annapUrNA stotram and stotra sindhu documents

[Guest guest]

A) Contributed by Ramesh Srinivasan. Send your comments and corrections to

(list).

 

http://www.ambaa.org/pdf/annapUrNA_stotram.pdf

 

B) Contributed by Arun Naik. Please send your comments and suggestion to

author himself (arun_k_naik). If the stotra you would like to

discuss is on ambaa or shiva, please post it to the list also.

 

http://www.ambaa.org/pdf/stotra_sindhu.pdf

 

 

A request to both authors -- Please inlcude the credits, who typeset it, who

translated it, etc in the document itself when you find time. If it is has

no copyright, please explicitly say so. Please kamakshI suprabhAtam in the

same directory for a sample.

 

http://www.ambaa.org/pdf/kamaxi_suprabhatam.pdf

 

--

ambaa.org is up, however it is bit outdated (as I did not take any backups

in the recent past). I am yet setup passwords of kritis, download, and

shaivam.ambaa.org.

[Guest guest]

Namaste Shri Ramesh Srinivasanji and Shri Raviji.

 

I set aside all my work to swim in this ocean of nectar called

AnnapUrNastavam! What a brilliant translation Srinivasanji! May Ma

bless you boundlessly for this great endeavour and offering!

 

Another good translation is available at the following site:

 

http://www.kamakoti.org/shlokas/kshlok13.htm

 

where the order of verses is slightly different, i.e. AdikSAnta…

appears before urvI sarvajaneshvarI....

 

I may be carrying coal to Newcastle. Yet may I humbly point out the

following for your consideration?

 

Verse 1:

PratyakSamAhEshvari - Since pratyakSa is evident, can't we not say

She is evident everywhere to discerning eyes?

Can the meaning of `ignorance' be added to ghOra?

Can't we assume the name KAshIpurAdhIshvari to mean

kAshIpurAdIshvarsya Ishvari? Then, She even overlords Lord Shiva,

who, as we see in Soundarya Lahari, cannot even move without Her!

 

Verse 2:

 

The text that I chant everyday has kAshmIragaruvAsitAngarucirE in the

place of kAshmIrAgaruvAsitArucikari. I don't remember where I

byhearted it from. However, the term has always baffled me as to its

real import. Will you kindly advise if it can be interpreted?

 

Verse 3:

 

Can the ripUs (enemies) be listed as those that obstruct a seeker's

sAdhana?

Can't we read the meaning of `the bestower of dharmArtakAmamOkSa' for

sarvaishvaryasamastavAncitakari?

 

Verse 4:

 

It may be presumptuous for me to say this, as I don't have a

dictionary right in hand to support my contention. Rightly or

wrongly, I have always taken kandara to mean something like an axis

or root in a manner similar to kanda. Can we accept that meaning? I

see KailAsa standing for the whole universe overlording and sitting

on top of which is Lord Shiva. If Mother is then the axis of

Kailasa, as She is sadAshivakudumbini or sadAshivagrihEshwari, She

verily becomes the root and support for Shiva too as we see in

Soundarya Lahari. Any thoughts in this direction? Can such a

meaning be entertained?

 

Why don't we relate OmkArabIjakSari to MAndUkya? She is then turIyA

pervading wakefulness, dreaming and deep sleep.

 

Verse 5:

 

VAhanakari impliles that She supports, pervades and *rides on* all

that is visible and invisible. She reaches us riding on them through

all the evident vibhUtis but we don't notice Her.

 

My text has LIlAnAtakasUtrabhEdanakari for

LIlAnatakasUtrakhElanakari. I think bhEdana fits more with the

meaning than khElana, as, when the magical drama is `seen through' or

when the puppet strings are severed, what results is Realization

(that all this was a mere puppet drama) and that is

shrIvishvEsamanahprasAdanam in the name that immediately follows!

 

Verse 6:

 

NityAnnadAnesvari – nityA being permanent, this name can also mean

the bestower of the alm of immortality and that meaning vibes well

with the name SakSAnmOkSakari which immediately follows.

 

Verse 7:

 

AdikSAntasamastavarnanakari – She is vAk or vAgdEvata.

My text has trijalEshvari for trijanEshvari. Any thoughts?

Again in my text, mOkshadvArakavAtapAtanakari appears for

svargadvArakavAtapAtanakari. Don't you think the former is better,

as She, as mAyA, covers the gate to mOkSa?

 

Verse 8:

 

Can't sadAshubhakari mean the bestower of eternal happiness, which is

Ananda of sat-chit-Ananda?

 

Verse 12:

svadeshO bhuvanatrayam – My home is verily wherever I am in

wakefulness, dream or deep sleep. In Malayalam we say `vINEtam

viSnulOkam' (Wherever I fall, that is viSnulOka!).

 

These are just some thoughts placed on Her Lotus Feet.

 

PraNAms.

 

Madathil Nair

_______________________

 

, "Ravisankar S. Mayavaram" <ravi@a...>

wrote:

> A) Contributed by Ramesh Srinivasan. Send your comments and

corrections to

> (list).

>

> http://www.ambaa.org/pdf/annapUrNA_stotram.pdf

>

[Guest guest]

Namaste,

 

, "Madathil Rajendran Nair"

<madathilnair> wrote:

> Verse 1:

> PratyakSamAhEshvari - Since pratyakSa is evident, can't we not say

> She is evident everywhere to discerning eyes?

> Can the meaning of `ignorance' be added to ghOra?

> Can't we assume the name KAshIpurAdhIshvari to mean

> kAshIpurAdIshvarsya Ishvari? Then, She even overlords Lord Shiva,

> who, as we see in Soundarya Lahari, cannot even move without Her!

 

It is said that Shiva and Shakti are the same as the Moon and Moon-

light. So there is nothing like Devi having lordship over Shiva or

Shiva having lordship over Devi. All this talk about Shiva not being

able to even move is just to stress the importance of worshipping

Devi. One may find in Shiva stotras statements saying that He is

praised by Vishnu/Narayana and Vishnu bhagavan being praised by

Shiva in stotras eulogising Vishnu. It is a common procedure adopted

in all devata stotras and hence one need not pay too much attention

to such statements.

 

Regards

[Guest guest]

, "Satish Raja Arigela"

<satisharigela> wrote:

> Namaste,

>

> , "Madathil Rajendran Nair"

> <madathilnair> wrote:

> > Verse 1:

> > PratyakSamAhEshvari - Since pratyakSa is evident, can't we not

say

> > She is evident everywhere to discerning eyes?

> > Can the meaning of `ignorance' be added to ghOra?

> > Can't we assume the name KAshIpurAdhIshvari to mean

> > kAshIpurAdIshvarsya Ishvari? Then, She even overlords Lord

Shiva,

> > who, as we see in Soundarya Lahari, cannot even move without Her!

>

> It is said that Shiva and Shakti are the same as the Moon and Moon-

> light. So there is nothing like Devi having lordship over Shiva or

> Shiva having lordship over Devi. All this talk about Shiva not

being

> able to even move is just to stress the importance of worshipping

> Devi. One may find in Shiva stotras statements saying that He is

> praised by Vishnu/Narayana and Vishnu bhagavan being praised by

> Shiva in stotras eulogising Vishnu. It is a common procedure

adopted

> in all devata stotras and hence one need not pay too much

attention

> to such statements.

>

> Regards

 

 

That is true ... in technical terms, it is called 'arthavaada'.

Arthavaada is usually not to be taken literally; the true devotee

will discern that, but will happily also nod with approval when he

reads/hears this statement because of the spurt of devotion it

creates in him for that diety. And that is the extent to which these

statements must be taken... inclucating devotion. If they are taken

literally, then that's taking it too far, and we might risk becoming

a fundamentalist!

 

Jai Ma!

[Guest guest]

Namaste Satishji.

 

As an advaitin, I am in full agreement with what you have stated.

However, we are discussing a Devi stOtram here. Hence, my

inclination to extol Her a la Soundarya Lahari.

 

Thanks and praNAms.

 

Madathil Nair

______________

 

 

, "Satish Raja Arigela"

<satisharigela> wrote:

..........> It is said that Shiva and Shakti are the same as the Moon

and Moon-

> light. So there is nothing like Devi having lordship over Shiva or

> Shiva having lordship over Devi. All this talk about Shiva not

being

> able to even move is just to stress the importance of worshipping

> Devi. One may find in Shiva stotras statements saying that He is

> praised by Vishnu/Narayana and Vishnu bhagavan being praised by

> Shiva in stotras eulogising Vishnu. It is a common procedure

adopted

> in all devata stotras and hence one need not pay too much attention

> to such statements.

[Guest guest]

, "Madathil Rajendran Nair"

<madathilnair> wrote:

> Verse 4:

>

> It may be presumptuous for me to say this, as I don't have a

> dictionary right in hand to support my contention. Rightly or

> wrongly, I have always taken kandara to mean something like an axis

> or root in a manner similar to kanda. Can we accept that meaning? I

> see KailAsa standing for the whole universe overlording and sitting

> on top of which is Lord Shiva. If Mother is then the axis of

> Kailasa, as She is sadAshivakudumbini or sadAshivagrihEshwari, She

> verily becomes the root and support for Shiva too as we see in

> Soundarya Lahari. Any thoughts in this direction? Can such a

> meaning be entertained?

 

 

* kandarA means cave. kanda means root. You can compare this with

names hrIN^kAra-kanda-aN^kurikA and hrIN^kAra-kandarAsimhI.

 

* kailasAchala can be taken as hrIm.h also. It is kind of coded in it

as sa (with) ka+(e)+i+la in the peak (achala) -- that is hrIm implying

the shrIvidya mantra. This would make this name same as

hrIN^kAra-kandarAlayakarI. [i have not read this interpretation

anywhere, it just came to my mind when I was thinking about this name,

hence could be a stretch and incorrect].

 

Potentially, the names can yield many results, it depends on how deep

we explore it. Comparing with other works (such as LT sarva bhUShaNa

bhUShitA, ekaishvaryapradAyinI, etc.) will also throw a lot of

interesting insights into this.

 

 

Ravi

[Guest guest]

Namaste Raviji.

 

That is great thinking and, in fact, the right way meditation on Her

divine names is to be done! Don't ever think that you have stretched

it or are incorrect.

 

In one stroke, you have related it all to the great Trishati and

Sahasra Namavali. This way of contemplation on the names throws up a

whole world of enlightenment and should be seriously and assiduously

pursused by all devotees irrespective of whether they are dwaitins or

advaitins.

 

Although such beautiful insights have occurred to me off and on

during contemplation rather sporadically and mostly by chance, I now

think that I should assimilate your invaluable tip to a systematic

methodology in order to understand and recognize Her in everything

and everywhere.

 

Thanks and PraNAms.

 

Madathil Nair

_______________

 

, "MSR" <miinalochanii> wrote:

> , "Madathil Rajendran Nair"

...............>

> * kandarA means cave. kanda means root. You can compare this with

> names hrIN^kAra-kanda-aN^kurikA and hrIN^kAra-kandarAsimhI.

>

> * kailasAchala can be taken as hrIm.h also. It is kind of coded in

it

> as sa (with) ka+(e)+i+la in the peak (achala) -- that is hrIm

implying

> the shrIvidya mantra. This would make this name same as

> hrIN^kAra-kandarAlayakarI. [i have not read this interpretation

> anywhere, it just came to my mind when I was thinking about this

name,

> hence could be a stretch and incorrect].

>

> Potentially, the names can yield many results, it depends on how

deep

> we explore it. Comparing with other works (such as LT sarva

bhUShaNa

> bhUShitA, ekaishvaryapradAyinI, etc.) will also throw a lot of

> interesting insights into this.