annapUrNA stotram

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Dear Shri Nair,

 

Thank you for your kind words of encouragement. Given my complete lack of

formal training in Sanskrit, it was with much trepidation that I ventured

to share it with all the members. Thank you for bringing forth many

beautiful nuances of the nAma-s of ambAL. I hope other members would join

in sharing their own bhAvana-s which She inspires in their hearts as they

chant this hymn.

 

You raise some very interesting issues; I will try to respond to them to

the best of my knowledge. I am hoping that the more learned members of

this forum will help correct any errors in my understanding.

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

> She is evident everywhere to discerning eyes?

 

Yes, this meaning could also be construed. As William Blake writes ever so

movingly - "To see the World in a grain of sand, And Eternity in an hour."

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

 

Since avidyA is the cause for all our transgressions, one could interpret

ghora to mean 'ignorance' as well.

> Can't we assume the name KAshIpurAdhIshvari to mean

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

 

Yes, I suppose this meaning could also be construed. However, when I

visualize Shri BhagavatpAdAchArya singing this hymn in front of Her at

kAshI, my heart seems inclined to think that AchAryAL was praising her as

She who is the Light of the City of Light (kAshyate iti kAshI).

> The text that I chant everyday has kAshmIragaruvAsitAngarucirE in the

> place of kAshmIrAgaruvAsitArucikari.

 

Yes, some texts that I consulted in preparing this edition carry the

variant reading of kAshmIragaruvAsitAngarucirE. However, in my humble

opinion, the meaning does not change.

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

> sAdhana?

 

Yes, the ripUs do imply the six inner foes - kAma, krodha, lobha, moha,

mada, mAtsarya.

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

> sarvaishvaryasamastavAncitakari?

 

Yes, She is bhuktimuktipradAyinI and this appellation can read as She who

bestows all four puruShArtha-s.

> 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 am not aware of this meaning for 'kandara'. Perhaps other learned

members can help...

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

> pervading wakefulness, dreaming and deep sleep.

 

Yes, that is very apt.

> 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.

 

This is a very beautiful bhAvana. It is true that while Her glory shines

everywhere, we are blind to it. As a Muslim friend once told me, one of

the most beautiful lines in the Holy Quran is - "Wherever you see, *there*

is the face of God."

> My text has LIlAnAtakasUtrabhEdanakari for LIlAnatakasUtrakhElanakari.

 

Yes, this is a variant reading that appears in some versions. I agree with

you that in the context of the verse, bhedana appears more appropriate

that khelana.

> 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.

 

Yes, this is also very apt.

> My text has trijalEshvari for trijanEshvari. Any thoughts?

 

I have noticed this variant reading in some texts. However, I am unable to

come up with a satisfying interpretation of this nAma. I request the

devout members to shed light on this nAma.

 

 

At Her Lotus Feet,

Ramesh