/cAncalyam/ capalatvam found its home in Your rapidly moving eyes. The leisureliness/slow gait took refuge in Your feet (slow steps) and the lack of kapaTam stayed with Your face. All these inauspicious guNams reached out to Your limbs as refuge to get rid of their amangaLams and to transform themselves in to auspicious entities through association.

12. MahA Laskhmi's power of making one a poet (Sloka krt) and a singer/ gAyakan thereafter:

Slokam 12

krta: tvayA devi! krpA kaTAksha
leSai: aham Sloka krt arbhaka: api |
param tu aham Slokakrt iti abhIkshNam
kadA nu gAyeyam iti pratIkshe ||

Meaning:

Oh Devi! Through the slightest of Your krpA kaTAksham, I have been blessed to create these LakshmI sahasra Slokams and thereby have become a Sloka krt (one who creates verses). As Upanishad states, I might be blessed to sing sAma gAnam in SrI VaikuNTham thereafter in the goshThI of MuktAs and nitya sUri-s. aDiyEn is longing for that day to recite.

Oh Mother! I have been blessed to become the creator of the verses about Your Vaibhavam through Your grace (tvayA krta:). I am an arbhakan (innocent, dullard, child). With Your kaTaksha leSam (slightest of glances), You have made this arbhakan transform in to a poet here and a Vandi/VaidALikan in Your court at SrI VaikuNTham. I am waiting for the day to sing before You and the Mukta goshTi at Your Supreme Abode.

13. The Lady who makes our transgressions disappear in a magical way to present us to Her Lord:

Slokam 13

Aga: tatim me kim adrSya vidyAm
adhyApayasi abdhisute! tathA tvam |
sa: viSvata: cakshu: adhokshaja: api
na paSyati vyakta tamAm yathA enAm ||

Meaning:

abdhi sute (Oh Daughter of the Ocean)! Are You teaching successfully the mysterious mahA mantram for the pile of my sins? The net effect is that Your Lord who has eyes to see in all directions as well as the power to gaze down (adhokshajan) fails to recognize those assembly of sins because of the mAyam that You performed! Your mAyam is an adrSya vidyA (knowledge of making things in front of one to become invisible). Upanishads say that Your Lord is viSvataScakshu or One who has eyes everywhere. Nothing therefore escapes His eyes and yet the mighty bundle of my sins are not visible to Him. He is also saluted by SrI VishNu sahasra nAmam as adhokshajan or as one who has won over His indriyams and as One who never diminishes in His divine stature. We have to give a new meaning for the name of adhokshajan here (viz.), One with a lowered gaze. You make it impossible for Your Lord to see our sins (na paSyati) and to get angry at us as a result. He either does not see our sins due to Your intervention or they are not seen clearly by Him (vyakta-tamAm na paSyati).

From the 14th to the 30th Slokam of this stabakam, the poet praises the Sakti and the outreach power of MahA Lakshmi's sankalpam and vAtsalyam to be the upAyam (means) and upeyam (goal) for our Prapatti, while being seated next to Her Lord.

In the 18th Slokam, the poet makes a superb attempt to salute as many KalyAna guNams as possible in one Slokam.

In the 19th Slokam, the poet describes Her as "ceta: Suddhi vidhAna siddha guLikA", the creator of the medicinal formula for attaining clarity of mind.

In the 20th Slokam, the poet praises Her kAruNyAmrta glances falling on one like waves of the ocean.

In the 21st Slokam, the poet addresses MahA Lakshmi as the Mother of the Universe (prapanca mAtas-tvam). He salutes Her as the ultimate and supreme hope for the meek and helpless (akincanAnAm prANa pratishThA paramA asi kAshThA).

The 22nd Slokam starting with "asmAdrSAmabhyudayAnkuro vA" has the echo of the 5th Slokam of SrI godA stuti (asmAdrsAm apakrtau cira dIkshitAnAm).

In the 23rd Slokam, the poet addresses Her as "jagannAyaka nAyikA" and salutes Her as "dAridrya vidrAvaNa mUla vidyA", the fundamental vidyA for driving away poverty of all sorts.

In the 24th Slokam, the poet recognizes Her as "Sakunta dhvaja sundari", one who has GaruDan in Her flag and as the object of meditation of SaraNAgatAs (parAyaNam na: SaraNAgatAnAm). She is described as adorning the lotus forests with Her kAnti and saundaryam (parishkrtim pankaja kAnanAnAm) and the quintessence of all Agamams (sakala AgamAnAm sarvasvam).

In the 25th Slokam, She is recognized as the object of adoration of MurAri (parikarma vinirmalam murAre:) and the pratiyatnam for pratibuddha SemushI-s.

In the 26th Slokam, She is seen as the rAja hamsam that resides in the minds of Sages (muni mAnasa rAja hamsikA), the SArikA bird inside the cage of Vedams (Sruti panjara SArikA) and the box for Her gems of GuNams (guNa ratna peTikA).

In the 27th Slokam, the poet reveals that MahA Lakshmi's golden face reflects in His heart lotus.

In the 28th Slokam, the poet describes the rUpam of MahA Lakshmi as the introduction of the drama on ruling the world (prastAvanA bhuvanapAlana nATakasya) and as the axe that fells the tree of doshams (dosha drumasya paraSus-tava rUpam).

In the 29th Slokam, the poet compares MahA Lakshmi to the post to which the mind of the Yogi (elephant) is tied (AlAna yashTi: asi yogi manogajAnAm) and the Yantra VidyA for driving away the demons of desire about vishaya sukhams. He visualizes MahA Lakshmi as residing on banks of pond of the lotus forest named kAruNya puNyam.

In the last 30th Slokam of the sankIrNa stabakam, SrI VenkaTAdhvari is rapturous about describing the glories of MahA Lakshmi:

Saradam tamo ghanAnAm
SASvata sukha sampadAm upodghAtam |
SaraNam vrajAmi kamale!
Sauri vaSIkAra mUlikAm bhavatIm ||

Meaning:

Oh MahA Lakshmi! You are the clear autumnal Moon banishing the dense darkness of aj~nAnam. You are the preface for the eternal wealth of Moksha sukham. KamalE! aDiyEn seeks Your protection. Thou art the medicinal plant (mUlikA) for attracting Your Lord (Sauri vaSIkAra mUlikAm bhavatIm vrajAmi).

Thus ends the introduction to sankIrNa stabkam with SrI VenkaTAdhvari's declaration of Prapatti to MahA Lakshmi.

dAsan,

Oppiliappan Koil VaradAchAri Sadagopan

***

Beloved of Krishna — SrI MAdhavapriya tAyAr — Madhur

Slokam 14

raksha iti nAthasavidhe tava gADham ukti:
yadi udgatA mama bhavet tata: eva mukti: |
etAvati Srita manoratha pUraNe asmin
krshNapriye! nanu tathApi kiyAn vicAra: ||

Meaning:

Познавательные статьи:



Где возникла философия и почему?

Относительная высота сжатой зоны бетона

Сущность проекции Гаусса-Крюгера и использование ее в геодезии

Тарифы на перевозку пассажиров