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Vol.3/19 d/ 02/28/02

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SrimatE Raamaanujaaya Namaha //

SrimatE Nigamaanta Mahaa Desikaaya Namaha //

SrIman! SrI Ranga Sriyam anubadravam anudhinam Samvardhaya/

SrIman! SrI Ranga Sriyam anubadravam anudhinam Samvardhaya//

KAvEri VardhathAm kAlE, kAlE varshathu vAsava: /

SrI RanganAthO jayathu Sri Ranga Sri cha VardhathAm//

===============================================================

SRI RANGA SRI VOL 03 / ISSUE 19 dated 28th February 2002

===============================================================

EDITORIAL:

Dear Bhagavatas:

IN THIS ISSUE:

1. “DASAAVATAARA STOTRAM OF SWAMI DESIKA -

PART 14: “PHALA SRUTHI”

- (Anbil Ramaswamy)

2. OORDVA PUNDRA DHAARANAM

SWAMI DESIKA’S “PANNIRU TIRUNAAMAM”

TANIANS 1 and 2 and PAASURAMS 1 TO 12 AND “PHALASRUTHI”

- (Anbil Ramaswamy)

==============================================================

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Dasoham

Anbil Ramaswamy,

Editor & Publisher,

“Sri Ranga Sri”

======================================================================

1. “DASAAVATAARA STOTRAM OF SWAMI DESIKA-

PART 14: “PHALA SRUTHI”

- (Anbil Ramaswamy)

------

SLOKAM 13:

vidhyO udanvathi vEnkaTEswara Kavou jaatham jagan mangaLam

dEvEsasya dasaavataara vishayam stOtram vivakshEtha yah /

vaktrE thasya saraswaththee bahumukhee bhakti: paraa maanasE

suddhi: kaapai thanou disaasu dasasu khyaathi: subhaa jrumbathE //

 

MEANING:

“ Let me tell you what one can acquire on reciting this StOtram in praise of

the 10 Avataras of the Lord of Lords, Sri Tiruvarangan that arose from the

great poet VEnkatEswara, a veritable Ocean of knowledge . This StOtram is

intended to bring welfare of the entire world (Jagan MangaLam)

Even if one were to THINK of reciting this StOtram -

1. Goddess of learning, Saraswathi, will bless such a person’s tongue in a

variety of ways.

2. Such a person will develop in mind an extraordinary devotion to the Lord

3. Such a person will acquire even physical purity and

4. Such a person’s fame will spread far and wide in all the 10 directions of

the world.

 

COMMENTS:

13th SLOKA: PHALASRUTHI:

This is a peculiar Phalasruthi in many ways.

1. Devesasya = It reiterates that it is the Supreme Lord Narayana who took

all these Avataras “Thum Devathaanaam Param cha Deivatham” He is the Lord

of Lords.

2. Jagan mangalam is the name of a herb which arose at the time of the

churning of the milky ocean deemed to be very efficacious, if one were to

wear a small piece of it.

3. Jaganmangalam: This Stotra will bring bliss to the entire world. How and

why?

There are some Mantra Sabdas (sounds) and Mantra syllables (Mantra aksharas)

that all and sundry are normally not allowed to recite. But, Swami Desika

has fine tuned and integrated them in this StOtra in such a way that anyone

can recite and secure the same benefits that the original Mantra Sabdas and

Mantra aksharas would confer.

4. VivakshEtha = is very significant. In the previous Sloka (12), Swami

used the word “Jalpantha:” This word literally means “Prattling”. The idea

is that it is not absolutely necessary to know the meanings of the words

like the scholars do. But, even the illiterate and the uneducated who may

not be able to grasp the import of the StOtra can derive the benefits out of

this StOtra, by merely “prattling” what little they could!

5. In this Sloka, Swami uses the word “VivakshEtah”. He goes one step

further to emphasize that even if one were to “DESIRE” to recite, let alone

ACTUALLY RECITING or even PRATTLING as stated in the previous Sloka, this

Stotra is sure to confer all the benefits it can.

6. It indirectly suggests that even children who cannot recite or cannot do

so with the correct pronunciation can be initiated into the recitation. The

very DESIRE to do so would assure them of the results.

7. What benefits can this Stotra confer?

(i) VaktrE Tasya Saraswathi Bhaumukhee =

The Goddess of learning will embellish speech and make one proficient with

the “gift of the gab”.

(ii) Bakthi: Paraa MaanasE =

Devotion of the highest caliber in the mind.

(iii) Suddhi: kaapi thanou =

Spiritual purification of the soul and even physical cleanliness.

Purification of soul is beyond our comprehension. But,how physical

cleanliness that can be had only be bathing can be secured?

There are seven kinds of Snaanams mentioned in the scriptures viz Aagneya,

Bhowma, Divya, Mantra, Maanaseeka, Vaayavya and Vaaruna. This is a kind of

Snaanam known as “Maanaseeka Snaanam”, one of the above seven, which is

prescribed in special circumstances when one is not able to take bath with

water.

(iv) Disau Dasasu Khyaathi Subhaa jrumbathE =

Fame of such a person will grow and spread in all the 10 directions.

When describing Vaamana Avataara, Swami said that the fame of Emperor

Mahaabali spread over only the 8 directions (ashtasu disaa).

Here, however, he says that the fame of the person desiring to recite the

StOtra will spread to 10 directions. May be, because the Stotra is on the 10

Avataras! (disosu dasasu)

===========================================================

2. OORDVA PUNDRA DHAARANAM

SWAMI DESIKA’S “PANNIRU TIRUNAAMAM”

TANIANS 1 and 2 and PAASURAMS 1 TO 12 AND “PHALASRUTHI”

- (Anbil Ramaswamy)

--------------------------

As mentioned earlier, Swami Desika has also dealt with the “Oordva Pundra

DhaaraNam” in his Tamizh Prabandham, “Panniru Tirunaamam”. This Prabandham

is dedicated to Lord Varadaraja of Kanchipuram where Swami offered his

surrender (Bhara SanarpaNam)

 

TANIAN 1:

Panniru naamam Tiruvaththi oorappan paadam enru

Nal niram naamam paDai thikku yaavaiyum naam ariya

Thennan thamizh thoDai seeraar kalithurai Odhi eendhaan

Minnuru nool amar vEnkaTa naatha namm DesikanE

MEANING:

“ Our Achaarya, Thooppul TiruvEnkaTa naathan, who dons the sparkling white

sacred thread on his shoulder, has given for our edification this work in

the renowned poetic style of “KatTTLai Kalithurai” in beautiful Tamizh

language, on the feet of the glorious Lord of Hastigiri PeraruLaaLan,

detailing the colors, the names, the weapons, the directions etc. relating

to the 12 upward strokes of the sacred marks to be worn by Srivaishnavas”.

 

TANIAN 2:

Kaar koNDa mEnian paada ambuyathai karuthu iruthi

YEr koNDa keerthi Iraamaanujan thun iNai aDi sEr

Seer koNDa thoopul TiruvEnkaTa aariyan seer mozhiyai

Aar koNDu pOtrinum amm maal padathai aDaivikkumE

MEANING:

“ Whoever praises the lotus feet of Lord PeraruLaLan who shines with the

color of rain bearing dark clouds, and whoever praises the charming and

popular feet of Emperumaanaar with the exalted Sri Sookthis of our Acaarya,

Thooppul Sri TiruvenkaTanathan is sure to attain the feet of Emperumaan”.

 

In this, Swami gives some more details like, Name of the deity form, color,

weapons, direction faced, and the spot on which the respective marks are to

be applied on our body.

 

 

SWAMI DESIKA’S

PAASURAMS 1 AND 2 (CORRESPONDING TO DHYANA SLOKA 1)

 

(Chatus Chakram namasyaami KESAVAM kanaka prabhum

NAARAAYANAM ghana syaamam chatu:sankham namaami aham)

 

PAASURAM 1:

KEsavanaai ninru keezhai Disaiyilum netriyilum

ThEsuDai aazhigaL naanguDan sem pasum pon malai pOle

Vaasi miguthu enai mangaamal kaakkum marai athanaal

Aasai migutha ayan magha vEdhiyil arputhanE

MEANING:

“ This is Lord KESAVA whom I have understood clearly through the Vedas as

PeraruLaaLan. This Lord appeared wonderfully in the Yaaga vEdhi of Brahma

as Supreme deity. I am sure to be protected for reciting His name. He is

having His abode on the Eastern direction and on the forehead of Bhagavatas,

and who adorns four brilliant discs (Chakram) and whose body shines like

pure and red golden mountain”

 

PAASURAM 2:

NaaraNaai nal valampuri naalum ugandhu eDuthum

Oor aNi mEgham enavE udaramum mErku ninrum

AaraNa nool thandu aruLaal aDaikkalam koNDu aruLum

VaaraNa verpin mazhai mughil pOle ninra maayavanE

MEANING:

“This is Lord NARAYANA who stands on top of Hastigiri Mountain wonderfully

like the cool dark rain bearing cloud moving around. He holds happily His

four conches with swirls pointing to the right (valam Puri Sanku). His abode

is on the middle of the tummy and is on the west, It is He who published the

Vedas (aaraNa nool). He will grant protection to me out of His infinite

compassion”

 

PAASURAM 3 AND 4 (CORRESPONDING TO DHYANA SLOKA 2)

 

(MADHAVAM maNI pangaabham chintayaami Chatur gadam

chandrabhaasam Chatu: Saarngam GOVINDAM aham aasrayE)

 

PAASURAM 3:

Maadhava naamamum vaan Gadhai naangum maNi niramum

Odhum muraip paDi yEndhi urathilum mElum algip

POdalar maadhuDan pundhiyil anbaal pugundu aLikkum

Thoodhanum Naathanum aaya tholl athi giri chuDarE.

MEANING:

“ This is Lord MADHAVAN, with the color of blue diamond (indrakopam). He is

the brilliant flame of Lord of Hastigiri and is anti-deluvian (thol athigiri

chuDar). He hid His Paratvam and appeared as a mere messanger to the

PaaNDavas thus revealing His Soulabhyam. He wields four mighty maces

(gada). His abode is the middle of the chest and in the upward direction. He

enters my mind with Periya PiraaTTi who is on the lotus flower and protects

me out of His infinite mercy”

 

PAASURAM 4:

Govindan enrum kuLir madhiyaagik koDiyavarai

YEvum dhanukkaLuDanTherkilum utt kazhuthu ninru

MEvum TiruvaruLaal vinai theerthu ennai aaNDaruLum

Poovan thozhaathi maamalai mEl ninra puNNiyanE

MEANING:

“ This is Lord GOVINDAN from whose navel arose the four faced Brahma who

constantly meditates upon Him. He stands firmly on top of the Hastigiri

Mountain like the cool shine of the full moon. He is the very

personofication of Spriritual merit (PuNNiyan). He stands with four mighty

bows (dhanus) with arrows darting to destroy evil. His abode is in the South

and at the center of the neck. He will destroy my sins and grant refuge to

me out of His unlimited grace”

 

PAASURAM 5AND 6 (CORRESPONDING TO DHYANA SLOKA 3)

 

(VISHNUM Chatur halam vandE padma kinjalka sannibham

Chatur musalam abjaabham samsrayE MADHUSOODHANAM)

 

PAASURAM 5:

ViTTu vala vayitrin kann vaDakkum viDaathu ninru

MaTTavizh thaamarai daadhu niram koNda mEniyanaaith

ThoTTa kalappaigal eer iranDaalum thuyar arukkum

KaTTezhir Solaik Kari giri mEl ninra karpagamE.

MEANING:

“ This is Lord VISHNU who resides on the Hastigiri mountain surrounded by

beautiful ever green groves. He stands as the legendary Karpaga tree ( wish

fulfilling tree). His color is like the honey laden pollen of the lotus

flower. He holds four giant ploughs. He takes His abode on the north and on

the right side of the tummy. He will get rid of my woes and protect me”

 

PAASURAM 6:

Madhusoodhanan enn valap puyam then kizhakku enru ivatrril

Pathiyaai irundhu pon maadhu urai pangaya vaNNanumaai

Mudhu maa vinaigaL arukkum muyalangaL eer iraNDaal

Madhu aar iLam pozhil vaaraNa verpin mazhai mughiLE

MEANING:

“ This is Lord MADHUSOODHANA who stands on top of the elephant mountain that

is surrounded by groves. He is like the pleasing rain bearing cloud. His

color is that of the lotus. He wields four pestles (musalam). His abode is

in the South east and on the right shoulder. And together with Mahaalakshmi,

He will destroy all my beginningless sins”

 

PAASURAMS 7 AND 8 (CORRESPONDING TO DHYANA SLOKA 4)

 

(agni varNam Chatu: KhaDgam bhaavayaami TRIVIKRAMAM

VAAMANAM baala sooryaabham Chatur Vajram vibhaavayE)

 

PAASURAM 7:

Tiru vikraman thigazh thee niraththan theLivu uDaivaaL

Uruvik karangaL eer iranDu yEndhi valak Kazhuthum

Seru vikramathu arakkar dikkum sirandhu aaLum irai

Maruvik karigiri mEl varam thandhiDum mannavanE

MEANING:

“ This is Lord TRIVIKRAMAN , the Emperor who stands on top of Sri Hastigiri

mountain and grants boons. He is like the burning flame of fire in color.In

His hands are the four unsheathed swords that shine brilliantly. His abodes

are the right side of the neck and the direction where the Rakshasas live

and known as “nairuthi” (South west). As a conqueror, He will afford

protection to us”

 

PAASURAM 8:

vaamanan enran vaama udaramum vaayuvin disaiyum

dhaamam aDaindhu daruna arukkan nirathanumaai

sEma marakkalam sem bhavi eer iraNdaal thigazhum

naa mangai mEviya naan mughan vEDhiyil namm paranE

MEANING:

“ This is Lord VAAMANA, our SarvEswaran, Sri PeraruLaaLan who arose from

the Sacrificial altar (yaagavEdhi) of Brahma, spouse of Goddess Saraswathi.

His color is that of the rising Sun. He resides in the direction of

Northwest that is guarded by Vaayu (Lord of winds) and on the left part of

the tummy. He wields four red hot thunderbolts (vajraayudham). He acts as

the ship that takes us to the other shore of Samsaara (i.e) Moksha.”

 

 

PAASURAM 9 AND 10: (CORRESPONDING TO DHYANA SLOKA 5)

 

(SREEDHARAM puNDareekaabham Chatu: PaTTa samaasrayE

Chatur mudgaram abhyEmi HRISHEEKESAM TaTith prabham)

 

PAASURAM 9:

Seeraar sireedharanaai sivan dhikkum iDap puyamum

YER aar Idam koNDu ilangu VeN thaamari mEniyanaaip

Paar aaya pattayam eer iraNdaalum bhayam arukkum

Aaraa amudhu athi maa malai mEl ninra achyuthanE

MEANING:

“ This is Lord SREEDHARA who is insatiable nectar and stands permanently on

top of Hastigiri mountain. He will never forsake (achyuthan). His devotees.

His abode is that of Lord Siva (North East) and the left shoulder. His color

is that of the white lotus. He holds four weapons called “PaTTayam”(sharp

spear shaped lance) with which he rids us of all fears”

 

PAASURAM 10:

Enn iDeekEsan irai keezh iDak Kazhuthu enru ivatril

Nannlai minn uruvaai naalu murkarangaL koNDu aLikkum

Pon aghil serndhu alaikkum punal vEgai vaDa karaiyil

Thennan ugandhu thozhum thEna vEdhiyar deivam onrE

MEANING:

“ This is Lord HRISHEEKESAN who is the ONLY supreme deity. He stands on the

northern banks of river Vegavathi that is washed by gold and fragrant

sandalwood. He is the darling of PaNDya king and of the Vaidikas living at

Thenambakkam who constantly worship Him. His color is like the sharp

lightning that seems to have stayed permanently. His abode is down in the

nether regions (keezh) and the left side of the neck. He holds four mighty

hammers (mudgaram), with which He will protect us”

 

PAASURAMS 11 AND 12: (CORRESPONDING TO DHYAN SLOKA 6)

 

(Panchaayudham PADMANAABHAM praNamaami arka rOchisham

DAAMODARAM Chatur paasam indrakOpa nibham bhajE)

 

PAASURAM 11:

Emm parpa naabhanum enn pin manam patri manni ninru

Vem por kadiravan aayiram mEviya mei uruvaai

Am ponn karangaLil aimpaDai koNDu anjal enru aLikkum

Sem pon thiru madhiL soozh sindhuraachala sEvaganE

MEANING:

“ This is Lord PADMANAABHA, the great warrior who stands in the fortress of

Hastigiri protected by huge ramparts of gold. He shines with the red hot

brilliance of a thousand Suns. His abode is my mind and on the back of the

body. He holds in those golden hands the five weapons (AimpaDai) for

protecting us”

 

PAASURAM 12:

DaamOdaran enran dhaamangaL naalu karangaLir koNDu

AamO tharam ena aagathin utpuram pir kazhuthum

Thaam Ore iLam kadirOne ena enn uLL iruL arukkum

Maa mOgam maatrum madhiL athiyoorin maragathamE

MEANING:

“ This is Lord DAAMODAHARA, who shines like the emerald gem called

PararuLaaLan. He stays on top of the Hastigiri mountain with four powerful

nooses (dhaamam) making us wonder if there can be such an incomparable Lord!

His color is that of the rising Sun (iLam kadir) . His abode is both within

and without my body and more particularly on the back of the neck. Being

there, He will dispel all darkness of ignorance”

 

PAASURAM 13:

Kathi thiriyum kalaigaLai vellum karuthil vaithup

Pathikku uru thuNai panniru naamam payilbavarkku

Muthikku moolam enavE mozhindha im moonrum naangum

Thithikkum engaL Tiruvathiyoorai sErbavarkkE

MEANING:

This is the Phala Sruthi of this work.

“ If one were to recite these 12 names of the Lord with care will acquire

the power to vanquish the vain noises made by a-vaidikas. These 12 names

will stand as companions to those who desire to develop Bhakti to the Lord.

For those who constantly meditate on these 12 names, they will reveal the

path to Moksham. These 12 names will taste sweet to Bhagavatas who resort to

the Lord of Athiyoor ( Hastigiri)

================================================================================\

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