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GSS Murthy's blog providing Sanskrit classical text with English translation.G S S Murthyhttp://www.blogger.com/profile/08672073311356820777noreply@blogger.comBlogger295125
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Varadarajastava of Appayyadikshita-19

Sat, 07/23/2016 - 16:13
वरदराजस्तवः -१९
नाथ त्वदङ्घ्रिनखधावनतोयलग्नाःतत्कान्तिलेशकणिका जलधिं प्रविष्टाः ।ता एव तस्य मथनेन घनीभवन्त्यःनूनं समुद्रनवनीतपदं प्रपन्नाः ॥ ५३ ॥अ : नाथ ! त्वत्-अङ्घ्रि-नख-धावन-तोय-लग्नाः तत्-कान्ति-लेश-कणिकाः जलधिं प्रविष्टाः । ताः एव तस्य मथनेन घनीभवन्त्यः समुद्र-नवनीत-पदं प्रपन्नाः ।Lord ! Streaks of lustre of your feet sticking in the water washing your feet joined the ocean and when the ocean was churned they became the butter (moon) arising out of it.
सव्यापसव्यशरमोक्षकृतीक्षुधन्वाजङ्घे तव स्वशरधी इति सन्दिहानः ।आलोकतेऽङ्घ्रिकटकोद्गतरुक्छलेनन्यस्याभितो निजशराननुरूपभावम् ॥ ५४ ॥अ : सव्य-अपसव्य-शर-मोक्ष-कृती इक्षु-धन्वा तव जङ्घे स्व-शरधी इति सन्दिहानः अङ्घ्रि-कटक-उद्गत-रुक्-छलेन निज-शरान् अभितः न्यस्य अनुरूप-भावम् आलोकते |Cupid, who is an adept in shooting arrows from the left and the right doubting that your shanks are his quivers looks for similarity by placing his arrows in the form of rays emanating from the anklets.
जानुद्वयं तव जगत्त्रयनाथ मन्येमारस्य केलिमणिदर्पणतामुपेतम् ।आलोकयन्यदवदातमनोज्ञवृत्तंरूपं निजं कलयते विपरीतमेषः ॥ ५५ ॥अ : जगत्-त्रय-नाथ ! तव जानु-द्वयं मारस्य केलि-मणि-दर्पणताम् उपेतम् इति मन्ये यत् अवदात-मनोज्ञ-वृत्तम् आलोकयन् एषः निजं रूपं विपरीतं कलयते ।Lord of the three worlds ! your knees have become mirrors for playing for Cupid, who after looking at your white elegant knees sees his own image in reverse (and thinks himself to be ugly).
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Varadarajastava of Appayyadikshita-18

Sat, 07/16/2016 - 17:42
वरदराजस्तवः-१८
गङ्गाच्छलेन तव निःसृतमूर्ध्वगाण्ड-सङ्घट्टनात्पदनखाग्रमयूखलेशम् ।आलोक्य नूनममराः पतितं पयोधा-वामथ्य तं जगृहुरीश तदिन्दुरूपम् ॥ ५० ॥
अ: ईश ! ऊर्ध्वग-अण्ड-सङ्घट्टनात् तव पद-नख-अग्र-मयूख-लेशं गङ्गा-छलेन निःसृतंपयोधौ पतितम् आलोक्य अमराः तम् आमन्थ्य तत् इन्दुरूपं जगृहुः नूनम् ।Lord ! When your foot struck the top of the Brahmanda ( at the time of your incarnation as Vamana) the slice of rays emanating from the tip of your toenails fell into the ocean in the form of Ganga and I believe the divine beings churned the ocean and obtained the moon as the result of that churning.  
पादानमत्सुरशिरोमणिपद्मरागान्सद्यः स्फुरत्सहजरुक्प्रकरान् कराग्रैः ।मुक्तामयान्विदधतां प्रकटं मुरारेजैवातृकत्वमुचितं ननु ते नखानाम्  ॥ ५१ ॥अ: मुरारे ! पाद-आनमत्-सुर-शिरोमणि-पद्मरागान् स्फुरत्-सहज-रुक्-प्रकरान् मुक्तामयान् कराग्रैः प्रकटम् विदधतां नखानाम् जैवातृकत्वम् उचितम् ननु ।O slayer of Mura ! the lustre of rubies in the crowns of divine beings who bow at your feet become pearl coloured due to the rays of your nails and it is apt that your toenails are said to be moon-like. [Playing a pun on words, रुक्, मुक्त आमय ,जैवातृक which also mean disease, free of disease and doctor respectively the poet suggests a parallel meaning to say that your toenails act as a doctor to free your devotees from diseases just by being present.]  
यत्ते पदाम्बुरुहमम्बुरुहासनेड्यंधन्याः प्रपद्य सकृदीश भवन्ति मुक्ताः ।नित्यं तदेव भजतामतिमुक्तलक्ष्मी-युक्तैव दिव्यमणिनूपुरमौक्तिकानाम् ॥ ५२ ॥अ : ईश ! अम्बुरुह-आसन-ईड्यं ते पद-अम्बुरुहं सकृत्  प्रपद्य धन्याः मुक्ताः भवन्ति इति यत् तत् एव नित्यं भजताम् दिव्य-मणि-नूपुर-मौक्तिकानां अतिमुक्त-लक्ष्मीः युक्ता एव ।
Your devotees get salvation by just surrendering once to your feet, which are worshipped by Brahma, who has a lotus for his seat. It is, therefore, appropriate that your divine gem-laden anklets which all the time serve your feet have the lustre of ‘atimukta’ creeper. (The poet plays on अतिमुक्त which also means “greatly freed”.)- - - - 
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Varadarajastava of Appayyadikshita -17

Sat, 07/09/2016 - 15:58
वरदराजस्तवः -१७
यस्याः स्वमूर्त्यनुगुणाकृतिशक्तियुक्तःपादाम्बुजद्वयमिषात्कमठाधिराजः ।मूले वसत्युचितमेव निगद्यते सामूर्तिर्महापुरुष तेऽखिललोकरूपा ॥ ४७ ॥अ : महापुरुष ! यस्याः मूले पाद-अम्बुज-द्वय-मिषात् स्व-मूर्ति-अनुगुण-आकृति-शक्ति-युक्तः कमठ-अधिराजः वसति, सा ते मूर्तिः अखिल-लोक-रूपा (इति) निगद्यते (तत्) उचितम् एव ।O Great Person ! The Great Tortoise which has the capacity to assume a form similar to yours lives at the bottom of your form in the garb of your lotus-like feet . It is indeed appropriate that your form is said to be a manifestation of the entire universe.
किं द्वादशात्मनि रवौ भगवन्धृतेर्ष्यःचन्द्रस्ततोऽभ्यधिकतामधिगन्तुमेव ।एते तवेह दश भान्ति पदाङ्गुलीषुस्वात्मान इत्यजनि चित्तदृगर्णवेभ्यः ॥ ४८ ॥अ : भगवन् ! चन्द्रः द्वादश-आत्मनि रवौ धृत-ईर्ष्यः ततः अभ्यधिकताम् अधिगन्तुम् एव तव पदाङ्गुलीषु एते दश स्व-आत्मानः भान्ति इति चित्त-दृक्-अर्णवेभ्यः अजनि ।Lord ! The moon, having become jealous of the sun who has twelve forms and desirous of surpassing him and having realized that his own ten forms sparkle in the ten toes of your feet  was born to the mind, the eyes (of Atri ) and the ocean (of milk.) Notes: What the poet means is that the moon with ten replicas of himself in the form of the toe-nails of the deity took three more births as the son of  God’s mind, of Atri’s eyes and of the ocean. There is a Vedic reference to the moon being born of God’s mind. As per mythology, Atri is the father of the moon and moon is also said to have been born from milk-ocean.
भासा पदं तव रमाधिप भूषयन्तिसंसेवकांश्च विबुधान् परितोषयन्ति ।नाथ क्षिपन्ति च तमांसि नखेन्दवस्तेसंशोषयन्त्यपि तु भक्तभवाम्बुराशिम् ॥ ४९ ॥अ : रमाधिप ! ते नखेन्दवः भासा तव पदं भूषयन्ति, संसेवकान् विबुधान् च परितोषयति,   तमांसि च क्षिपन्ति, अपि तु भक्त-भव-अम्बु-राशिं संशोषयन्ति ।O Lord of Lakshmi ! your toenails decorate your feet by their lustre; they please your devotees and divine beings; they banish darkness (evil forces); but dry  up the ocean of samsara (cycle of birth and death) of your devotees.
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Varadarajastava of Appayyadikshita-16

Sat, 07/02/2016 - 16:18
वरदराजस्तवः-१६
स्पर्शं ययोः समधिगम्य झटित्यहल्यादेवी च भूरभवदुज्झितसर्वपङ्का ।ताभ्यां घटेत समता भवतः पदाभ्यांआजन्मपङ्कवसतेः कथमम्बुजस्य ॥ ४४ ॥अ: ययोः स्पर्शं समधिगम्य अहल्या उज्झित-सर्व-पङ्का अभवत् देवी भूः च (अभवत्), ताभ्यां भवतः पदाभ्यां आ-जन्म-पङ्क-वसतेः अम्बुजस्य समता कथं घटेत?How is it possible that the lotus which is right from its birth living in slush (sin) is comparable to your feet by the touch of which Ahalya and the Earth were cleansed of their sins?Note: The poet cleverly uses the word पङ्क which can mean slush and sin.
मातङ्गशैलमणिशेखर ते पदाभ्यांमोहेन साम्यमनुचिन्त्य कृतापराधम् ।शङ्के सरोजमनयोरुभयोरुपेत्यरेखाच्छलेन सततं विदधाति सेवाम् ॥ ४५ ॥अ: मातङ्ग-शैल-मणि-शेखर ! मोहेन ते पदाभ्यां साम्यम् अनुचिन्त्य कृत-अपराधं सरोजम् रेखा-छलेन उपेत्य अनयोः उभयोः सेवां सततं विदधाति (इति) शङ्के ।O crest jewel of the elephant hill ! I suspect that the lotus realising that it committed a crime against you by assuming equivalence with your feet out of delusion is serving your feet in repentance in the garb of its outline under your feet.Note: The poet says that the figure of a lotus under the foot of the Lord is indeed lotus itself serving the Lord as a mark of repentance for having assumed equivalence with the feet of the Lord.
लेखाधिनाथवनपल्लवधैर्यचोरेरेखामयं पदतले कमलं यदेतत् ।तत्रैव विश्रमजुषोऽच्युत रागलक्ष्म्याःक्रीडानिशान्तकमलं तदिति प्रतीमः ॥ ४६ ॥ अ: अच्युत ! लेखाधिनाथ-वन-पल्लव-धैर्य-चोरे पदतले रेखामयं यत् एतत् कमलं तत् तत्र एव विश्रमजुषः राग-लक्ष्म्याः क्रीडा-निशान्त-कमलम् इति प्रतीमः ।O Achyuta ! We believe that this mark of lotus on your feet which has stolen the courage of the sprouts from the garden of Indra is the lotus forming a pleasure house of the Lakshmi of redness resting there as it were.
Notes : 1. लेख means divine beings (Aditi’s sons) ; लेखाधिनाथ is their chief, Indra. 2. The sprouts of Nandana garden of Indra are red in colour which they display courageously and the feet of the Lord which are red in colour have stolen their courage. 3. The poet exaggerates to say that Lakshmi of redness resides in the feet in the form of the outline of a red lotus . - - - - 

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Varadarajastava of Appayyadikshita-15

Sat, 06/25/2016 - 16:22
वरदराजस्तवः-१५
तौल्यं वदन्तु कवयस्तरुपल्लवानांमुग्धास्त्वदीयचरणेन मुकुन्द किं तैः ।तान्येव तत्तदधरोष्ठमिषात्तदानींकम्पं भजन्ति कथयन्ति किलात्मनैच्यम् ॥ ४१ ॥अ: मुकुन्द ! मुग्धाः कवयः त्वदीय-चरणेन तरु-पल्लवानां तौल्यं वदन्ति । तैः किम्? तानि एवतत्-तत्-अधर्-ओष्ठ-मिषात् तदानीं कम्पं भजन्ति, आत्मनैच्यं कथयन्ति किल ।Ignorant poets speak of similarity of tree sprouts with your feet. They are of no consequence. Those (sprouts themselves) experience quivering in the garb of the lower lips of those poets and thus express their inferiority.
पद्मोपमात्पदयुगात्तव रत्नगर्भाजातेति पद्मसदृशाकृतिराहुरेनाम् ।कार्यं हि कारणगुणानतिवर्ति लोकेप्रायः पतङ्गपतिवाह विलोकयामः ॥ ४२ ॥अ : पतङ्ग-पति-वाह ! तव पद्म-उपमात् पदयुगात् रत्नगर्भा जाता इति एनां पद्म-सदृश-आकृतिः आहुः । लोके प्रायः कारण-गुणान् कार्यम् हि अतिवर्ति (इति) विलोकयामः ।Lord whose vehicle is the chief of birds! It is said that the earth is in the shape of a lotus as it arose from your lotus-like feet. We observe in general that results imbibe the qualities of causes. Note : In the Puranas it is said that the Earth is in the shape of a lotus with Meru mountain being the pericarp, surrounding which is Kesara (filament)mountain range enclosed by Patra(petal) mountain range.
कल्याणशालिकमलाकरलालनीय-मासेवकश्रुतिमनोहरनादिहंसम् ।आमोदमेदुरमरुन्नमितालिकान्तंशङ्के तवेश्वर पदं शतपत्रमेव ॥ ४३ ॥अ : ईश्वर ! तव पदं कल्याण-शालि-कमलाकर( कमला-कर)-लालनीयम् आ-सेवक-श्रुति-मनोहर-नादि-हंसम् आमोद-मेदुर-मरुत्-नमित-अलि-कान्तं (अलिक-अन्तं) शतपत्रम् एव (इति) शङ्के ।Lord ! I guess that your foot is a lotus only, being indulged in by the hands of Lakshmi (nurtured by a lake abounding in auspiciousness) with ascetics who are reciting the sonorous subservient Vedas (with swans cackling in a manner pleasant to hear) and with the ends of foreheads of joyful divine beings bent (looking graceful with bees swarming around blown by the fragrance- carrying wind.)
Note: The poet brings out equivalence between the lotus and Lord’s foot by a clever use of double-meaning words.- - - -  
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Varadarajastava of Appayyadikshita-14

Sat, 06/18/2016 - 15:53
वरदराजस्तवः (१४ )
मुष्णन् प्रभातसमयेषु मुरान्तकारिन्अङ्घ्रिद्वयश्रियमहस्करतस्करस्ते ।यत्प्राप्यते न करभङ्गममुष्य बाल-मित्रत्वमेव मिषति ध्रुवमत्र हेतुः ॥ ३८ ॥अ: मुरान्तकारिन् ! ते अङ्घ्रिद्वयश्रियम् अहस्कर-तस्करः प्रभात-समयेषु मुष्णन् कर-भङ्गम् न प्राप्यते इति यत्, अत्र अमुष्य बाल-मित्रत्वम् एव हेतुः ध्रुवं मिषति ।O Vanquisher of Mura ! When the sun like a thief steals the lustre of your feet in the morning he does not suffer the punishment of hands (rays) being cut off. That is because he is their friend from childhood days (early morning sun).Notes: The poet plays on the double meaning words कर ( hand,rays of the sun) and मित्र ( friend, the sun)and weaves a metaphor.
अङ्घ्रिद्वयस्य तव सन्ततमन्तरङ्ग-मम्भोजवर्गमिह योजयति श्रिया यत् ।उत्कोचदानमिदमुष्णकरस्य  बाल्यात्तत्कान्तिरत्नचयचोरणतत्परस्य ॥ ३९ ॥
अ: तव अङ्घ्रिद्वयस्य सन्ततम् अन्तरङ्गम् अम्भोजवर्गम् श्रिया योजयति इति यत् इदं बाल्यात् तत्-कान्ति-रत्न-चय-चोरण-तत्परस्य उष्णकरस्य उत्कोच-दानम् (इति मन्ये) ।If the sun provides lustre to the lotuses which are inseparable associates of your feet, it is as a bribe given by the sun who right from his childhood is engaged in stealing the gems in the form of your feet’s lustre.Note: The poet refers to the practice of thieves bribing the persons associated with the treasury while stealing a treasure.
भानुर्निशासु भवदङ्घ्रिमयूखशोभा-लोभात्प्रताप्य किरणोत्करमाप्रभातम् ।तत्रोद्धृते हुतवहात्क्षणलुप्तरागेतापं भजत्यनुदिनं स हि मन्दतातः ॥ ४० ॥
अ : भानुः निशासु भवत्-अङ्घ्रि-मयूख-लोभात् किरन-उत्करम् आप्रभातम् प्रताप्य तत्र हुतवहात् उद्धृते क्षण-लुप्त-रागे सः तापम् अनुदिनम् भजति; सः मन्द-तातः हि ।The sun daily heats up his rays in the fire during nights in order that they may gain the lustre of your feet’s rays and when they are taken out of the fire, they become hot after losing the redness quickly. He is after all the father of a dull-headed.
Note: In the morning when the sun looks red there is not much heat but later it gets hot. The poet exaggerates by saying that the sun puts his rays in the nights in the fire and takes it out in the morning only to find that it retains the redness sought for only for a short time after which it gets hot. To the possible question why the sun should do the same thing daily, the poet says that he is after all the father of a dullard, the planet Saturn, whose movements are slow and thus considered a dullard. Father of a dullard must be a greater dullard ! - - - -  
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Varadarajastava of Appayyadikshita-13

Sat, 06/11/2016 - 16:06
वरदराजस्तवः-१३
पादावुपेन्द्र सुकुमारतमाविमौ तेभूषाभरादरुणिमानमिवोद्वमन्तौ ।इत्थं किमस्ति सुकुमारमितीव बोद्धुंलोकत्रयेऽपि च करैः स्पृशतः पदार्थान् ॥ ३५ ॥अ : उपेन्द्र ! इमौ ते सुकुमारतमौ पादौ भूषाभरात् अरुणिमानम् उद्वमन्तौ इव ; इत्थं सुकुमारम् किम् अस्ति इति बोद्धुम् इव लोकत्रये अपि च करैः पदार्थान् स्पृशतः ।O Brother of Indra ! these delicate feet of yours seem to be spitting out redness on account of the weight of ornaments it is carrying. They seem to be touching all things with their rays in order to check if anything else is there in this world equally delicate.
मूर्तिं प्रसाधयति ते चरणांशुपुञ्जःतां जैमिनिः कथमधीश निराकरोतु ।सर्वत्र योगमुपपादयतारुणिम्नःतेनारुणाधिकरणे हि मुनिः स भग्नः ॥ ३६ ॥अ: अधीश ! चरण-अंशु-पुञ्जः ते मूर्तिं प्रसाधयति; जैमिनिः तां कथं निराकरोतु? सः मुनिः अरुणिम्नः योगं सर्वत्र उपपादयता तेन अरुण-अधिकरणे भग्नः हि ।Lord ! the cluster of rays from your feet decorates your entire body. How can sage Jaimini deny it? That cluster which enunciates that redness extends everywhere contradicts the statement of the sage in his discourse on redness.Note: The reference is to sage Jaimini who is the author of Mimamsa-sutras which discusses Vedic rituals, their proper performance and their effects. In that work, there is a section “Arunadhikarana” which refers to the limited effect of redness in a ritual. The poet says that the fact the red rays emanating from the deity’s feet lights up everything contradicts Jaimini.
अन्तस्तमांसि यमिनामपसारयन्तीहृत्पङ्कजान्यपि च नाथ विकासयन्ती ।भक्तप्रवेकभववारिनिधेस्तरण्योःत्वत्पादयोर्जयति कापि मयूखमाला ॥ ३७ ॥अ:  नाथ ! यमिनाम् अन्तः-तमांसि अपसारयन्ती, हृत्-पङ्कजानि अपि विकासयन्ती भक्त-प्रवेक-भव-वारिनिधेः तरण्योः त्वत्-पादयोः का अपि मयूख-माला जयति ।
The stream of rays from your feet which removes the internal darkness of those who lead a life of restraint , which opens up the lotus-like hearts and which acts as a pair of boats for crossing the ocean of birth and death for the best of your devotees is flourishing unconquered uniquely.- - - - 
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Varadarajastava of Appayyadikshita-12

Sat, 06/04/2016 - 16:01
वरदराजस्तवः-१२
आबद्धपङ्क्तिमहितानि तव त्रिधामन्वीध्राणि हीरशकलानि विभूषणेषु ।सम्मोहनानि सरसीरुहलोचनानांमन्त्राक्षराणि कलये मकरध्वजस्य ॥ ३२ ॥अ: त्रिधामन् ! तव विभूषणेषु आ-बद्धपङ्क्ति-महितानि वीध्राणि हीर-शकलानि सरसीरुह-लोचनानां सम्मोहनानि मकरध्वजस्य मन्त्र-अक्षराणि कलये ।God of three-fold residence ! I consider that the clean diamond pieces looking beautiful by their being fixed in rows on your ornaments are cupid’s syllables of incantation to make lotus-eyed damsels swoon.Note: “tri-dhaaman” is interpreted in several ways: One who has his abode in bhoo,bhuvar,svar worlds or in satva,rajas,tamas or in ocean of milk, solar orb and heaven.   
आपादमौलि विधृतेषु विभान्ति देवस्थूलेन्द्रनीलमणयो मणिभूषणेषु ।रागादुपेत्य तव सुन्दर तत्तदङ्गेलग्नानि लोकसुदृशामिव लोचनानि ॥ ३३ ॥अ: देव ! सुन्दर ! तव आपाद-मौलि विधृतेषु मणि-भूषणेषु स्थूल-इन्द्रनील-मणयः लोक-सुदृशां लोचनानि रागात् उपेत्य तत्-तत्-अङ्गे लग्नानि इव (भान्ति ) ।O God of charming form ! the big sapphire gems embedded in your ornaments from head to toe appear as if they are the eyes of beautiful ladies stuck up while longingly looking at each  limb of your body.  
त्वां वीक्ष्य मुक्तिद जनास्तरणिं सखायंभिन्द्युः किलेति तव भूषणपद्मरागाः ।शङ्के चिरं जनदृशः स्वकरैः क्षिपन्तितन्मात्रतोऽपि तव मुक्तिदतामबुद्ध्वा ॥ ३४ ॥अ : मुक्तिद ! जनाः त्वां वीक्ष्य सखायं तरणिं भिन्द्युः किल इति तव भूषण-पद्मरागाः, तत्-मात्रतः अपि तव मुक्तिदताम् चिरम् अबुद्ध्वा, जन-दृशः स्व-करैः क्षिपन्ति (इति) मन्ये ।
O  God who grants salvation ! Believing that people may break through the friendly Solar world by looking at you, I believe that rubies in your ornaments dazzle their eyes without realizing for long that even by that very action people can get salvation. - - - -  
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Varadarajastava of AppayyadikShita-11

Sat, 05/28/2016 - 15:41
वरदराजस्तवः-११
मध्ये स्फुरन्मकरतोरणमण्डलस्यचामीकराभरणभूषितसर्वगात्रः ।आदित्यबिम्बगतमाप्रपदात्सुवर्णंभासा भवाननुकरोति भवन्तमेव ॥ २९ ॥अ: स्फुरत्-मकर-तोरण-मण्डलस्य मध्ये चामीकर-आभरण-भूषित-सर्व-गात्रः भवान् सुवर्णभासा आ-प्रपदात् आदित्य-बिम्ब-गतं भवन्तम् एव अनुकरोति ।With your whole body being adorned in Gold at the centre of the shark-shaped arched door-way, you resemble yourself occupying the orb of the sun with Golden lustre.Note: The reference is to an Upanishadic statement which speaks of Narayana of Golden hue in the centre of Sun’s orb.

सेवारसागतसुराद्यनुबिम्बदृश्यंभूषामणिप्रकरदर्शितसर्ववर्णम् ।त्वां विश्वरूपवपुषेव जनं समस्तंपश्यामि नागगिरिनाथ कृतार्थयन्तम् ॥ ३० ॥अ: नागगिरि-नाथ ! सेवा-रस-आगत-सुर-आदि-अनुबिम्ब-दृश्यं भूषा-मणि-प्रकर-दर्शित-सर्व-वर्णं त्वां विश्व-रूप-वपुषा इव समस्तं जनं कृतार्थयन्तं पश्यामि ।O Lord of the elephant-hill ! With pictures of divine beings who have come to serve you and with ornamental gems reflecting all the colours, I feel you are fulfilling all people’s desires by showing yourself  in your cosmic form. [The poet sees the Cosmic form, seen by Arjuna in Bhagavadgita episode, in the deity as there are pictures of divine beings having come to serve him and the ornamental gems reflect multi-colours.]
शृङ्गीसुवर्णरुचिपिञ्जरितैकभागा-न्यङ्गेषु देव तव भूषणमौक्तिकानि ।प्रत्यक्षयन्ति भवतः प्रतिरोमकूप-विश्रान्तसान्द्रजगदण्डसहस्रशोभाम् ॥ ३१ ॥अ : देव ! तव अङ्गेषु शृङ्गीसुवर्ण-रुचि-पिञ्जरित-एक-भागानि भूषण-मौक्तिकानि भवतः प्रति-रोम-कूप-विश्रान्त-सान्द्र-जगत्-अण्ड-सहस्र-शोभां प्रत्यक्षयन्ति ।Lord ! the ornamental gems which are coloured reddish-yellow on one side due to the lustre of ornamental Gold on your limbs provide a direct experience of the lustre of your Cosmic form where every hair follicle displayed thousands of universes. 
- - - - 
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Varadarajastava of Appayaadikshita-10

Mon, 05/23/2016 - 14:46
वरदराजस्तवः-१० 
आपूरितत्रिभुवनोदरमंशुजालंमन्ये महेन्द्रमणिवृन्दमनोहरं ते ।त्वद्रागदीपितहृदां त्वरितं वधूनांप्राप्ते सरित्सहचरं प्रलयेऽभिवृद्धम् ॥ २६ ॥अ: ते महेन्द्र-मणि-वृन्द-मनोहरम् आपूरित-त्रिभुवन-उदरम् अंशुजालं त्वत्-राग-दीपित-हृदां वधूनां प्रलये प्राप्ते त्वरितम् अभिवृद्धं सरित्-सहचरं मन्ये ।I consider that your lustre which is as graceful as that of sapphire and which expands to fill the cavity of the three world is the ocean which has expanded on account of the pralaya ( swooning, dissolution of the world) experienced by the maidens who are smitten by your beauty.Note: The poet plays on the word pralaya, which means “swooning” applicable to the smitten maidens and also means “dissolution of the world” which is applicable to the expanding ocean of lustre.
युक्त्यागमेन च भवान् शशिवर्ण एवनिष्कृष्टसत्त्वगुणमात्रविवर्तमूर्तिः ।धत्ते कृपाम्बुभरतस्त्विषमैन्द्रनीलींशुभ्रोऽपि साम्बुरसितः खलु दृश्यतेऽब्दः ॥ २७ ॥अ: निष्कृष्ट-सत्त्व-गुण-मात्र-विवर्त-मूर्तिः भवान् युक्त्या आगमेन च शशि-वर्णः एव कृपा-अम्बु-भरतः ऐन्द्र-नीलीं त्विषं धत्ते । अब्दः शुभ्रः अपि स-अम्बुः अ-सितः दृश्यते खलु । You have the blue colour of sapphire on account of bearing the water of compassion, although you are white in colour like the moon in practice and also as per the Vedas, being the solidified quality of sattva, bereft  of rajas and tamas.  Cloud although white in colour looks dark indeed when it bears water.
सर्वातिशायिसहजद्युतिभूषितस्यविश्वैकनायक विभूषणधारणं ते ।आबद्धसौहृदमपारसुखाम्बुराशेःवीक्षे तवैव विषयादिकुतूहलेन ॥ २८ ॥अ: विश्व-एक-नायक ! सर्व-अतिशायि-सहज-द्युति-भूषितस्य ते विभूषण-धारणं अपार-सुख-अम्बु-राशेः तव विषय-आदि-कुतूहलेन आबद्ध-सौहृदम् एव इति वीक्षे ।
O sole chief of the world! I look at your wearing ornaments as associated with your curiosity to experience the pleasures of the world, although you are adorned with a natural lustre which excels everything else and you are a boundless ocean of joy. - - - -
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Varadarajastava of Appayyadikshita-9

Sat, 05/14/2016 - 16:15
वरदराजस्तवः-९
यत्प्राणसंयमजुषां यमिनां मनांसिमूर्तिं विशन्ति तव माधव कुम्भकेन ।प्रत्यङ्गमूर्च्छदतिवेलमहाप्रवाह-लावण्यसिन्धुतरणाय तदित्यवैमि ॥ २३ ॥अ: माधव ! प्राण-संयम-जुषां यमिनां मनांसि कुम्भकेन तव मूर्तिं विशन्ति इति यत्, तत् प्रत्यङ्ग-मूर्छत्-अतिवेल-महा-प्रवाह-लावण्य-सिन्धु-तरणाय इति अवैमि । O madhava ! I believe that minds of ascetics who control their breath enter your form through kumbhaka mainly to cross the stream of beauty which is overflowing spreading in every limb of yours.Notes: Kumbhaka is a technical word in Yoga associated with breath control (Pranayama). Pranayama (controlled breathing) consists of three parts, puraka ( inhaling), kumbhaka ( retaining the inhaled breath) and rechaka (exhaling). The poet plays a pun on the word Kumbhaka, as kumbha suggests a pitcher which can be used to cross a river.      
लावण्यसागरभुवि प्रणयं विशेषात्दुग्धाम्बुराशिदुहितुस्तव तर्कयामि ।यत्तां बिभर्षि वपुषा निखिलेन लक्ष्मीम्अन्यां तु केवलमधोक्षज वक्षसैव ॥ २४ ॥अ: अधोक्षज ! तव दुग्ध-अम्बु-राशि-दुहितुः लावण्य-सागर-भुवि विशेषात् प्रणयम् इति तर्कयामि यत् तां लक्ष्मीं निखिलेन वपुषा बिभर्षि, अन्यां तु केवलं वक्षसा एव ।O Vishnu, I surmise that you are very much attracted by the ocean of beauty of your consort  who is the daughter of the Ocean of milk as you carry her all over your body while you carry Lakshmi only on your chest.[ You carry her beauty all over your body while you carry her only on your chest.]
सारस्वतं वदनपद्मभुवं प्रवाहंत्रैस्रोतसं च तव पादभुवं निरीक्ष्य ।सर्वप्रतीकनिकरात्प्रवहन्त्यजस्रम्ईर्ष्यावतीश यमुना किमु कायकान्तिः ॥ २५ ॥ अ: ईश ! तव सर्व-प्रतीक-निकरात् अजस्रं प्रवहन्ती काय-कान्तिः वदन-पद्म-भुवं सारस्वतं प्रवाहं पादभुवं त्रैस्रोतसं च निरीक्ष्य ईर्ष्यावती यमुना किमु?O Lord ! Is the lustre of your body, which is eternally flowing from all your limbs, river Yamuna having become jealous of the fact that all the knowledge emanates from the lotus-like mouth and river Ganga emanates from your feet?
Notes:  The poet plays a pun on Saarasvata. While  Saraswati is associated with the mouth of Vishnu and Ganga with his foot, Yamuna which is dark like the body of Vishnu is all over his body.- - - -  
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Varadarajastava of Appayyadikshita-8

Sat, 05/07/2016 - 15:40
वरदराजस्तवः-८
मोहं जगत्त्रयभुवामपनेतुमेतत्आदाय रूपमखिलेश्वर देहभाजाम् ।निःसीमकान्तिरसनीरधिनामुनैवमोहं विवर्धयसि मुग्धविलोचनानाम् ॥ २० ॥अ: अखिलेश्वर! जगत्-त्रय-भुवां मोहम् अपनेतुम् देहभाजां रूपम् आदाय अमुना एव निःसीम-कान्ति-रस-नीरधिना मुग्ध-विलोचनानां मोहं विवर्धयसि ।O Lord of the universe! Having assumed human form for the purpose of eradicating the delusion existing in the three worlds, you are increasing the delusion of ladies of innocent looks by the endless ocean of lustre of this form of yours.
उच्छेदमेकविषयात्कथयन्ति बोधात्मोहस्य ये खलु कथं न मृषावदास्ते ।लावण्यमीश तव यन्नयनैर्निपीयतत्रैव मोहमधिकं दधते तरुण्यः ॥ २१ ॥अ: ईश ! ये मोहस्य उच्छेदम् एकविषयात् बोधात् कथयन्ति ते कथं न मृषा-वदाः, यत् तरुण्यः तव लावण्यं नयनैः निपीय तत्र एव अधिकं मोहं दधते ।How can they not be tellers of untruth who say that delusion can be cut asunder by concentrating on one thing? Because, after drinking your beauty with their eyes, young women get deluded more.
शुभ्रांशुवक्त्र शुभगोचरलाभतोषात्संप्रस्थितो मृगदृशां नयनाम्बुजौघः ।त्वद्भाःसरित्यथ निपत्य बिभर्ति मोहंप्रायः फलन्ति विफलन्ति च दैवचिन्ताः ॥ २२ ॥अ: शुभ्र-अंशु-वक्त्र ! शुभ-गोचर-लाभ-तोषात् मृग-दृशां नयन-अम्बुज-ओघः अथ त्वद्-भाः-सरिति निपत्य मोहं बिभर्ति । दैव-चिन्ताः प्रायः फलन्ति विफलन्ति च ।
O moon-faced Lord!  With the joy of gaining an auspicious result, the bunch of lotuses in the form of eyes of doe-eyed ladies become deluded by falling into the river of your lustre. [Believing that something good will happen after perceiving the moon, a group of lotuses proceed only to fall into the river of God’s lustre.] Omens sometimes work out, sometimes do not.- - - - 
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Varadarajastava of Appayyadikshita-7

Sat, 04/30/2016 - 16:20
वरदराजस्तवः-७
अङ्गानि ते निखिललोकविलोचनानांसम्भावनीयगुण संसरणानि सत्यम् ।येष्वेकमाप्य न पुराधिगतं स्मरन्तिवाञ्छन्ति नान्यदपि लब्धुमदो विहाय ॥ १७ ॥अ: सम्भावनीयगुण ! ते अङ्गानि सत्यं निखिल-लोक-विलोचनानाम् संसरणानि, येषु एकम् अपि आप्य पुरा अधिगतं न स्मरन्ति, अदः विहाय अन्यत् अपि लब्धुम् न वाञ्छन्ति ।O Lord of admirable qualities! Your limbs are truly highways where eyes of the whole world roam. Having reached any one limb, they do not remember what had been attained earlier. They do not desire to reach another limb leaving the limb attained.Notes: The word “संसरण” also conveys the cycle of birth and death, where desire for past births or future births is dominated by the desire of the present birth.एकत्र मन्मथमजीजनदिन्दिरायांपूर्वं भवानिति बुधाः किमपूर्वमाहुः ।अद्यापि तं न जनयस्यरविन्दनाभकासु प्रसन्नमधुरस्मितकामिनीषु ॥ १८ ॥अ: अरविन्द-नाभ ! बुधाः पूर्वं भवान् एकत्र इन्दिरायां मन्मथम् अजीजनत् इति अपूर्वम् किम् आहुः? अद्य अपि प्रसन्न-मधुर-स्मित-कामिनीषु कासु तं न जनयसि? Lord Padmanabha ! why do scholars say that your producing Manmatha, God of Love, in Lakshmi was a singular event? Even now do you not produce him in damsels who are smiling joyfully?
निक्षिप्य हृत्त्वयि पुनर्लभते न कोऽपिनिर्यात इत्यधिप न त्वयि चित्रमेतत्  ।हृत्वा हठान्मृगदृशां हृदयानि यस्त्व-मेवं निलीय किल तिष्ठसि शैलशृङ्गे ॥ १९ ॥अ: अधिप ! कः अपि त्वयि हृत् निक्षिप्य निर्यातः पुनः न लभते इति एतत् त्वयि न चित्रम् , यः त्वं हठात् मृगदृशां हृदयानि हृत्वा एवं शैल-शृङ्गे निलीय तिष्ठसि किल ।Lord ! If someone keeps his heart with you and goes away he will not get it back. It is not strange because having suddenly stolen the hearts of doe-eyed damsels you are hiding at the top of the hill.
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Varadarajastava of Appayyadkshita-6

Sat, 04/23/2016 - 17:56
वरदराजस्तवः-६
यस्मिञ्जहात्यतिशयोक्तिरलङ्कृतित्वंन्यूनोपमात्वमुपमा समुपैति सर्वा ।सूक्ष्मस्वभावकलनापि च न प्रतर्क्यातद्वर्णयामि भवतः कथमाभिरूप्यम् ॥ १४ ॥अ: यस्मिन् अतिशयोक्तिः अलङ्कृतित्वं जहाति, सर्वा उपमा न्यूनोपमत्वं समुपैति, सूक्ष्म-स्वभाव-कलना अपि न प्रतर्क्या च, तत् भवतः आभिरूप्यं कथं वर्णयामि ।In you, hyperbole loses its being an embellishment; any simile is a degraded one; it is not possible to logically describe you in detail. That being the case, how shall I describe you?Notes: The poet laments the impossibility of describing the deity through literary alankaras like अतिशयोक्ति, उपमा and स्वभावोक्ति.
लक्ष्म्याः प्रियोऽसि रतिकेलिकृतः पितासिविश्वैकमोहनरसस्य च देवतासि ।आवासभूमिरसि सर्वगुणोत्तमानांवैकुण्ठ वर्णयतु कस्तव रूपरेखाम् ॥ १५ ॥अ: वैकूण्ठ ! लक्ष्म्याः प्रियः असि, रति-केलि-कृतः पिता असि, विश्व-एक-मोहन-रसस्य देवता च असि, सर्व-गुण-उत्तमानां आवासभूमिः असि, कः तव रूपरेखां वर्णयतु ?O Vaikuntha! You are the beloved of Lakshmi, you are the father of  Manmatha, you are the  divinity representing the sentiment of love which captivates the whole universe and in you reside all of the best qualities. Who can describe the outline of your form?  
सर्वोत्तरोऽसि सकलत्रिदशाश्रयोऽसिज्योतिश्छटाघटितचक्रपरिष्कृतोऽसि ।शृङ्गारशेवधिरसि द्विपशैलमौलेकल्याणरूप इति कस्त्वयि चित्रवादः ॥ १६ ॥अ: द्विप-शैल-मौले! सर्व-उत्तरः असि, सकल-त्रिदश-आश्रयः असि, ज्योतिः-छटा-घटित-चक्र-परिष्कृतः असि, शृङ्गार-शेवधिः असि, त्वयि कल्याणरूपः इति कः चित्रवादः?Crown of Hastishaila! You are above everything; you are the refuge for all divine beings; you are adorned by the Discus of brilliant lustre; you are a treasure of love; is it a surprise if you are called One with an auspicious form?
Notes: Using pun, the poet brings out a similarity between the divine form of the deity and the mythical Meru mountain (North Pole?). Meru is to the North of everything; all divine beings assemble there; the zodiacal stars revolve round it; Kubera’s treasures lie there; is it a surprise if people call Meru as having a Golden hue?- - - - 
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Varadarajastava of Appayyadikshita-5

Sat, 04/16/2016 - 17:11
वरदराजस्तवः-५
मातङ्गशैलमणिशृङ्गमहाविमान-सोपानपर्वचतुरुत्तरविंशतिर्या ।तामेव तत्त्वविततिं पुरुषो विलन्घ्यपश्यन् भवन्तमुपयाति भवाब्धिपारम् ॥ ११ ॥अ:  पुरुषः मातङ्ग-शैल-मणि-शृङ्ग-महा-विमान-सोपान-पर्व-चतुर्-उत्तर-विंशतिः या, ताम् एव  तत्त्व-विततिं विलङ्घ्य भवन्तं पश्यन् भव-अब्धि-पारं उपयाति ।A person having climbed the twenty four steps of your shrine, which are so to say the twenty four elements, on the elephant hill ( Hastishaila) looks at you and crosses the ocean of cycle of births and deaths.Notes: Twenty four elements referred to are the Sankhya elements, namely moolaprakrti, mahat,ahamkaara,five tan-matras,five bhutas and eleven senses. Above them is Purusha and above that is Ishvara as per Vedantic thought. The poet says that climbing the 24 steps to the temple is equivalent to ascending the 24 tattvas.
नापारि लब्धुमरविन्दभुवापि साक्षा-द्यं पूर्वमीश्वर विना हयमेधपुण्यम् ।अन्यैरनाप्य स कथं तव पुण्यकोटिंप्राप्यस्त्वदाकृतिविलोकनजः प्रमोदः ॥ १२ ॥अ: ईश्वर! पूर्वं साक्षात् अरविन्द-भुवा अपि  हयमेध-पुण्यं विना  यं लब्धुं न अपारि, सः त्वत्-आकृति-विलोकनजः प्रमोदः तव पुण्यकोटिम् अनाप्य अन्यैः कथं प्राप्यः ।Lord! Way back even Brahma was not able to get the pleasure of looking at you without acquiring the fruits of a horse sacrifice.  How can that pleasure of looking at you be obtained by others without  reaching Punyakoti?Notes:1.  Punyakoti is the innermost tower of Kanchi Varadaraja temple. 2. The reference is to a Puranic  story where Brahma was blessed with the sight of Vishnu while performing Hayamedhaa yajna in Satyavrata Kshetra. 


प्रत्यङ्मुखं तव गजाचलराज रूपंप्रत्यङ्मुखाश्चिरतरं नयनैर्निपीय ।अस्थानमाप्तवचसामवितर्कणीय-माश्चर्यमेतदिति  निश्चयमावहन्ते ॥ १३ ॥अ: गज-अचल-राज! प्रत्यङ्-मुखाः तव प्रत्यङ्-मुखं रूपं चिरतरं नयनैः निपीय आप्त-वचसाम् अवितर्कणीयम् एतत् आश्चर्यम् इति निश्चयम् आवहन्ते ।Lord of Hastishaila! Those who have their  sights inwards, namely realized souls, savour for long your west-looking form through their eyes and get convinced that it is indeed strange and beyond logic that they should be blessed with the sight of your form.
Note: The poet plays on the two meanings of “pratyangmukha” and  brings out  an apparent contradiction. How could those who are “pratyangmukha” look at the deity who is also “pratyangmukha”?- - - - 
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Varadarajastava of Appayyadikshita-4

Sun, 04/10/2016 - 20:38
वरदराजस्तवः-४
अस्याममेयगुणपुर्यपराजिताया-मश्वत्थवर्यजुषि दिव्यसरःसमीपे ।मध्ये हिरण्मयगृहं महिषीयुतं त्वांदृष्ट्वा जनो न पुनरेति भवान्तरार्तिम् ॥ ८ ॥अ: अमेयगुण! जनः अस्याम् अपराजितायाम् अश्वथ-वर्य-जुषि दिव्य-सरः-समीपे हिरण्मयगृहं मध्ये महिषीयुतम् त्वां दृष्ट्वा भव-अन्तर-आर्तिं पुनः न एति ।Lord of immeasurable qualities! A person who beholds you seated with your queen at the centre of the Golden abode near the divine lake adorned with the Ashwattha tree will not suffer another birth.Notes: The lake and the Ashwattha tree refer to what exist in Kanchi. 
संप्राप्य दुग्धतटिनीविरजां विशुद्धाःसन्तो  भवद्भजनदां पदमागतास्ते ।त्वत्पादतोयतुलसीकुसुमेषु लग्नंगन्धं रसं च गरुडध्वज ते लभन्तॆ ।। ९ ॥अ: गरुडध्वज! विशुद्धाः सन्तः भवद्-भजन-दां दुग्ध-तटिनी-विरजां संप्राप्य ते पदम् आगताः त्वत्-पाद-तोय-तुलसी-कुसुमेषु लग्नं ते गन्धं रसं च लभन्ते ।O Garuda_dhwaja ( One whose flag bears the figure of Garuda)! Those virtuous persons who are pure reach the milky river as a result of having worshipped you and then reach your feet and savour your fragrance and juice sticking to the flowers of Tulasi in the waters washing  your  feet.Notes: The poet brings out a resemblance of physical aspects of Kanchi to what is described in Puranas as the path taken by the evolved souls in their journey to Vaikuntha.
सौवर्णसालवलयान्समनुप्रविश्यकोशानिव त्रिदशनायक कोऽपि धन्यः ।आनन्दवल्ल्युदितदिव्यफलानुरूपंरूपं त्वदीयमवलोकयतेऽभिरूपम् ॥ १० ॥अ: त्रिदशनायक! कः अपि धन्यः सौवर्ण-साल-वलयान् कोशान् इव  अनुप्रविश्य आनन्दवल्ली-उदित-दिव्य-फल-अनुरूपं त्वदीयम् अभिरूपं रूपम्  अवलोकयते ।O Chief of divine beings! A fortunate person enters the sheath-like golden enclosures and beholds your beautiful form which is like a divine fruit of the creeper of supreme bliss.
Notes:The verse resonates with an inner meaning referring to Anandavalli of Taittiriya Upanishad where four sheaths of physical, biological, mental  and spiritual aspects are described as sheaths enclosing Ultimate Bliss (Ananda).   - - - - 
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Varadarajastava of AppayyadikShita-3

Sat, 04/02/2016 - 16:22
वरदराजस्तवः-३
मन्ये सृजन्त्वभिनुतिं कविपुङ्गवास्तेतेभ्यो रमारमण मादृश एव धन्यः ।त्वद्वर्णने धृतरसः कवितातिमान्द्यात्यस्तत्ततदङ्गचिरचिन्तनभाग्यमेति ॥ ५ ॥अ: रमारमण! ते कवि-पुङ्गवाः अभिनुतिं सृजन्तु । तेभ्यः मादृशः एव, यः कविता-अति-मान्द्यात् त्वत्-वर्णने धृत-रसः तत्-तत्-अङग-चिर-चिन्तन-भाग्यम् एति,  धन्यः (इति) मन्ये । O Consort of Goddess Lakshmi! Let the great poets create hymns to you. I believe a person like me is luckier than them because, due to slowness of composing, he will have the fortune of dwelling on each of your limbs longer.
काञ्ची महार्घमणिकाञ्चनधामचित्राविश्वंभरां विबुधनाथ विभूषयन्ती ।भाता गजाद्रिशिखरे तव भक्तचिन्ता-रत्नेन राजतितरां शुभविग्रहेण ॥ ६ ॥अ: विबुधनाथ! महा-अर्घ-मणि-काञ्चन-धाम-चित्रा काञ्ची विश्वंभरां विभूषयन्ती गज-अद्रि-शिखरे भाता भक्त-चिन्ता-रत्नेन तव शुभविग्रहेण राजतितराम् ।O, Lord of divine beings! The city  of Kanchi, which is picturesque with  residences and temples associated with valuable gems and Gold  adorns the Earth. Its splendour is accentuated by the presence, at the peak of Hastigiri, of your auspicious form which acts as a gem that fulfils wishes of devotees.
अस्यां भवन्तमभितःस्थितदुग्धसिन्धौमध्ये त्रयीमयमहारविमण्डलस्य ।पश्यन्नधःकृतचतुर्मुखविष्टपायांधामत्रयेऽपि कुतुकं विजहाति  विद्वान् ॥ ७ ॥अ: विद्वान् त्रयी-मय-रवि-मण्डलस्य मध्ये अभितः-स्थित-दुग्ध-सिन्धौ अधः-कृत-चतुर्मुख-विष्टपायां अस्यां (काञ्च्यां) भवन्तं पश्यन् धाम-त्रये अपि कुतुकं विजहाति ।A wise person abandons being curious about the three worlds after seeing you in this city of Kanchi, which is in the centre of the country reverberating with the sound of chanting of the three Vedas, near which flows Vegavati, river of milk and which lowers the World of Brahma (by its elegance.)Notes: 1. रवि in महारविमण्डलस्य is interpreted to mean “ sound” from the word “रव”. The poet brings out resemblance between Kanci and Brahma-loka through श्लेष 2. Commentary provides references to Puranas for Vegavati being called as “river of milk”. 
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Varadarajastava of Appayyadikshita-2

Sat, 03/26/2016 - 16:20
वरदराजस्तवः -२
जातो न वेत्ति भगवन्न जनिष्यमाणःपारं परं परमपूरुष ते महिम्नः ।तस्य स्तुतौ तव तरङ्गितसाहसिक्यःकिं मादृशो बुधजनस्य भवेन्न हास्यः ॥ २ ॥अन्वयः : (हे) भगवन् परमपूरुष ! ते महिम्नः परं पारं जातः न वेत्ति, जनिष्यमाणः न (वेत्ति) । तस्य तव स्तुतौ तरङ्गित-साहसिक्यः मादृशः बुध-जनस्य हास्यः न भवेत् किम्?Lord! Ultimate Being! No one who is born or who will be born knows the ultimate limit of your Glory. In praising you who is so exalted, will a person like me not be laughed at by the wise?
मन्ये निजस्खलनदोषमवर्जनीय-मन्यस्य मूर्ध्नि विनिवेश्य बहिर्बुभूषुः ।आविश्य देव रसनानि महाकवीनांदेवी गिरामपि तव स्तवमातनोति ॥ ३ ॥अन्वयः : देव! गिरां देवी अवर्जनीयं निज-स्खलन-दोषम् अन्यस्य मूर्ध्नि विनिवेश्य बहिः बुभूषुः महाकवीनां रसनानि अपि आविश्य तव स्तवम् आतनोति (इति) मन्ये ।Lord! The Goddess of speech (Saraswati) praises you by entering even the tongues of great poets wishing to put upon someone else the blame of having committed unavoidable errors.Note: The poet obliquely conveys that even the best of poets commit errors while praising you.  Even Saraswati, wishing to praise you, tries to put the blame of committing errors which are unavoidable on great poets by entering their tongues!    नेतस्तथापि तव निर्ममलोकसेव्यांमूर्तिं मदावलमहीधररत्नभूषाम् ।वैकुण्ठ वर्णयितुमस्मि धृताभिलाषःत्वन्नामरूपगुणचिन्तनलाभलोभात् ॥ ४ ॥अ: नेतः! वैकुण्ठ! तथा अपि त्वत्-नाम-रूप-गुण-चिन्तन-लाभ-लोभात् धृत-अभिलाषः निर्मम-लोक-सेव्याम् मदावल-महीधर-रत्न-भूषां तव मूर्तिं वर्णयितुम् अस्मि ।O, Leader! Vaikuntha! Even then, I am describing your form which adorns like a gem the elephant-hill (Hasti-shaila) and which can be worshipped only by people who have no pride. I am struck by this desire in order that I may gain by thinking of your name, form and qualities. Note: “मदावल” is used to denote an elephant by the poet. The word is not listed in standard dictionaries, lexicons.- - - - 

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Varadarajastava of Appayyadikshita-1

Sat, 03/19/2016 - 15:53
श्री अप्पय्यदीक्षितरचित
वरदराजस्तवः
Varadarajastava is a beautiful hymn to the deity Varadaraja of Kanchipuram, Tamil Nadu composed by the erudite scholar and poet Appayyadikshita who lived in late 16th and early 17th centuries.Appayyadikshita who is famous for his work Kuvalayananda, a treatise on poetics (Alankarashastra) was a staunch follower  of monism  (Advaita) yet displayed a liberal attitude towards great persons and great works who did not necessarily support Monism. He wrote a commentary on the epic Yadavabhyudayam of Vedantadesika , who was one of the foremost proponents of Qualified Monism (Vishishtadvaita). Although he was a Shaivite (worshipper of Shiva)  he has composed this hymn on Varadaraja, a deity representing Vishnu  which demonstrates his catholicity. Actually, in those days, inter-marriages between worshippers of Shiva and worshippers of Vishnu were not uncommon and it is said that  Appayyadikshita’s father’s mother came from a Srivaishnavite family.In addition to writing classic treatises on Poetics, Appayadikshita has written several profound works on Advaita, Vishishtadvaita and Dvaita (dualism). He has also enriched devotional literature by composing several hymns on deities.  The author has provided his own commentary on this hymn, which helps in understanding the verses as intended by the author.

॥श्रीः॥॥ वरदराजस्तवः ॥उद्घाट्य योगकलया हृदयाब्जकोशंधन्यैश्चिरादपि यथारुचि गृह्यमाणः ।यः प्रस्फुरत्यविरतं परिपूर्णरूपःश्रेयः स मे दिशतु शाश्वतिकं मुकुन्दः ॥ १ ॥अन्वयः : धन्यैः योगकलया हृदय-अब्ज-कोशम् उद्घाट्य चिरात् यथारुचि गृह्यमाणः अपि यः अविरतं परिपूर्णरूपः प्रस्फुरति सः मुकुन्दः शाश्वतिकं श्रेयःमे दिशतु ।
May Mukunda endow me with permanent bliss. Although the blessed savour him as per their taste by opening the bud of lotus-like heart through the art of Yoga, He shines in full splendour uninterruptedly. Notes: 1. The Almighty is said to reside thumb-sized in the heart of a person. Those who have mastered techniques of Yoga are able to access Him and savour Him. Although Yogins have been savouring Him according to their own tastes all the time, He remains undiminished all the time. 2. Mukunda also refers to one of the treasures of Kubera. Use of words कोश (which also means a  treasury) and धन्य ( which can be interpreted to mean a wealthy person) suggests that Mukunda is an inexhaustible treasure although regularly accessed by wealthy persons namely Yogins. 3. The obvious simile is to savouring of the nectar of lotus flower by prying it open.- - - -
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Rudrata and his Knight’s move verse: An interesting feature

Sat, 01/16/2016 - 16:19
Rudrata and his Knight’s move verse: An interesting feature
Rudrata has given the following verse as an example of Knight’s move picture-verse:सेना लीलीलीना नाली लीनाना नानालीलीली ।नालीनालीले नालीना लीलीली नानानानाली ॥ १५ ॥If we enter this into half of a chess board ( 8columnsx4 rows) serially one character in each cell, the knight’s move sequence of steps which visits each cell once and once only results in another meaningful verse. This sequence is cryptically given in a meaningless verse by the commentator Namisadhu (See my previous blog at http://gssmurthy.blogspot.in/). Rudrata’s verse is shown entered in a 8x4 chess board below: se-1 naa-30 lii-9 lii-20 lii-3 naa-24 naa-11 lii-26 lii-16 naa-19 naa-2 naa-29 naa-10 lii-27 lii-4 lii-23 naa-31 lii-8 naa-17 lii-14 le-21 naa-6 lii-25 naa-12 lii -18 lii-15 lii-32 naa-7 naa-28 naa-13 naa-22 lii-5
The numeral in each cell is the serial number in the knight’s move sequence.In this particular example given by Rudrata the knight’s move sequence gives the same verse, which in general, for a Knight’s Move Verse, is not true.  Verses constructed by Bhoja and Vedanta Desika yield different meaningful verses.It is also to be noted that Rudrata uses only 4 distinct akshara’s in his verse.It is natural to investigate if his use of only 4 distinct aksharas is connected with the Knight’s Move sequence yielding the same verse. It indeed turns out that in order that the Knight’s move sequence yield the same verse, there cannot be more than 4 distinct aksharas in the verse.We set up a Table of equality where the 2 serial cell-numbers in a row have to be the same akshara as follows:
Main verse Knight's move verse Cell No. Cell No. 1 1 2 11 3 5 4 15 5 32 6 22 7 28 8 18 9 3 10 13 11 7 12 24 13 30 14 20 15 26 16 9 17 19 18 25 19 10 20 4 21 21 22 31 23 16 24 6 25 23 26 8 27 14 28 29 29 12 30 2 31 17 32 27 The above Table of Equality leads to the interesting result that1.   the following cells have to have the same akshara:2,11,7,28,29,12,24,6,22,31,17,19,10,13,30.
2.   The following cells have to have the same akshara:3,5,32,27,14,20,4,15,26,8,18,25,23,16,9,
3.   Cell no.1 and Cell No.21 can have distinct aksharas.Rudrata’s verse adheres to the above criteria where cell No.1 contains akshara ‘se’, cell No.2,11 etc contain akshara ‘naa’, cell No.3,5 etc contain akshara ‘lii’ and cell no.21 contains akshara ‘le’.
As a matter  of curiosity when a condition is imposed that the Knight’s move verse be the reverse of the main verse, it turns out that all the cells have to have the same akshara which of course is trivial.
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