Guest guest Posted December 2, 2006 Report Share Posted December 2, 2006 Tvadanyah panibhyam abhaya varado daivataganah tvameka naivasi prakatita varabhityabhinaya bhayatratum datum phalamapi ca vanchasamadhikam saranye lokanam tava hi caranaveva nipunau except you,all deities bless and protect(with palms raised outwards) you alone do not appear in this typical posture of Gods(because) your feet are enough to soothe the fear (of devotees) and bless them with much more than they pray for. (no wonder)that all the worlds rush to your feet for sanctuary, drawn by the skill and power invested in these divine feet. Adi Sankara demonstrates his mastery of poetry by the use of a metaphor.He proposes an apparent contradiction and then re butts it.The divine mother is not a Deity.She is supreme mother hood.When a child is afraid, the mother just rushes, picks ii up and hugs it.There is nothing greater than the joy on the face of a child secure in arms of its mother.Her affection is unbounded.When the child wants just a little petting, the mother showers it with a thousand kisses.There is no power that can soothe a crying child but the touch of its mother.Therefore it is not necessary for the mother to exhibit her power through a posture.Her presence is spontaneous and simple.When whole villages are threatened by some some calamity people rush to the local Goddess(Grama Devata). This Goddess may not even be in the form of an idol but an Amma/Mata with a symbolic representation on a tree trunk or rock or housed under a thatched roof. This belief in the simple mother form persists. There may be big temples with organised worship for various Gods. But it is the Mother who lives in the hearts of the people, accessible easily in times of need.This verse shows the supreme power of Devi and her infinite love for devotees. Yantra for this is an eight petal figure.Because of nice balance and harmony,this is used in decoration during festivals,auspicious occasions etc(as Rangoli). This is also a very popular motif for fabric design and decorative artifacts made of silver,white metal and zinc I am also adding from the message by Nadsamy on 6/11 to the group "There is no comparision to how she would save her devotees. She is Goddess of Gods, yet very kindful and caring to good human beings. Pleasant cold waves would pass through hearts of devotees, when her kindness is recalled. She is not an imagination of few sensitive people, but her existence is reality." Find out what India is talking about on - Answers India Send FREE SMS to your friend's mobile from Messenger Version 8. Get it NOW Quote Link to comment Share on other sites More sharing options...
Guest guest Posted December 5, 2006 Report Share Posted December 5, 2006 Thank you for the information. Do you know how many times every day do we need do this sloka (and the previous ones) and what is naivedyam to offer... I know it is mentioned in a tamil book... Thanks. Regards, Ketan , venkat bhasksr <sitam_subba wrote: > > Tvadanyah panibhyam abhaya varado daivataganah > tvameka naivasi prakatita varabhityabhinaya > bhayatratum datum phalamapi ca vanchasamadhikam > saranye lokanam tava hi caranaveva nipunau > > except you,all deities bless and protect(with palms raised outwards) > you alone do not appear in this typical posture of Gods(because) > your feet are enough to soothe the fear (of devotees) and bless them with much more than they pray for. > (no wonder)that all the worlds rush to your feet for sanctuary, drawn by the skill and power invested in these divine feet. > > Adi Sankara demonstrates his mastery of poetry by the use of a metaphor.He proposes an apparent contradiction and then re butts it.The divine mother is not a Deity.She is supreme mother hood.When a child is afraid, the mother just rushes, picks ii up and hugs it.There is nothing greater than the joy on the face of a child secure in arms of its mother.Her affection is unbounded.When the child wants just a little petting, the mother showers it with a thousand kisses.There is no power that can soothe a crying child but the touch of its mother.Therefore it is not necessary for the mother to exhibit her power through a posture.Her presence is spontaneous and simple.When whole villages are threatened by some some calamity people rush to the local Goddess(Grama Devata). This Goddess may not even be in the form of an idol but an Amma/Mata with a symbolic representation on a tree trunk or rock or housed under a thatched roof. This belief in the simple mother form persists. > There may be big temples with organised worship for various Gods. But it is the Mother who lives in the hearts of the people, accessible easily in times of need.This verse shows the supreme power of Devi and her infinite love for devotees. > Yantra for this is an eight petal figure.Because of nice balance and harmony,this is used in decoration during festivals,auspicious occasions etc(as Rangoli). This is also a very popular motif for fabric design and decorative artifacts made of silver,white metal and zinc > > I am also adding from the message by Nadsamy on 6/11 to the group > "There is no comparision to how she would save her devotees. She is Goddess of Gods, yet very kindful and caring to good human beings. Pleasant > cold waves would pass through hearts of devotees, when her kindness > is recalled. She is not an imagination of few sensitive people, but > her existence is reality." > > > > > > Find out what India is talking about on - Answers India > Send FREE SMS to your friend's mobile from Messenger Version 8. Get it NOW > > Quote Link to comment Share on other sites More sharing options...
Guest guest Posted December 6, 2006 Report Share Posted December 6, 2006 , venkat bhasksr <sitam_subba wrote: > > Tvadanyah panibhyam abhaya varado daivataganah > tvameka naivasi prakatita varabhityabhinaya > bhayatratum datum phalamapi ca vanchasamadhikam > saranye lokanam tava hi caranaveva nipunau > [O Goddess] who affordest shelter to all the [fugitive] worlds! The League of gods save Thee, dispels fear and bestows boons with two hands. Indeed, thou alone dost not demonstrate the boon-bestowing and fear-dispelling gesture [with Thy hands]. For, Thy feet, by themselves, are proficient in affording immunity from fear and bestowing boons transcending [one's] desire. Who affordest shelter - SaranyA, the Samskrt equivalent, means 'who affords shelter'. It may also be taken to signify, 'who has the Sri- cakra as her worthy [sarana] abode'. All the fugitive worlds - the worlds that have their origin in the feet of the Devi, seeking shelter at the very place of their origin; what is more, the very gods, who pose with their hands the dispelling of fear and the granting of boons, themselves seek shelter from the Devi's foot. Thou alone dost not demonstrate - evidently this refers to the fact that, whereas the gods merely employ their hands for posing, the Devi, the unique Goddess that she is, even though she has four hands, engages them otherwise, in carrying the PAsa, the AnkusA, the sugercane bow and arrows, and, at the same time, causes her feet to do not merely what the other gods profess to do, but even more in granting what her devotees seek at her hands. It is worthy of note that while some of the gods are capable of granting Svarga-bhoga and others MoksA alone, the Devi bestows on her votaries both the enjoyment of celestial pleasures and liberation. Gestures - the Abhayada posture assumed by the ight palm uplifted, as if to denote 'do not fear' and the Varada posture with the left palm pointing downwards, as if to indicate readiness to give. The BalA-mantra 'Aim Klim Sauh" is indicated by this stanza. The Ocean of Beauty. Saundarya-Lahari of Sri Samkara-Bhagavatpada Pandit S. Subrahmanya Sastri and T.R. Srinivasa Ayyangar Quote Link to comment Share on other sites More sharing options...
Guest guest Posted December 6, 2006 Report Share Posted December 6, 2006 The right source to approach for authentic information on this sublect is Kanchi Kamakoti Peetham. Their web site is www.kamakoti.org The official web site for contacting them is no 146 in the various sites listed under above.With best wishes. ketanshahdallas <ketanshahdallas > wrote: Thank you for the information. Do you know how many times every day do we need do this sloka (and the previous ones) and what is naivedyam to offer... I know it is mentioned in a tamil book... Thanks. Regards, Ketan , venkat bhasksr <sitam_subba wrote: > > Tvadanyah panibhyam abhaya varado daivataganah > tvameka naivasi prakatita varabhityabhinaya > bhayatratum datum phalamapi ca vanchasamadhikam > saranye lokanam tava hi caranaveva nipunau > > except you,all deities bless and protect(with palms raised outwards) > you alone do not appear in this typical posture of Gods(because) > your feet are enough to soothe the fear (of devotees) and bless them with much more than they pray for. > (no wonder)that all the worlds rush to your feet for sanctuary, drawn by the skill and power invested in these divine feet. > > Adi Sankara demonstrates his mastery of poetry by the use of a metaphor.He proposes an apparent contradiction and then re butts it.The divine mother is not a Deity.She is supreme mother hood.When a child is afraid, the mother just rushes, picks ii up and hugs it.There is nothing greater than the joy on the face of a child secure in arms of its mother.Her affection is unbounded.When the child wants just a little petting, the mother showers it with a thousand kisses.There is no power that can soothe a crying child but the touch of its mother.Therefore it is not necessary for the mother to exhibit her power through a posture.Her presence is spontaneous and simple.When whole villages are threatened by some some calamity people rush to the local Goddess(Grama Devata). This Goddess may not even be in the form of an idol but an Amma/Mata with a symbolic representation on a tree trunk or rock or housed under a thatched roof. This belief in the simple mother form persists. > There may be big temples with organised worship for various Gods. But it is the Mother who lives in the hearts of the people, accessible easily in times of need.This verse shows the supreme power of Devi and her infinite love for devotees. > Yantra for this is an eight petal figure.Because of nice balance and harmony,this is used in decoration during festivals,auspicious occasions etc(as Rangoli). This is also a very popular motif for fabric design and decorative artifacts made of silver,white metal and zinc > > I am also adding from the message by Nadsamy on 6/11 to the group > "There is no comparision to how she would save her devotees. She is Goddess of Gods, yet very kindful and caring to good human beings. Pleasant > cold waves would pass through hearts of devotees, when her kindness > is recalled. She is not an imagination of few sensitive people, but > her existence is reality." > > > > > > Find out what India is talking about on - Answers India > Send FREE SMS to your friend's mobile from Messenger Version 8. Get it NOW > > Quote Link to comment Share on other sites More sharing options...
Guest guest Posted December 10, 2006 Report Share Posted December 10, 2006 Verse 2: 55 days, 1000X per day facing north, milk gruel, winning over matter and fascination of the world. Verse 3: a. 54 days, 2000X per day facing north-east, blackgram cake, Knowledge of Vedas b. 15 days, 1000X per day facing NE, blackgram cake, All wealth and learning. Verse 4: a. 16 days, 1000X per day facing east, turmeric pongal with red gram dhal, overlordship of an empire. b. 36 days, 3000 per day facing east, turmeric pongal with red gram dhal, immunity from penury, disease and other torments. (SL w/ transliteration, translation in English etc, by S. Subrahmanya Sastri and T. R. Srinivasa Ayyangar). , "ketanshahdallas" <ketanshahdallas wrote: > > Thank you for the information. Do you know how many times every day > do we need do this sloka (and the previous ones) and what is > naivedyam to offer... > I know it is mentioned in a tamil book... > > Thanks. > > Regards, > Ketan > > , venkat bhasksr > <sitam_subba@> wrote: > > > > Tvadanyah panibhyam abhaya varado daivataganah > > tvameka naivasi prakatita varabhityabhinaya > > bhayatratum datum phalamapi ca vanchasamadhikam > > saranye lokanam tava hi caranaveva nipunau > > > > except you,all deities bless and protect(with palms raised > outwards) > > you alone do not appear in this typical posture of Gods(because) > > your feet are enough to soothe the fear (of devotees) and bless > them with much more than they pray for. > > (no wonder)that all the worlds rush to your feet for sanctuary, > drawn by the skill and power invested in these divine feet. > > > > Adi Sankara demonstrates his mastery of poetry by the use of a > metaphor.He proposes an apparent contradiction and then re butts > it.The divine mother is not a Deity.She is supreme mother hood.When > a child is afraid, the mother just rushes, picks ii up and hugs > it.There is nothing greater than the joy on the face of a child > secure in arms of its mother.Her affection is unbounded.When the > child wants just a little petting, the mother showers it with a > thousand kisses.There is no power that can soothe a crying child > but the touch of its mother.Therefore it is not necessary for the > mother to exhibit her power through a posture.Her presence is > spontaneous and simple.When whole villages are threatened by some > some calamity people rush to the local Goddess(Grama Devata). This > Goddess may not even be in the form of an idol but an Amma/Mata with > a symbolic representation on a tree trunk or rock or housed under a > thatched roof. This belief in the simple mother form persists. > > There may be big temples with organised worship for various > Gods. But it is the Mother who lives in the hearts of the people, > accessible easily in times of need.This verse shows the supreme > power of Devi and her infinite love for devotees. > > Yantra for this is an eight petal figure.Because of nice balance > and harmony,this is used in decoration during festivals,auspicious > occasions etc(as Rangoli). This is also a very popular motif for > fabric design and decorative artifacts made of silver,white metal > and zinc > > > > I am also adding from the message by Nadsamy on 6/11 to the group > > "There is no comparision to how she would save her devotees. She > is Goddess of Gods, yet very kindful and caring to good human > beings. Pleasant > > cold waves would pass through hearts of devotees, when her > kindness > > is recalled. She is not an imagination of few sensitive people, > but > > her existence is reality." > > > > > > > > > > > > Find out what India is talking about on - Answers India > > Send FREE SMS to your friend's mobile from Messenger > Version 8. Get it NOW > > > > Quote Link to comment Share on other sites More sharing options...
Guest guest Posted December 10, 2006 Report Share Posted December 10, 2006 >From Kanchi Mahaswamigal's Discourse: .......When one asks for the removal of fear, that is, fearlessness (abhaya), the positive reponse from the deity could only be the removal of fear; there is nothing more to be given. On the other hand, whatever other wish one asks for fulfillment, there can always be something more than that wish and thus SHE - nay, just the grace of HER divine feet - gives the devotee more than what he wants. A question may arise. Why is "fearlessness: sought separately? Can it not be given as one of the many wishes, by the Goddess? Why is it separated from the general category of "boons"? Fearlessness (Abhaya) is not a commodity that is given and taken. It is actually another name for advaita. "Only when there is duality, there is fear" says the Brihad-AraNyakopanishad (1.4.2). If there is only one thing there is, from what fear can arise? Only when there is a second entity, fear arises in relation to it. "If one thinks even of the tiniest distinction in Brahman, then fear arises. Even wise men, if they think of Brahman as another distinct object, are seized of fear," so says Taittriya-upanishad (II-7). The moment we think of Brahman as different from us and as a God with qualities, we get into the mood of "bhakti out of fear.: Even the westerners talk about the "God-fearing" nature as man's noblest quality. When will that fear go? It will go only when the non-duality conviction arises that there is no jIvAtman distinct from Ishvara. In that state of Existence of One without a second, where is the scope for a boon-giver and a boon-receiver - two entities? The symbolic exhibition of "abhaya-mudrA" in the deity's hand is in fact a formless (esoteric) principle only. There is no giving, no taking, there. It is a supreme state and the mudrA is only a symbol for it. The Lord may be eradicating fears from the smallest fears, through those of birth and death, to the largest fear, namely that of duality, that of separation from HIM; but the actual state of fearlessness is only the non-dual state. And that is why, it does not form part of the category of boons. , "NMadasamy" <nmadasamy wrote: > > , venkat bhasksr > <sitam_subba@> wrote: > > > > Tvadanyah panibhyam abhaya varado daivataganah > > tvameka naivasi prakatita varabhityabhinaya > > bhayatratum datum phalamapi ca vanchasamadhikam > > saranye lokanam tava hi caranaveva nipunau > > > > [O Goddess] who affordest shelter to all the [fugitive] worlds! The > League of gods save Thee, dispels fear and bestows boons with two > hands. Indeed, thou alone dost not demonstrate the boon-bestowing > and fear-dispelling gesture [with Thy hands]. For, Thy feet, by > themselves, are proficient in affording immunity from fear and > bestowing boons transcending [one's] desire. > > Who affordest shelter - SaranyA, the Samskrt equivalent, means 'who > affords shelter'. It may also be taken to signify, 'who has the Sri- > cakra as her worthy [sarana] abode'. All the fugitive worlds - the > worlds that have their origin in the feet of the Devi, seeking > shelter at the very place of their origin; what is more, the very > gods, who pose with their hands the dispelling of fear and the > granting of boons, themselves seek shelter from the Devi's foot. > > Thou alone dost not demonstrate - evidently this refers to the fact > that, whereas the gods merely employ their hands for posing, the > Devi, the unique Goddess that she is, even though she has four > hands, engages them otherwise, in carrying the PAsa, the AnkusA, the > sugercane bow and arrows, and, at the same time, causes her feet to > do not merely what the other gods profess to do, but even more in > granting what her devotees seek at her hands. It is worthy of note > that while some of the gods are capable of granting Svarga-bhoga and > others MoksA alone, the Devi bestows on her votaries both the > enjoyment of celestial pleasures and liberation. > > Gestures - the Abhayada posture assumed by the ight palm uplifted, > as if to denote 'do not fear' and the Varada posture with the left > palm pointing downwards, as if to indicate readiness to give. > > The BalA-mantra 'Aim Klim Sauh" is indicated by this stanza. > > > The Ocean of Beauty. Saundarya-Lahari of Sri Samkara-Bhagavatpada > Pandit S. Subrahmanya Sastri and T.R. Srinivasa Ayyangar > Quote Link to comment Share on other sites More sharing options...
Guest guest Posted December 10, 2006 Report Share Posted December 10, 2006 Dear Ganpra Your quote of Kanchi Mahaswamigal is the fittest in explaining this verse. I would like to quote the mantras referred to by the great saint:'yadaahyevaisha etasmin adrshye anaatmye anirukte anilayane abhayam pratishthaam vindate. atha sah abhayam gatah bhavati. yadaah hyevaisha etasminnudaramantaram kurute. atha tasya bhayam bhavati.' JR --- ganpra <ganpra (AT) rocketmail (DOT) com> wrote: > From Kanchi Mahaswamigal's Discourse: > > ......When one asks for the removal of fear, that > is, fearlessness > (abhaya), the positive reponse from the deity could > only be the > removal of fear; there is nothing more to be given. > On the other > hand, whatever other wish one asks for fulfillment, > there can always > be something more than that wish and thus SHE - nay, > just the grace > of HER divine feet - gives the devotee more than > what he wants. > > A question may arise. Why is "fearlessness: sought > separately? Can it > not be given as one of the many wishes, by the > Goddess? Why is it > separated from the general category of "boons"? > > Fearlessness (Abhaya) is not a commodity that is > given and taken. It > is actually another name for advaita. "Only when > there is duality, > there is fear" says the Brihad-AraNyakopanishad > (1.4.2). If there is > only one thing there is, from what fear can arise? > Only when there is > a second entity, fear arises in relation to it. "If > one thinks even > of the tiniest distinction in Brahman, then fear > arises. Even wise > men, if they think of Brahman as another distinct > object, are seized > of fear," so says Taittriya-upanishad (II-7). > > The moment we think of Brahman as different from us > and as a God with > qualities, we get into the mood of "bhakti out of > fear.: Even the > westerners talk about the "God-fearing" nature as > man's noblest > quality. When will that fear go? It will go only > when the non-duality > conviction arises that there is no jIvAtman distinct > from Ishvara. In > that state of Existence of One without a second, > where is the scope > for a boon-giver and a boon-receiver - two entities? > The symbolic > exhibition of "abhaya-mudrA" in the deity's hand is > in fact a > formless (esoteric) principle only. There is no > giving, no taking, > there. It is a supreme state and the mudrA is only a > symbol for it. > The Lord may be eradicating fears from the smallest > fears, through > those of birth and death, to the largest fear, > namely that of > duality, that of separation from HIM; but the actual > state of > fearlessness is only the non-dual state. And that is > why, it does not > form part of the category of boons. > > , "NMadasamy" > <nmadasamy > wrote: > > > > , venkat > bhasksr > > <sitam_subba@> wrote: > > > > > > Tvadanyah panibhyam abhaya varado daivataganah > > > tvameka naivasi prakatita varabhityabhinaya > > > bhayatratum datum phalamapi ca > vanchasamadhikam > > > saranye lokanam tava hi caranaveva nipunau > > > > > > > [O Goddess] who affordest shelter to all the > [fugitive] worlds! The > > League of gods save Thee, dispels fear and bestows > boons with two > > hands. Indeed, thou alone dost not demonstrate the > boon-bestowing > > and fear-dispelling gesture [with Thy hands]. For, > Thy feet, by > > themselves, are proficient in affording immunity > from fear and > > bestowing boons transcending [one's] desire. > > > > Who affordest shelter - SaranyA, the Samskrt > equivalent, means 'who > > affords shelter'. It may also be taken to signify, > 'who has the Sri- > > cakra as her worthy [sarana] abode'. All the > fugitive worlds - the > > worlds that have their origin in the feet of the > Devi, seeking > > shelter at the very place of their origin; what is > more, the very > > gods, who pose with their hands the dispelling of > fear and the > > granting of boons, themselves seek shelter from > the Devi's foot. > > > > Thou alone dost not demonstrate - evidently this > refers to the fact > > that, whereas the gods merely employ their hands > for posing, the > > Devi, the unique Goddess that she is, even though > she has four > > hands, engages them otherwise, in carrying the > PAsa, the AnkusA, > the > > sugercane bow and arrows, and, at the same time, > causes her feet > to > > do not merely what the other gods profess to do, > but even more in > > granting what her devotees seek at her hands. It > is worthy of note > > that while some of the gods are capable of > granting Svarga-bhoga > and > > others MoksA alone, the Devi bestows on her > votaries both the > > enjoyment of celestial pleasures and liberation. > > > > Gestures - the Abhayada posture assumed by the > ight palm uplifted, > > as if to denote 'do not fear' and the Varada > posture with the left > > palm pointing downwards, as if to indicate > readiness to give. > > > > The BalA-mantra 'Aim Klim Sauh" is indicated by > this stanza. > > > > > > The Ocean of Beauty. Saundarya-Lahari of Sri > Samkara-Bhagavatpada > > Pandit S. Subrahmanya Sastri and T.R. Srinivasa > Ayyangar > > > > > Quote Link to comment Share on other sites More sharing options...
Guest guest Posted December 10, 2006 Report Share Posted December 10, 2006 ~~ ~~~ kia ora, Ganpra, all ... Maori blessings. for the message of HER returning! Millennium Twain DiosasAncianos2012 --- ganpra <ganpra (AT) rocketmail (DOT) com> wrote: >From Kanchi Mahaswamigal' s Discourse: .......When one asks for the removal of fear, that is, fearlessness (abhaya), the positive reponse from the deity could only be the removal of fear; there is nothing more to be given. On the other hand, whatever other wish one asks for fulfillment, there can always be something more than that wish and thus SHE - nay, just the grace of HER divine feet - gives the devotee more than what he wants. A question may arise. Why is "fearlessness: sought separately? Can it not be given as one of the many wishes, by the Goddess? Why is it separated from the general category of "boons"? Fearlessness (Abhaya) is not a commodity that is given and taken. It is actually another name for advaita. "Only when there is duality, there is fear" says the Brihad-AraNyakopani shad (1.4.2). If there is only one thing there is, from what fear can arise? Only when there is a second entity, fear arises in relation to it. "If one thinks even of the tiniest distinction in Brahman, then fear arises. Even wise men, if they think of Brahman as another distinct object, are seized of fear," so says Taittriya-upanishad (II-7). The moment we think of Brahman as different from us and as a God with qualities, we get into the mood of "bhakti out of fear.: Even the westerners talk about the "God-fearing" nature as man's noblest quality. When will that fear go? It will go only when the non-duality conviction arises that there is no jIvAtman distinct from Ishvara. In that state of Existence of One without a second, where is the scope for a boon-giver and a boon-receiver - two entities? The symbolic exhibition of "abhaya-mudrA" in the deity's hand is in fact a formless (esoteric) principle only. There is no giving, no taking, there. It is a supreme state and the mudrA is only a symbol for it. The Lord may be eradicating fears from the smallest fears, through those of birth and death, to the largest fear, namely that of duality, that of separation from HIM; but the actual state of fearlessness is only the non-dual state. And that is why, it does not form part of the category of boons. , "NMadasamy" <nmadasamy@. ..> wrote: > > , venkat bhasksr > <sitam_subba@ > wrote: > > > > Tvadanyah panibhyam abhaya varado daivataganah > > tvameka naivasi prakatita varabhityabhinaya > > bhayatratum datum phalamapi ca vanchasamadhikam > > saranye lokanam tava hi caranaveva nipunau > > > > [O Goddess] who affordest shelter to all the [fugitive] worlds! The > League of gods save Thee, dispels fear and bestows boons with two > hands. Indeed, thou alone dost not demonstrate the boon-bestowing > and fear-dispelling gesture [with Thy hands]. For, Thy feet, by > themselves, are proficient in affording immunity from fear and > bestowing boons transcending [one's] desire. > > Who affordest shelter - SaranyA, the Samskrt equivalent, means 'who > affords shelter'. It may also be taken to signify, 'who has the Sri- > cakra as her worthy [sarana] abode'. All the fugitive worlds - the > worlds that have their origin in the feet of the Devi, seeking > shelter at the very place of their origin; what is more, the very > gods, who pose with their hands the dispelling of fear and the > granting of boons, themselves seek shelter from the Devi's foot. > > Thou alone dost not demonstrate - evidently this refers to the fact > that, whereas the gods merely employ their hands for posing, the > Devi, the unique Goddess that she is, even though she has four > hands, engages them otherwise, in carrying the PAsa, the AnkusA, the > sugercane bow and arrows, and, at the same time, causes her feet to > do not merely what the other gods profess to do, but even more in > granting what her devotees seek at her hands. It is worthy of note > that while some of the gods are capable of granting Svarga-bhoga and > others MoksA alone, the Devi bestows on her votaries both the > enjoyment of celestial pleasures and liberation. > > Gestures - the Abhayada posture assumed by the ight palm uplifted, > as if to denote 'do not fear' and the Varada posture with the left > palm pointing downwards, as if to indicate readiness to give. > > The BalA-mantra 'Aim Klim Sauh" is indicated by this stanza. > > > The Ocean of Beauty. Saundarya-Lahari of Sri Samkara-Bhagavatpad a > Pandit S. Subrahmanya Sastri and T.R. Srinivasa Ayyangar > Quote Link to comment Share on other sites More sharing options...
Recommended Posts
Join the conversation
You are posting as a guest. If you have an account, sign in now to post with your account.
Note: Your post will require moderator approval before it will be visible.