Tag: Bhakti

Ganesha Pancharathnamala – Verse 3

समस्तलोकशंकरं निरस्तदैत्यकुञ्जरं

दरेतरोदरं वरं वरेभवक्त्रमक्षरम् ।

कृपाकरं क्षमाकरं मुदाकरं यशस्करं

मनस्करं नमस्कृतां नमस्करोमि भास्वरम् ॥३॥

Samasta-Loka-Shamkaram Nirasta-Daitya-Kun.jaram

Dare[a-I]taro[a-U]daram Varam Varebha-Vaktram-Akssaram |

Krpaa-Karam Kssamaa-Karam Mudaa-Karam Yashas-Karam

Manas-Karam Namas-Krtaam Namas-Karomi Bhaasvaram ||3||

Meaning of the Sanskrit Words

समस्तलोकशंकरं (Samasta-Loka-Shamkaram): Who is the Auspicious Power behind All the Worlds

समस्त (Samasta) = All, Whole, Put Together, Combined, United

लोक (Loka) = World, Men

भाजन (Bhaajana) = Sharing, Participating in, Entitled to, a Recipient, Receptacle, a Vessel, Pot

निरस्तदैत्यकुञ्जरं (Nirasta-Daitya-Kun.jaram): Who Removes the Mighty [inner] Demons

निरस्त (Nirasta) = Cast out, Expelled, Removed, Destroyed

दैत्य (Daitya) = Son of Diti, Demon

कुञ्जर (Kun.jara) = Elephant, anything Pre-eminent, of a Mountain, of a Locality

दरेतरोदरं (Dara-Itara-Udaram): Huge Belly

दर (Dara) = Cleaving, Breaking, the Navel

इतर (Itara) = Expresses contrary idea of preceding word, Low, Vile, Expelled, Rejected

उदर (Udara) = Belly, Stomach, Cavity, Interior of anything

वरं (Varam): Boon, Gift, Valuable, Precious, Most Excellent

वरेभवक्त्रमक्षरम् (Varebha-Vaktram-Akssaram): Whose Most Excellent Face reflects His Imperishable Nature

वर (Vara) = Boon, Gift, Valuable, Precious, Most Excellent

वक्त्र (Vaktra) = the Mouth, Face

अक्षर (Akssara) = Imperishable, Unalterable

कृपाकरं (Krpaa-Karam): Who Showers Grace

कृपा (Krpaa) = Pity, Tenderness, Compassion

कर (Kara) = a Doer, the Hand

क्षमाकरं (Kssamaa-Karam): Who Showers Forgiveness

क्षमा (Kssamaa) = Patience, Forbearance

कर (Kara) = a Doer, the Hand

मुदाकरं (Mudaa-Karam): Who Showers Joy

मुद् (Mud) = To be Merry or Glad or Happy, to Rejoice, to Mix, Blend, Unite

कर (Kara) = a Doer, the Hand

यशस्करं (Yashas-Karam): Who Showers Glory

यशस् (Yashas) = Beauty, Splendour, Honour, Glory, Fame, Renown

कर (Kara) = a Doer, the Hand

मनस्करं (Manas-Karam): Who Bestows Intelligence and Wisdom

मनस् (Manas) = Mind, Intellect, Understanding

कर (Kara) = a Doer, the Hand

नमस्कृतां (Namas-Krtaam): to those who Salute Him

नमस् (Namas) = Bow, Obeisance, Reverential Salutation

कृत (Krta) = Made, Done, Performed

नमस्करोमि (Namas-Karomi): I Salute

नमस् (Namas) = Bow, Obeisance, Reverential Salutation

कर (Kara) = a Doer, the Hand

भास्वरम् (Bhaasvaram): Shining, Brilliant, Bright, Resplendent, the Sun

Meaning of the Verse

3.1: (Salutations to Sri Vinayaka) Who is the Auspicious Power behind All the Worlds and Who Removes the Mighty (inner) Demons,

3.2: Whose Huge Body signifies Prosperity and Boon-Giving and Whose Most Excellent Face reflects His Imperishable Nature.

3.3: Who Showers Grace (Kripakara), Who Showers Forgiveness (Kshamakara), Who Showers Joy (Mudakara) and who Showers Glory (Yashaskara) to His Devotees,

3.4: Who Bestows Intelligence and Wisdom (Manaskara) to those Who Salute Him with Reverence; I Salute His Shining Form.

Meaning in Tamil

உலகெலாம் உய்விக்கும் மங்களம் நிறை சக்தி வடிவோனே

உளமுறை மாசெனும் அரக்கனை அழித்திடும் ஆனைமுகத்தோனே

வெளிவரும் உந்தியுடை வளம்நிறை வயிறுடன் வரம்தருவோனே

மேலான அழகுநிறை முகம் காட்டும் அழிவிலா இயல்போனே

கருணையுடன் பிழை பொறுப்போனே

மகிழ்வுடனே புகழ் அளிக்கும பெரியோனே

துதிப்போர்க்கு கூர்மதி மெய்யறிவு அளியோனே

அடிபணிந்தேன் ஆதவனின் ஒளிபடைத்த உன் வடிவினை

Ganesha Pancharathnamala – Verse 2

नतेतरातिभीकरं नवोदितार्कभास्वरं

नमत्सुरारिनिर्जरं नताधिकापदुद्धरम् ।

सुरेश्वरं निधीश्वरं गजेश्वरं गणेश्वरं

महेश्वरं तमाश्रये परात्परं निरन्तरम् ॥२॥

Nate[a-I]tara-Ati-Bhiikaram Navo[a-U]dita-Arka-Bhaasvaram

Namat-Sura-Ari-Nir-Jaram Nata-Adhika-Apad-Uddharam |

Sure[a-Ii]shvaram Nidhi-[I]ishvaram Gaje[a-Ii]shvaram Ganne[a-Ii]shvaram

Mahe[a-Ii]shvaram Tama-Ashraye Paraatparam Nir-Antaram ||2||

Meaning of the Sanskrit Words

नतेतरातिभीकरं (Nata-Itara-Ati-Bhiikaram): To those who do not Bow down, He takes a Frightening Form

नत (Nata) = Bent, Bowed, Bowing to, Saluting

इतर (Itara) = Expresses contrary idea of preceding word, Low, Vile, Expelled, Rejected

अति (Ati) = Exceedingly, Very, Passing, Going, Beyond

भीकर (Bhiikara) = Causing Fear

नवोदितार्कभास्वरं (Nava-Udita-Arka-Bhaasvaram): His Form is Shining Fresh like a Newly-Risen Sun

नव (Nava) = New, Fresh, Young

उदित (Udita) = Risen, Ascended, Born, High, Tall, Lofty

अर्क (Arka) = the Sun, a Ray

भास्वर (Bhaasvara) = Shining, Brilliant, Bright, Resplendent, the Sun

नमत्सुरारिनिर्जरं (Namat-Sura-Ari-Nir-Jaram): Who is without Decay and is Saluted by Devas and Devoted Persons

नमस् (Namas) = Bow, Obeisance, Reverential Salutation

सुर (Sura) = Deva, God, Divinity

अरि (Ari) = an Enemy, a Devoted or Pious Man

निस् (Nis) = Free from

जर (Jara) = Becoming Old, Wearing, Wasting

नताधिकापदुद्धरम् (Nata-Adhika-Apad-Uddharam): To those Who Surrender, He Extricates them from Difficult Calamities

नत (Nata) = Bent, Bowed, Bowing to, Saluting

अधिक (Adhika) = Additional, Surpassing, Abundant, Surplus

आपद् (Aapad) = Misfortune, Calamity, Distress

उद्धरण (Uddharanna) = Drawing out, Extricating, Rescuing, Delivering

सुरेश्वरं (Sura-Iishvaram): Who is the God of the Devas

सुर (Sura) = Deva, God, Divinity

ईश्वर (Iishvara) = Master, Lord, the Supreme

निधीश्वरं (Nidhi-Iishvaram): Who is the God of Prosperity

निधि (Nidhi) = a Place for Deposits, Store, Treasure, Sea, Setting down or Serving up

ईश्वर (Iishvara) = Master, Lord, the Supreme

गजेश्वरं (Gaja-Iishvaram): Who is the God with Elephant Face

गज (Gaja) = Elephant, Gajasura

ईश्वर (Iishvara) = Master, Lord, the Supreme

गणेश्वरं (Ganna-Iishvaram): Who is the God of the Ganas [celestial attendants]

गण (Ganna) = a Flock, Troop, Multitude, body of Followers or Attendants

ईश्वर (Iishvara) = Master, Lord, the Supreme

महेश्वरं (Maha-Iishvaram): Who is the Great God

महा (Mahaa) = Great, Large, Extensive, Abundant, Numerous, Considerable

ईश्वर (Iishvara) = Master, Lord, the Supreme

तमाश्रये (Tama-Aashraye): To His Refuge

तम् (Tam) = His

आश्रय (Aashraya) = Refuge, Shelter, Dwelling, Protecting, Assistance

परात्परं (Paraatparam): Superior to the Best

निरन्तरम् (Nirantaram): Having no Interval, Uninterrupted, Perpetual, Continually

Meaning of the Verse

2.1: (Salutations to Sri Vinayaka) To those who do not Bow down to God out of arrogance, He takes a Frightening form; His benign however form is like a Newly-Risen Sun,

2.2: Who is always Fresh without any Decay, and is Saluted Reverentially by the Devas and the Devoted Persons; Who Extricates those who Surrender to Him from Difficult Calamities,

2.3: Who is the God of the Devas (Sureshvara), Who is the God of Prosperity (Nidhishvara), Who is the God with an Elephant Face (Gajeshvara) and Who is the God of the Ganas (celestial attendants) (Ganeshvara),

2.4: Who is the Great God (Maheshvara); To His Refuge, Who is Superior than the Best, I Continually place myself in devotional surrender.

Meaning in Tamil

இறுமாப்புடை கொடியோர்க்கு அச்சமிகு உருவோனே

புதுப்பொலிவுடை இளஞ்சூரிய அருளுடை வடிவோனே

விண்ணவரும் திடப்பற்றோரும் தொழுதிடும் அழிவிலானே

உனதடி பற்றும் பக்தர்தம் பெரும் இடர் களைவோனே

விண்ணவர் தலையோனே பொன்வளமைக்கு வித்தோனே

வேழமுகத்தோனேவிண்சூழ்வாழ்இனத்தோரின் கோமானே

இறையோனின் பெருமகனே தலையோருள் தலையானே

நிலைபேறென தஞ்சமென்றடைந்தேன் சித்தி விநாயகனே

Ganesha Pancharathnamala – Verse 1

मुदाकरात्तमोदकं सदा विमुक्तिसाधकं

कलाधरावतंसकं विलासिलोकरक्षकम् ।

अनायकैकनायकं विनाशितेभदैत्यकं

नताशुभाशुनाशकं नमामि तं विनायकम् ॥१॥

Mudaa-Karaatta-Modakam Sadaa Vimukti-Saadhakam

Kalaa-Dhara-Avatamsakam Vilaasi-Loka-Rakssakam |

Anaayakai[a-E]ka-Naayakam Vinaashitebha-Daityakam

Nata-Ashubha-Ashu-Naashakam Namaami Vinaayakam ||1||

Meaning of the Sanskrit Words

मुदाकरात्तमोदकं (Mudaa-Karaatta-Modakam): Who Holds the Divine Joy in His Hand as Modaka

मुद् (Mud) = To be Merry or Glad or Happy, to Rejoice

कर (Kara) = a Doer, the Hand

मोदक (Modaka) = a small round Sweetmeat, any Sweetmeat, Gladdening, Exhilarating

सदा (Sadaa): Always

विमुक्तिसाधकं (Vimukti-Saadhakam): Who Always strives to Accomplish the Liberation of His Devotees towards that Divine Joy

विमुक्ति (Vimukti) = Release, Deliverance, Liberation

साधक (Saadhaka) = Accomplishment, Fulfilling, Effective, Productive of

कलाधरावतंसकं (Kalaa-Dhara-Avatamsakam): Who Holds the Digit of the Moon as His Ornament

कला (Kalaa) = A small part of anything, part of Moon, a division of Time, Art

धर (Dhara) = Holding, Bearing ஞ

अवतंस (Avatamsa) = a Garland, Ring-shaped Ornament, Ear-Ring, Crest

विलासिलोकरक्षकम् (Vilaasi-Loka-Rakssakam): Who Protects the World in a Joyful Spirit

विलास (Vilaasa) = Sport, Play, Shining forth, Appearance, Manifestation

लोक (Loka) = World, Men

रक्ष (Rakssa) = Guarding, Protecting

अनायकैकनायकं (Anaayaka-Eka-Naayakam): Who is Without any Master but is Himself the Only Master for His Devotees

अनायक (Anaayaka) = having no Leader or Ruler

एक (Eka) = One

नायक (Naayaka) = a Guide, Leader, Chief, Lord, Principal

विनाशितेभदैत्यकं (Vinaashitebha-Daityakam): Who Destroys the [inner] Demons

विनाश (Vinaasha) = Destruction, Annihilation

दैत्य (Daitya) = Son of Diti, Demon

नताशुभाशुनाशकं (Nata-Ashubha-Ashu-Naashakam): To those Who Surrender to Him, He Destroys their Inauspicious tendencies Quickly

नत (Nata) = Bent, Bowed, Bowing to, Saluting

अशुभ (Ashubha) = Inauspicious, Bad, Vicious, Misfortune

आशु (Aashu) = Fast, Quick, Quickly, Immediately, Directly

नाश (Naasha) = Destruction, Annihilation

नमामि (Namaami): I Salute

नमस् (Namas) = Bow, Obeisance, Reverential Salutation

तं (Tam): Him

विनायकम् (Vinaayakam): Sri Vinayaka

Meaning of the Verse

1.1: (Salutations to Sri Vinayaka) Who Holds the Divine Joy in His Hand as Modaka (a sweetmeat) and Who Always strives to Accomplish the Liberation of His Devotees towards that Divine Joy,

1.2: Who Holds the Digit of the Moon as His Ornament and with a Joyful Spirit Protects the World,

1.3: Who is without any Master but is Himself the only Master for His Devotees, and Protects them by Destroying the (inner) Demons,

1.4: To those who Surrender to Him, He Destroys the Inauspicious tendencies Quickly; I Salute Sri Vinayaka and surrender to Him.

Meaning in Tamil

கைத்தலம்நிறை பேரின்பப் பண்டம்

பக்தர்தம் கரையேற்றம் எப்பொழுதும்

மிளிர் நிலவு ஆபரண அணிகலம்

மகிழ்வுடனே புவி காத்தருளும்

தலையிலா தன்னிகரற்ற தலையாகும்

அன்பருள்ளுறை அரக்கனெனும் மாசறுக்கும்

அடிசரண் அன்பர் வினை ஒழித்தழிக்கும்

அவ்விநாயகனை அடிபணிவோம் என்றும்

Ganesha Pancharathnamala

Here is some data

On 24th Nov 19 at 1642 Hrs in a matter of 0.62 Sec, 352 Million

On 12th Dec 19 at 2104 Hrs in a matter of 0.57 Sec, 361 Million

On 19th Dec at 2012 Hrs in a matter of 0.44 Sec436 Million

Must be wondering as to what on earth is this statistics

Well, in the Google search just type “God” and hit the “search” and see for yourselves the results. This is what I found.

OMG! So, how and where do I find God in the results that are thrown at us? How does He look like ? Is it right to call him “He” or should I call as “She” or “It”? What are His/Her/Its features? How do I know that He/She/It is God? Well, the search for the right answers continue as long as one’s life exist in the planet.

Here is what I found as an interesting observation that fits my queries. “The one Absolute, called Brahman by the ancient Vedas in India (God – the English name) transcends all our faculties. However when it comes to our comprehension, it comes within our grasp in any form, shape and characteristic that we choose to associate it with. So God is worshipped in any form which a devotee wishes to”.

How about an Elephant form? The answer is Yes. There is God in the elephant and there is an elephant faced God called Ganesha in the Hindu religion. The name Ganesha is a Sanskrit compound, joining the words gaṇa (meaning a group, multitude, or categorical system) and isha (meaning lord or master).

The ancient Hindu Puranas provides an unique position to Lord Ganesha. His supremacy is clear from the fact that even the Trinity, the three primal manifestations of the Absolute, viz., Creation (Brahma), Sustenance ( Vishnu) and Destruction (Siva) are hampered in their work if they do not first pay homage to Ganesa. It is from Him that all other Gods derive power to bless and grant boons to devotees.

Adi Sankara who has composed several devotional songs, praising all the well-known forms of God worshipped by the Hindus, has sung five verses (Pancha Ratna – Five Gems) in adoration of Lord Ganesa, the elephant faced God.

The verses and my attempt to provide the meaning in Tamil will be in the subsequent blogs that will follow every Friday.

Aditya Hridayam

Preamble

The Dictionary Definition of resilience is “ the capability of a strained body to recover its size and shape after defamation caused especially by compressive stress “ or “ the ability to recover from or adjust easily to misfortune or change “. American Psychological Association defines it as a “ process of adapting well in the face of adversity “.

Resilience is always built through learning, not acquired as a gift. Harvard Business School professor Bill George in his book “ Discover your true North “ highlights the method of “revisiting your crucibles”, viz our earlier trials and tribulations to draw from our inner strengths and lessons learnt. This however is a post facto process. We survived the storm and then we realised that we survived. We use the learning in the next storm not knowing whether it helps or not.

In the thick of the adverse situations most of the times, we need someone to confirm to us that we have what it takes to be resilient. We long for help. Ancient Indian history brings out several such adverse situations where the Principal Character derives his/her inner strength through the advice from a either friend or a philosopher or guide. Arjuna in the Indian epic Mahabharata finds Lord himself as Krishna to help him with “Bhagwad Gita” to launch the successful war against the Kauravas.

On many occasions, Nature’s manifestations themselves will provide the necessary impetus to us to recharge ourselves and have a go at the challenges that we face. If such manifestations are explained by an eminent Philosopher/Saint/Guru at the adverse situation, then it is an accelerator for rejuvenation.

This is exactly the theme of my next series of blogs on “Aditya Hridayam” by the diminutive ancient Hindu Sage Agasthya where we will see how Lord Rama finds his inner strength to defeat the Lankan King Ravana on hearing the manifestations of Aditya (The Sun) in the other epic of Sage Valmiki’s “Ramayana”.

Again a word of caution – As a novice, I am neither an expert in languages nor have adequate knowledge of religion/spirituality. I am just a mind seeker.

Note: Based on the feedback received on my earlier blogs, I have added meaning of Sanskrit words & the meaning of the Verse in English. Needless to say that I haven’t put any effort in these two additions as they are reproduced with courtesy from the information available in books and the Worldwide web!

True to the Indian name “Bhanu” for Sun & Sunday, I will try and update this blog every Sunday

Sri Subramanya Bhujangam – Conclusion

भुजङ्गाख्यवृत्तेन क्ऌप्तं स्तवं यः

पठेद्भक्तियुक्तो गुहं संप्रणम्य ।

स पुत्रान्कलत्रं धनं दीर्घमायुः

लभेत्स्कन्दसायुज्यमन्ते नरः सः ॥३३॥

Bhujangga-[A]akhya-Vrttena Klptam Stavam Yah

Patthed-Bhakti-Yukto Guham Samprannamya |

Sa Putraan-Kalatram Dhanam Diirgham-Aayuh

Labhet-Skanda-Aaayujyam-Ante Narah Sah ||

சுற்றும் அரவென பதம் அமைந்த புஐங்கம் எனும் இப்பாடல்தனை

முற்றும் உணர்ந்து பக்தியுடன் பரமகுருகுகன் அடிபணிந்து உறைப்போர்க்கு

மக்களுடன் மனைமாட்சி நெடுநல்வாழ்வு அளித்திடுவான் ஐயமில்லை

பரவசநிலை கூட்டி அடைந்திடுவர் கந்தனவன் பதம்தனை இறுதியிலே

Sri Subramanya Bhujangam Verses 24 & 25

After presenting his worries, fears and apprehensions in the earlier verses, Sri Adi Sankara now directly appeals to Lord Subramanya that he depends on Him solely for mitigation of his problems & none else ( Verse 24). Sri Sankara then brings out the miraculous healing powers of the Sacred Ash (Vibhuti) presented as “Prasadam” in a leaf to the devotees (Verse 25). It is the firm belief of the devotees that applying the Sacred Ash (received in the leaf) over the affected areas of the body will result in significant mitigation.

A small write up about this leaf is presented at the end of this blog .

Verse 24

अहं सर्वदा दुःखभारावसन्नो

भवान्दीनबन्धुस्त्वदन्यं न याचे ।

भवद्भक्तिरोधं सदा क्ऌप्तबाधं

ममाधिं द्रुतं नाशयोमासुत त्वम् ॥२४॥

Aham Sarvadaa Duhkha-Bhaara-Avasanno

Bhavaan-Diina-Bandhus-Tvad-Anyam Na Yaace |

Bhavad-Bhakti-Rodham Sadaa Klpta-Baadham

Mama-[A]adhim Drutam Naashayo[a-U]maa-Suta Tvam ||

துயரச்சுமை தூக்கி கடுந்துன்பம் ஆளாகி துவண்டிடும் யான்

துதித்திலேன் உனையன்றி வேரெவரையும் எளியோர் பங்கனே

பக்திமிகு உன் துதிதனை தடுக்கும் என் மனம் உறை மாசினை

அறுத்தாட்கொள்வாய் விரைவினிலே உமை மைந்தா சண்முகனே!

Verse 25

अपस्मारकुष्टक्षयार्शः प्रमेह_

ज्वरोन्मादगुल्मादिरोगा महान्तः ।

पिशाचाश्च सर्वे भवत्पत्रभूतिं

विलोक्य क्षणात्तारकारे द्रवन्ते ॥२५॥

Apasmaara-Kusstta-Kssaya-Arshah Prameha_

Jvaro[a-U]nmaada-Gulma-Adi-Rogaa Mahaantah |

Pishaacaash-Ca Sarve Bhavat-Patra-Bhuutim

Vilokya Kssannaat-Taaraka-Are Dravante ||

வலிப்பு குஷ்டம் சயம் கபம் மூலம் குன்மம் ஜூரம் பிளவை எனும்

எல்லாப்பிணியுடன் வல்ல பூதபிசாசுகளும், இயலாமல்

எனைவிட்டு ஓடுவர் நில்லாது, அருளும் தாரகவதையோன்

எனைஆளும் முருகன் உன் இலைமடிதிருநீறு அணிந்தால்

पत्रभूतिं Patra-Bhuutim இலைமடிதிருநீறு Sacred Ash in leaf

Patra Vibhuti (Sacred Ash in a leaf)

‘Patra’ means leaf in Sanskrit. In Tiruchendur temple the Sacred Ash (vibhuti ) is kept on a leaf from the “Paneer Tree” ( Guettarda speciosa, colloquially called beach gardenia, or zebra wood, is a species of shrub in the family Rubiaceae) and offered as “prasadam” to the devotees.

The large oval-shaped leaves are 15–23 cm (6–9 in) long by 10–18 cm (4–7 in) wide. Dark green and smooth above with prominent paler veins, they are finely hairy underneath.

Here is the Original article in Tamil by Chitra Murthy translated by Malathi Jayaraman on this leaf. (http://tiruchendur.org/patra.bhuti.htm)

“ Now let us delineate on the miraculous healing power of patra bhuti.

The fragrance of this vibhuti is unique. We wonder whether the paneer leaf enhances the fragrance of Tiruchendur vibhuti. No matter what contributes, it is a fact that Tiruchendur vibhuti has the fragrance of divine grace.

After His victory over demon Surapadman and his army, Lord Murugan settled on the coast of Tiruchendur, shining and guiding like a lighthouse. The scriptures stand as paneer trees bearing testimony to His glory. So it is believed that the leaves of those trees have Vedic magical powers. Vibhuti contained in those leaves has miraculous healing power. The veins running across the leaves remind us of Lord Murugan’s twelve hands.

Sage Viswamitra suffered from severe dyspepsia, which he got for killing Tarakai through Lord Rama. Rama appeared in his dream and asked him to smear Chenthilandavan’s patra bhuti as atonement.

There was a remarkable incident in the life of Sri Adi Sankara which revealed the glory of patra bhuti. Abhinav Gupthar, who lost in the argument with Adi Sanakara cast a black magic spell on Adi Sankara which caused a chronic disease. Adi Sankara was staying in Gokarna in north Karnataka at that time. Lord Siva of Gokarna appeared in his dream and instructed him to go to Tiruchendur, the holy abode of HIs son Lord Muruga and get rid of his disease. On getting up he saw vibhuti, kept near him.As ordained by Kokarneswar he set off for Chendur. On reaching Chendur he took a dip in the sea and proceeded towards the shrine of Chenthilandavan. When he was praying fervently to Lord Muruga he saw the serpent, Adiseshan crawling towards the sanctum. At the same time he was blessed with the holy vision and words gushed out extemporaneously in bhujanga metre. In Sanskrit ‘bhujanga’ means snake. Bhujanga metre suggests a snake gliding along. He smeared his body with the patra bhuti prasadam and was soon cured of his disease.“

Sri Subramanya Bhujangam Verses 20-23

In the Verses 20-25 of Sri Subramanya Bhujangam, Adi Sankara brings out with full emotions, his personal worries, pains and difficulties. Here in this blog, Verses 20-23 are listed. While trying to understand the meaning of the verses, I was trying to recollect some of my interesting interactions with elders.

Irrespective of country, religion or gender, I have heard everyone say “I know that as a human being I have to die one day. All I want is to have a peaceful end. Without being a burden to anyone, I would like to live the rest of my life and reach the feet of Lord without prolonged illness”. Incidentally as a fellow senior citizen, my own view is precisely the same.

This 21st Century views of the elders, reinforces the sentiments that Sankara brought out in these Verses in the 8th Century, Sankara at his young age brings out the potential scenario that one faces in life at the time of death and seeks Divine interventions to ease one’s pains.

Needless to say that I was truly blank, speechless and emotional as I completed my work on these Verses and recollected the cool, calm and composed manner in which my own mother at her age of 94 and father at his age of 100, closed their eyes and faced the inevitable smilingly; while the former remained silent for 2 days before the end, the later even told me in the hospital bed 48 hours before the end, that he will reach the Lord’s feet in two days time!

Verse 20

प्रशान्तेन्द्रिये नष्टसंज्ञे विचेष्टे

कफोद्गारिवक्त्रे भयोत्कम्पिगात्रे ।

प्रयाणोन्मुखे मय्यनाथे तदानीं

द्रुतं मे दयालो भवाग्रे गुह त्वम् ॥२०॥

Prashaante[a-I]ndriye Nasstta-Samjnye Vicesstte

Kapho[a-U]dgaari-Vaktre Bhayot-Kampi-Gaatre |

Prayaanno[a-U]nmukhe Mayy-Anaathe Tadaaniim

Drutam Me Dayaalo Bhava-Agre Guha Tvam ||

ஐம்புலனோய்ந்து ஐயுந்திமெய் நொந்து அறிவின்றி உடலாட்டமின்றி

வாய் உமிழ் கபமிகு முகமதனில் பேரொரு பயமுடன் பெரு நடுக்கமுடன்

காலனவன் வருகை நோக்கி காத்திருக்கும் வேளைதனில், திக்கற்றுத்தவி

எளியோன் முன் விறைவில் வந்து காட்சி கொடு கருணைமிகு குகனே!

Verse 21

कृतान्तस्य दूतेषु चण्डेषु कोपाद्

दहच्छिन्द्धि भिन्द्धीति मां तर्जयत्सु ।

मयूरं समारुह्य मा भैरिति त्वं

पुरः शक्तिपाणिर्ममायाहि शीघ्रम् ॥२१॥

Krtaantasya Duutessu Cannddessu Kopaad

Dahac-Chinddhi Bhinddhi-Iti Maam Tarjayatsu |

Mayuuram Samaaruhya Maa Bhair-Iti Tvam

Purah Shakti-Paannir-Mama-[A]ayaa-Hi Shiighram ||

காலனவன் தூதர்கள் கோரமுடன் கொடுமை கொண்டு என்னிடம்

ஒலமிட்டு சுடு, வெட்டு, பிளவுறு என கடுஞ்சொல்லுடன் அச்சுறுத்தும்

வேளைதனில் கோலமயிலேறி யாமிருக்க பயமேனென பறந்து வந்திடுவாய்

சக்திவேலுடன், சண்முகக்கடவுளே சரவணபவனே சங்கரன் புதல்வனே

Verse 22

प्रणम्यासकृत्पादयोस्ते पतित्वा

प्रसाद्य प्रभो प्रार्थयेऽनेकवारम् ।

न वक्तुं क्षमोऽहं तदानीं कृपाब्धे

न कार्यान्तकाले मनागप्युपेक्षा ॥२२॥

Prannamyaa-Sakrt-Paadayos-Te Patitvaa

Prasaadya Prabho Praarthaye-Aneka-Vaaram |

Na Vaktum Kssamo-Aham Tadaaniim Krpa-Abdhe

Na Kaaryaanta-Kaale Manaag-Apy-Upekssaa ||

தாழ் பணிந்து உள்ளுருகி வணங்கிட்டேன் அனுதினமும் வெகுநாளாய்,

கால்கையடங்கி வலிவிழந்து பேச்சிழப்பேன் பெரும் உறக்கம் வரும்_

நாள்தனில், நொடிப்பொழுதும் கைவிடாமல் காத்திடுவாய் கடைவரை

கருணைக்கடலே, திருச்செந்தூர் உறை கந்தப்பெருமாளே

Verse 23

सहस्राण्डभोक्ता त्वया शूरनामा

हतस्तारकः सिंहवक्त्रश्च दैत्यः ।

ममान्तर्हृदिस्थं मनःक्लेशमेकं

न हंसि प्रभो किं करोमि क्व यामि ॥२३॥

Sahasra-Anndda-Bhoktaa Tvayaa Shuura-Naamaa

Hatas-Taarakah Simhavaktrash-Ca Daityah |

Mama-Antar-Hrdistham Manah-Klesham-Ekam

Na Hamsi Prabho Kim Karomi Kva Yaami ||23

பத்துநூறு உலகாள் பத்மசுரனை வதைத்து அவனுடன்பிறப்புகளாம்

ஆணைமுகன் சிங்கமுகனை வென்றழித்த திருச்செந்தூர் வேலனே

மனக்கவலையெனும் அசுரன் என்னிதயச்சுரங்கத்தில் உறைகின்றான்

அழிக்கவில்லை நீ அவனை, என் செய்வேன் எங்கு செல்வேன் நான்?

One can easily come out with an argument that Sankara wrote these verses out fear of his own death (due the acute distress he had due to the illness): a more insightful look at the verses will bring out clearly that Sankara brings out the fact the Lord will be there with you at the time of your end and there is no need to be afraid of the end.

Sri Subramanya Bhujangam Verses 17-19

In the previous two blogs we saw Adi Sankaracharya bringing out the locational significance about the place Thiruchendur, a panchayat town located at the Coromandel Coast off the Bay of Bengal, in the Thoothukudi (Tuticorin) district of Tamil Nadu and then moving over to the description of the principal deity Lord Subramanya, focusing on harnessing the organs with the power of God.

In the blogs to follow, Sri Sankara starts his Prayers of the deity. First he focuses on the Lord, then submits his personal difficulties and issues and finally seeks His grace and compassion.

Let us go through the first set of his prayers that focuses on the Lord.

Verse 17

स्फुरद्रत्नकेयूरहाराभिरामः

चलत्कुण्डलश्रीलसद्गण्डभागः ।

कटौ पीतवास करे चारुशक्ति

पुरस्तान्ममास्तां पुरारेस्तनूज ॥१७॥

Sphurad-Ratna-Keyuura-Haara-Abhiraamah

Calat-Kunnddala-Shrii-Lasad-Ganndda-Bhaagah |

Kattau Piita-Vaasa Kare Caaru-Shakti

Purastaan-Mamaas-Taam Puraares-Tanuuja ||

ஒளி மிகு ரத்தினக் காப்பணிந்து எழில் மிகு முத்து மாலையுடன்

அழகுமிகு குண்டலங்கள் அசைந்தாடும் துலங்குமிகு முகமுடன்

இடையினில் மரகத உடையணிந்து கரமதனில் சக்திவேல் கொண்ட

முப்பரமெரித்த முன்னவன் மைந்தனை சிந்தனையில் பதித்தேன்!

Verse 18

इहायाहि वत्सेति हस्तान्प्रसार्या_

ह्वयत्यादशच्छङ्करे मातुरङ्कात् ।

समुत्पत्य तातं श्रयन्तं कुमारं

हराश्लिष्टगात्रं भजे बालमूर्तिम् ॥१८॥

Iha-Ayaahi Vatse[a-I]ti Hastaan-Prasaaryaa_

(Aa)Hvaya-Tyaada-Shacchangkare Maatur-Angkaat |

Samutpatya Taatam Shrayantam Kumaaram

Hara-[A]ashlisstta-Gaatram Bhaje Baala-Muurtim ||

அனுகுவாய் எனையென ஆலவாயன் கரம் நீட்டி அழைத்திட

அம்மையின் மடிதாவி ஓடி அடைந்திட்டாய் அம்பலவானரை!

அரவணைத்த அரவரசமாலையணியோனின் பால குமரனே

ஆராதனயுடன் அடி பணிந்தேற்றினேன் அத்திருமுகம் தனையே!

Verse 19

कुमारेशसूनो गुह स्कन्द सेना_

पते शक्तिपाणे मयूराधिरूढ ।

पुलिन्दात्मजाकान्त भक्तार्तिहारिन्

प्रभो तारकारे सदा रक्ष मां त्वम् ॥१९॥

Kumaare[a-I]sha-Suuno Guha Skanda Senaa_

Pate Shakti-Paanne Mayuura-Adhiruuddha |

Pulinda-Atmajaa-Kaanta Bhakta-Arti-Haarin

Prabho Taaraka-Are Sadaa Rakssa Maam Tvam ||

குமரனே சிவகுமாரனே குகனே கந்தனே தேவர்தலையோனே

சக்திவேலனே மயிலவாகனனே குறவள்ளி மணாளனே தாரகவதையோனே

அடியோர் குறை தீர்ப்போனே திருச்செந்தூரானே

என்றும் காத்தருள்வாய் எளியோன் எனை சுப்பிரமணியனே

Sri Subramanya Bhujangam Verses 8-16

Verses 8-16 provides the description of the Lord Subramanya’s beautiful form “Paadaadikesam” (from his feet to his crown). Very often, as a novice I wonder as to why in most of the Slokas (Verses) about the Hindu Gods, a section is devoted to describe the form of the God in His/Her full splendor. Perhaps it signifies that the five action and five sense organs of human beings are directly related to the five elements of Nature and it is the bounden duty of the human being to identify & tune his senses and actions with Nature. But one common thread that I see in these Slokas is the unequivocal “affectionate mental disposition and purity of thoughts, a “sine qua non” for Devotion. Here is Sankara’ description of Karthikeya.

Verse 8

लसत्स्वर्णगेहे नृणां कामदोहे

सुमस्तोमसंछत्रमाणिक्यमञ्चे ।

समुद्यत्सहस्रार्कतुल्यप्रकाशं

सदा भावये कार्तिकेयं सुरेशम् ॥८॥

Lasat-Svarnna-Gehe Nrnnaam Kaama-Dohe

Suma-Stoma-Samchatra-Maannikya-Man.ce |

Sam-Udyat-Sahasra-Arka-Tulya-Prakaasham

Sadaa Bhaavaye Kaartikeyam Sure[a-Ii]sham ||8||

பொலிக்கும் தங்க உறைவினிலே நிறையும் அன்பர்க்கருள்புரியோனே

மலர்பூச்செரி பொதிஉறை ஒளிமிகுமாணிக்க பீடம் அமரர் அழகோனே

ஆயிரம் ஆதவன் நிறை அருட்பெருஞ்சோதியே – யான் அடிபணிவேனே

அனுதினமும் உன் பொன்மலர் பாதம், அமரர்தலை கார்த்திகேயனே

Verse 9

रणद्धंसके मञ्जुलेऽत्यन्तशोणे

मनोहारिलावण्यपीयूषपूर्णे

मनःषट्पदो मे भवक्लेशतप्तः

सदा मोदतां स्कन्द ते पादपद्मे ॥९॥

Rannad-Dhamsake Man.jule-Atyanta-Shonne

Manohaari-Laavannya-Piiyuussa-Puurnne

Manah-Ssatt-Pado Me Bhava-Klesha-Taptah

Sadaa Modataam Skanda Te Paada-Padme ||9||

அல்லல் எனும்மாசு நிறை என் மன வண்டு

பன்மணிக் கலகல ஒலிமிகு கழலணி அசயச்சிவந்து

மனம்கவர் அழகுடன் அமுதம் நிறை உந்தன்

இணைஆறு திருவடிதனை அனுதினமும் மொய்த்திடவே

அருள் புரிவாய் அலைவாய்அமர் கந்தப் பெருமாளே

Verse 10

सुवर्णाभदिव्याम्बरैर्भासमानां

क्वणत्किङ्किणीमेखलाशोभमानाम् ।

लसद्धेमपट्टेन विद्योतमानां

कटिं भावये स्कन्द ते दीप्यमानाम् ॥१०॥

Suvarnna-[A]abha-Divya-Ambarair-Bhaasamaanaam

Kvannat-Kingkinnii-Mekhalaa-Shobhamaanaam |

Lasad-Dhema-Pattttena Vidyotamaanaam

Kattim Bhaavaye Skanda Te Diipyamaanaam ||

புனிதமிகு பொன்னாடை பொலிவுடனே இடைசேர,

கண் கணவென ஒலிமிகு மேகலையுடன் ஒளிரும்

மின்னலொப்ப வெண்பட்டு பீதாம்பரம் அணி எழிலூட்டும்

உன்அரை, என்னகம் ஒளியூட்ட ஏற்றிட்டேன் உன் நாமம் கந்தனே

Verse 11

पुलिन्देशकन्याघनाभोगतुङ्ग_

स्तनालिङ्गनासक्तकाश्मीररागम् ।

नमस्यामहं तारकारे तवोरः

स्वभक्तावने सर्वदा सानुरागम् ॥११॥

Pulindesha-Kanyaa-Ghanaa-Bhoga-Tungga_

Stana-[A]alinggana-[A]asakta-Kaashmiira-Raagam |

Namasyaam-Aham Taaraka-Are Tavorah

Sva-Bhakta-Avane Sarvadaa Sa-Anuraagam ||

விரிமார்புடை குறவள்ளி இணைவிழைச்சினால் சிவந்த உன்

திருமார்புதனை விழைத்திடு அடியாருக்கருளிச் சிவந்திட

வலிமிகு கொடிய தாரகனை வதையோனே, அடியோரின்

மனமகிழ்வே, அடிபணிந்து வணங்கிட்டேன் ஆறுமுகனே

Verse 12

विधौ क्ऌप्तदण्डान् स्वलीलाधृताण्डान्

निरस्तेभशुण्डान् द्विषत्कालदण्डान् ।

हतेन्द्रारिषण्डाञ्जगत्त्राणशौण्डान्

सदा ते प्रचण्डान् श्रये बाहुदण्डान् ॥१२॥

Vidhau Klpta-Dannddaan Sva-Liilaa-Dhrta-Annddaan

Nirastebha-Shunnddaan Dvissat-Kaala-Dannddaan |

Hate[a-I]ndra-Ari-Ssannddaan.-Jagat-Traanna-Shaunnddaan

Sadaa Te Pracannddaan Shraye Baahu-Dannddaan ||

நான்முகனை தண்டித்து விளையாட்டென இவ்வையகம் தாங்கி

கப்பிய கரி மதம் அகற்றி எதிரிக்கு காலனின் நெடுங்கழியாய்

விண்ணவர்கோன் பகைஅழித்து எளியோரைக் காக்கும்

கடுமிடல் வாய்ந்த உன் பன்னிரு கரங்களில் தஞ்சமென யான்

அடைந்தேன் தரணி காக்கும் திருச்செந்தூரானே காத்தருள்வாய்

Verse 13

सदा शारदाः षण्मृगाङ्का यदि स्युः

समुद्यन्त एव स्थिताश्चेत्समन्तात् ।

सदा पूर्णबिम्बाः कलङ्कैश्च हीनाः

तदा त्वन्मुखानां ब्रुवे स्कन्द साम्यम् ॥१३॥

Sadaa Shaaradaah Ssann-Mrgaangkaa Yadi Syuh

Sam-Udyanta Eva Sthitaash-Cet-Samantaat |

Sadaa Puurnna-Bimbaah Kalangkaish-Ca Hiinaah

Tadaa Tvan-Mukhaanaam Bruve Skanda Saamyam ||

இலைஉதிர் கால ஒளிமிகு மூவிரு முழுநிலா அனைத்தும்

ஒன்றென உதித்து ஒருமையில் களங்கமின்றி ஒளித்திடினும்

ஒப்பிடுமோ கந்தா உன் நிறைமதி முகமாறு எனும் ஒளிக்குமுன்

Verse 14

स्फुरन्मन्दहासैः सहंसानि चञ्चत्

कटाक्षावलीभृङ्गसंघोज्ज्वलानि ।

सुधास्यन्दिबिम्बाधरणीशसूनो

तवालोकये षण्मुखाम्भोरुहाणि ॥१४॥

Sphuran-Manda-Haasaih Sa-Hamsaani Can.cat

Kattaakssaa-Valii-Bhrngga-Samgho[a-U]jjvalaani |

Sudhaasyandi-Bimbaa-Dharannii-[Ii]sha-Suuno

Tava-[A]alokaye Ssann-Mukha-Ambhoruhaanni ||

அன்னப்பறவை குழுதனின் அசைவு ஒப்ப குறுநகையுடன்,

அலையென ரீங்காரமிடும் கருவண்டுக்குழாமின் சுடரொளிஒப்ப பன்னிருகடைக்கண்பார்வையும், அமுதூறும் கொவ்வைச் செவ்வாய் இதழுடன்

மூவிரு ஆம்பலென மலர்நத ஆறுமுகம்தனை ஏற்றிட்டேன் என் இதயமதில்

காத்தருள்வாய் பொன்னார்மேனியனின் புதல்வனே கந்தப்பெருமாளே

Verse 15

विशालेषु कर्णान्तदीर्घेष्वजस्रं

दयास्यन्दिषु द्वादशस्वीक्षणेषु ।

मयीषत्कटाक्षः सकृत्पातितश्चेद्

भवेत्ते दयाशील का नाम हानिः ॥१५॥

Vishaalessu Karnna-Anta-Diirghessv[u]-Ajasram

Dayaa-Syandissu Dvaadashas-Viikssannessu |

Mayi-[I]issat-Kattaakssah Sakrt-Paatitash-Ced

Bhavet-Te Dayaashiila Kaa Naama Haanih ||

இடையின்றி கருணை பொழி செவி வரை படர் அகண்ட பன்னிரு விழிகளின்

ஒருமுறை உன் கடைக்கண் பார்வை ஒன்றே போதுமே எளியோன் எனக்கு

அவ்வருள் புரிந்து அடைவாயோ குறைவு நீ கருணைக்கடலே காரத்திகேயனே

Verse 16

सुताङ्गोद्भवो मेऽसि जीवेति षड्धा

जपन्मन्त्रमीशो मुदा जिघ्रते यान् ।

जगद्भारभृद्भ्यो जगन्नाथ तेभ्यः

किरीटोज्ज्वलेभ्यो नमो मस्तकेभ्यः ॥१६॥

Suta-Anggo[a-U]dbhavo Me-Asi Jiive[a-I]ti Ssadd-Dhaa

Japan-Mantram-Iisho Mudaa Jighrate Yaan |

Jagad-Bhaara-Bhrdbhyo Jagan-Naatha Tebhyah

Kiriitto[a-U]jjvalebhyo Namo Mastakebhyah ||

எனது அங்கப் பொறிகளன்றோ நீ வாழி, உனதாறு முகமன்றோ உலகு காக்கும்,

உரைத்திட்டேன் மறை மூவிருமுறை உனக்கு, என ஓதற்கரியவன் வாழ்த்திட்ட

பொலிக்கும் பொன்மகுடமணி சிரம் ஆறுதனை என் சிந்தைதனில் ஏற்றி

சிரம் தாழ்த்தி வணங்கிட்டேன் சிவகுமரனே, திருச்செந்தூரானே