shrI mInAkShI pa~ncharatnam.h - Verse 1 / Part 2

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> udyad.hbhaanu sahasrakoTisadR^ishaaM keyuurahaarojjvalaaM

> bimboshhThiiM smitadantapa.nktiruchiraaM piitaambaraalaMkR^itaam.h |

> vishhNubrahmasurendrasevitapadaaM tatvasvaruupaaM shivaaM

> miinaakshiiM praNato.asmi sa.ntatamahaM kaaruNyavaaraaMnidhim.h || 1||

>

[continuation]

 

shrI bhAskararAya in saubhAgyabhAskara mentions that since

ambaaL radiance is red in color, it is compared to rising

Sun. In this context, the name tejovatI in the sahasranAma

also indicates Her radiance.

 

The term keyurahArojjvalAm, refers to Her AbharaNam-s.

keyuram is an ornament adorned on the arms. The name

"kanakaaN^gada keyura kamaniya bhujAnvita" in the

sahasranAma refers to this ornament. Both keyuram and

angadam are worn on the upper arm (bhujam). angadam is worn

closer to elbows and keyuram closer to shoulders. They are

made of gold and studded with precious stones. hAram is a

garland like jewel, it is worn on the neck. ambaaL wears

different kinds of garlands, that is why She is called

mAlinI. Being bhagavatI She wears the six qualities which

define Her as a garland hence She is bhagamAlinI. Purpose of

the words is only to praise Her, hence She is

akShamAlAdidharA. Since all the 64 arts emanate from Her,

they also adorn Her like a garland (kalAmAlA).

 

shrImAtA is adorned with many different abhAraNa-s, that is

why both trishatI and sahasranAma calls Her in unison as

sarvAbharaNabhuShita. These AbharaNas shine and glitter

(jvalati). The term keyurahArojjvalAm indicate all the other

jewels. They shine not on their own, but in Her radiance. It

is well known that diamonds and other jewels shine by

reflecting the light. They do not shine on their own accord.

If a diamond blazes in ordinary sunlight, how much more will

be its glitter in Her presence which is more radiant than

countless millions rising suns.

 

 

[to be continued]

 

 

 

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