dhyAna shlOkas

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

Here's the second rAma dhyAna SlOka

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

Can someone help in translating this?

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

Can someone help in translating the above rAma dhyAna SlOka?

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

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

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

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

vs_manjunath,

do you want the meanings for the dhyAna SlOkas?

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

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

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

Please do post it.It will help many rasikas.

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

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

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

vs_manjunath gAru,

Here are the word by word meanings.

SlOka 1:

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

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

SlOka 2:

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

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

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

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

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

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

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

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

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

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

KSRIMECH- Thanks.

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

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

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

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

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

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

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

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

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

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

vgv Sir,

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

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

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

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

tirumazhisai AzhvAr: tiruccanda viruttam 44

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

tirumangai AzhvAr: tirunEDuntAnDagam 3

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

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

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

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

ks,
Annamayya kriti -

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

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

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

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

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

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

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

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

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

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

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

skanda -

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

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

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

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

CML,

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

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

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

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

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

DRS
you cut the feet to fit the shoes

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

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

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

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

This I call nitpicking. Some examples to the contrary.

The choice is yours.

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

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

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

This is not nit picking but a scholarly discussion

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

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

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

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

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

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

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

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

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

mahakavi · Post by **mahakavi** » 09 Jun 2007, 23:19

Here is the complete quote from which cmlover extracted his partial quote.

Alexander Pope (1688 - 1744) in An Essay on Criticism, 1709:

"A little learning is a dangerous thing; drink deep, or taste not the Pierian spring: there shallow draughts intoxicate the brain, and drinking largely sobers us again."

cmlover:
Where can one find the Castallian Spring? I have been looking all my life, in vain, for one.

cmlover · Post by **cmlover** » 10 Jun 2007, 00:18

Sub
Your quote from Essay in criticism is correct. But it is also part of a verse by Pope (I forget where0 which goes as:
"A little knowledge is a dang'rous thing
Drink deep or taste not the Castallian spring"

Also see
http://en.wikipedia.org/wiki/Castalian_Spring
which is the appropriate Fountain and perhaps Pope corrected himself later!

Anyway the purpose of my quote is to indicate that Sanskrit language is an ocean and we are only like the blindmen searching the elephant trying to get an understanding.

kmrasika · Post by **kmrasika** » 14 Jun 2007, 06:22

Does anyone have ShlOkAs from music texts on vinAyaka and sarasvati, i.e. sangIta ratnAkara, brhaddEShi, sangIta makarandam etc.?