dhyAna shlOkas

karthik76 · Post by **karthik76** » 29 Apr 2007, 08:17

I wish to compile a list of dhyAna shlOkas of the dEvatAs and gurus we all worship. In my expectation, a dhyAna shlOka is a few verses that, upon understanding, can bring to our mind an image (of the dEvatA or guru) that we enjoy and praise.

We can start by compiling a lit of dEvatAs and gurus.

I request all of you to contribute and help.

coolkarni · Post by **coolkarni** » 29 Apr 2007, 09:10

Here are three very short dhyAna shlOkas which have been plucked from the beginning of HM recitals.

http://www.badongo.com/file/2893996
Mitali Bhowmick

http://www.badongo.com/file/2894029
Sunanda Patnaik

http://www.badongo.com/file/2894060
Jasraj

Let me know if these are what you have in mind.I can search for many more

ksrimech · Post by **ksrimech** » 30 Apr 2007, 08:12

These are SlOkAs rendered at the beginning of the concert.

(1) gnAnAnandamayam dEvam from SrI hayagrIva stOtram (svAmi vEdAnta dESikan) by sangIta kalAnidhi madurai T N SESagOpAlan

gnAnAnandamayam dEvam nirmalaspaTikAkrutim
AdAram sarva vidyAnAm hayagrIvam upAsamahE.

http://www.badongo.com/file/2903208

(2) Om namah praNavArtAya from SrI dakSiNAmUrti stOtram (Adi Sankara bhagavadpAdA) by sangIta kalAnidhi madurai SanmukhavaDivu subbulakSmi

Om namah praNavArtAya Suddha gnAnaikamUrtayE
nirmalAya praSAntAya dakSiNamurtayE namah.

http://www.sangeethapriya.org/~mss/Om namah pranavarthaya(Dhyanam).mp3

If other SlOkas, which were rendered as rAgamAlikas by Sri GNB, SSI, ARI, and other stawarts, can be taken into consideration, they can also be uploaded. SrI G N dESikan rendered a few verses of svAmi vEdAnta dESikan's sudarSanASTakam in hamsadvani at the beginning of his concert at vENugOpAlasvAmi temple, bEngalUrU/maisUrU, a few years ago. If you want I can upload that and similar renderings.

karthik76 · Post by **karthik76** » 30 Apr 2007, 21:32

coolkarni & ksrimech,

Your uploads have widened my original idea.

When I stand before the mUrtIs and images of the dEvatAs and gurus at home or in a temple, in prayer, I often scan through my memory for shlOkas that help me paint a mental picture of their splendour. Most of the time, I end up with a simple, easily recallable shlOka that may not help achieve what I look for, but is still appropriate for the dEvata or guru. For instance, facing vishNu, I used to recall -

nArAyaNAya vidmahE vAsudEvAya dhImahi tannO vishNu prachOdayAt

But when I recite the below shlOkas, I am satisfied to a greater extent -

shAntAkAram bhujangashayanam padmanAbham surEsham |
vishvAkAram gaganasadRsham mEghavarNam shubhAngam ||
lakshmIkAntam kamalanayanam yOgibhir dhyAna gamyam |
vandE vishNum bhava bhaya haram sarva lOkaika nAtham ||

dhEyah sadA savitR maNdala madhyavarthI |
nArAyaNa sarasijAsana sannivishta: ||
kEyuravAn makara kundalavAn kirIti |
hAri hiraNmayavapur dhRta shankachakra: ||

This could very well be due to my limitation of being able to perceive the rUpa soundaryam easier than a guNa vishEsham. This was where this exercise to compile dhyAna shlOkas started.

But after listening to your posts, my idea has widened to structure my compilation into the following -

- dhyAna shlOkas
- namaskAra shlOkas
- mangala shlOkas

Thank you for these posts. Please continue posting. I'll start compiling.

karthik76 · Post by **karthik76** » 30 Apr 2007, 23:05

gaNesha

dhyAna

shuklAmbaradharam vishNum shashivarNam chaturbhujam
prasannavadanam dhyAyet sarva vighnOpa shAntayE

namaskAra

gajavaktram surashrEshTam karnachAamara-bhUshitam
pAshAnkushadharam dEvam vandeham gaNanAyakam

gajAnanam bhUta ganAti sEvitam kapitta jambUphalasAra bhakshitam |
umasutam shOkavinAshakaranam mamAmi vighnEshvara pAda pankajam ||

ksrimech · Post by **ksrimech** » 30 Apr 2007, 23:18

karthik76, is the first dhyAna sloka "shuklAmbaradharam" on ganESa?

karthik76 · Post by **karthik76** » 01 May 2007, 03:08

or vishNu ?

ksrimech · Post by **ksrimech** » 01 May 2007, 03:50

The second word in the SlOka clearly states viSNum.

shuklAmbaradharam vishNum shashivarNam chaturbhujam
prasannavadanam dhyAyet sarva vighnOpa shAntayE

Any how ever that discussion is out of scope of this thread. My apologies for bringing that question up. I think we should just concentrate on collecting the audio.

For what you state in the previous thread, I think you do not want to restrict the collection to classical music alone. I think we can include SlOka recitations as well. Am I correct?

karthik76 · Post by **karthik76** » 01 May 2007, 04:12

ksrimech,

I really intended collecting just the shlOka text, but the audio posts seem to be big bonuses. Let us do both classical and shlOka recitations.

Thanks.

vasya10 · Post by **vasya10** » 01 May 2007, 05:52

karthik76:

couple of 'corrections' --

vighnOpa shAntayE - I guess should be vighnOpashAntayE (without space), because its actually split as vighna upashAntayE.

umasutam shOkavinAshakaranam mamAmi vighnEshvara pAda pankajam -

umAsutam shOkavinAshakaraNam namAmi vighnEshvara pAda pankajam |

-- you may want to standardize on the S vs sh as in Siva vs shanmukha. Always a source of confusion in transliteration

i think the shloka is on vishNu, but may be its a clever one on both vishNu and gaNesha ?

karthik76 · Post by **karthik76** » 01 May 2007, 08:13

vasya,

I stand corrected on the first one. The second was a typo. I will use the 'S' to denote 'sh' from now on. Thank you for pointing these out.

On the shloka itself, I have read discussions supporting it to be vishnu's and ganesha's. It sure seems to be a clever one.

karthik76 · Post by **karthik76** » 01 May 2007, 09:18

I found a dhyana shlokam for rAma -

dhyAyEdAjAnubAhum dhRtaSaradhanuSam baddhapadmAsanastham
pItam vAsO vasAnam navakamaladalaspardhinEtram prasannam
vAmAnkArUDa sItAmukhakamalamilallOchanam nIradAbham
nAnAlankAradIptam dadhatamUrujatAmaNdanam rAmachandram

[rAmarakSa stOtram]

coolkarni · Post by **coolkarni** » 01 May 2007, 14:23

http://www.sendspace.com/file/uyx892

S Ramanathan

karthik76 · Post by **karthik76** » 01 May 2007, 22:35

Another one for rAma

sarayUtIra mandAravEdikA pankajAsanE
SyAmam virAsanAsInam gnyAnamudrOpaSobhitam
vAmOrunyastataddhastam sItAlakSmaNasamyutam
avEkSamANamAtmAnamAtmanyamitatEjasam
SuddhasphatikasankASam kEvalam mOkSakAnkSayA
chintayatparamAnmAnam bhAnulakSam japEnmanum
vahnir nArAyaNO nAdyO jATara: kEvalOpi cha

[rAma rahasya upanishat]

karthik76 · Post by **karthik76** » 01 May 2007, 22:39

skanda

SaDananam kumkumaraktavarNam mahAmatim divyamayUravAhanam |
rudrasya sUnum surasainyanAtham guham sadAham Saranam prapadyE ||

chetana · Post by **chetana** » 02 May 2007, 18:39

karthik76 wrote:or vishNu ?

it is on gaNesha. Not vishnu.

Vishnum merely means all-pervasive.

drshrikaanth · Post by **drshrikaanth** » 02 May 2007, 18:52

The SlOka is on vishNu . caturbhuja is viShNu only. Also, the Sloka occurs in the viShNu sahasranAma. These stOtras(aShTOttara and sahasranAma) do not usually begin with invocation to gaNapati or other Gods.

drshrikaanth · Post by **drshrikaanth** » 02 May 2007, 19:35

After doing some search, Im no longer sure the SlOka is on viShNu. It does seem to be ganapati dhyAna. viShNum is of course interpretable in other ways as already pointed out by Chetana. caturbhuja, yes gaNEsa in several of his 32 forms has 4 bhujas. white complexion, not so common but definitely seen in some of his iconographic forms. The SlOka is a clever one(perhaps intended so) as it can equally apply to viShNu and gaNapati.

vasya10 · Post by **vasya10** » 02 May 2007, 19:56

caturbhuja, yes gaNEsa in several of his 32 forms has 4 bhujas

Dikshitar too uses 'chaturbhujam' for gaNeSa in his 'siddhi vinAyakam' (chAamaram, shanmukhapriya)

1. Sukla ambaradharam -- is it vishNu or gaNeSa, (i thought vishNu was called pItAmbarI) ?
2. prasanna vadanam -- could it technically mean 'elephant-faced' ?

cmlover · Post by **cmlover** » 02 May 2007, 20:32

DRS
You also have to take into consideration the 'kriya' that go with the chanting. We generally knock with the knuckles on the forehead while chanting 'shuklambaradharam...' which is characteristic of gaNapati. Besides this chant is quite generic for all karmas and traditionally vinAyaka is invoked first. I have been told that 'VaiShNavas' do skip this shlOka in the sahasranamam and start with 'yasyadvirada..' which invokes viShvaksEna the incarnation of viShNu...

prasanna vadanam is generic just means a propitiated (t^Ripta) face. A root meaning could be (pr (forward) + sad (sunk or plunging) to mean a jutting face interpreted as an 'elephant face)!

karthik76 · Post by **karthik76** » 02 May 2007, 21:01

I did not know 'prasanna' had such a wonderful meaning. Yet another time, I bow to samskRtam.

Can we expound on the meaning of the other shlokas as well?

drshrikaanth · Post by **drshrikaanth** » 02 May 2007, 21:30

CML- thanks for the kriyA bit.

cmlover wrote:prasanna vadanam is generic just means a propitiated (t^Ripta) face. A root meaning could be (pr (forward) + sad (sunk or plunging) to mean a jutting face interpreted as an 'elephant face)!

sad means to droop/sink as in "distress" (drooping face), not the physical elongation. I think it would be a stretch(plunge

to take this as elephant-face.

cmlover · Post by **cmlover** » 02 May 2007, 22:08

We should also note tha 'vadanam' also means mouth (vad karaNE). Hence prasanna = (forward) sunken or sagging + mouth can easily describe the elephant face

Again 'sana' means the 'flapping of the ears by the elephant. Hence
prasana is the elephant flpaping its ears in aquiescence (i.e. the elephant (vinayaka) in the blessing mode).
The doubling of the final 'na' to prasanna is grammatically permitted always!

karthik/others
You are doing a fine job! Do continue...

karthik76 · Post by **karthik76** » 02 May 2007, 23:25

Thanks to everyone who's contributing and making this post as rich as the others are.

Here's the first rAma dhyAna SlOka from [rAmarakSa stOtram]

dhyAyEdAjAnubAhum dhRtaSaradhanuSam baddhapadmAsanastham
pItam vAsO vasAnam navakamaladalaspardhinEtram prasannam
vAmAnkArUDa sItAmukhakamalamilallOchanam nIradAbham
nAnAlankAradIptam dadhatamUrujatAmaNdanam rAmachandram

dhyAyEt - let us meditate upon
AjAnubAhum - A + jAnu + bAhum - the one whose hands extend upto his knees
dhRta - holds/bears
Sara - arrows
dhanuSam - bow
baddha - bound/folded
padma - lotus
Asanastham - in the pose (padmAsana)
pItam - yellow
vAsO - garment
vasAnam - having worn
nava - new
kamala - lotus
dala - petal
spardhi - jealousy
nEtram - eye
prasannam - pleased/joyful/happy
vAma - left
anka - lap
ArUDa - ascended/adorned
sItA - sItA
mukha - face
kamala - lotus
milat - meeting/looking at
lOchanam - eyes
nIrada - rain cloud
Abham - like
nAnA - various
alankAra - decoration/adornment
dIptam - glowing
dadhatam - wearing
Uru - thigh
jatA - hair
maNdanam - adorned
rAmachandram - rAmachandra

Let us meditate upon rAmachandra whose arms extend upto his knees, who holds the bow and arrows and has folded himself into the padmAsana wearing yellow garments with eyes that make the petals of a new lotus jealous, the joyful one with eyes fixed on the lotus-faced sItA seated on his left lap, the one who resembles the rain cloud, glowing in decoration from a variety of adornments, wearing hair reaching his thighs.

I am falling short of more appropriate words.

ksrimech · Post by **ksrimech** » 02 May 2007, 23:51

cmlover wrote:DRS
I have been told that 'VaiShNavas' do skip this shlOka in the sahasranamam and start with 'yasyadvirada..' which invokes viShvaksEna the incarnation of viShNu...

Absolutely baseless. We also start sahasranAma parayaNa from SuklAmbharadharam. This reference is to SrImannArAyaNa at tiruppArkaDal (the 107th divya dEsam). This also goes in accordance to azhvAr pAsurams. Also, if we have been skipping this SlOka then SrI parASara bhaTTar, in bhagavad guNa darpaNa, the most authentic SrIvaiSNava interpretation of the sahasranAma, wouldn't have started with explaining the meaning of this Sloka. If any vaiSNava said he/she does so, it show his/her ingnorance. In every sahasranAma bhaSya, viSnu (nAma # 2) has been defined as viSul vyApti iti viSnuhu. Now, the question is about vyApakatvam of parabrahman and who is the prabrahman. vaiSNavas attribute it to SrImannArAyaNan. Others have different opinions. When Adi Sankara bhagavadpAdA gave the last 8 namas, He says SrImAn nArAyaNO viSnuhu vAsudEvO abhirakSatu. From your definition, SrImannArAyaNan = ganESa (= viSNu) according to this SlOka. advaitins may accept, but not viSiStAdvaitins and dvaitins. I'm not telling this to hurt anybody. It has been the vaiSNava position since the time bhiSmAcAryA sang it.

karthik76 · Post by **karthik76** » 15 May 2007, 02:23

Here's the second rAma dhyAna SlOka

sarayUtIra mandAravEdikA pankajAsanE
SyAmam virAsanAsInam gnyAnamudrOpaSobhitam
vAmOrunyastataddhastam sItAlakSmaNasamyutam
avEkSamANamAtmAnamAtmanyamitatEjasam
SuddhasphatikasankASam kEvalam mOkSAkAnkSayA
chintayatparamAnmAnam bhAnulakSam japEnmanum
vahnir nArAyaNO nAdyO jATara: kEvalOpi cha

Can someone help in translating this?

karthik76 · Post by **karthik76** » 18 May 2007, 20:03

Can someone help in translating the above rAma dhyAna SlOka?

vs_manjunath · Post by **vs_manjunath** » 18 May 2007, 21:42

In Vishnu Sahasranamam the Dhyana slokam for Vishnu is "ksheerodhanvatpradeshe................".

may be little complicated compared to shantAkAram..........

ksrimech · Post by **ksrimech** » 18 May 2007, 22:49

vs_manjunath,

do you want the meanings for the dhyAna SlOkas?

kSIrOdhanvatpradESE SuchimaNivilasat saikate mauktikAnAm
mAlA kLiptA sanasthah phaTika maNi nibhair mauktikair maNDitAngaha |
shubhrairabhrairadabhrairupari virachitair muktapIyUSa varSaihi
AnandInaH punIyAdarinaliNagadA SaNkhapANir mukundaha ||

bhUH pAdau yasya nAbhirviyadasuranilaS chandra sUryau cha nEtrE
karNAvASAH SirO dyaurmukhamapi dahano yasya vAstEyamabdhihi |
antahstham yasya vishvam suranara khagagO bhogi gandharva daityaihi
chitram ramramyate tam tribhuvana vapuSam viSNumISam namAmi ||

vs_manjunath · Post by **vs_manjunath** » 19 May 2007, 10:01

Please do post it.It will help many rasikas.

bhaktha · Post by **bhaktha** » 22 May 2007, 22:48

"Shuklambaradharam vishnum" is indeed in praise of Visvaksena, the chief of Lord Narayana's army and the remover of all obstacles. He supposedly the vaishnavaite "equivalent" of Lord Vinayaka.
-bhaktha

ksrimech · Post by **ksrimech** » 24 May 2007, 01:06

vs_manjunath gAru,

Here are the word by word meanings.

SlOka 1:

kSIrOdhanvatpradESE SuchimaNivilasat saikate mauktikAnAm
mAlA kLiptA sanasthah sphaTika maNi nibhair mauktikair maNDitAngaha |
shubhrairabhrairadabhrairupari virachitair muktapIyUSa varSaihi
AnandInaha punIyAdarinaliNagadA SaNkhapANir mukundaha ||

kSIrOdhanvatpradESE - in the region of milk-ocean (tiruppArkkaDal)
SuchimaNi - shining gems
vilasat - adorned with
saikate - sands
mauktikAnAm - pearls
mAlA - garlands
kLiptAsanasthah - pedestal decorated with
sphaTika maNi - crystal gems
nibhaihi - similar
mauktikaihi - pearls
maNDita - adorn
angaha - parts
shubhraihi - white
abhraihi - clouds
adabhraihi - ????
upari - on Him
virachitaihi - to create
mukta - rained/showered
pIyUSa - nectar
varSaihi - showers
AnandInah - He who is bound/enjoying pure bliss
punIyAdari - ???
naliNa - padma (lotus)
gadA - kOumOdaki (mace)
SaNkha - pAncajanya (conch)
pANihi - His hand
mukundaha - mukundan emperumAn, SrImannArAyaNan

SlOka 2:

bhUh pAdau yasya nAbhirviyadasuranilaS chandra sUryau cha nEtrE
karNAvASAH SirO dyaurmukhamapi dahano yasya vAstEyamabdhihi |
antahstham yasya vishvam suranara khagagO bhogi gandharva daityaihi
chitram ramramyate tam tribhuvana vapuSam viSNumISam namAmi ||

bhUH - the earth
pAdau - feet
yasya - whose
nAbhihi - navel
viyat - the sky
asuh - vital breath
anilaha - the wind
chandra - the moon
sUryau - the sun
cha - and
nEtrE - eyes
karNa - ears
vASAha - the directions
SirO - head
dyauhu - the heaven
mukham - face
api - also
dahano - the fire
yasya - whose
vAstEyam - abdomen
abdhihi - the ocean
antastham - embodied inside
yasya - whose
vishvam - the Universe
sura - devas (demigods like indra, varuNa, agni, vAyu)
nara - human beings
khaga - birds
gO - cattle
bhogi - serpents
gandharva - male nature spirits
daityaihi - rAkSasas
chitram - diverse, different
ram - to play
ramyate - charming
tam - He
tribhuvana - 3 worlds (bhUhu, bhvaha, svaha)
vapuhu - body
viSNuhu - viSulvyApti iti viSnuhu - the All Pervasive
ISam - Isvara (God)
namAmi - I bow

The following meanings are drawn from the book by SrI nrusimhAcAri kRSNamAcAryA svAmi. The book follows the explanations given in SrI pArASara bhaTTar's
bhagavad guNa darpaNa & Adi Sankara bhagavad pAdar's sahasranAma bhASya.

Ref: http://www.ibiblio.org/sripedia/ebooks/vsn/

SlOka 1:
May Mukunda with the discus, mace, conch and lotus in his hands purify us - Mukunda who is seated on a
pedestal of garlands and pearls in the region of milk-ocean with the sands shining by the light of the
pure gems; who is adorned by pearls transparent like crystals and who is enjoying ecstatic bliss on
account of pure, white clouds overhead raining showers of nectar.

SlOka 2:
I bow to Lord Visnu who has the three worlds as His body, the earth as His feet and the sky as His navel,
the wind as His breath, the Sun and the moon as His eyes, the directions as His ears and the heavens as
His head, fire His face and the ocean His abdomen. In Him is embodied the universe, with the diverse
things, beings of different genre, demigods, humans, birds, cattle, serpents (birds and beasts), the
gandharvas and daityas (asuras) - all sporting in a charming way.

I have not been able to place the meanings of adabhraihi and puIyAdari. I hope some expert (CML, DRS and others) can help us out here.

"Shuklambaradharam vishnum" is indeed in praise of Visvaksena, the chief of Lord Narayana's army and the remover of all obstacles. He supposedly the vaishnavaite "equivalent" of Lord Vinayaka.

bhakta - SuklAmbharadaram viSNum is on SrImannArAyaNan and yasyad virat SlOka is on SrI viSvaksEnar. The SlOka goes as:
yasyad virata vaktrAtyAhA pAriSadyA paraSSatam
vignam nignanti satatam viSvaksEnam tamASrayE

vs_manjunath · Post by **vs_manjunath** » 24 May 2007, 21:34

KSRIMECH- Thanks.

vgvindan · Post by **vgvindan** » 25 May 2007, 09:03

A basic doubt - How 'SaSi varNam' is correct in describing viSNu?

vgvindan · Post by **vgvindan** » 25 May 2007, 09:58

According to the TTD website - http://www.tirumala.org/maintemple_tour_vishwaksena.htm

Sri Vishwaksena occupies an important place in the Vaikhanasa Agama. In Vaishnavite functions and temple rituals, Sri Vishwaksena is worshipped first. Vishwaksena is said to be the chief of the army (of the Lord) and is believed to protect the function or ritual from evil.

The idol has four hands - the upper two holding a sankha and chakra, the right lower in Avgana hastam, and the left lower on the hip i.e. Gada hastam. The idol of Vishwaksena and its worship are strictly in accordance with the Vaikhanasa Agama.

In the kRti 'ranganAyakaM', - rAga nAyaki, Dikshitar states 'gaNapati samAna viSvaksEnam'.

It is always the procedure that an invocation is done before approaching the main deity. This is true of both Vaishnava and Saiva sampradaya.

Therefore, the invocatory two verses of viSNu sahasranamam 'SuklAmbara dharam' and 'yasyadvirada' should refer to viSvaksEna.

ksrimech · Post by **ksrimech** » 25 May 2007, 12:05

vgv Sir,

Please look at the following email by SrI kRSNa kalalE. He is considered a big vidvAn here in the SrIvaiSNava community in USA. I can assure you his statement about this SlOka is very true.

http://www.ramanuja.org/sv/bhakti/archi ... /0207.html

None of our pUrvacAryas have attributed the first SlOka "SuklAmbharadaram" to viSvaksEna. It is only for SrImannArAyaNan. SrI mahAbharAtam, SrI viSNu purANam and SrImad bhAgavatha purANam clearly indicate how emperumAn has removed obstacles at the right time. What else proof we need that this SlOka refers only to Him and Him alone.

SrImannArAyaNan takes white color in trEta yugam according to SrIviSNu purAnA and according to tirumazhisai AzhvAr and tirumangai Azhwar.

tirumazhisai AzhvAr: tiruccanda viruttam 44

pAlinIrmai semponIrmai* pAsiyin pasumpuRam,*
pOlum nIrmai poRpudaiththadaththu* vaNDu viNDulAm,*
nIla nIrmai enRivai* niRaindha kAlam nAngumAy,*
mAlin nIrmai vaiyaham* maRaiththathu enna nIrmaiyE?

tirumangai AzhvAr: tirunEDuntAnDagam 3

thiruvaDivil karunedumAl sEyan enRum* thirEdhaikkaN vaLaiyuruvAyth tigazhndhAn enRum,*
peruvaDivil kadalamudham koNda kAlam* perumAnaik karunIla vaNNan thannai,*
oruvadivaththOr uruvenRu uNaralAgAthu* UzithORUzi ninRu Etthal allAl,*
karuvaDivil sengaNNa vaNNan thannaik* katturaiyE yAroruvar kANkiRpArE?

According to svAmi periyvAccAn pillai's commentaries, the words pAlinIrmai and vaLaiyuruvAyth tigazhndAn refer to the white color which SrImannArAyaNan took in trEtayugam. I do not have the original verse of SrI viSNu purAnam.

SrIvaiSNavas also have a interpretation that this SlOka refers to the form of SrImannArAyaNan as SrIhayagrIvar, who is white in color. Please remind yourself about the gnAnAnanda mayam dEvam SlOkam of svAmi vEdAnta dESikan for the reference of the white color of SrIhayagrIvar.

vgvindan · Post by **vgvindan** » 25 May 2007, 18:11

ks,
Annamayya kriti -

enta mAtramunan-evvaru talacina anta mAtramE nivu
antarAntaramul-enci cUDa piNDantE nippaTi annaTlu
koluturu mimu vaiSNavulu kUrimitO viSNuDani
palukuduru mimu vEdAntulu para brahmamanucu
talaturu mimu Saivulu tagina bhaktulunu SivuDanucu
alari pogaDuduru kApAlikulu Adi bhairavuDanucu
sarinennuduru SAktEyulu Sakti rUpu nIvanucu
darisanamulu mimu nAnA vidhulanu talapula koluturu bhajinturu
sirula mimuyE alpa buddhi talacina vAriki alpambavuduvu
garimala mimuyE ghanamani talacina ghana buddhulaku ghanuDavu
nI valana koratE lEdu mari nIru koladi tAmaravu
Avala bhAgIrati dari bhAvula A jalamE UrinayaTlu
zRI vEGkaTa pati nIvaitE mamu cEkoniyunna daivamu
zRI vEGkaTa pati nIvaitE mamu cEkoniyunna daivamani
I valanE nI zaraNani zaraNu idiyE para tattvamu nAku

Meaning -
You are only of the same magnitude as one thinks (comprehends) You;
Considering the differences, like the cake proportionate to amount of dough;
vaiSNavas would extol You lovingly as viSNu;
The vEdAntins would speak of You as para brahmam;
Saivas and the devotees thereof would think of You as Siva;
kApAlikas would greatly extol You as Adi bhairava;
Saktas, thinking they are right, would say You are of the form of Sakti;
Darsanas would worship by measuring Your varied kinds;
You are indeed insignificant for that mean-minded wealthy;
You are indeed Great in greatness, for those great intellectuals who think so;
There is no deficiency because of You; (number of) Lotuses (in a pond) are as per amount of water;
It is like the water of Ganga springing forth in the wells on its path;
If You are the Lord veGkaTEza, You are the God who protects us;
Considering You so, I seek refuge in You; this is my ultimate Truth.

(Meanings - Courtesy Ch Mallikarjuna Rao)
(Corrections welcome)

I have no doubts in my mind. Whether it is viSNu or viSvaksEna or gaNapati, my reverence will not be less. I hold viSNu sahasra nAma in as much reverence as lalitA sahasra nAmam. We get into contradictions when we try to perceptualise and/or reduce to linguistic terminology the 'all pervading' (viSNu).
Fire-agni-nippu-neruppu - none of these are 'the fire'; neither heat and light of fire be reduced to definitions.

rshankar · Post by **rshankar** » 25 May 2007, 20:52

And SrI purandara in his composition, candra cUDa SivaSankara pArvati ramaNanE on Siva, concludes by referring to Siva as the 'paramavaiSNava' ('paramavaiSNavanu nInE')...so, these are mere manifestations of the supreme.

ksrimech · Post by **ksrimech** » 26 May 2007, 00:04

If I have told anything wrong or harsh, I request to forgiven by everybody.

k.ganesan · Post by **k.ganesan** » 26 May 2007, 06:32

sivaya vishnuroopaya sivaroopaya vishnave
sivasya hridayam vishnuhu,vishnoscha hridayam sivaha
yattha sivamayo vishnuhu evam vishnumayaha sivaha
yatthantharam na pasyami tattha swastirastu me
the forum shall not be used for personal ends!
k.ganesan

karthik76 · Post by **karthik76** » 07 Jun 2007, 20:14

skanda -

SadAnanam kunkuma raktavarNam mahAmatim divya mayUra vAhanam |
rudrasya sUnum surasainya nATham guham sadAham SaraNam prapadye ||

cmlover · Post by **cmlover** » 07 Jun 2007, 21:30

According to correct chandas it is:
SadAnanam kunkuma raktavarNam mahAmatim divya mayUra vAhanam |
rudrasya sUnum surasainya nATham guham sadA SaraNamaham prapadye ||

karthik76 · Post by **karthik76** » 07 Jun 2007, 21:45

CML,

Thanks for the correction. What chandas does this verse follow?

drshrikaanth · Post by **drshrikaanth** » 07 Jun 2007, 22:04

ShaDAnanam kunkuma raktavarNam mahAmatim divya mayUra vAham |
rudrasya sUnum surasainya nATham guham sadAham SaraNam prapadye ||

This will fit the chandas, although the words have to be split awkwardly between 2 lines. It is a mixture of indravajra and upEndravajra metres. In poetry, these two closely related metres are often used interchangeably.

cmlover · Post by **cmlover** » 08 Jun 2007, 21:40

DRS
you cut the feet to fit the shoes

What I quoted is from the nitya dhyAna shlOka and is indeed ardhasama v^Rittam that will not fit your indravajra /upEndravajra metres.
Also note that 'mayUravAham' means one who carries the peacock

On the otherhand 'mayUravAhanam' means one who has the peacock for a vehicle!
Have your pick

drshrikaanth · Post by **drshrikaanth** » 08 Jun 2007, 23:46

cmlover wrote:Also note that 'mayUravAham' means one who carries the peacock
On the otherhand 'mayUravAhanam' means one who has the peacock for a vehicle!
Have your pick

This I call nitpicking. Some examples to the contrary.

The choice is yours.

abjavAhana- He who bears tha moon (ISvara); aSvavAha- horseman; gandhavAha and gandhvAhana both mean the wind; guhavAhana is peacock; harivAhana is garuDa; havyavAha and havyavAhana both mean fire.

cmlover · Post by **cmlover** » 09 Jun 2007, 03:08

You should consult the dictionary first. vAha at the end of a compound means carrying (see apte). Hence naturally mayUravAha as a compound will mean one who carries the peacock. On the otherhand 'mayUravAhana is a bahuvrIhi compound 'mayuram vAhanam yasya' whch is subramaNya. Of course you can explain 'mayUravAha' also as a bahuvrIhi independantly. But why tamper with the shloka to fit into the metre (while mine is from what is in print and what I have been reciting regularly).

This is not nit picking but a scholarly discussion

drshrikaanth · Post by **drshrikaanth** » 09 Jun 2007, 05:39

CML
I am quoting those words from the dictionary only. You cannot dispute usage. SAStra should bow down to prayOga.

k.ganesan · Post by **k.ganesan** » 09 Jun 2007, 17:25

SIR,
CAN IT NOT BE:- MAYURENA YEHA VUHYATE SAHA
MAYURA VAHAHA?
I THINK BOTH ARE CORRECT MEANING
THE SAME i.e. the LORD WHO IS CARRIED
BY MAYURA VAHANAM
k.ganesan

cmlover · Post by **cmlover** » 09 Jun 2007, 20:07

There is no problem with the meanings since both mean the same thing. My contention was against the manipulation of the mUlam to fit the chandas. asamav^rittam is acceptable chandas and need not be mutilated just to fit a particular chandas

Grammarwise the formation of the words 'vAha' and 'vAhanam' are quit different and hence there are different subtle uses which prayOgists

may overlook! Sanskrit is a beautiful and complex language and it takes a long time to delve into its subtle beauties!

DRS is indeed a master linguist and I am only trying to persuade him to ''drink deep the Castallian Spring' than attempt the 'dangerous thing ' ( a la Pope