pachai maamalai pol mene

Monday, May 30, 2011

sambhavaami yuge yuge....

परिवर्त्तिनि संसारे मृतः को वा न जायते।
स जातो येन जातेन याति वंशः समुन्नतिं॥२४
भर्त्तृहरेः नीतिशतकात्
parivarttini saṁsāre mṛtaḥ ko vā na jāyate|
sa jāto yena jātena yāti vaṁśaḥ samunnatiṁ||24
bharttṛhareḥ nītiśatakāt

Another terse statement by Bharthruhari.. " In this world which is so dynamic and whose hallmark is change, many are born and most of them are reborn, and such births have no significance.  A person is actually born only if because of his birth, his clan attains heights of reputation and immortality."
 How true it is. As the Blessed Lord pointed out in Gita, jaatasya hi dhruvo mrutyuH dhruvam janma mrithasya cha..जातस्य हि ध्रुवो मृत्य्ः ध्रुवं जन्म मृतस्य च" (there is death for everyone who is born and everyone who is dead will come back  again in a new life)  and  Shankara as  talked about punarapi maranam punarapi jananam punarapi jananee jaDare sayanam..पुनरपि जननं पुनरपि मरणं पुनरपि जननी जठरे शयनं" (birth again and again, death again and again and  sojourn in mother's womb everytime),  the life cycle is dynamic..Nature's function is to recycle  everything from life to death and and back from death to life.  Many insignificant persons are born and dead like vermin. Generations pass and such births and deaths go unnoticed.
 But as though it is the good  fortune of the millennium great souls are born and the entire world changes for the better through their hallowed presence(संभवामि युगे युगे  sambhavaami yuge yuge) .  These and the real births.  Rama, Krishna, Buddha, Jesus, the Prophet, Shankara,  Vivekanada, Gandhiji, all were born like this.  They all join the hall of fame. We can include even our Sachin Tendulkar to this list.  Through their presence in the world, they have  made their clan, their country and the whole earth greater than what it was when they came in. We celebrate such births as festivals.

Of course some persons are born to deliver incurable gashes of the face of earth...the demons and tyrants of history, the warlords, the extremists.. I don't venture to name them.
They left or are leaving their marks on the earth in a negative way.

।श्रीकृष्णो रक्षतु।
|śrīkṛṣṇo rakṣatu|
Have a nice and happy day
with profound respect and warm regards
K V Ananthanarayanan
त्यजन्तु बान्धवाः सर्वे निन्दन्तु गुरवो जनाःI
तदापि परमानन्दो गोविन्दो मम जीवनंII
let all my relatives abandon me, let the great people insult me, still I am in supreme bliss since my life  is GOVINDA alone.
Iकृष्णात् परं किमपि तत्वं अहं न जाने"I
लोकाः समस्ताः सुखिनो भवन्तु।
lokāḥ samastāḥ sukhino bhavantu|

Sunday, May 29, 2011

compilations of the various slokas latest one

Friends, I have already pestered you poeple daily. But now I send a compilation  all these bundled in a pdf file.  Bear with me.. A slokam or two may come handy one day.  Namaskarams   the link is
।श्रीकृष्णो रक्षतु।
|śrīkṛṣṇo rakṣatu|
Have a nice and happy day
with profound respect and warm regards
K V Ananthanarayanan
त्यजन्तु बान्धवाः सर्वे निन्दन्तु गुरवो जनाःI
तदापि परमानन्दो गोविन्दो मम जीवनंII
let all my relatives abandon me, let the great people insult me, still I am in supreme bliss since my life  is GOVINDA alone.
Iकृष्णात् परं किमपि तत्वं अहं न जाने"I
लोकाः समस्ताः सुखिनो भवन्तु।
lokāḥ samastāḥ sukhino bhavantu|

the five fires

पञ्चाग्नयो मनुष्येण परिचर्याः प्रयत्नतः।
पिता माताग्निरात्मा च गुरुश्च भरतर्षभ॥६२॥
महाभारते उद्योगपर्वणि प्रजागरणपर्वणि विदुरवाक्ये अध्यायः ३३
pañcāgnayo manuṣyeṇa paricaryāḥ prayatnataḥ|
pitā mātāgnirātmā ca guruśca bharatarṣabha||62||
mahābhārate udyogaparvaṇi prajāgaraṇaparvaṇi viduravākye adhyāyaḥ 33

The great scholar and minister Vidura is rendering his learned treatise on statecraft and lifestyle  management  to his King and elder brother  Dhritaraashtra.
"O bull of Kuru race, every  man should serve with due diligence and sincerity the following five fires.  They are (1) his father (2) his mother (3) the fire itself (4) his own pure inner self  and  (5) the preceptor."

Fire when properly channeled is the most benevolent and rewarding force one can have at his disposal. But the same fire, if neglected or made angry can destroy the whole world including the one who has fomented it.
 Right from birth we are all taught that the most important things in our life in the order of priority  should be mother, father, preceptor and the God. This is because the first three are before us as the physical manifestation of God while God himself stays in the background as a noble but invisible presence. 
The parents always work for the benefit of their offspring and would happily sacrifice everything they have for their benefit. They may not think of any rewards for this.  However all their lives, dreams and expectations are hovering around their children. Spontaneous love is flowing from them like the nectar of the rays of moonlight  soothing the child....for them we are only children whatever our ages might be. But when their feelings get disturbed involuntarily because of some  wrong actions and deeds of the children, a destructive fire springs out from sorrow, and this fire, if not assuaged in time can burn up the son or daughter.  Applying value standards and criticism  to justify disrespectful treatment  are of no use  when it comes to our parents.  No one can become superior to his parents. After all we  originated from them. 
The fire itself is very potent.  Through fire, we cook food, through fire we offer oblations to all Gods, through fire we dispose off the garbage.  Fire was the first god we started worshipping..." agnimeelee purohitam... is the beginning of the Rg vedam".  But the same fire inundates forests, the same fire in the hands of a terrorist as gunpowder of a bomb causes terrible explosions and destroy life and all good things in the shortest possible time.  The leader of the armed forces shouts  "Fire.." as his  first war command.
The subtle self, innate in ourselves is also like fire.  Tended with calmness, this inner self gives us peace and bestows some purposefulness for our life.  If this soul is neglected, we are lost for ever.
The preceptor or Guru is also to be equated to our parents. Every person who has, at any point of time, enriched our knowledge or helped us  out in directing our own lives in a better direction  is a Guru. The neighbour, the boss, the colleague, the subordinate, the friend, all in addition to our teachers in academics should be treated as gurus.  God himself has manifested as guru in the shapes of Krishna, Shankara, Dakshinaamoorthy, Vyasa, Hayagreeva, Dattatreya, Ramanuja,  Jesus, The Prophet..the list is very lengthy. Will it be possible for us  to fight the  enraged fire coming from a  provocated preceptor and  continue our existence?


Saturday, May 28, 2011

Re: Prayer to water at the time of upasana to sandhya.

sir, it is sloka 29  of Mahaanarayanopanisat,  an upanishad attached  to the  shakha of Krishna yajurvedam along with taittariiyopanishad.

it is  also rendered as the fourth prasna of  taittariyopanishad  after the shikshavalli, brahmanandavalli, and bhriguvalli. The prayer Om Sri kesavaya namaH is not found in the upanishad.  it is only a shistaachara since Lord Krishna is the protector of the Universe.

2011/5/28 RAJAGOPALAN R.
The source of this prayer is not  indicated?

2011/5/28 Ananthanarayanan Vaidyanathan

आपो वा इदग्ँ सर्वं विश्वाभूतान्यापः
प्राणा वा आपः पशवः आपः अन्नमापः।
अमृतमापः च्छन्दाग्ँस्याप ज्योतीग्ँष्याप
यजूग्ँष्याप सत्यमाप सर्वा देवता आपः॥
ॐ भूर्भुवस्सुवराप ॐ श्री केशवाय नमः

āpo vā idag sarvaṁ viśvābhūtānyāpaḥ
prāṇā vā āpaḥ paśavaḥ āpaḥ annamāpaḥ|
amṛtamāpaḥ cchandāgsyāpa jyotīgṣyāpa
yajūgṣyāpa satyamāpa sarvā devatā āpaḥ ||
om bhūrbhuvassuvarāpa om śrī keśavāya namaḥ

All that is found in this world has origin in water, whatever is manifest as universe is water, water is the life-breath in us , all living beings are manifested in water, food is emanating from water, water is ambrosia (nectar) , water forms the vedas (chandaas) , water is the energy found in  light, water is the yajus,  water is the truth, all gods are manifested in water--
Om, I invoke water in the three worlds bhoo, bhuva and suvaH... OM I prostrate before the God with copious hair, kesava, the Krishna

Prayer to water at the time of upasana to sandhya.

।श्रीकृष्णो रक्षतु।
|śrīkṛṣṇo rakṣatu|
Have a nice and happy day
with profound respect and warm regards
K V Ananthanarayanan
त्यजन्तु बान्धवाः सर्वे निन्दन्तु गुरवो जनाःI
तदापि परमानन्दो गोविन्दो मम जीवनंII
let all my relatives abandon me, let the great people insult me, still I am in supreme bliss since my life  is GOVINDA alone.
Iकृष्णात् परं किमपि तत्वं अहं न जाने"I
लोकाः समस्ताः सुखिनो भवन्तु।
lokāḥ samastāḥ sukhino bhavantu|


।श्रीकृष्णो रक्षतु।
|śrīkṛṣṇo rakṣatu|
Have a nice and happy day
with profound respect and warm regards
K V Ananthanarayanan
त्यजन्तु बान्धवाः सर्वे निन्दन्तु गुरवो जनाःI
तदापि परमानन्दो गोविन्दो मम जीवनंII
let all my relatives abandon me, let the great people insult me, still I am in supreme bliss since my life  is GOVINDA alone.
Iकृष्णात् परं किमपि तत्वं अहं न जाने"I
लोकाः समस्ताः सुखिनो भवन्तु।
lokāḥ samastāḥ sukhino bhavantu|

tainted money is abhorrent

अवमानेनागतमैश्वर्यं  अवमन्यते साधुः॥१६०॥
अधमा धनमिच्छन्ति धनं मानश्च मध्यमाः।
उत्तमाः मानमिच्च्चन्ति मानो हि महताम् धनं॥
avamānenāgatamaiśvaryaṁ  avamanyate sādhuḥ ||160||
adhamā dhanamicchanti dhanaṁ mānaśca madhyamāḥ|
uttamāḥ mānamicccanti māno hi mahatām dhanaṁ||

"Wealth attained  at the cost of self respect is rejected with disdain by the noble men".  says Chanakya
This statement is further highlighted by a Subhashitam. 

 "The wretched creature covets to earn money by any means.  
The moderate man would prefer to have money and also strive to ensure that his good name is not overly tarnished in the lookout for money.  
But the noble soul would never compromise his good name in pursuit of money,
 for the greatest wealth for them is the unblemished reputation and unsullied self-respect"

Abject poverty may be viewed as the greatest bane in life by many.
 So it would appear natural that it is natural for one to covet wealth..
 But  in a decent society if people flout law and order and basic human decency when it comes to hoard whatever material assets are available for consumption, the system is thrown into chaos.  
The desire for wealth becomes an obsession with people and the strongest among them become mere robbers. 
All great souls born in human history were acutely aware of this danger.  
Jesus wanted everyone to be his neighbours keeper.  
Gandhiji echoed this in his social philosophy  that the rich people were just keeping their wealth as an endowment for the benefit of all.

The desire for money can make a man to stoop  to any low levels.  
We see and often become victims to  this dangerous trend as reflected in various crimes.. 
Most of the crimes are perpetrated with the ultimate greed for money.

It is the aftermath of greed of the people with wealth that prompted them to resort to exploitation of the indigent majority and every revolution, every war, every bloodshed had its genesis in the fight against tyranny of wealth. 

Wars were fought either to hoard money or to destroy such looters.
True, we should have money, but that is to fulfill our reasonable needs of life.  Beyond that is there any reason not to share?  .

Friday, May 27, 2011

embodiment of spontaneous love

अनुचरति शशाङ्गं राहुदोषेपि ताराः
पतति च वनवृक्षे याति भूमिं लता च।
त्यजति न च करेणुः पङ्कलग्नम् गजेन्द्रम्
व्रजतु चरतु धर्मं भर्तृनाथाः बि भार्याः॥ 
भासप्राणीते  प्रतिमानाटके 

anucarati śaśāṅgaṁ rāhudoṣepi tārāḥ
patati ca vanavṛkṣe yāti bhūmiṁ latā ca|
tyajati na ca kareṇuḥ paṅkalagnam gajendram
vrajatu caratu dharmaṁ bhartṛnāthāḥ bi bhāryāḥ||

from Pratimaanaatakam of Bhasa  

The   question pondered over  with  Bhasa in his celebrated drama  Pratimaanatakam  is whether Sita should accompany Rama during Rama's  sojourn in forest.
The poet deems it as the duty of the wife to follow her husband either is happiness or in agony to the end.
"The stars, who are the faithful wives of the moon, keep company with him and  remains around him even when an eclipse occurs and the snake demon Rahu gobbles up the lunar disc.
 When the big tree over which the tendrils of the jasmine plant have grown for a long time is felled by a tempest or the axe of a woodcutter, the jasmine plant also come down and never thinks of abandoning the tree. 
When a bull elephant is unfortunately caught in a quagmire and is sinking, his lifetime companions, the mare elephants, never abandon him but rally around him and try to pull him  out of the situation...
So this is the duty of a chaste woman..
Let Sita fulfill the dictates of Dharma and accompany her husband.

Of course the Lokamataa Sita would not think of a separation from Rama in any situation.
She is the epitome of dharma and her love for Rama is divine. 
The poet tries to generalize this dharma for all females.  He attributes the duty to even non-human couples, for  whom  fidelity comes spontaneously.

We cannot for a moment forget the Dharma of the husband to protect and ensure welfare for his wife.  The life of a woman is created for love and sacrifice...and she always follows her natural instincts. 
When in full beauty and attractiveness, she takes upon herself the duty of bearing a child in her womb for a man, faith alone forming the precondition.
 In this process her beauty is sacrificed to a substantial extent.
She worries, fasts , prays and control all her passions for the sake of the embryo that is growing inside her.
 The delivery is often painful and her body is cut by a surgeon in many  cases.
Then she enacts a long saga of love and sacrifice for the sake of the child born to her and remains so till her last breath. 
The existence of all animate things including humans would have been very cruel but for the limb or the species which is female.
 Sree maathre namaH
  Pranams to the Mother

Thursday, May 26, 2011

inherently rich

करे श्लाघ्यस्त्यागः शिरसि गुरुपादप्रणमता
मुखे सत्या वाणी विजयि भुजयोर्वीर्यमतुलं।
हृदि स्वच्छा वृत्तिः श्रुतिमधिगतं च श्रवणयोर्
विनाप्यैश्वर्येण प्रकृतिमहतां मण्डनमिदम्॥५३॥
भर्त्तृहरेः नीतिशतकात्

kare ślāghyastyāgaḥ śirasi gurupādapraṇamatā
mukhe satyā vāṇī vijayi bhujayorvīryamatulaṁ|
hṛdi svaccha vṛttiḥ śrutimadhigataṁ ca śravaṇayor
vināpyaiśvaryeṇa prakṛtimahatāṁ maṇḍanamidam||53||
bharttṛhareḥ nītiśatakāt

Bharthruhari and other greats have been repeatedly stressing the superiority of noble accomplishments over mere enrichment by way of  money.

 Maybe it is so  because the words are worth repetition so that the message will be carried to one and all at every point of time. 
The great masters loved us so much that they are repeating  the great idea again and again, even at the risk of being termed as otiose.. 
So I have no hesitation in parrot-like repetition of the idea..

"The hands have the advantage of giving bounties to deserving people. 
The head is always adorning the blessings of the lotus feet of the preceptors and elders. 
The lips are gushing forth truthful and sublime words. 
The strong hands contain supreme valour ready for action and always bringing victory. 
The thoughts arising in the mind are always enlightened and guileless.  
The ears have ingested all the knowledge of scriptures through them and are still filled with such knowledge.  
This is the natural state of the noble men. 
 For them these accomplishments become natural ornaments and they shine even without material  affluence and ostentation."

One need not be materially rich to become a respected person among his  peers. 
 In fact, possessing wealth may not be an ultimate test for one's position in the society. 
Moreover, even if one is very rich and he has no inclination to share his fortune with others, no one is going to care for them. 
 The real wealth consists of a noble mind, capacity for  expressing things in nice and truthful words, dexterity in profession,  
and the blessings of the preceptors and elders.  
Even minor and unexpected   calamities can take away the material wealth one possessed.
 But the innate virtues and  a blemish-less name remain with him for ever.


Wednesday, May 25, 2011

unwavering stance

क्षुधार्तो न तृणं चरति सिंहः॥१६४॥
संपत्तौ च विपत्तौ च महतां एकरूपता।
उदये सविता रक्तः रक्तश्चाऽस्तमने तथा॥
kṣudhārto na tṛṇaṁ carati siṁhaḥ||164||
saṁpattau ca viapattau ca mahatāṁ ekarūpatā|
udaye savitā raktaḥ raktaścā'stamane tathā||

"The lion will not take grass for food just because it is hungry beyond endurance".  

This is another aphorism from the great Chanakya. 
 To illustrate  this noble view another subhashitam is quoted.. 
"The noble persons have only one approach and stand, 
whether they are enjoying in affluence or are afflicted with poverty.  
Look at the Sun...when he is young and  raising in the morning, he appears dark red.  
At the end of the day, when the day has been lived and he has to depart into darkness, again his hue does not change.. 
He appears in his dark red colour, then too".

Every object, whether animate or inanimate, has its basic character and the noble and praiseworthy ones never change that.. 

if that basic character is lost, the identity is lost and everything is lost.  
Shakespeare waxed eloquent about the permanent and unwavering nature of love in his sonnet 116

Let me not to the marriage of true minds
Admit impediments. Love is not love
Which alters when it alteration finds,
Or bends with the remover to remove:
O no! it is an ever-fixed mark
That looks on tempests and is never shaken;
It is the star to every wandering bark,
Whose worth's unknown, although his height be taken.
Love's not Time's fool, though rosy lips and cheeks
Within his bending sickle's compass come:
Love alters not with his brief hours and weeks,
But bears it out even to the edge of doom.
If this be error and upon me proved,
I never writ, nor no man ever loved.

The great Ravana is said to have stood steadfast
on the face of the vajrayudha and the fall of
thunderbolt and is described as not moving away even an inch in a fight


Alas, there are always chameleons...who change colour according to the environments just to
save their existence..but then they never reach immortality.


Tuesday, May 24, 2011

it is in the fingers that play the lute

अश्वः शस्त्रं शास्त्रं वीणा वाणी नरश्च नारी च।
पुरुषविशेषं प्राप्ता भवत्ययोग्याश्च योग्याश्च॥११९॥
विष्णुशर्मणः पञ्चतन्त्रे मित्र्भेदात्
aśvaḥ śastraṁ śāstraṁ vīṇā vāṇī naraśca nārī ca|
puruṣaviśeṣaṁ prāptā bhavatyayogyāśca yogyāśca||119||
viṣṇuśaramaṇaḥ pañcatantre mitrbhedāt

This couplet appears in one of the stories of Panchatantram of Vishnusharma.. 
Horse, weapon, knowledge of scriptures, veena (lute), good words or a male or a female companion  would become  great or insignificant according to the owner, protector or companion it comes by. 
Good things when they reach good and dexterous persons would shine in their proper light.  The same things in wrong hands can cause disaster.  A pedigree horse, in the possession of a good rider or fighter will get the proper grooming, nourishment, support and exposure and will be the cynosure of all eyes.  If the same horse is in the hands of a miserly old cart-man, its life is doomed for ever. It can draw the cart for ever and the owner can eat for ever.  The knowledge of scriptures possessed by a noble soul will get expounded in great assemblies and courts and will be used for the benefit of the entire humanity. If a mediocre person mugs up all the scriptures and sets out to apply them  for petty individual gains, the same knowledge goes waste like the torrential rain in the mid-sea.  A good musical instrument is  worth its price only if it is handled by an expert musician.  We are aware that a lute or a drum in the hands of an ignoramus can cause how much of din and bustle.  The capacity to express matters in nice words... this faculty becomes effective only if the target audience is knowledgeable.  Only junk literature or nasty words will please people with skewed mindset. A companion or a friend or a spouse can survive and reach up  to his/ her full level of accomplishments only if he or she is associated with an appreciative and kindred soul.  We see the marital discords, verbal abuses and street-fights among  discordant people all the time.  

The idea is echoed by Kalidasa in his play Maalavikaagnimitram 

" पात्रविशेषे न्यस्तं गुणान्तरं व्रजति शिल्पमाधातुः |जलमिव समुद्रशुक्तौ मुक्ताफलतां पयोदस्य||
Just as water from the cloud becomes a pearl in a sea-shell (art, knowledge, execution) imparted to a special receptacle or recipient (thing or person) assumes a sublime quality"

Monday, May 23, 2011

my days in college

yes, when I joined college for predegree classes  in the great Victoria college,Palakkad.  My number in the rank list was one, I was allotted roll no 1 ( one) for my name was ananthanarayanan, but I was wearing a sraadha veshti and a cotton shirt with no banian, my yajnopaveetham jutting out.I did not have a kudumi that is all. But I was wearing the three horizontal  strands of vibuthi with a strand of sandal paste above it with a kunkumapottu in the middle.( I do the same now as an additional commissioner of Incometax in the Indian Revenue Service).  I was a five footer may be weighing 26 to 28 kilos, and I had never worn a chappal till then and   for more years later. My  part time job was pooja assistant in a pillayar temple and my Sekharipuram was within runnable distance from victoria so I ran four times a day to and fro. It was considered improper to talk to girls even if they were classmates. But usually when college examinations were over and answer papers were distributed my papers in Sanskrit, maths and physics would never come back to me, some other classmate would have lifted  it off may be to see how I have answered the questions . I will know only my marks when the mark-list was read out.. and they were reading above ninety per cent always.  The journey from there to an officer of the Indian revenue service..Krishna you lead me. 
The  funniest experience in my college life was when my chemistry professor asked me to close the gallery door at the beginning of a class and when I walked to the door my loose veshti fell flat and I stood half naked koupeenam  and all.... That is the sweet experience of my college days.

accurate accounting

न ततो हि सहायार्थे माता भार्या च तिष्ठति।
न पुत्रमित्रौ न ज्ञातिर्धर्मस्तिष्ठति केवलः॥३३॥
बल्लालदेवस्य भोजप्रबन्धात्
na tato hi sahāyārthe mātā bhāryā ca tiṣṭhati|
na putramitrau na jñātirdharmastiṣṭhati kevalaḥ||33||
ballāladevasya bhojaprabandhāt

This is an idea repeated too often by all the learned poets.  " When death comes and we are going to the nether world to account and atone for whatever we have done during our lifetime,  our own mother, wife, sons, friends or well-wishers cannot  stand for us or  be of any assistance.  Only the good deeds (dharma) which we have performed during our lifetime is reckoned as an asset in the final stock-taking there.

See the various dimensions of the statements.  Vaalmiki in his lifetime as a hunter and robber  was bluntly told of this by his wife and children..we would partake only in the wealth you bring in by fair means or foul, but the sins incurred will remain with you alone full and complete to be atoned all by yourself.. This statement gave us the great sage and the aadikaavya. 
The people around us are unwilling to share our woes even during our  lifetime, then how do we expect them  to partake in our  sins committed, that too, after we are dead and gone?   Even if a rare relative is ready to lend a helping hand in this matter, he is helpless.
 The yama's accountant Chitragupta is not a benevolent auditor like today's CAs..he neither sees left nor right... he simply debits your account with all the sins ruthlessly and the Dharmraaja, simply metes out punishments in hell according to the exacting accounting standards and the bylaws .  ( I only wonder  whether  at least some of the Chartered Accountants whom I encounter personally or in aayakarbhavan or aurangabad CA group  would  emulate a little of the rules of Chitragupta.)
The more useful part of this prescription is that the fruits of Dharma, being credited to one's account is more sure and fraught with lesser litigation than the bank credits, income-tax or VAT refunds.  The accounts are maintained on an instant basis and no 26 AS forms are necessary.  If such a perfection can be achieved by the accountant of Yamraj who keeps accounts only in written ledgers and day-books, why should we not keep our accounts properly in the electronic media?  The CAs (counterparts of Chitragupta) and tax authorities (counterparts of the enforcement wing of yamaraja) should give some thought to this issue.
Mind you, there are no write offs, or rounding off in the books of Chitragupta.. Even the accounts are never balanced.  You enjoy for the good deeds performed and suffer for the evil acts committed... the two things run severally.

।श्रीकृष्णो रक्षतु।
|śrīkṛṣṇo rakṣatu|
Have a nice and happy day
with profound respect and warm regards
K V Ananthanarayanan
त्यजन्तु बान्धवाः सर्वे निन्दन्तु गुरवो जनाःI
तदापि परमानन्दो गोविन्दो मम जीवनंII
let all my relatives abandon me, let the great people insult me, still I am in supreme bliss since my life  is GOVINDA alone.
Iकृष्णात् परं किमपि तत्वं अहं न जाने"I
लोकाः समस्ताः सुखिनो भवन्तु।
lokāḥ samastāḥ sukhino bhavantu|

Sunday, May 22, 2011

Prayer to water at the time of upasana to sandhya.

आपो वा इदग्ँ सर्वं विश्वाभूतान्यापः
प्राणा वा आपः पशवः आपः अन्नमापः।
अमृतमापः च्छन्दाग्ँस्याप ज्योतीग्ँष्याप
यजूग्ँष्याप सत्यमाप सर्वा देवता आपः॥
ॐ भूर्भुवस्सुवराप ॐ श्री केशवाय नमः

āpo vā idaglm
 sarvaṁ viśvābhūtānyāpaḥ
prāṇā vā āpaḥ paśavaḥ āpaḥ annamāpaḥ|
amṛtamāpaḥ cchandāgmsyāpa jyotīgmṣyāpa
yajūgmṣyāpa satyamāpa sarvā devatā āpaḥ ||
om bhūrbhuvassuvarāpa om śrī keśavāya namaḥ

All that is found in this world has origin in water, whatever is manifest as universe is water, water is the life-breath in us , all living beings are manifested in water, food is emanating from water, water is ambrosia (nectar) , water forms the vedas (chandaas) , water is the energy found in  light, water is the yajus,  water is the truth, all gods are manifested in water--
Om, I invoke water in the three worlds bhoo, bhuva and suvaH... OM I prostrate before the God with copious hair, Kesava, the Krishna

Prayer to water at the time of upasana to sandhya.

logic, dharma and lack of it in Mahabharatham


logic, dharma and lack of it in Mahabharatham


I do feel the presence of a highly incisive and logical mind in the reading and analysis of Mahabharatham by Rajaji , even though abridged substantially..

If the whole one lakh and twenty five thousand couplets are fully digested , I have no idea what would be one's state of mind .

At the outset, two things have to be mentioned. 
Firstly, Dharma, and the related virtues are to be viewed as instruments to enforce the welfare of the good people.

When bookish dharma is enforced, at micro level, making life unnecessarily miserable for a substantial group of human beings, then it can often become adharma

and action to annihilate the dissenting group that metes out this suffering to the victims becomes inevitable though the means followed for such retaliation may not be entirely on dotted lines prescribed by the theoretical dharma..

That is why in Mahabharatha itself it is said,
"Dharmasya tattwam nihatam guhaayam, mahajanaah yena gathah sa panthah... the path of dharma is so obscure as though it is consigned in darkness of a cave. So the ideal path of life should be that which was trodden by the great people."

Secondly, Mahabharatham is an Itihasam and a record of whatever that happened at that time slot.

And our ancient chroniclers were never worshipers of Individual's name and fame.

Even if they might have been aware of the greatness of Krishna and his team which won the war, the wrongs committed by any of them has not gone unrecorded..

Likewise the good on the part of the vanquished were also never mulled over.

This is the one difference you can find between the Indian chroniclers of yonder years and the later historians who on many occasions meddled with facts and figures and doctored history to distortion.

If you desired to find Krishna, the incarnation of Vishnu as the sum and substance of all virtues alone, you are destined for great disappointment.

The Pandavas as a group stood for dharma if it has been beneficial to the majority, and they want to wreak vengeance for the unpardonable injustice and humiliation meted out to them .

Krishna, who is their first cousin (kunthi was the sister of krishna's father), being a kinsman who has married off his sister to Arjuna, and keeping in mind the devotion of Draupadi who was another sister to Him, and considering that preponderance of macro virtues were on the side of Pandavas, helped them to win the war. In fact, He plotted, intrigued worse than Sakuni in many ways. You can see the prototype of Machiavelli or Bismarck or Rasputin in Krishna.,

It is perhaps one reason why we go on praising Gods.
It is that if they are to remain on our side, we have to offer them havirbagam, eulogies, sometimes even undeserved sacrifices .
The obvious is the belief that they will help us, albeit in a partisan way, if we keep them in good humour.

This idea is running like a thorny thread across the fabric of almost any religion. 
We have shaped our heroes in the mould of our own psyche, and we deserve what we get. 
In the community of rats the God will be the rat which could keep other rats under control, marry as many lady rats as possible 
and sire as many little rats as it could.

And may be if he can manage to cause the death of one or two Cats by hook or Crook it will be eulogised. .

This logic and analogy applies almost everywhere. 
Krishna was an adroit tactician and his agenda was the strengthening of himself and his group. 
He never hesitated to murder his uncle Kamsa, may be he is justified in doing so,( having his own reasons for it) but the consideration that weighed with him most was revenge for the death of his six siblings and the insult of his parents.

From Kamsa's side there is justification in showing cruelty.. he has been openly warned that this Krishna would be his killer.

Then Krishna, as an adroit strategist, has planned victory for Pandavas well in advance .

His strategy included destruction of some apparently invincible opponents, using devious means.

The most glaring example is Jarasandha.

If Jarasandha the father in law of Kamsa were alive, Krishna could never find peace. 
There were eight strong mallas(wrestlers) of the period who were capable of matching strength with one another singly, and Krishna had only two of them in his friends list. 
One is his own brother Balarama and the other is Bheemasena.

Others are Baka, Hidimba, Keechaka, Duryodhana, Jarasandha and one other minor one whom Bheema finished off in virata rajya during his sojourn there as a cook in disguise.,

Krishna was an expert in statecraft, a man who moved his pawns and dices adroitly, and when He became victorious, his divinity was recognised. This is the other side of Krishna for us.

We should try to assimilate it and manage to come to terms with our hero worship of Krishna.

The questions raised about some particular characters and incidents and their justification would require quite a large number of devious arguments and, maybe the bulk of such arguments will look at least as large as Rajajis Bharatham itself, if not as big as the original one.

Right from Jarasandha to Karna everyone has praised Krishna in spite of what he had done.

So every victim knew he himself was wrong and the Fate in human form that is Krishna, was overtaking them..

Only Gandhari cursed Krishna because in spite of her being a staunch devotee, she could not bear sorrow of the death of all her hundred sons. 
We can see the tears of a mother in that

panic and be damned

अप्रतीकारेषु व्यसनेष्वनादरो न कर्तव्यः॥२५२॥
॥याते समुद्रेऽपि हि पोतभङ्गे सांयात्रिको वाञ्जति तर्त्तुमेव॥

apratīkāreṣu vyasaneṣvanādaro na kartavyaḥ||252||

||yāte samudre'pi hi potabhaṅge sāṁyātriko vāñjati tarttumeva||

Yet another sage advice from Chanakya 
Even on the face of unbearable grief  one should not lose his composure and relax his vigil.
As an illustration,  it is said....if one has gone into the rough seas and the vessel is broken and gobbled up by the rough waves, still the sailor thinks of only reaching the shore by swimming or holding on to a floating log.

Whatever may be our conditions in life,  our survival hinges on our grit... the refusal to give up at any cost.  If a battle is lost in our mind, we can never win it in the field.  We have to just proceed ahead because we are sure to find at least a little light at the farthest corner of the  labyrinth.  Once the mind and spirit give way to sorrow, we are defeated even before we take the first step in the rescue operation.  History of humanity bear testimony to the ultimate success and happiness for the person with grit.. Take the case of Rama and Sita, the Pandavas, Nala and Damayanthi, Harischandra.. and in modern times the victory against nepotism and colonialism fought by the people of France, United States, our own India under the Mahatma, the wars fought by Churchill and Nelson and the movements of Castro and che Guevara ... True grit alone prevailed.   And remember, the basic human nature is to panic when we are faced with adversities but we have no other choice other than make our mind as hard as steel and go and face the situation.

।श्रीकृष्णो रक्षतु।
|śrīkṛṣṇo rakṣatu|
Have a nice and happy day
with profound respect and warm regards
K V Ananthanarayanan
त्यजन्तु बान्धवाः सर्वे निन्दन्तु गुरवो जनाःI
तदापि परमानन्दो गोविन्दो मम जीवनंII
let all my relatives abandon me, let the great people insult me, still I am in supreme bliss since my life  is GOVINDA alone.
Iकृष्णात् परं किमपि तत्वं अहं न जाने"I
लोकाः समस्ताः सुखिनो भवन्तु।
lokāḥ samastāḥ sukhino bhavantu|

Saturday, May 21, 2011

the suffering of our mothers

                       The sufferings of our mothers never ceased, in fact. Generation after generation they would be possessive of their children and would give up all they have including health, comforts--even though such comforts were meagre, and wonderfully ensure the welfare of most of their offspring. But as luck would have it when there are many children one or two of them may be unfortunate in one way or other--defects of the limbs, unfortunate marriages, widowhood etc. So at the twilight of their lives the mothers would start their lives once again to shelter their lesser privileged children.. sometimes the saga will extend to grandchildren also. And ultimately when the maami or paatti died she would have been already a living corpse held aloft only by sheer grit and insatiable love for her children. Strangely our mothers find fulfillment in such a life. 
                              There was another category, maamis with no children. They will be looking after their nephews and nieces of either side (their own, or their husband's)  like their own children. Ultimately uterine  children as well as  the persons whom they thought of as their own children all would be equally thankless...
                            Children will throng  the agraharam on hearing the news of death of the parents to share the booty of whatever that the dead parent owned,  if they had not managed to bleed them white during their lifetime itself. 
                            Usually the mamas were rather indifferent, mookkupody (snuff),  vettipechu(silly banter) some cigarette or beedi and minor sambandams, this was their usual lifestyles.Mami has to manage the kitchen and the children. 
                            It was all the more miserable for a lady who became a widow many social taboos, insults.... Suffering was the synonym for the Brahmin  woman those days and to a certain extent these days also. 
                           Let the mamas and mamis and the youngsters  have an  honest introspection A cozy job or a degree has not made much difference in our social attitude towards our mothers and grandmothers. When are we going to be reasonable?

concept of relativity

परिक्षीणः कश्चित् स्पृहयति यवानां प्रसृतये
स पश्चात्संपूर्णः कलयति धरित्रीं तृणसमां।
अतश्चानैकान्ता गुरुलघुतयार्त्थेषु धनिनां
अवस्था वस्तूनि प्रथयति च सङ्कोचयति च॥३६
भर्त्तृहरेः नीतिशतकात्
parikṣīṇaḥ kaścit spṛhayati yavānāṁ prasṛtaye
sa paścātsaṁpūrṇaḥ kalayati dharitrīṁ tṛasamāṁ|
ataścānaikāntā gurulaghutayārttheṣu dhanināṁ
avasthā vastūni prathayati ca saṅkocayati ca||36
bharttṛhareḥ nītiśatakāt

Yet another nugget from Bharthruhari.
A person when he is very poor and is running helter-skelter for livelihood, feels himself very fortunate and is happy like the richest man in the world when he comes by a handful of barley to prepare the days gruel.. However when he becomes richer by stages and when his barn is overflowing with grains, he starts to look down upon his landholdings and starts to yearn for diversions in life..the bliss of small possessions is lost on him now.  This is human nature.  The  sense importance of something which is so close him varies in invesrse proportions with acquisition of wealth.  The state of a thing either magnifies or expands it or shrinks the same.
Here the poet talks about affluence or lack of it.  But the perception of importance of relations, friendship and many other factors in life also undrgo sea change with changing age, status and other factors.  For a newborn baby, its whole world is its mother. Till a person is able to make a firm step on terra firma, the parents and elder relatives are important. Once he gets a young wife (or she gets a husband)  the world again goes topsy turvy.. As one gets older, the children get priority over spouses.  As status changes old friends often become embarrassment..
A very realistic evaluation of human mind in its paradigm shift vis-a-vis changing environs.

Sometimes poetic words assume prophetic dimensions.  Bharthruhari says that a thing expands or shrinks according to its state.  This is what exactly Einstein propounded in his special theory of relativity.  His idea is also that when an object accelerates(gains speed) it has to shrink since the velocity of light is a constant.

Friday, May 20, 2011

a sage message

अस्मान् साधु विचिन्त्य संयम धनान् उच्चैः कुलम् चात्मनः
त्वय्यस्याः  कथमप्यबान्धवकृतं स्नेहप्रवृत्तिं च तां।
सामान्य प्रतिपत्ति पूर्वकमियं दारेषु दृस्या त्वय
भग्यायत्तमथः परम् न खलु तद् वाच्यं वधू बन्धुभिः॥
काळिदासकृते अभिज्ञानशाकुन्तले चतुर्थे अङ्गे 

asmān sādhu vicintya saṁyama dhanān uccaiḥ kulam cātmanaḥ
tvayyasyāḥ  kathamapyabāndhavakṛtaṁ snehapravṛttiṁ ca tāṁ|
sāmānya pratipatti pūrvakamiyaṁ dāreṣu dṛsyā tvaya
bhagyāyattamathaḥ param na khalu tad vācyaṁ vadhū bandhubhiḥ||
kāḻidāsakṛte abhijñānaśākuntale caturthe aṅge
In the monumental Drama  abhijnaana saakuntalam penned by Kalidasa, the fourth Act, where the scenes on the eve of departure of Sakuntala  from the hermitage of her foster father Kanva  to the palace of King Dushyanta whom she had married secretly.  Kanva is conscious of his embarrassment and at the same time the rights and duties of a married couple.  So he sends a message to Dusyanth through his disciples sarngarava and shaaraddwata, who are accompanying Sakuntala.

"please consider the fact that I am wealthy only in penance and self discipline (may be meaning that I have very little to give as dowry), you have to think of your exalted family status also( you are the wealthy king and you are expected to maintain certain decorum in life) . You remember this girl and yourself engaged in romance and got married each another secretly without the permission of the elder relatives, so you have to treat her at least as an equal among so many of your wives.( there is an indirect note of caution that since you have married the daughter of a powerful sage without his permission, better keep her in a respectable status or you may incur the wrath of the sage and its consequences} . The rest I leave to providence and luck, what else can the close relative of the bride tell under the circumstances? 
Yes, even to this day in a traditional  society when the youngsters act unconventionally, the parents and elders have to suffer numerous blushes. 
Marriages in the present times are through mutual selection and the couple expect only the blessings of the least ostensibly.  Still the undercurrents of traditions remain practically same to this day.

This sloka is considered one of the four greatest pieces from Sakunthalam, Act Four.. which in turn is considered as the most celebrated part of the Play  which is again rated as the greatest in Sanskrit  Literature.

Fine arts and music are divine

साहित्यसङ्गीतकलाविहीनः, साक्षात्पशुः पुच्छविषाणहीनः .
तृणं न खादन्नपि जीवमानः, तद्भागधेयं परमम्पशुनाम् .. १२..
saahityasangeethakalaavihiinah  saakshaat pasuh puchchhavishaanahiinah
trinam na khadannapi  jeevamaanah tad bhagadheyam paramam pasoonaam

a person with  no taste for literature, music and fine arts is  virtually a cow or some similar animal, with the only difference that the former has no tail or horns.  It is indeed very fortunate for the animals  that such persons do not start eating grass for food because if it happens the horned animals will have to die of starvation.
This sloka is found in some versions of Neetisatakam of Bharthruhari.
 Our traditions are so great that every god in Hindu pantheon is adorned with a musical instrument.  The lord of Lords, the Nataraja, is an adept in playing Dakkaa and Damaru... In fact the Indian alphabets are said to have emanated from the Lord Shiva's fingerings on the percussion instrument fourteen times. It is described as under.
नृत्तावसाने नटराजराजो ननाद ढक्कांनवपञ्चवारम्।
उद्धर्त्तुकामो सनकादिसिद्धादिनेतद्विमर्शेशिवसूत्रजालम्II
On conclusion of his tandavanritta, the emperor of dancers, Lord Nataraja with a view to enlighten the great sages like Sanaka, played nine and five times in his Dakka...(udukku the small drum held in his hand) and out came the shivasuutraas, which were later on adopted as the basis for the entire philology and phonetics of India.. The great grammarian Paanini starts his aphorisms with these suutras.

अक्षरसमाम्नाय:, शिवसूत्राणि
अ इ उण्
ऋ लृक्
ए ओंङ्
ऐ औच्
ह य व रट्
ञ म ङ ण नम्
झ भञ्
घ ढ धष्
ज ब ग ड दश्
ख फ छ ठ थ च ट तव्
श ष सर्
इति माहेश्वराणि सूत्राणि अणादिसंज्ञार्थानि। एषामन्त्या इत:। हकारादिषु अकार: उच्चारणार्थ:। लण्मध्ये तु इत्संज्ञक:|
Lord Krishna's constant companion was his  flute..He mesmerized the damsels and the mortals and in-animates in Brindavan and the whole universe with his sweet breath emanating  through the divine flute.  Leelasuka or Bilvamangala swamigal  prays to this flute..
अयि मुरलि मुकुन्दस्मेरवक्त्रारविन्द
श्वसनमधुरसंज्ङे त्वाम् प्रणम्याद्य याचे।
अधरमणिसमीपम् प्राप्तवत्याम् भवत्याम्
कथय रहसि कर्णे मद्दशाम् नन्दसूनोः॥ २-११
ayi murali mukundasmeravaktrāravinda
śvasanamadhurasaṁṅe tvām praṇamyādya yāce |
adharamaṇisamīpam prāptavatyām bhavatyām
kathaya rahasi karṇe maddaśām nandasūnoḥ || 2-11
(Sree krishna karnamritham)
You sweet flute, you are in constant  company with the sweet musical breath from Mukunda's lips at one tip of yours and you have his ears at the other tip. I offer pranams to you and beg to you.. When you are held near the gems of those lips, please be kind enough to whisper on His ears about the miserable state I am in.. so that He will shower his mercy upon me.

In Srimannaaraayaneeyam the Dashakam 69 on raasakriida is completely devoted to music and dance.
हारजालवनमालिकाललितमङ्गरागघनसौरभम् ।
रासकेलिपरिभूषितं तव हि रूपमीश कलयामहे ॥१॥
A bunch of peacock feathers adorning the beautiful locks of hair; a pair of fish shaped earrings dangling from the ears; many necklaces intermingled with flower garlands adorning the neck; a golden girdle fastened to the yellow silk garment adorning the waist; sandal paste and other unguents smeared on the body emitting strong fragrance; gem studded anklets flashing forth a glow; on such a radiant form of Thee, with decorations appropriate for the Raasa, we meditate on.
  Kaalidasa starts his Shyamalaa dandakam with a prayer to the Vaagdevata, Saraswathi.
मदालसां मञ्जुळ वाग्विलासां।
मातङ्गकन्यां मनसा स्मरामि॥
madālasāṁ mañjuḻa vāgvilāsāṁ|
mātaṅgakanyāṁ manasā smarāmi||

I prostrate before Shyaamala, the daughter of maatanga....she nestles on her bosom a veena made of maanikya gem, she is supremely happy and relaxed , her words are very sweet and she is resplendent in the brighntess of  indraneela (peacock blue).

The great poet Jayadeva is very vocal in describing the dance of Krishna in Gita govindam.
ललितलवङ्गलतापरिशीलनकोमलमलयसमीरे ।
मधुकरनिकरकरम्बितकोकिलकूजितकुञ्जकुटीरे ।
विहरति हरिरिह सरसवसन्ते ।
नृत्यति युवतिजनेन समम् सखि विरहिजनस्य दुरन्ते ॥ अ प ३-१
In this springtime gentle vernal breezes from Mount . M alaya, the abode of sandalwood trees, that swivel round the slim tendrils of clove gillyflower plants and the  breeze hovers  gently, interwoven with both the fragrances... in this springtime that has bowers made lively with the intermingled buzzes of honeybees swarm and croons of Kokila throngs... that Krishna whom you are seeking is gloriously frolicking and dancing with young girls  in Brindavan right at this moment, for this is spring, isn't it...  therefore, come on... let's go... lovelorn people are unrequited, otherwise... [astapadi  3-1]

The great tamil poet Arunagirinathar describes vividly the dance of Murugan, in Thiruppugazh :-

அதல சேட னாராட அகில மேரு மீதாட
அபின காளி தானாட ...... அவளோடன்

றதிர வீசி வாதாடும் விடையி லேறு வாராட
அருகு பூத வேதாள ...... மவையாட

மதுர வாணி தானாட மலரில் வேத னாராட
மருவு வானு ளோராட ...... மதியாட

வனச மாமி யாராட நெடிய மாம னாராட
மயிலு மாடி நீயாடி ...... வரவேணும்

கதைவி டாத தோள்வீம னெதிர்கொள் வாளி யால்நீடு
கருத லார்கள் மாசேனை ...... பொடியாகக்

கதறு காலி போய்மீள விஜய னேறு தேர்மீது
கனக வேத கோடூதி ...... அலைமோதும்

உததி மீதி லேசாயு முலக மூடு சீர்பாத
உவண மூர்தி மாமாயன் ...... மருகோனே

உதய தாம மார்பான ப்ரபுட தேவ மாராஜ
னுளமு மாட வாழ்தேவர் ...... பெருமாளே.

சொல் விளக்கம் .........

அதல சேடனார் ... (பூமிக்கு கீழேயுள்ள) அதலத்தில் இருக்கும் ஆதிஸேஷன்

ஆட ... நடனம் ஆடவும்,

அகில மேரு மீதாட ... பூமி மீதுள்ள மேருமலை அசைந்தாடவும்,

அபின (அபின்ன) ... மாறுபாடு இன்றி (சிவதாண்டவத்துக்கு) ஒற்றுமையாக

காளி தானாட ... காளி தான் ஆடவும்,

அவளோ (டு) அன்(று) அதிர ... அக்காளியோடு அன்று அவள் அதிர்ந்து நடுங்கும்படி

வீசி வாதாடும் ... (காலை ஊர்த்துவகோலத்தில்) வீசி போட்டியிட்டவரும்

விடையில் ஏறுவார் ஆட ... ரிஷபத்தில் ஏறுவாரும் ஆகிய சிவனும் ஆடவும்,

அருகு பூத வேதாளம் அவையாட ... அருகில் பூதங்களும் பேய்களும் ஆடவும்,

மதுர வாணி தானாட ... இனிமை மிக்க ஸரஸ்வதியும் ஆடவும்,

மலரில் வேதனார் ஆட ... தாமரை மலரில் அமரும் பிரமனும் ஆடவும்,

மருவு வானு ளோராட ... அருகில் பொருந்திய தேவர்கள் எல்லாம் ஆடவும்,

மதியாட ... சந்திரன் ஆடவும்,

வனஜ மாமி யாராட ... தாமரையாள் நின் மாமியார் லக்ஷ்மியும் ஆடவும்,

நெடிய மாம னாராட ... விஸ்வரூபம் எடுத்த நின் மாமனார் விஷ்ணுவும் ஆடவும்,

மயிலும் ஆடி ... நீ ஏறிவரும் மயிலும் ஆடி,

நீ ஆடி வரவேணும் ... நீ நடனம் ஆடி என்முன்னே வரவேண்டும்*

கதை விடாத தோள் வீமன் ... கதாயுதத்தை தன் தோளினின்று அகற்றாத வீமன்

எதிர்கொள் வாளியால் ... எதிர்த்துச் செலுத்திய அம்பு மழையில்

நீடு கருதுலார்கள் ... பெரும் பகைவர்களின் (கெளரவர்கள்)

மாசேனை பொடியாக ... பெரிய சேனை பொடிபட (உதவியவரும்),

கதறு காலி போய்மீள ... கதறிச் சென்ற பசுக்கள் மீண்டுவரக் (குழலை ஊதியவரும்),

விஜயன் ஏறு தேர்மீது ... அர்ச்சுனன் ஏறிய தேரின் பாகனாயிருந்து,

கனக வேத கோடூதி ... தங்க மயமானதும், வேத ஒலியைத் தரும்சங்கை ஊதியவரும்,

அலைமோதும் உததி மீதிலே ... அலை வீசும் பாற்கடல் மீதிலே

சாயும் ... (பாம்பணையில்) பள்ளி கொண்டவரும்,

உலக மூடு சீர்பாத ... (வாமனாவதாரத்தில்) உலகத்தை அளந்து மூடிய பாதத்தாரும்,

உவணம் ஊர்தி ... கருடனை வாகனமாகக் கொண்டவரும்,

மாமாயன் மருகோனே ... ஆன மாமாயன் திருமாலின் மருமகனே

உதய தாம மார்பான ... அன்றலர்ந்த மலர் மாலையை அணிமார்பனாகிய

ப்ரபுடதேவ மாராஜ ... (திருவண்ணாமலையை ஆண்ட) ப்ரபுட தேவ மஹாராஜனின்

உளமும் ஆட ... உள்ளமும் மகிழ்ச்சியில் ஆடும் வண்ணம்

வாழ் தேவர் பெருமாளே. ... அவனது நெஞ்சிலே வாழும் தேவர் பெருமாளே.

Song 1053 - adhala sEdanArAda (common)

adhala sEda nArAda akila mEru meedhAda
     abina kALi thAnAda ...... avaLOd andru

adhira veesi vAdhAdum vidaiyil Eru vAr Ada
     arugu bUtha vEthALam ...... avaiyAda

madhura vANi thAnAda malaril vEdha nAr Ada
     maruvu vAnu LOrAda ...... madhiyAda

vanaja mAmi yArAda nediya mAma nArAda
     mayilum Adi nee Adi ...... varavENum

gadhai vidAdha thOL veeman edhirkoL vALi yAlneedu
     karudha lArgaL mAsEnai ...... podiyAga

kadhaRu kAli pOymeeLa vijayan Eru thErmeedhu
     kanaka vEdha kOdUdhi ...... alaimOdhum

udhadhi meedhilE sAyum ulaga mUdu seerpAdha
     uvaNa mUrdhi mAmAyan ...... marugOnE

udhaya dhAma mArbAna prabuda dhEva mArAjan
     uLamum Ada vAzh dhEvar ...... perumALE.

......... Meaning .........

adhala sEda nArAda: As AdhisEshan (the 1000-headed Serpent) danced in the netherworld,

akila mEru meedhAda: Mount Meru (Sri KailAsh) on the earth also danced,

abina kALi thAnAda: in unison with SivA's Dance, Kali also danced,

avaLOd andru adhira: along with Her, making Her shiver,

veesi vAdhAdum: raising His leg up in competition,

vidaiyil Eru vAr Ada: SivA, who mounts on the Bull (Nandi), also danced,

arugu bUtha vEthALam avaiyAda: and nearby, the BUthaganas and ghosts also danced,

madhura vANi thAnAda: Saraswathi of sweet voice also danced,

malaril vEdha nAr Ada: BrahmA on the Lotus also joined in the dance,

maruvu vAnu LOrAda madhiyAda: all the Celestials and Moon also danced,

vanaja mAmi yArAda: Lakshmi on Lotus, Your mother-in-law, danced,

nediya mAma nArAda: Vishnu, the tall one (who assumed ViswarUpam) Your father-in-law,

mayilum Adi nee Adi: Your peacock should also dance and You too, dancing,

varavENum: should appear before me dancing!*

gadhai vidAdha thOL veeman: Bhima, who never parted with his mace (gadha), from his shoulder,

edhirkoL vALi yAl: shot a series of arrows (in MahAbhArathA War)

needu karudhalArgaL mAsEnai: at the large army of his mighty opponents and

podiyAga: decimated them (with the help of Krishna);

kadhaRu kAli pOymeeLa: herds of sobbing cows came rushing to (Brindhavanam) (hearing the magical flute of Krishna);

vijayan Eru thErmeedhu: as the charioteer on Vijayan (Arjuna)'s chariot,

kanaka vEdha kOdUdhi: the golden and vedic victory-conch shell was blown (by Krishna);

alaimOdhum udhadhi meedhilE sAyum: on the milky ocean with waves tossing about, He (Krishna) reclined on a serpent-bed;

ulaga mUdu seerpAdha: (in Vamana Avatharam) he measured the entire world with one foot (that foot-bearer, Krishna)

uvaNa mUrdhi mAmAyan: He, the Great Mystic, with Garuda for vehicle.

marugOnE: You are His favourite nephew!

udhaya dhAma mArbAna: Fresh garland adorning His chest,

prabuda dhEva mArAjan: is the great King Praputa DEvA (of ThiruvaNNAmalai);

uLamum Ada vAzh: Your presence made the King's heart dance with joy
dhEvar perumALE.: Oh the Greatest One of all Gods! 
இப்பாடல் அருணகிரியார் வாழ்வில் மகத்தானது. சம்பந்தாண்டான் என்பவனோடு வாது செய்தபோது முருகனை திருவண்ணாமலை அரசன் ப்ரபுட தேவராஜனின் சபையில் வரவழைக்கப் பாடிய பாட்டு இது. இந்த வரியைப் பாடும்போது, முருகன் வேலும் மயிலும் விளங்க நடனக் கோலத்திலேயே சபையில் தோன்றி தரிசனம் தந்தான்.

  This song has great significance in the life of the great poet Arunagirinathar.  The saint poet had a debate with one Sambanthaandan in the court of king Praputa Devaraya in Thiruvannamalai  and when challenged to bring the Lord to the court failing which the saint's life was at stake, the poet sang his song and loving this Murugan appeared atop his peacock dancing merrily and gave darshan to all.

Fine arts and music are divine