Guest guest Posted March 4, 2001 Report Share Posted March 4, 2001 OM Namo Vaasudevaaya. Dashakam 100 Shlokam 3 hR^dyam puurNa-anukampa-aarNava-mR^du-laharii-cancala-bhruu-vilaasaiH aaniila-snigdha-pakshhma-aavali-parilasitam netra-yugmam vibho te | saandra-cchaayam vishaala-aruNa-kamala-dala-aakaaram-aamugdha-taaram kaaruNya-aaloka-liila-shishirita-bhuvanam kshhipyataam mayi-anaathe || After the eye- catching coiffure crowning the head, and the handsome forehead resembling the young crescent moon, the poet goes on to describe the eyes of the divine form that he is seeing in front of him. O! all pervading Lord ! (he vibho) Thy (te) pair of eyes (netra yugmam) are like an ocean (aarNava) of infinite compassion ( puurNa anukampa). The gentle movements of the eyebrows (cancala bhruu vilaasa) resemble the gentle waves (mR^du laharii) on that ocean. The beauty of the eyes is enhanced (parilasitam) by rows (aavali)of eyelashes (pakshhma) which are glistening (snigdha) with a bluish tinge (aaniila). The lustrous (saandra-cchaayam) eyes are long and broad (vishaala) and are shaped like(aakaara) pink (aruNa) lotus petals (kamala dala ). The Pupils of your eyes have an almost intoxicating effect (aamugdha taaram)- they are so charming that they make me forget my surroundings ! I am as if hypnotised ! [this interptretation of the word aamugdha-taaram is what occurred to me as I was writing this - scholars may please pardon me if it is considered inappropriate ]. The world (bhuvanam) is cooled (shishiritam) [meaning the people who are tormented by the heat of samsara find solace] by the compassionate glances (kaaruNya aaloka) from your eyes. This is no strain on you . It is only a sport (liilaa) for you. I beg of you to throw (kshhipyataam) your merciful glances on me (mayi) too. I am an orphan (anaatha) . I have no refuge other than you. So please look at me with compassion and relieve me of my sufferings, Guruvaayuurappa ! NOTE: Just to remind ourselves. The words prabhu and vibhu are commonly used referring to iishvara. Prabhu refers to his all- powerfulness-- omnipotentence- sarva-shakti-mat-tvam. Vibhu refers to his all- pervasiveness -- omnipresence- sarva-vyaapi-tvam. I do not recollect a similar crisp word indicating omniscience- sarvajnatvam. Can some member of the list help me, please ? Sarve bhadraaNi pashyantu. V.M.Sundaram Quote Link to comment Share on other sites More sharing options...
Guest guest Posted March 6, 2001 Report Share Posted March 6, 2001 >OM Namo Vasudevaaya > >DASHAKAM 100 >Shlokam 2 > > In the first shlokam the poet gave a long distance shot, as it were, of >what he saw. > In this shloka he is zooming-in to provide a more detailed picture. >He starts > with the hair-do (keshaadi paadaanta varNanam). Now he slowly lowers >his > gaze and proceeds to describe the forehead : Sundaramji - just a clarification - I read somewhere a convention- in describing the form of the Lord or devata or devi's, one starts form feet and go upwards ending up with the face while describing the humans one starts from top down. Is there a merit in this. I see here the poet is taking a closeup shot from top down. Just out of curiosity - how much this convention is strictly followed if such a convention exists? Hari Om! Sadananda -- K. Sadananda Code 6323 Naval Research Laboratory Washington D.C. 20375 Voice (202)767-2117 Fax:(202)767-2623 Quote Link to comment Share on other sites More sharing options...
Guest guest Posted March 6, 2001 Report Share Posted March 6, 2001 "K. Sadananda" wrote: > > Sundaramji - just a clarification - I read somewhere a convention- in > describing the form of the Lord or devata or devi's, one starts form > feet and go upwards ending up with the face while describing the > humans one starts from top down. Is there a merit in this. I see > here the poet is taking a closeup shot from top down. Just out of > curiosity - how much this convention is strictly followed if such a > convention exists? > Hari Om! > Sadananda > -- I do not know if such a convention exists. Aadi Shankara has himself composed a keshaadi-paadaanta stuti for Shiva, and a padaadi-keshaanta stuti for VishhNu. Lalitaa sahasranaama also begins with the face of devi and goes down to her feet. As far as I can recollect both sequences are adopted in stotras when describing the divine form. However, when as a part of a kalpokta puuja , anga-puuja is done [NOT the anga-nyaasa which is done to prepare oneself for performing the puuja], the arcana is started from the foot and proceeds limb by limb upwards to the head. Regards V.M.Sundaram Quote Link to comment Share on other sites More sharing options...
Guest guest Posted March 12, 2001 Report Share Posted March 12, 2001 Sadanandaji, In Kanchi Paramacharya's discourses explaining each sloka of Saundarya Lahari, he comments as follows while making the commentary on sloka 2 : ( the chapter is titled " Can it start on the Pada ( foot) for Devi ?" ) in "Dheivathin Kural" part 6 in Tamil. " The first sloka ( staring Shivasakthya yuktho…) is like a Mangala Sloka. We can say that the text proper starts only in the second sloka. It starts with the greatness of the Pada-dhooli of Shri Lalithambika. One may think " Only for the sthothra of Purusha ( male) Devata, it should start from the foot. For the Sthree Devi, it should start only from the head, as per Sampradhaya. Why has it been done differently in Saundarya Lahari ?" Only when the description proceeds from one angaa ( part ) to another in seriatum, it is necessary to proceed from toe to head for Purusha Devatas; from head to toe for Sthree Devis. The first part AnandaLahari ( first 41 slokas) do not contain the angaa description of Shri Lalithambika. The latter part of 59 slokas starting from 42nd sloka ( called Saundarya Lahari proper), contains the angaa description serially from head to toe. He has done it as per Sampradhaya starting from the Kireeta ( crown) on Her head and gradually descended to the toe. In the first part of 41 slokas, which do not contain the svarupa description proper, it is only normal to take up the foot of the God for description, because Sharanaagathi takes place there only. God (personified as Guru ) gives Deeksha to the devotee by placing Her pada on the head of the devotee. Ambaal is both divine Mother and Guru simultaneously. So, if either you fall and take hold of Her feet as Mother or take Pada Deeksha as Guru, you have to fall on Her feet only. So, it is proper to start the sloka from the toe, in the AnandaLahari part. Further, Shiva is Shakthi-yukthan and Shakthi is Shiva-yukthai. They are united as Ardhanareeswara. As such, Bhagvan Shankara thought it fit to make a head to toe description of Shiva also in a different Sthothra. ............... Next two slokas also tell about the greatness of Her Pada. First he starts with the Pada dhooli ( dust) below her feet and then about t her foot." Incidentally, there is no reference anywhere in the discourses of the Acharya about the order of the angaa description of humans. Regards Kameshwaran > I do not know if such a convention exists. > Aadi Shankara has himself composed a keshaadi-paadaanta stuti for Shiva, > and a padaadi-keshaanta stuti for VishhNu. > Lalitaa sahasranaama also begins with the face of devi and goes down to her feet. > As far as I can recollect both sequences are adopted in stotras when describing > the divine form. > However, when as a part of a kalpokta puuja , anga-puuja is done > [NOT the anga-nyaasa which is done to prepare oneself for performing the puuja], > the arcana is started from the foot and proceeds limb by limb upwards to the head. > > Regards > V.M.Sundaram advaitin, "V.M.Sundaram" <venkataraman@p...> wrote: > > > "K. Sadananda" wrote: > > > > > Sundaramji - just a clarification - I read somewhere a convention- in > > describing the form of the Lord or devata or devi's, one starts form > > feet and go upwards ending up with the face while describing the > > humans one starts from top down. Is there a merit in this. I see > > here the poet is taking a closeup shot from top down. Just out of > > curiosity - how much this convention is strictly followed if such a > > convention exists? > > Hari Om! > > Sadananda > > -- > Quote Link to comment Share on other sites More sharing options...
Guest guest Posted March 12, 2001 Report Share Posted March 12, 2001 > >.............. > >Next two slokas also tell about the greatness of Her Pada. First he >starts with the Pada dhooli ( dust) below her feet and then about t >her foot." > >Incidentally, there is no reference anywhere in the discourses of the >Acharya about the order of the angaa description of humans. > >Regards > >Kameshwaran > Interesting. Thanks for the explanations. Hari Om! Sadananda -- K. Sadananda Code 6323 Naval Research Laboratory Washington D.C. 20375 Voice (202)767-2117 Fax:(202)767-2623 Quote Link to comment Share on other sites More sharing options...
Guest guest Posted March 12, 2001 Report Share Posted March 12, 2001 Namaste, I also remember reading a similar convention of starting with the feet and extendint upwards to the head. The first reason was given as sharaNaagati, but the second was that the lustre of the face of the Devata is so bright that the devotee will not be able to bear it. [i do not remember the reference source]. So one can assume that the 'divya chakshu' to see the Devata's face is not possible without total surrender of the ego. As an aside, I remember reading about someone seeing Ramana Maharshi meditating with his eyes open staring at the mid-day sun day after day, and then realised his greatness. Another aside, is Jnaneshvara's description of a 'divine' human being ['bhagavan'] : chandrame je alaa~Nchchhana . maartaNDa je taapahiina . They are like the blemish-less moon, and the heat-less sun ! Regards, s. advaitin, warankk wrote: > Sadanandaji, > > In Kanchi Paramacharya's discourses explaining each sloka of > Saundarya Lahari, he comments as follows while making the commentary > on sloka 2 : ( the chapter is titled " Can it start on the Pada ( > foot) for Devi ?" ) in "Dheivathin Kural" part 6 in Tamil. > > " The first sloka ( staring Shivasakthya yuktho?) is like a Mangala > Sloka. We can say that the text proper starts only in the second > sloka. It starts with the greatness of the Pada-dhooli of Shri > Lalithambika. > > One may think " Only for the sthothra of Purusha ( male) Devata, it > should start from the foot. For the Sthree Devi, it should start only > from the head, as per Sampradhaya. Why has it been done differently > in Saundarya Lahari ?" > > Only when the description proceeds from one angaa ( part ) to > another in seriatum, it is necessary to proceed from toe to head for > Purusha Devatas; from head to toe for Sthree Devis. The first part > AnandaLahari ( first 41 slokas) do not contain the angaa description > of Shri Lalithambika. The latter part of 59 slokas starting from 42nd > sloka ( called Saundarya Lahari proper), contains the angaa > description serially from head to toe. He has done it as per > Sampradhaya starting from the Kireeta ( crown) on Her head and > gradually descended to the toe. > > In the first part of 41 slokas, which do not contain the svarupa > description proper, it is only normal to take up the foot of the God > for description, because Sharanaagathi takes place there only. God > (personified as Guru ) gives Deeksha to the devotee by placing Her > pada on the head of the devotee. Ambaal is both divine Mother and > Guru simultaneously. So, if either you fall and take hold of Her > feet as Mother or take Pada Deeksha as Guru, you have to fall on Her > feet only. So, it is proper to start the sloka from the toe, in the > AnandaLahari part. > > Further, Shiva is Shakthi-yukthan and Shakthi is Shiva-yukthai. They > are united as Ardhanareeswara. As such, Bhagvan Shankara thought it > fit to make a head to toe description of Shiva also in a different > Sthothra. > > .............. > > Next two slokas also tell about the greatness of Her Pada. First he > starts with the Pada dhooli ( dust) below her feet and then about t > her foot." > > Incidentally, there is no reference anywhere in the discourses of the > Acharya about the order of the angaa description of humans. > > Regards > > Kameshwaran > > > > I do not know if such a convention exists. > > Aadi Shankara has himself composed a keshaadi-paadaanta > stuti for Shiva, > > and a padaadi-keshaanta stuti for VishhNu. > > Lalitaa sahasranaama also begins with the face of devi and > goes down to her feet. > > As far as I can recollect both sequences are adopted in > stotras when describing > > the divine form. > > However, when as a part of a kalpokta puuja , anga-puuja is > done > > [NOT the anga-nyaasa which is done to prepare oneself for > performing the puuja], > > the arcana is started from the foot and proceeds limb by > limb upwards to the head. > > > > Regards > > V.M.Sundaram > > > advaitin, "V.M.Sundaram" <venkataraman@p...> wrote: > > > > > > "K. Sadananda" wrote: > > > > > > > > Sundaramji - just a clarification - I read somewhere a convention- > in > > > describing the form of the Lord or devata or devi's, one starts > form > > > feet and go upwards ending up with the face while describing the > > > humans one starts from top down. Is there a merit in this. I see > > > here the poet is taking a closeup shot from top down. Just out of > > > curiosity - how much this convention is strictly followed if > such a > > > convention exists? > > > Hari Om! > > > Sadananda > > > -- > > Quote Link to comment Share on other sites More sharing options...
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