O Lord! Great sages like Naarada move about freely at will without being noticed. They are free of all sorrows because of their constant contemplation on Thy lotus feet. They have attained the eternal knowledge and are always immersed in Thy non-dual Self,which is of the nature of supreme Bliss-Consciousness. What more can one desire to attain in life?
O Lord! if Thy grace is present, is there anything in this world which man cannot attain? The curing of my disease is just a very insignificant matter for Thee. There are many devotees of Thine, in this world, who having been liberated from sufferings and are moving about freely without any attachment.
முத்துமாலைகளால் சூழப்பட்ட ஒளிவீசும் மௌலியை (மகுடத்தை) உடையவளும், ஒளி வீசும் முழுமதியைப் போன்ற திருமுகத்தை உடையவளும், கிண் கிண் என்று ஒலி செய்யும் மாணிக்க சிலம்புகளை அணிந்தவளும், தாமரை போல் அழகு பொருந்தியவளும், அடியவர்களின் ஆசைகள் அனைத்தையும் அருளுபவளும், மலைமகளும், கலைமகளாலும் அலைமகளாலும் வணங்கப்பட்டவளும்;கருணைக்கடல் ஆனவளும், பெரும் செல்வம் ஆனவளும் ஆன மீனாட்சியை அடியேன் எப்பொழுதும் வணங்குகிறேன்.
Meaning in English
2.1: (Within the splendour of Her Form of rising Sun is) Her Face shining with the splendour of a Full Moon; Her Crown shining with the splendour of the Diadem (adorning it); and Her Bosom shining with the splendour of the Garland of Pearls (decorating it),
2.2: Her Lotus Feet decorated with jingling Anklets with Bells and Gems over them, are shining with the splendour of a Lotus (as if blossoming with the Million Rising Suns),
2.3: (That Lotus Feet is the) Granter of all Wishes, belonging to the Daughter of the Mountain, Who is accompanied by Vaani (Devi Saraswati) and Ramaa (Devi Lakshmi),
2.4: (Seeing that Lotus Feet) I Bow down again and again to Devi Meenakshi, Who is an Ocean of Compassion.
Meaning of the Sanskrit Words (Meanings from greenmesg.org)
मुक्ताहारलसत्किरीटरुचिरां (Muktaa-Haara-Lasat-Kiriitta-Ruciraam): Whose crown is adorned with shining Garlands of Pearls
मुक्त (Mukta) = Pearl
हार (Haara) = Garland
लस (Lasa) = Shining
किरीट (Kiriitta) = Diadem or Ornament of the Crown
रुचिर (Rucira) = Pleasant, Charming
पूर्णेन्दुवक्त्रप्रभां (Puurnna-Indu-Vaktra-Prabhaam): Whose Face shines with the splendour of Full Moon
पूर्ण (Puurnna) = Full
इन्दु (Indu) = Moon
वक्त्र (Vaktra) = Face
प्रभा (Prabhaa) = Splendour, Radiance
शिञ्जन्नूपुरकिङ्किणीमणिधरां (Shin.jan-Nuupura-Kingkinnii-Manni-Dharaam): Whose Feet is adorned with jingling Anklets decorated with small Bells and Gems
शिञ्ज् (Shin.j) = To Tinkle, to Jingle
नूपुर (Nuupura) = Anklet
किङ्किणी (Kingkinnii) = a small Bell
मणि (Manni) = Gem
धर (Dhara) = Bearing
पद्मप्रभाभासुराम् (Padma-Prabhaa-Bhaasuraam): Who radiates the splendour of Pure Lotus
पद्म (Padma) = Lotus
प्रभा (Prabhaa) = Splendour, Radiance
भासुर (Bhaasura) = Shining, Radiant
सर्वाभीष्टफलप्रदां (Sarva-Abhiisstta-Phala-Pradaam): Who grants all Wishes [of Her Devotees]
सर्व (Sarva) = All
अभीष्ट (Abhiisstta) = Desired, Wished
फल (Phala) = Fruit
प्रद (Prada) = Giving
गिरिसुतां (Giri-Sutaam): Who is the daughter of the Mountain
गिरि (Giri) = Mountain
सुता (Sutaa) = Daughter
वाणीरमासेवितां (Vaannii-Ramaa-Sevitaam): Who is accompanied by Vaani [Devi Saraswati] and Ramaa [Devi Lakshmi]
pyanaasaktaM chittaM bhavati bata viShNO kuru dayaam |
bhavatpaadaambhOjasmaraNarasikO naamanivahaanahaM
gaayaM gaayaM kuhachana vivatsyaami vijane ||
Tamil Transliteration
க₃த₃க்லிஷ்டம் கஷ்டம் தவ சரணஸேவாரஸப₄ரே(அ)-
ப்யநாஸக்தம் சித்தம் ப₄வதி ப₃த விஷ்ணோ குரு த₃யாம் |
ப₄வத்பாதா₃ம்போ₄ஜஸ்மரணரஸிகோ நாமநிவஹா-
நஹம் கா₃யம் கா₃யம் குஹசந விவத்ஸ்யாமி விஜநே || 2||
Meaning in English
O Lord Vishnu! tormented by this painful disease, what a pity, my mind is not inclined to revel in the joy of worshipping at Thy lotus feet. Be merciful to me, so that I may retire to a secluded beautiful place and enjoy the bliss of meditating on Thy lotus feet immersed in chanting Thy innumerable names.
I meditate (bhAvayEham) on Lord Sadachaleshvara, He who has his abode (geham) in Chamatkarapura, and is the beloved (moham) of Girija.
Like a Kalpa tree (vrksha), He is always (sadA) a refuge (Ashrita) for everyone(samUham=group), including the celestials (dEvatA samUham) who seek sanctuary(sharanAgata = literally, they who come to His feet), he who is known (nAmadhEya, literally titled) as the one who turned water (uda) to ghee (Ajya), he is like a flow (pravAham) of nectar (amrtam) of bliss (chidAnanda).
He is Mahalinga (shiva) who causes (karaNa) the well-being (prasAda) of king (bhUpAla) Chamatkara etc (Adi).
His shadow-less (chAyA rahita) sanctum (garbhagRha madhya rangam=the inner room in the middle of the house) is lit by a lamp (dIpa prakAsha).
He removes (hetu bhoota, literally causes to be past) all sorrows (dukha) etc (Adi) and removes fear (bhaya bhanga) of this ocean (sAgaram) like life (samsAra).
Like a bee (bhRnga) which hovers (implied) over a lotus (sarasija), He hovers over the hearts (hrdaya) of good people (sAdu jana) who are tranquil (shama) and self-controlled (dama), senses etc (unsure: cannot findpavrti in dictionary) in unison (samyukta).
His lotus-like (kamala) victory-giving (vijaya kara) hands (implied) holds (vidhRta) a deer (kurangam),
he is like a nectar-filled (sudha maya) wave (taranga) of compassion (karuna rasa).
He is worshipped (vinuta) by Vishnu (kamalesha), he is mounted (turangam) on a bull (vRshabha), he is dear to the lotus-faced (kamala vadana) Guruguha (subrahmanya).
Meaning of the Sanskrit Words
पल्लवि
सदा – always
अचल- mountain (that which doesn’t move)
ईश्वरं – lord
भावये- worship
अहं – i
चमत्कार पुर – According to the Skanda Purana, Tiruvarur is also called Chamatkara-pura, after a king who ruled the place
गेहं – resides
गिरिजा – மலைமகள், Goddess Parvati
मोहम्. – loves
अनुपल्लवि
सदा- always
आश्रित – to the surrendered
कल्प वृक्ष समूहं – grove of wish fulfilling trees
शरण आगत देवता समूहं – (the one in whom) the legions of Devas seek refuge,
उद-आज्य कृत नामधेय वाहं – the one bearing the name and fame of converting water to ghee,
चित्-आनन्द-अमृत प्रवाहम् – the flood of bliss of consciousness
चरणम्
चमत्कार भू-पाल-आदि प्रसाद -करण निपुण महा-लिङ्गं – the one in the form of a great Linga, adept at bestowing grace to the King Chamatkara,
छाया रहित दीप प्रकाश -गर्भ गृह मध्य रङ्गम् – the one at the centre of the sanctum lit by a lamp that casts no shadow,
समस्त दुःख-आदि हेतु भूत -संसार सागर भय भङ्गं
शम दम-उपवृत्ति-आदि संयुक्त -the one who removes the fear of the ocean of Samsara (worldly existence) which is the root cause of all misery,
साधु जन हृदय सरसिज भृङ्गम् – the honey bee that hovers in the heart-lotus of saints endowed with tranquility, self-restraint, endeavour etc.
कमल विजय कर विधृत कुरङ्गं – the one who holds a deer in his hand that surpasses a lotus (in beauty)
करुणा रस सुधा-अर्णव तरङ्गं – the wave from the ambrosial ocean of compassion,
कमला-ईश विनुत – the one worshipped by Vishnu (lord of Lakshmi),
वृषभ तुरङ्गं – the one who rides a bull,
कमल वदन गुरु गुह-अन्तरङ्गम् – the one dear to the lotus-faced Guruguha.
• The phrase ‘camatkAra bhU-pAla-Adi prasAda’ contains the Raga Mudra
• According to the Skanda Purana, Tiruvarur is also called Chamatkara-pura, after a king who ruled the place
• The reference to converting water to ghee is connected to the Saivite saint Nami Nandi aDigaL (one of the 63 Nayanmars), who took up a challenge from the Jains who were occupying the place to light a lamp with water.
• The reference to the lamp not casting a shadow is again from the Skanda Purana. Shiva appeared before King Camatkara and told him that the lamp would not cast a shadow in the sanctum sanctorum.
ஆயிரம் கோடி உதயசூரியனின் ஒளிக்கு ஈடான ஒளியை உடையவளும்; வளையல்கள், மாலைகள் போன்ற அணிகளால் ஒளிவீசுபவளும்; கோவைப்பழங்கள் போன்ற இதழ்களை உடையவளும் புன்னகை புரியும் பல்வரிசைகள் உடையவளும்; பொன் பட்டாடைகளால் அழகு பெற்றவளும் திருமால், பிரமன், தேவர் தலைவன் போன்றவர்களால் வணங்கப்பட்ட திருவடிகளை உடையவளும் உண்மைப் பொருளானவளும் மங்கள வடிவானவளும் கருணைக்கடல் ஆனவளும் பெரும் செல்வம் ஆனவளும் ஆன மீனாட்சியை அடியேன் எப்பொழுதும் வணங்குகிறேன்.
Meaning in English
1.1: I meditate on Devi Meenakshi Who is rising (in my mental vision) with the splendour of Thousand Million Suns, shining with Bracelets and Garlands (matching the splendour of the rising Suns),
1.2: She is rising with a Smiling Face, (appearing beautiful) with Lips Red like Bimba Fruits, and having beautiful Rows of Teeth; She is adorned with shining Yellow Garments (which are again matching the splendour of the rising Suns),
1.3: Vishnu, Brahma and the king of Suras (i.e. Indra Deva) are serving Her Lotus Feet; And Her Auspicious Form is of the essence of Eternal Consciousness (Tattva),
1.4: (Seeing that vision) I Bow down again and again to Devi Meenakshi, Who is an Ocean of Compassion.
Meaning of the Sanskrit Words (Meanings from greenmesg.org)
उद्यद्भानुसहस्रकोटिसदृशां (Udyad-Bhaanu-Sahasra-Kotti-Sadrshaam): Who shines like Thousand Million rising Suns
उद्यद् (Udyad) = Rising
भानु (Bhaanu) = Sun
सहस्र (Sahasra) = Thousand
कोटि (Kotti) = Ten Million
सदृश (Sadrsha) = Like, Resembling, Similar to
केयूरहारोज्ज्वलां (Keyuura-Haaroa-Ujjvalaam): Who is adorned with bracelets and garlands
केयूर (Keyuura) = Bracelet worn on the upper arm
हार (Haara) = Garland
उज्ज्वल (Ujjvala) = Luminous
विम्बोष्ठीं (Vimba-Osstthiim): Who has beautiful Lips like Bimba Fruits
विम्ब (Vimba) = Bimba Fruit
ओष्ठ (Ossttha) = Lip
स्मितदन्तपङ्क्तिरुचिरां (Smita-Danta-Pangkti-Ruciiraam): Who smiles gently and has beautiful rows of Teeth
स्मित (Smita) = Smiling
दन्त (Danta) = Teeth
पङ्क्ति (Pangkti) = Row or Set
रुचिर (Rucira) = Pleasant, Charming
पीताम्बरालङ्कृताम् (Piita-Ambara-Alangkrtaam): Who is adorned with shining Yellow Garments
पीत (Piita) = Yellow
अम्बर (Ambara) = Clothes, Apparel, Garment
अलङ्कृत (Alangkrta) = Adorned, Decorated
विष्णुब्रह्मसुरेन्द्रसेवितपदां (Vissnnu-Brahma-Surendra-Sevita-Padaam): Whose Lotus Feet is served by Vishnu, Brahma and the king of Suras, i.e. Indra Deva
विष्णु (Vissnnu) = Sri Vishnu
ब्रह्म (Brahma) = Sri Brahma
सुरेन्द्र (Surendra) = The Lord of Devas, Indra Deva
सेवित (Sevita) = Served
पद (Pada) = Foot
तत्त्वस्वरूपां (Tattva-Svaruupaam): Who is the embodiment of the essence of Existence
तत्त्व (Tattva) = True or Real State
स्वरूप (Svaruupa) = One’s own nature
शिवां (Shivaam): Who is Auspicious
शिव (Shiva) = Auspicious
मीनाक्षीं (Miinaakssiim): Devi Meenakshi
प्रणतोऽस्मि (Prannato-Asmi): I [always] bow down [to Devi Meenakshi]
प्रणत (Prannata) = Bowed to, saluted reverentially
अस्मि (Asmi) = I am
सन्ततमहं (Santatam-Aham): I always [bow down to Devi Meenakshi]
सन्तत (Santata) = Always
अहम् (Aham) = I
कारुण्यवारांनिधिम् (Kaarunnya-Vaaraam-Nidhim): Who is an ocean of Compassion
Around the Christmas period in the month Marghazhi (December 26th to be precise), we were travelling by road from Dindigul to Coimbatore via the holy place of Palani. We saw a continuous stream of people walking on barefoot all along the stretch of the highway that led to Palani. It was clearly an indication that the bhakti filled festival of Thaipoosam is not far away.
“Thaipoosam is an important festival observed by the Hindus of southern India during the Tamil month of Thai (January – February). Outside of India, it is celebrated mainly by the Tamil speaking community settled in Malaysia, Singapore, South Africa, Sri Lanka and elsewhere around the world. Thaipusam is dedicated to the Hindu god Murugan, the son of Shiva and Parvati. Murugan is also known as Karttikeya, Subrahmanya, Sanmukha, Shadanana, Skanda and Guha. It is believed that on this day, Goddess Parvati presented a lance to Lord Murugan to vanquish the demon army of Tarakasura and combat their evil deeds. Therefore, Thaipusam is a celebration of the victory of good over evil. Thaipusam is celebrated during the full moon in the Tamil month of Thai and commemorates the birthday of the Hindu deity Murugan.”
All along the drive I was thinking if I could relate this bhakti oriented activity with the Advaita Vedantic mindset that I have been focusing on over the last couple of years and come out with some learning that will be immensely satisfying. In other words, I need to link Guha (Bhakti) with Sankara (Advaita); the Manifest with the Unmanifest; the Son with the Father. Looks simple; but impossible without a Guru.
That thinking took me to another Guruguha, one of the trinity in Carnatic music world. Yes, Muthuswamy Dikshithar provided me, the link for relating Bhakti with Vedanta.
Oh mind, worship the form of Guruguhan. Give up the agony of the heart caused by illusion.When human birth has been obtained, attain the perfect unsurpassed bliss of the Supreme Being ( don’t waste the opportunity) He is SADASIVA, full of SATVAGUNA;All living beings are born out of Him as the result of the impact of AVIDYA. The universe with its TAMASIC qualities is again a manifestation of His greatness; He is TARAKESVARA and ANANDA BHAIRAVA. Prostrate on His feet ; Mediate on His name; Conquer the veil of illusion and Think of Him as your sole refuge.
Meaning in Tamil
பல்லவி
போற்றிடுவாய்மனமேகுருகுகன்வடிவம்தனையே
அகற்றிடுவாய்மாயைவிளைஇதயநோவதனையே
அனுபல்லவி
அரியமானிடப்பிறவியெடுத்தநீ,
அடைந்திடுநாடிஇறையருட்பேரின்பம்தனை
சரணம்
நற்குணப்பண்பின்வடிவானசதாசிவன்அவன்
அகஇருள் விளை உயிரின உருவகமூலம் அவன்
இருள்நிறை இவ்வண்டம்கடந்தபேரொளிஅவன்
காக்கும்கடவுளாம்ஆனந்தபைரவன்அவன்
மத்தியமகாலசாகித்யம்
குருகுகனின்பாதம்பணிந்துநாமம்துதித்து
இருள்மாயத்திரையகற்றி அடைக்கலம்அவன்
ஒருவனேஎனநினைந்து ….போற்றிடுவாய்மனமே
Understanding the Kriti
Right at the beginning of the Kriti (Pallavi), Muthuswamy Dikshithar relates Jiva, Jagat and Isvara through their manifestations Mind, Maya and Guha. He “straight away instructs the mind to strive for higher goals – “Oh mind!!(“rE mAnasa”) meditate on (“bhajarE”) guha, the form of guru and abandon (“tyajarE”) the delusionary (“mAya-maya”) sorrows and afflictions of the heart/mind (“hRttApam”). He straightaway equates a guru as a form of the Lord Himself and commands the mind to worship him and meditate on him.”
Continuing, Dikshithar in the anupallavi, says “Having obtained the human birth form, go,take the path and try to attain the unsurpassed bliss associated with the supreme consciousness” – a reference to the Isavasya Upanishad Slokas which outline the paths that one can pursue for understanding the “Atma Svaroopam”.
In the caraNam, dIkshitar describes the Lord as ” The form of everlasting consciousness (“sadASivaM”), the one endowed with (“sahita”) with qualities of (“guNOpAdhi”) satva. The one from whom all the living beings (“jIva”) are born (“udbhavam”) as a result of their own ignorance (“sva avidya”). His greatness (“vaibhavaM”) symbolises the truth (“tatvam”) that lies beyond this world (“viSva”) filled with tamasic qualities (“tAmasa yuta”). He is tArakEswara, the Lord who helps cross this ocean of samsara. He is the form of Anandabhairava, radiating ever-lasting bliss”. Again I am reminded of the Shanthi Sloka and the first Sloka of Isavasya Upanishad – Isavasyam idham sarvam.
In the madhyamakAla sAhityam, Dikshithar says “Worship (“natvA”) the feet (“caraNam”) of the auspicious preceptor (“shrI guru”). Chant and meditate on his name (“nAmasmaraNam”). Conquer (“jitvA”) the sheath/veil (“AvaraNam”) of delusion/desire (“mOha”). Surrender to him as the sole (“twadEka”) refuge (“SaraNam”).” Pray, meditate, get mind control, come out of ignorance, surrender and reach Sat Cit Ananda – the very process that takes you to your SELF and reveals that “Tat Tvam Asi” which is the essence of Vedanta.
O Bestower of Boons! I consider those devotees of Thine most fortunate, who always chant Thy sacred names, and so revel in the ocean of Bliss. Contemplating on Thy divine form they are engaged in narrating Thy divine stories. Moving about freely, they are immersed in the joy of Thy thoughts. They, indeed, have fulfilled all their desires in life.
Meaning in Tamil
உன்திருநாமங்களைமீண்டும்மீண்டும்உரைவோர்
மூழ்கித்திளைப்பர்பேரானந்தக்கடலினிலே, வரதனே!
உன்வடிவம்உள்நிறுத்திஉரைத்திடுவரே,
உன் மகிமைமிகு திருவிளையாடல்களை, உலகோனே!
கட்டின்றி நகரும் அப்பக்தர்குழாம் எந்நேரமும்,
மட்டின்றி திளைத்தனரே உன் பேரின்பக் கடலிலே, கண்ணா!
கடந்தனரே வாழ்வதனின் தம் ஆசைக் கடல் அனைத்துமே
கண்டனரே தமை உலகில் புண்ணியரென, குருவாயூரப்பனே! 3.1
The greatness of The Supreme Reality-The Brahma Tatwa is of the nature of the Pure Consciousness, is without parallel or comparison, is totally free of time and space limitations, and is always free of Maya. This was 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.
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. In Dasakam 2, the sweetness of the form and the devotion to that form was brought out clearly.
Now in Daskam 3, Bhattathri brings out his personal health issues and earnestly appeals to the Lord to help him. In that process he amplifies the various aspects of Bhakti and the significant gains that devotees acquire through Bhakti Marga.
We will commence our study of the Slokas. Each Sloka will be covered in a blog.
The first Sloka of Dasakam 3 will appear on the Vaikunta Ekadasi day of 13th January 2022.
The subsequent blogs will appear on every Ekadasi day at 0400 Hrs (IST) and will contain a link to the Chanting Audio .
Each blog will cover the Sloka, transliterations in English and Tamil and the meaning of the Sloka in English and Tamil.
An important message here: Except for the translation in Tamil which is an expression of my limited understanding of the Sloka, everything else is what is available in the public domain.
Having brought out the distinct advantages of Bhakti Yoga in the previous Slokas, Bhattathri concludes this Dasakam with a fervent prayer to Lord Guruvayurappan in Sloka 10.
O all pervading Lord! Devotion to Thee is easily attainable just by submerging oneself in the nectarine flood of Thy stories. This can be done without much effort and it instantly leads to pure Knowledge – Bliss. O Lord of Guruvaayur! May I soon experience that state of melting of the heart in intense love for Thy lotus feet.
Meaning of the Sanskrit Words
त्वद्भक्तिः तु = त्वत्-भक्तिः तु = devotion to Thee, indeed
कथारसामृतझरीनिर्मज्जनेन = कथायाः + रसः + अमृतम् + झरी = कथारस-अमृतझरी = in the flow of nectar showering from Thy stories
निमज्जनम् = by submerging in its bliss =
स्वयम् सिद्ध्यन्ती = is self attainable, directly
विमलप्रबोधपदवीम् = विमल-प्रबोध-पदवीम् = the state of pure knowledge and enlightenment
अक्लेशतः = (नक्लेशः = अक्लेशः) = without any effort
तन्वती = bestows (because it gives)
सद्यः सिद्धिकरी = instant achievement
जयति = (and) is superior (to the other two paths)
अयि विभो = O Thou Universal Lord!
सा एव अस्तु मे = may I have that (Bhakti)
त्वत्पदप्रेमप्रौढिरसार्द्रता = त्वत्-पद-प्रेम-प्रौढि-रस-आर्द्रता = the state of melting of the heart from the bliss of intense love for Thy feet
Prabhu's Ponder 