Tag: Tamil poetry

Aditya Hridayam Verses 4-6

Verse 4

आदित्यहृदयं पुण्यं सर्वशत्रुविनाशनम् ।

जयावहं जपेन्नित्यमक्षय्यं परमं शिवम् ॥४॥

Aaditya-Hrdayam Punnyam Sarva-Shatru-Vinaashanam |

Jaya-[A]avaham Japen-Nityam-Akssayyam Paramam Shivam ||4||

Meaning of the Sanskrit Words

AdityahR^idayam = this is the first and only time the name of this shlokam is mentioned by agastyA. It literally means the “Heart of sUryabhagavAn”

pUNyam = sacred (adjective for AH)

sarva = all

shatru = enemies [in the third, agastyA calls the same “sarvAn arIn”]

vinAshanam = destruction

jaya = victory

Avaham = giving, bestowing, producing, bringing forth

[several mantrAs will invoke a deity and say “… AvAhayAmi”; bhayAvahaH =producing fear; kleshAvahaH = causing pain/distress]

japa: = chanting prayers [japet = should chant/recite (preranA/request

form)]

nityam = daily/forever/always

akshayyam = eternal

paramam = highest, greatest [superlative]

shivam = prosperity, well-being, happiness, blessed

Meaning of the Verse

The Holy Aditya Hridayam gives victory, eternal and greatly blessed and is the destroyer of enemies. One should chant it always.

Meaning in Tamil

ஆதவன் புகழ் மந்திரம் புனிதம் அனத்துப்பகையழி வென்றிடும்

அனுதினம் உரைத்தல் அளிக்கும் நிலையான அதி புகழ் வளம்

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Verse 5

सर्वमङ्गलमाङ्गल्यं सर्वपापप्रणाशनम् ।

चिन्ताशोकप्रशमनमायुर्वर्धनमुत्तमम् ॥५॥

Sarva-Manggala-Maanggalyam Sarva-Paapa-Prannaashanam |

Cintaa-Shoka-Prashamanam-Aayur-Vardhanam-Uttamam ||5||

Meaning of the Sanskrit Words

sarva ma~ngala = of all the blessings

mAngalyam = the blessing/auspicious (it is the auspiciousness of all that is auspicious)

sarva pApa = of all sins

praNAshanam = annihilation/destruction [the root “nAsha:” gives rise to several things that have the “perishable” flavor – nAshanam, vinAshanam, nAshtA, nAshTika: (someone who lost

something)]

cintA = anxiety/fear [it is literally “thought”/”worry”]

shOka = sadness/grief

prashama: = calmness/pacification (indicates here – “cooling down” or removing sadness and anxiety]

Ayu: = lifespan

vardhanam = increasing/enlarging

uttamam = most appropriate/best/ultimate

Meaning of the Verse

[Aditya Hridayam] is the best blessing of all blessings, the destroyer of

all sins, and causes the removal of anxiety, grief and most suitable for

facilitating logevity.

Meaning in Tamil

கதிரவனொளி நல்வாழ்விற்கு நல்வாழ்வாய் சகலபாவ வினைகளழிக்கும்

பதற்றமிகு கவலை நீக்கி அமைதியுடன் நீடூழி வாழ வழிவகுத்திடுமன்றோ

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Verse 6

रश्मिमन्तं समुद्यन्तं देवासुरनमस्कृतम् ।

पूजयस्व विवस्वन्तं भास्करं भुवनेश्वरम् ॥६॥

Rashmimantam Samudyantam Deva-Asura-Namaskrtam |

Puujayasva Vivasvantam Bhaaskaram Bhuvane[a-Ii]shvaram ||6||

Meaning of Sanskrit Words

rashmi: = beam/ray of light [rashmima = sun; rashmimantam = haloed with rays, possessed of rays, crowned with rays]

samudyantam = having risen up [in the morning] [udaya: = to rise, samudaya: = to rise (in a good manner), samudyata =raised, lifted up]

devAsura = devAs and asurAs

namaskrutam = namas + krutam [namas = bowing/salutation, krutam = doing it; namaskaranam is the nominal verb form]

pUjayasva = agastyA is addressing rAmA here and saying “You Worship!”

vivasvantam = AdityA [vivasvat = brilliant/shining one; vivasta/vivasvAn = sun; vaivasvatA is the current Manu, son of sUryA]

bhAskaram = sun [bhAs = light, brightness; it also has a meaning of

“revealing, making clear” and light surely does that. The word “bhAshyam” has this same root; kara = to do, create; bhAskaram = the one that creates light]

bhuvana Eshvaram = ruler of the worlds [bhuvana refers to all the worlds; Esh = possessor, owner; Eshvaram = master, lord]

Meaning of the Verse

Pay respects to the risen sUryA, crowned with rays of light, who is most fitting to be worshipped, who is the ruler of all the worlds, who is the creator of light, who is brilliant, and venerated by the devAs and asurAs.

Meaning in Tamil

அண்டங்கள் அனைத்தாளும் ஆதவனை

விண்ணோர் வணங்கும் வெய்யோனை

பூரண நல்உதயமாகும் கதிரொளியவனை

பூசித்திடுவாய் புனிதமுடன் இராமனே

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Aditya Hridayam Verses 4-25 Prelude

The Sun—the heart of our solar system—is a yellow dwarf star, a hot ball of glowing gases.

Its gravity holds the solar system together, keeping everything from the biggest planets to the smallest particles of debris in its orbit. Electric currents in the Sun generate a magnetic field that is carried out through the solar system by the solar wind—a stream of electrically charged gas blowing outward from the Sun in all directions.

The connection and interactions between the Sun and Earth drive the seasons, ocean currents, weather, climate, radiation belts and aurorae. Though it is special to us, there are billions of stars like our Sun scattered across the Milky Way galaxy.

With a radius of 432,168.6 miles (695,508 kilometers), our Sun is not an especially large star—many are several times bigger—but it is still far more massive than our home planet: 332,946 Earths match the mass of the Sun. The Sun’s volume would need 1.3 million Earths to fill it.

(Ref: https://solarsystem.nasa.gov/solar-system/sun/in-depth/)

I never get tired of seeing the Sun rise and the Sun set. Everyday I try and make it a point to watch the Sun Rise & Sun set. I am amazed at the splash of colors and contrast that Sun provides. I was fortunate to watch the Sun Rise from my apartment roof top on one fine morning. I have posted the video in the Photography Section of my blog.

Now, let us read carefully the above description of the Sun particularly on its critical role in the universe and relate them to the Verses that will follow on Sunday. From Verse 4 to Verse 25, Sage Agasthya brings out through his praise for Aditya, the features and characteristics of the Sun and its importance. One can see the striking similarity between the century old views to the scientific description. No wonder you will see temples for the Sun God in several States of India such as Orissa, Bihar, Tamil Nadu, Andra Pradesh , Assam, Madhya Pradesh and Gujarat.

Aditya Hridayam Verses 1-3

Verse 1

ततो युद्धपरिश्रान्तं समरे चिन्तया स्थितम् ।

रावणं चाग्रतो दृष्ट्वा युद्धाय समुपस्थितम् ॥१॥

tatO yuddha parishrAntam samarE cintayAsthitam

rAvaNam cAgratO dR^iShTvA yuddhAya samupasthitam

Meaning of Sanskrit words

tata: – Then (at that very time)

yuddham – battle

parishrAnti: – exhaustion/fatigue

samara: – battle(-field)

cintayA – in the middle of a thought

sthitam – staying/standing

rAvaNam – ravana (used as an object of the sentence)

ca – and

agrata: – in front of

dR^iShTvA – on seeing (Dhrusti – seeing)

yuddhAya – for the battle

Sam-upa-sthitam – standing prepared (‘Sam’ – popular prefix to indicate correctness/propreity – in this case, ravana is standing, correctly prepared to fight)

Meaning of the Verse

When Lord Rama (implicit subject of the sentence) is standing absorbed in thought, on the battlefield, as He is exhausted by the fight till now; seeing Ravana facing Him (in front of Him) duly prepared for the fight…

Verse 2

दैवतैश्च समागम्य द्रष्टुमभ्यागतो रणम् ।
उपागम्याब्रवीद्राममगस्त्यो भगवानृषिः ॥२॥

daivatai: ca samAgamya draShTum abhyAgatOraNam

upAgamya: abravIt rAmam agastyO bhagavAn R^ishi:

Meaning of Sanskrit Words

daivatai: – with Devas

ca – and

sama-Agamya – arriving (at the same time) [Sam is prefixed for

‘simultaneously’] Aagaami is come, Aagamya is coming

draShTum – to see/witness [dR^iShTi: = sight]

abhyAgata: – he who had come

raNam – battle

upAgamya: – approaching [Agamya – coming, upa – near => to come near]

abravIt – spoke (past tense)

rAmam – Sri Rama

agastyO

bhagavAn – “blessed” is one of the meanings

R^ishi: – sage

Meaning of the Verse

The ‘Blessed’ Sage, Agastya, who had come to see the battle with the Devataas, on approaching Sri Rama, spoke…

Verse 1 & 2 – Tamil Version

சரிநிகர் சமமென நின்ற இலங்கையன் எதிரே

புரிபோர் விளை சோர்வுடன் சிந்தனைநடு நின்ற

கோசலைமைந்தனை நோக்கி தேவரினம் சூழ

போர் காண களம் வந்த குருமுனி சென்றுரைத்தான்

Verse 3

राम राम महाबाहो शृणु गुह्यं सनातनम् ।
येन सर्वानरीन्वत्स समरे विजयिष्यसि ॥३॥

rAma rAma mahA bAhO shrunu guhyam sanAtanam

yEna sarvAn arIn vatsa samarE vijayiShyasi

Meaning of Sanskrit Words

rAma – Agastya is talking to Raama directly, and addresses him “Hey Raama,

the Great-Shouldered Rama”

mahA – Great, mighty

bAhO – Shoulder

shrunu – listen [the word Shruthi has the same root]

guhyam – secret [Hindi word “Gupt” comes from this]

sanAtanam – forever, unending, eternal [as in Sanaathana Dharma]

[In fact, in AH, you will find several words for the same – akshaya,

nitya, shAshvatasya]

yEna – With which [ya: + Ena = yEna; ya: = whom/which, Ena = by/with]

sarvAn – all [used as an object here]

arIn – enemies [Krishna is “murAri” since he was the enemy of the demon

murA; kEsava since he killed the demon Kesi]

vatsa – child [Agastya addresses Rama as a child here]

samarE – on the battlefield

vijayiShyasi – You will win [vijayasi = You win; vijayAmi = I win;

vijayiShyAmi = I will win]

Meaning of the Verse

This stanza is a direct address from Agastya to Rama :

Hey Rama, the Great-Shouldered Rama, Listen to the eternal secret,

With which, Over all the enemies, Hey Child, You will win on the

battle-field!

Verse 3 – Tamil Version

தோள்வலி மிகுராமா கேளாயோ அழியாநிலையுடை மறைசெய்தி

அதன்வழி நடப்பின் அடைவர் அனைத்துப்பகைமீது உறுதிவெற்றி

இப்போர்களத்தில் உன் வெற்றி உறுதி பால ராமனே கவலைதவிர்

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

Sri Subramanya Bhujangam Verses 2-7

Aadi Sankaracharya the proponent of the Advaitha (Advaitha – not two in the literal meaning) philosophy, encouraged people to follow the route of Devotion (Bhakti) to the Lord for salvation by writing several Slokas about Hindu Gods.

In his work “ Sivananda Lahari”, Adi Sankara defines Devotion (Bhakti) in several Verses quoting examples of both Advaitha and Dwaitha philosophy (bhava). Pl ref Verse 61 in my earlier blog wherein Sri Sankara brings out the relationship between the Ankola tree & its seeds, the Magnet & iron particles as the “Dwaitha Bhava” approach and the example of river & sea as the “Advaitha Bhava” approach to Devotion (Bhakti). He also reiterated that ““Affectionate mental disposition and the purity of the devotion is the key” to salvation by quoting example of the actions of a hunter as an ardent devotee in Verse 63 of Sivananda Lahari

Sri Subramanya Bhujangam is a classic example of that affectionate mental disposition and purity wherein Sri Sankara was drawn to the abode of Lord Subramanya in the coastal village of Tiruchendur in Tamil Nadu & comes out with brilliant smooth flowing verses like the serpentine moves.

Let us examine the Verses

Verse 2

न जानामि शब्दं न जानामि चार्थं

न जानामि पद्यं न जानामि गद्यम् ।

चिदेका षडास्या हृदि द्योतते मे

मुखान्निःसरन्ते गिरश्चापि चित्रम् ॥२॥

Na Jaanaami Shabdam Na Jaanaami Ca-Artham

Na Jaanaami Padyam Na Jaanaami Gadyam |

Cid-Ekaa Ssaddaasyaa Hrdi Dyota-Te Me

Mukhaan-Nihsarante Girash-Ca-Api Citram ||

சொல் அறியேன் உட்பொருள் அறியேன்

கவி அறியேன் உரைநடையறியேன் – என்

உள்ளமுறை இதயத்தில் ஆறுமுகம் கண்டேனாதலால்

சொற்பல உதிர்த்திட்டேன் வாய்வழியாய் !

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Verse 3

मयूराधिरूढं महावाक्यगूढं

मनोहारिदेहं महच्चित्तगेहम् ।

महीदेवदेवं महावेदभावं

महादेवबालं भजे लोकपालम् ॥३॥

Mayuura-Adhiruuddham Mahaa-Vaakya-Guuddham

Manohaari-Deham Mahac-Citta-Geham |

Mahii-Deva-Devam Mahaa-Veda-Bhaavam

Mahaa-Deva-Baalam Bhaje Loka-Paalam ||

மயில் வாகனமேறி உயர்வாக்கின் உட்பொருளாகி

அழகுடல் கொண்டு அடியோரின் உளம் உறைந்து

அமரர்தம் தலையாகி ஆதிநூட்களின் உணர்வாகி

உமையோனின் மகனாகி உலகோரைக் காப்போனே

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Verse 4

यदा संनिधानं गता मानवा मे

भवाम्भोधिपारं गतास्ते तदैव ।

इति व्यञ्जयन्सिन्धुतीरे य आस्ते

तमीडे पवित्रं पराशक्तिपुत्रम् ॥४॥

Yadaa Samnidhaanam Gataa Maanavaa Me

Bhava-Ambhodhi-Paaram Gataas-Te Tadai[a-E]va |

Iti Vyan.jayan-Sindhu-Tiire Ya Aaste

Tam-Iidde Pavitram Paraashakti-Putram ||

உன்னடி பணிந்தோர் கடந்தனர் பிறவிப் பெருங்கடல் எனும் உண்மையை

உலகோர் உணரவே செந்திற்கடலோரம் அமர்ந்தாயோ உன்உறைவிடமென

உளம் உருகி உரைப்பேனே உன் புகழ் பாடி உமையவளின் தூய பாலனே

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Verse 5

यथाब्धेस्तरङ्गा लयं यन्ति तुङ्गाः

तथैवापदः सन्निधौ सेवतां मे ।

इतीवोर्मिपंक्तीर्नृणां दर्शयन्तं

सदा भावये हृत्सरोजे गुहं तम् ॥५॥

Yatha-Abdhes-Taranggaa Layam Yanti Tunggaahha

Tathai[aa-E]va-[A]apadah Sannidhau Sevataam Me |

Iti-Ivo[a-Uu]rmi-Pangktiir-Nrnnaam Darshayantam

Sadaa Bhaavaye Hrt-Saroje Guham Tam ||

ஆர்பரிக்கும் அலைகள் ஆழ்கடலில் தோன்றி மறைந்திடும் காட்சி போல்

அன்பர்களின் மாளா துயரங்கள் அழிந்துடுமே உன் சந்நிதி அடைந்தால் என

அலைகள் காட்டி அறிவித்தாயோ அன்பர்களுக்கு திருச்செந்தூரதனில்

அனுதினமும் இதயமலர் ஏற்றி தியானித்தேன் உனை குருகுகநாதனே

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Verse 6

गिरौ मन्निवासे नरा येऽधिरूढाः

तदा पर्वते राजते तेऽधिरूढाः ।

इतीव ब्रुवन्गन्धशैलाधिरूढाः

स देवो मुदे मे सदा षण्मुखोऽस्तु ॥६॥

Girau Man-Nivaase Naraa Ye-Adhiruuddhaah

Tadaa Parvate Raajate Te-Adhiruuddhaah |

Iti-Iva Bruvan-Gandhashaila-Adhiruuddhaah

Sa Devo Mude Me Sadaa Ssannmukho-Astu ||

சந்தனாசலமேறி என் சந்நிதி அடைவோர் திருக்

கயிலைமலையேறி பெருவீடு சேரும் பலனடைவோர் என

கந்தவரை அமர்ந்த செந்தூரான் பறைத்திட்டானோ

சிந்தனையில் உனையேற்றி மகிழ்ந்திடுவேன் சண்முகனே

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Verse 7

महाम्भोधितीरे महापापचोरे

मुनीन्द्रानुकूले सुगन्धाख्यशैले ।

गुहायां वसन्तं स्वभासा लसन्तं

जनार्ति हरन्तं श्रयामो गुहं तम् ॥७॥

Mahaa-[A]mbhodhi-Tiire Mahaa-Paapa-Core

Muni-Indra-Anukuule Sugandha-[A]akhya-Shaile |

Guhaayaam Vasantam Sva-Bhaasaa Lasantam

Jana-[A]arti Harantam Shrayaamo Guham Tam ||

பிறவிப்பிணி தீர்க்கும் பெருங்கடற்கரையோரத்தில்

தவத்திரு அடியோர்குகந்த சுகந்தவெற்பில்

பேரொளிப்பிழம்பெனவே குகைமேவி

எளியோரின் துயர் நீக்கும் படைவீடு செந்தூர்

அறிந்து யான் உனைத் தஞ்சமடைந்தேன் குகநாதனே

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