Srirangapankajam

November 18, 2007

Sri Rangarajasthavam: 20 to 25

Filed under: Sri Rangaraja Sthavam — srirangapankajam @ 12:48 pm

21. thuktha apthi: janNakO janNanNii aHam iyam sri: Eva puthrii vara:
srirangEsvara: Ethath arHam iHa kim kuryaam ithi iva Agulaa
sansath saamara santhra santhanNa maHaamaaNikyaa mukthaa uthkaraanN
kaavErii laHariikarai: vithathathii paryEthi Saa SEvyathaam

Meaning – Cauvery thought as follows – Thirupaarkadal is my spouse and father os Sriranganayagi. Thus, indirectly Sriranganayagi becomes my daughter. Hence Her spouse Sriranganatha is my son-in-law. How am I going to offer the required gifts, which a mother should offer to her newly wed daughter and her son-in-law? She got confused and after some time she understood what must be done. She brought camphor, sandal trees, highly precious stones, pearls, all in heaps, through her waves which resembled her hands. Thus she performs kainkarya to Sriranganatha, which everyone must imbibe. Hence everyone must take a holy dip in Cauvery.

22. thiirtham sunthathi paathi nanthanNa tharuunN raththyaa angaNaanNi uxathi
SnNaanNiiya arHaNa baanNavaari vaHathi SnNaatha: punNiithE janNaanN
syaamam vEtharaHa: vyanNakthi puLinNE pEnNai: HaSanNthii iva thath
kangaam vishNu pathiithva maathramugaraam HEma Abagaa Hanthu agam

Meaning – The water which is pure is called Thiirtham. Cauvery purifies even such thiirthams. She saves all the plants and plantains at the garden of Periyaperumal through her waters. When Namperumal visits the holy streets of Srirangam, she sprays waters on those streets. She gives pure water for Namperumal’s pooja rites. She removes not only the bodily blemishes, but also the inner blemishes of those who take bath in her. Periyaperumal, who is extolled by all the Vedas – Cauvery makes a comfortable stay for Him on her banks. Ganges is with a pride that she flowed from the lotus-feet of Narayana when He took Thrivikrama avatharam. But Cauvery is very humble in performing kainkarya to Sriranganatha, with the foams appearing like her smile. Let that Cauvery remove all my sins.

23. agaNithakuNa avathyam Sarvam SthiraThraSam abrathikriyam
abi paya: pUrai: Abyaayanthii anu jaagrathii
pravaHathi jagath thaathrii pUthvaa iva rangapathE: thayaa
sisiramathura agaathaa Saa na: punNaathu maruthvruthaa

Meaning – Because of their past deeds certain lives are plants and non-moving substances. They cannot even perform the holy acts which will remove their sins. Without seeing their blemishes, Cauvery nourishes them with her holy water. Just like a mother who takes care of her infant, Cauvery takes care of all these creatures without sleeping for a second. Just like Namperumal’s kindness is filled everywhere, she fills Srirangam. Let that sweet Cauvery bring about cleanliness in us.

24. tharaLa thanu tharangai: mantham AnthOLyamaanNa
Sva thada vidapiraajii manjarii Suptha prungaa
xipathu kanNaka naamnNii nimnNakaa naaLikEra
kramu kaja makaranthai: maamSalaapaa mathamHa:

Meaning – Cauvery gently dashes at the gardens in her banks through her waves, which are making a gentle noise. Due to this, the flowers on those plants and trees dance gently, thus making the bees on them to sleep comfortably. Also Cauvery makes many trees and plants in those gardens to shell out more pollen dusts. Let that Cauvery wash away all my sins.

25. kathaLa vaguLa jambuu puuga maagantha kaNdta
thvayaSa SaraSa niiraam antharaa SaHyakanNyaam
prapala jala pipaaSaa lambamanNaa ambutha Oka
pramagara tharu pruntham vanthyathaam anthariipam

Meaning – Cauvery is flowing upto the neck level of Plaintains and other trees. How this appear? The clouds which travel a long way, drink the nectar like waters of Cauvery and take rest. These trees appear like those clouds. Let this Srirangam which is filled with such trees and appearing like an island, be worshipped by all.

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Sri Rangarajasthavam: 16 to 20

Filed under: Sri Rangaraja Sthavam — srirangapankajam @ 12:47 pm

16. Swam samskrutha draavida veda suukthai:
Paantham math ukthai : maliniigarothi
Sriranga kamra: kalabam ka Eva
Snaathvaa abi thuuLiirasigam nishEththaa

Meaning – Sri Ranganatha, who is fond of residing at Srirangam is already extolled by many Sanskrit and Tamil verses. Though He is praised by many verses, still He is not pleased it seems. He is ready to accept the dirt on Him in the form of my verses, which are filled with absurdity. Who will be able to stop an elephant which enjoys throwing sand on itself immediately after a good bath?

17. kim thu prapathithi pala thaaritha vishnu maaya
math vamchya raajakula thurlalitham kila Evam
srirangaraaja kamalaa patha laalithathvam
yathvaa abaraathyathi mama sthuthi saahasE asmin

Meaning – Even though I do not posses any qualification to extol Sri Ranganatha, how dare I proceeded? I am proud of my lineage; my ancestors were always at the lotus feet of Sri Ranganatha; I am born in such a noble lineage – with these strengths I dared to compose this sloka. I was nurtured by Sri Ranganaachiar and Sri Ranganatha at the temple itself. The Divya Dhamapathis took care of me right from my child hood (It is said that Battar will sleep in a cradle tied at the Periya perumal sannithi, moved by Sri Ranganayagi Herself). With this boldness, I started the verse which has made me a person who commited a great fault (fault = trying to praise Sri Ranganatha without possessing any qualification to do so).

18. naathasya cha swa mahima arNava baarathruchva
vignaana vaak vilasitham sahathE na veda:
aabekshikam yathi thathasthi mamaabi thEna
srirangiNa: stuthi vidau aham athayakaarsham

Meaning – Even the Vedas claim that they have not found the depth of the “attribute-sea” of Periyaperumal. They know pretty well that they do not have the capacity to do so. Still they attempted thinking that, “We are at least better knowledgeable than those who are dull heads”. If it is possible for the Vedas to think like this, it possible for me too, to think in the same plane. Hence I qualified myself to praise Sri Ranganatha.

19. anyathra athathkuNa ukthi: bagavathi na thath uthkarsha sauryai:
sthuthyathvaath yaavath arththaa paNithi: abi thathaa thasya nissiimagathvaath
aamnaayaanaam asiimnaam abi hari vibavE varshapinthO: iva apthau
sampanthaath swaathmalaaba: nathu kaBaLanatha: sthOthu: Evam na kim mE

Meaning – There are two ways to praise anybody. One way is to borrow the attributes present in some other person, which are not present in the person who is being praised and with those borrowed attributes he is being praised. This method is not possible with respect to Periyaperumaal – since there is no attribute which could be borrowed from some others, which is not present in Him. Second way is to praise somebody with the actual attributes which he has. For this one has to know what are all the attributes the person has. This method is also not possible with respect to Periyaperumal – since even Vedas does not know (even He Himself does not know) His full attributes. Even then how Vedas extol Him? Just like a rain drop retaining its original name and form by falling on sea, Vedas retain their characteristics by praising Namperumal. If this be the case, I also will retain my swaroopa by doing so.

Explanation – When a rain drop falls on sea, it does not lose its characteristics of water. But when the same drop falls on mud, it loses its shape, color, taste etc. Similarly, if we praise Him, we will keep our swaroopa intact.

20. kaavEriim avakaahishiiya bagavathbOga antharaayii bavath
Karma klEsa pala Asaya prasamana uthvEla amala srOthasam
janthO: samsaratha: archiraathi saraNi vyaasanga pangaaya yaa
lOkE asmin virajaa iva veellithajalaa srirangam aalingathi

Meaning – When the departed soul moves to Paramapada through archiradi margam, it takes a holy dip at Vraja river on its way. For the people who are in this samsaric world, the Cauvery is like that Vraja river (where Srirangam is like Paramapada). She is embracing Srirangam with deep affection since Namperumal is there. Let that Cauvery remove my good-bad karma effects, which are hinderances to perform the kainkarya for Periyaperumal. Let her remove my ignorance, karma effects, vasana etc. She is overflowing the banks because of happiness. She is very pure. Let me take a holy dip in that overflowing Cauvery.

Sri Rangarajasthavam: 11 to 15

Filed under: Sri Rangaraja Sthavam — srirangapankajam @ 12:46 pm

11. swasthi sristhana kasthuurii magarii muthritha urasa:
srirangaraajaath saratha: satham aasaasmahe thamaam

Meaning – On the breasts of Sri Ranganayagi, a paste made of kasthuri etc is applied. When Periyaperumal embraces Her, this paste gets on to the chest of the Lord. Let that Sri Ranganatha bring all auspicious things in our life for ever.

12. Paathu praNatharakshaayaam vilambam asahan iva
sathaa panchaayuthiim bibrath sa na: sriranganayaka:

Meaning – Sri Ranganatha never wants to loose even a second when it comes to the protection of His devotees. Thus, He always carries the five weapons fearing that He may have to search them in case of emergency to us. Let that Namperumal protect us.

13. Amatham matham mathamathaamatham stutham
Pariniinthitham pavathi ninthitham stutham
Ithi rangaraajam uthajuugushath thrayii
Sthumahe vayam kim ithi tham na chakuma:

Meaning – If we think that Brahman (this term does not indicate four-faced brahma, this indicates the Supreme Lord) cannot be known, then we have understood Brahman. If we think that Brahman can be understood, we are at fault. If we think that Brahman can be praised in full, we are at fault. If we think that Brahman cannot be extolled fully, it is extolled fully. This is the point iterated even by the well-learned Vedas. Such is the plane in which Sri Ranganatha is in. Given this scenario, we people filled with absurdity, attempt to praise Sri Ranganatha. How this is possible? We are unfit for this.

14. Yathi mE sahasra vadana aadi vaibavam
Nijam arpayEth sa kila rangachandramaa:
Atha seshavath mama cha tathvath eva vaa
Stuthi sakthi abaava vibave abi baagithaa

Meaning – Sri Ranganatha may impart His features such as possession of thousand mouths to me. If he bestows on me such a blessing, I will also have the capacity to praise Him like Adisesha or the Lord Himself. After that, I may revoke what I said in the last sloka – Sthumahe vayam kim ithi tham na chakuma – how can we praise Him, we being unlearned.

15. SO anga veda yathivaa na kila ithi Veda:
sandekthi anarkkavidham aathmani ranganaatham
SthaanE thath Esha: kalu thOshamaliimasaabi:
Math vaagbi : aisam athisaayaanam aavrunothi

Meaning – The Vedas wonder, “Whether Sri Ranganatha Himself knows His own fame in totality”. Thus the Vedas even doubt on the knowledge of the knowledge filled Lord. This doubt is valid. Why? Other wise how this Sri Ranganatha is listening to my absurd poems, hiding His Sarveswara trait?

Sri Rangarajasthavam: 6 to 10

Filed under: Sri Rangaraja Sthavam — srirangapankajam @ 12:45 pm

6. Rishim jushaamahE Krishna drushnaa tatvam iva uthidam
Sahasra saagaam ya: atraakshiith draavidiim brahma samhithaam.

Meaning – (now praises Sri Namaazwaar)- I wonder if the deep love towards Lord Krishna has taken a human form; and that human form has praised Him through Upanishads containing thousand Tamil verses (Thiruvaimozhi). I prostrate before that Namaazhwaar.

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7. nama: sriranganaayagyai yath bruuvibrama bEthatha:
iisa iisithavya vaishamya nimna unnatham itham jagath.

Meaning – (now praises Sri Ranganaachiyaar) – It is through Her eye-brow movement, this world gets uplifted or pushed down. I prostrate before that Sri Ranganaachiyaar.

Explanation – The ups and downs in this world are caused by Her mere eye-brow movement. How? Whenever She wants somebody to be uplifted, She looks at Namperumal and signals Him by raising Her eye-brows. Namperumal understands this and uplifts the person. She does not even talk to Namperumal owing to shyness which is natural for any woman, but only through such signals.

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8. sri sthana aabaraNam tEjah: srirangEsayam aasraye
chinthaamanim iva uthvaantham uthsangE anantha bOgina:

Meaning – (now praises Periyaperumal) – Here is a luminous Object which decorates the breasts of Sri Ranganaayagi; an Object which appears like a precious stone emitted by Adisesha; which is reclines on Adisesha; which is at Srirangam – I now approach such a luminous Object.

Explanation – It is said that King Cobra emits precious stone. Here Battar wonders if Periyaperumal is that precious stone. Why? The Cobra never separates that stone, similarly Adisesha never separates Periyaperumal; precious stones adorn the breasts of noble women, similarly this stone adorns the breasts of Sri Ranganayagi. It is correct to address Periyaperumal as “Object”? Yes, in a poetic parlance this is perfect.

9. asthi vasthu idam idanthva prasangyaana paraangmugam
sriimathi aayathanE lakshmii pathalaakshaa eka lakshanam

Meaning – We cannot says that this Object is of this nature and with these attributes. The Object has on Its body, the marking of the lotus feet of Godess Mahalakshmi. This is visible through the saffron mix found in the lotus feet of the Goddess, which has left this marking. This Object is reclining at the Srirangam temple.

10. Lakshmi kalpalathaa uththunga sthana sthabaga sanchala:
Srirangaraaja brunga: mE ramathaam maanasa ambujE

Meaning – Sri Ranganayagi is like a karpaga tree. In that tree, her breasts appear like a bunch of flowers. On that bunch of flowers, a bee named Sri Ranganatha rests upon. Let the bee rest on my lotus heart also with affection.

Sri Rangarajasthavam: 1 to 5

Filed under: Sri Rangaraja Sthavam — Tags: , , — srirangapankajam @ 12:44 pm

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Thaniyan 

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Sri Paraasara Bataarya: srirangesa purohitah:

Sri Vatsaanga sutha: srimaan sreyasE mEsthu buuyase

Meaning  – one who is reciting puranas and panchangas before Sri Ranganatha, one who is the son of Kuurathazhwan, one in whom Mahalakshmi always resides – let that Parasara Battar grant all auspicious wealth to me.

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1. Srivathsa chihnamichrepya: nama ukthim atheemahE

    Yath ukthaya: thrayeekandE yaanthi mangala suutrathaam.

Meaning – Let us assume that the Vedas take the form a woman. Her neck is adorned with the mangalasutram (thallai). This mangalasutram is nothing but the sacred works of Sri Koorathaazhwan. Let us fall at the feet of Sri Koorathaazhwan by uttering the word “namah” – meaning I belong to you.

Explanation – Consider an unmarried girl. Before her marriage many persons would have mentally treated her as their wife. Only after her getting married, on seeing her mangalasutram, people refrain from such thoughts. The same condition exists for Vedas also. Though all the Vedas extol only Sriman Narayana, many say that Vedas belong to their sect only. However after Sri Koorathaazwan, this scenario changed. His works came as the mangalasutram for the Vedas, which signifies the wedding with Sriman Narayana. Only then people started believing that Vedas belong only to Sriman Narayana.

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2. Raamaanuja padachchaayaa gOvinda aahvaa anabaayinee

    Thath aayaththa swaroopa saa jiiyaath math vichramasthalee

Meaning – Just like a shadow which never gets separated from an individual, Sri Govinda Battar (affectionately called Embaar), never parts with Sri Ramanuja. He is thus called the shadow of Ramanuja’s feet. He devoted his life at the lotus feet of Sri Ramanuja. I , who is suffering from the grips of samsara, seek refuge under the lotus feet of Embar. Let him live longer so as to protect me.

3. Ramanujamunir jeeyaath ya: harEr bakthi yanthratha:

    Kali kOlaahala kreedaamuthaakraham abaaharath

Meaning – (now praises Sri Ramanuja) Sri Ramanuja formed the Bagavath bakthi as a yantra. Just like daemons are driven away with a sacred yantra, Sri Ramanuja drove away the evil grips of kalipurusha with his Bhakthi yantra. Let that Ramanuja live longer.

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4. Vithaaya vaidigham maarkkham agauthasgutha kandagam

    Nethaaram bagavad bakthEr yaamunam manavaamahai

Meaning – (now praises Sri Alawandar) Before the birth of Sri Alawandar, the vedic path was filled with thorns (wrong teaching) laid by those who interpreted Vedas in their own way. Sri Alawandar removed all these obstacles and made the path of Bhagavath bakthi a clean one, which is easy to walkthrough. Let us pray him.

Explanation – Those who frequently ask the question – why, how – even on trivial matters are called kauthaskuthar. It is trivial that Vedas speak only of Sriman Narayana. Knowingly many persons argued against it and thus filled the easier pathway with thorn-like objections.

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5. Naumi naathamunim naama jeemutham bakthi avagrahE

    Vairaagya bagavad tathva gnana bakthi abivarshugam

Meaning – (now praises Sri Nathamunigal) There was a time when it was absolutely drought without the availability of water named Bakthi. At the time gnana, bakthi etc were showered over all the places by the cloud named Sri Nathamuni. I prostrate before him.

  

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