Narayaneeyam – Daskam 2 – Sloka 2

Preamble:

When I was trying to understand this Sloka, I was reminded of the introduction that Dr S. Radhakrishnan provided to his commentary on Bhagwad Gita.

“dvaitam mohAya bodhAt prAk. prApte bodhe manIshayA pUjArtham kalpitam dvaitam advaitAdapi sundaram”

“Before the rise of knowledge, duality is misleading but when our understanding is enlightened, we perceive that duality is more beautiful than even non-duality and is conceived so that there might be worship”.

Narayana Bhattathri, an enlightened soul “looked at the Eternal one not so much as the God of philosophical speculation but as the God of Grace such as the heart and the soul need and seek; a God who inspires personal trust, love, reverence and loyal self-surrender”. No wonder he comes out with this poetic description of the Lord’s beauty. Let us enjoy his description.

Audio Link

https://www.dropbox.com/s/hlnmdt915pmpq9l/Verse%202.2.mp3?dl=0

Sanskrit Verse

केयूराङ्गदकङ्कणोत्तममहारत्नाङ्गुलीयाङ्कित

श्रीमद्बाहुचतुष्कसङ्गतगदाशङ्खारिपङ्केरुहाम्

काञ्चित् काञ्चनकाञ्चिलाञ्च्छितलसत्पीताम्बरालम्बिनीम्

आलम्बे विमलाम्बुजद्युतिपदां मूर्तिं तवार्तिच्छिदम् ॥२॥

English Transliteration

keyuuraangada kankaNOttama mahaaratnaanguliiyaankitashriimadbaahu

chatuShka sangata gadaa shankhaari pankeruhaam |

kaa~nchit kaa~nchana kaa~nchilaanChita lasatpiitaambaraalambiniim

aalambe vimalaambujadyutipadaaM muurtiM tavaartichChidam

Transliteration in Tamil

கேயூராங்க₃த₃கங்கணோத்தமமஹாரத்நாங்கு₃லீயாங்கித-

ஶ்ரீமத்₃பா₃ஹுசதுஷ்கஸங்க₃தக₃தா₃ஶங்கா₂ரிபங்கேருஹாம் |

காஞ்சித் காஞ்சநகாஞ்சிலாஞ்ச்சி₂தலஸத்பீதாம்ப₃ராலம்பி₃நீ-

மாலம்பே₃ விமலாம்பு₃ஜத்₃யுதிபதா₃ம் மூர்திம் தவார்திச்சி₂த₃ம் || 2||

Meaning in Tamil

கடயம் கங்கணம், விரலதனில் அரிய ரத்தின மோதிரம்

கதாயுதம், சங்கு சக்கரம், தாமரை ஏந்தும் நான்திருக்கரம்

ஒளிமிகு மஞ்சள் பட்டாடை பொன் மேகலை அலங்காரம்

எழில்மிகு தூய கமலஉடல் தாங்குமிரு மென்மலர் பாதம்

அடியார் அல்லல் அறுத்தாட்கொளும் வரையறு இயலா உன்

வடிவம்தனை தஞ்சமென சரணடைந்தேன் குருவாயூரப்பனே 2.2

Meaning in English

I take refuge in Your form with ornaments such as) Keyur (epaulets) Angada (armlets) Kankana (bracelets)and finger rings, studded with gems adorning the sacred four arms, holding the mace, the conch, the discus and the lotus, wearing a yellow resplendent silk cloth, fastened by a golden waist band with pure lotuses like lustrous feet. Oh Lord I take refuge in Your indescribable form that removes the woes of the devotees.

Meaning of the Sanskrit Words

• केयूराङ्गद- – keyur + angada – shoulder guard, armlet – தோளணி, கடயம்

• कङ्कणोत्तम- bracelet – காப்பு, கங்கணம்

• केयूराङ्गद-कङ्कणोत्तम-महारत्न-आङ्गुलीय-अङ्कित- = (ornaments such as) Keyur (epaulets) Angada (armlets) Kankana (bracelets)and finger rings, studded with gems

• महारत्नाङ्गुलीयाङ्कित-(महारत्न-आङ्गुलीय-अङ्कित) – precious jewel அரிய ரத்தினம், finger ring, மோதிரம், studded/marked பொருந்திய

• श्रीमद्- wealthy, வளமிகு

• बाहु- forearm – முன்கை

• चतुष्क- set of 4

• सङ्गत— integrated/united –

• गदा- mace – தண்டாயதம்

• शङ्खारि- (शङ्ख-अरि) – conch, discuss – சங்கு, சக்கரம்

• पङ्केरुहां – lotus – தாமரை

• श्रीमद्बाहु-चतुष्कसङ्गत-गदा-शङ्ख-अरि-पङ्केरुहाम् = adorning the sacred four arms, holding the mace, the conch, the discus and the lotus

• काञ्चन- golden – பொன் – தங்கம்

• काञ्चि- girdle – மேகலை

• लाञ्च्छित- decorated – அலங்கரி, ஒப்பனை

• लसत्- glitter/shining – ஒளிமிகு

• पीताम्बरालम्बिनीं – (पीताम्बर-आलम्बिनीम्) – yellow clothes, wearing – மஞ்சள் நிற ஆடை அணி

• काञ्चन-काञ्चि-लाञ्च्छित-लसत्-पीताम्बर-आलम्बिनीम्- = wearing a yellow resplendent silk cloth, fastened by a golden waist band

• विमलाम्बुज- (विमल-अम्बुज) pure lotus, தூய தாமரை

• द्युति- lustrous, splendour, ஒளிமிகு,

• पदाम् – feet – பாதங்கள்

• आर्तिच्छिदं – आर्ति. छिदम् – grief, cut, which removes the woes (of devotees) – அல்லல், அறு

• काञ्चित् – indescribable – வரையறுக்க இயலா

• तव – Your – உன்

• मूर्तिम् – Form – வடிவம்

• (अहम्) – I – யான்

• आलम्बे – take refuge – சரண் அடைந்தேன்

Narayaneeyam – Dasakam 2 – Introduction

Pencil Sketch at the site – Belur Halebidu by my daughter some 25 years ago

The greatness of The Supreme Reality – The Brahma Tatwa, which is dense concentrated Bliss, which is of the nature of the Pure Consciousness, which is without parallel or comparison, and is totally free of time and space limitations, and is always free of Maya is brought out in Daskam 1. That Brahma Tatwa which is not easy to grasp in the beginning, but the realisation of which, is the highest purusharth (i.e. liberation), that very Reality shines right in front in concrete form in the Guruvaayur temple as Lord Krishna.

Through this first Daskam, the transcendent and immanent (Nirguna and Saguna) nature of the Brahman is brought out. Here is a recap of Dasakam 1.

The reality of the Brahman is not a question to be solved by dialectic which the vast majority of the human race will be unable to understand. Dialectic in itself and without reference to personal experience cannot give us conviction. Only spiritual experiences can provide us with proof.

Narayana Bhattathri has brought out his spiritual experience at the Guruvayur Temple for the benefit of ordinary humans like us. Let us try and understand through the Slokas.

In Dasakam 2, the sweetness of the form and the devotion to that form have been brought out clearly.

Each blog will cover the Sloka, transliterations in English and Tamil, the meaning of the Sanskrit words and the meaning of the Sloka in English and Tamil.

The first Sloka of Dasakam 2 will be on next Friday, 24th September.

An important message here: Except for the translation in Tamil which is an expression of my limited and little understanding of the Sloka, everything else is what is available in the public domain.