Guest guest Posted April 15, 2008 Report Share Posted April 15, 2008 Dear respected members, Other than the figurative description given in this sloka (Soundarya lahari, v.96), I would like to know are there more deeper meanings represented in this. Thanks, -gopal Gataas the mancathvam Druhina-Hari-Rudr'eshavara-bhrutah Sivah svacchac-chaya-ghatita-kapata-pracchada-pata; Tvadhiyanam bhasaam prati-phalana-rag'arunathaya Sariri srungaro rasa iva dhrisam dhogdhi kuthukam. Brahma, Vishnu, Rudhra and Easwara, Who are the gods who rule the world, Become the four legs of your cot, So that they are able to serve you always. Sadhashiva who is white in colour. Becomes the bed spread on which you sleep, And appears red, because he reflects your colour. And to your eyes which are the personification, Of the feelings of love, He gives lot of happiness… (reproduced from the webpage: http://chennaionline.com/festivalsnreligion/slogams/dec07/12slokam96.asp) Quote Link to comment Share on other sites More sharing options...
Guest guest Posted April 16, 2008 Report Share Posted April 16, 2008 Namasthe. It is verse no 92 of SL and in some versions no 94 . The four Gods Brahma, Vishnu etc though they rule the cosmos, have no Energy on their own except for the reflected energy of Ambaa Ji. So they wish to serve Her by being near her as the legs of the cot. In other shloka of SL they are compared to lifeless body or pretha. Philosophically speaking, here the Shakthi and Shiva tatvas are integrated to denote the only eternal truth of Advaita. ganapathy Gopal G <gopal_gopinath wrote: Dear respected members, Other than the figurative description given in this sloka (Soundarya lahari, v.96), I would like to know are there more deeper meanings represented in this. Thanks, -gopal Gataas the mancathvam Druhina-Hari-Rudr'eshavara-bhrutah Sivah svacchac-chaya-ghatita-kapata-pracchada-pata; Tvadhiyanam bhasaam prati-phalana-rag'arunathaya Sariri srungaro rasa iva dhrisam dhogdhi kuthukam. Brahma, Vishnu, Rudhra and Easwara, Who are the gods who rule the world, Become the four legs of your cot, So that they are able to serve you always. Sadhashiva who is white in colour. Becomes the bed spread on which you sleep, And appears red, because he reflects your colour. And to your eyes which are the personification, Of the feelings of love, He gives lot of happiness… (reproduced from the webpage: http://chennaionline.com/festivalsnreligion/slogams/dec07/12slokam96.asp) Ganapathy --- Vijaya " Jai Bhavani " Be a better friend, newshound, and know-it-all with Mobile. Try it now. Quote Link to comment Share on other sites More sharing options...
Guest guest Posted April 16, 2008 Report Share Posted April 16, 2008 Dear gopal, Please refer the lalitha sahasranama: " srushtikartri brahmarupa goptri govindarupini..........sadashivaanugrahada panchakrityaparayana " Kameswari alongwith Kameswara does the 5 functions: Creation, Preservation, Destruction, Concealment (to put the veil so as to hide the real nature of self), Grace or benediction in the form of final liberation. These acts are performed by Kameswari through Brahma, Vishnu, Rudra, Iswara and Sadasiva. Without the presence of the respective powers in these gods, they cannot perform their duties. " pretha " is " pra+etha " ie., " unusually united with " . Kameswari is unusually united with Brahma, Vishnu, Rudra, Iswara and Sadasiva and performs the above mentioned 5 actions. The other part of Kameswari is Kameswara. Though, it is the Mother Kameswari who performs these actions, as per dharma sastra, the female (sakti) should be under the protection and supervision of weilder of power (saktimaan / saktha), concept of Kameswara has been evolved so as to conceal all the power of Kameswari in Kameswara. And hence, she is " kameswara praana nadi " . Considering this fact of dharma, though the Bala Tripurasundari, a child who is a virgin, has been put under the control of Bala Kameswara. Because, as per dharma sastra, Indian Women, before marriage, should be under the supervision of Father and after marriage should be under the supervision of Husband. She should not weild the power independantly. With regards, sriram ganapathy = = vijaya <srividya101 wrote: Namasthe. It is verse no 92 of SL and in some versions no 94 .. The four Gods Brahma, Vishnu etc though they rule the cosmos, have no Energy on their own except for the reflected energy of Ambaa Ji. So they wish to serve Her by being near her as the legs of the cot. In other shloka of SL they are compared to lifeless body or pretha. Philosophically speaking, here the Shakthi and Shiva tatvas are integrated to denote the only eternal truth of Advaita. ganapathy Gopal G <gopal_gopinath wrote: Dear respected members, Other than the figurative description given in this sloka (Soundarya lahari, v.96), I would like to know are there more deeper meanings represented in this. Thanks, -gopal Gataas the mancathvam Druhina-Hari-Rudr'eshavara-bhrutah Sivah svacchac-chaya-ghatita-kapata-pracchada-pata; Tvadhiyanam bhasaam prati-phalana-rag'arunathaya Sariri srungaro rasa iva dhrisam dhogdhi kuthukam. Brahma, Vishnu, Rudhra and Easwara, Who are the gods who rule the world, Become the four legs of your cot, So that they are able to serve you always. Sadhashiva who is white in colour. Becomes the bed spread on which you sleep, And appears red, because he reflects your colour. And to your eyes which are the personification, Of the feelings of love, He gives lot of happiness… (reproduced from the webpage: http://chennaionline.com/festivalsnreligion/slogams/dec07/12slokam96.asp) Ganapathy --- Vijaya " Jai Bhavani " Be a better friend, newshound, and know-it-all with Mobile. Try it now. Quote Link to comment Share on other sites More sharing options...
Guest guest Posted April 16, 2008 Report Share Posted April 16, 2008 Please also refer to some earlier posts on this subject. Shri Bhaskararaaya mentions the following, among other commentaries on this subject.... Shri Maata performs five duties... 1. Creation - in this she appears as BrahmarUpaa. 2. Protection - in this she appears as GovindarUpiNii. 3. Samhaara (destruction) - in this she appears as RudrarUpaa. 4. Thirodhaana (separation into individual components) - in this she appears as Eeshwarii. 5. Anugraha (assimilation into Herself )... in this she appears as Sadaashivaa. Thus, she performs her five duties. Additionally, the name Pancha Brahma SwaruupiNI refers to the Brahma, Vishnu, Rudra, Eeshwara and Sadaasivaa aspects of Amba. This also refers to the five Rudras (not in any particular sequence). - Sadyojaatha Rudra ( Sadyojaatam prapadyaami .... ). - Vaamadeva Rudra ( Vaamadevaaya namoojyeshthaaya ... ) - Aghora Rudra ( Aghoreebhyothaghorebhyo...... ) - Tatpurusha Rudra (Tatpurushaaya vidmahe ... ) - Eeshaana Rudra ( Eeshaanassarva vidyanaam.... ) She is to be found laying back on top of the four pillars and platform that is formed by the above five concepts. (Pancha Manchaadhishaayini). Thanks and Regards. KR. - venkata sriram Wednesday, April 16, 2008 1:50 AM Re: symbolism in a sloka - SL v.96 Dear gopal, Please refer the lalitha sahasranama: " srushtikartri brahmarupa goptri govindarupini..........sadashivaanugrahada panchakrityaparayana " Kameswari alongwith Kameswara does the 5 functions: Creation, Preservation, Destruction, Concealment (to put the veil so as to hide the real nature of self), Grace or benediction in the form of final liberation. These acts are performed by Kameswari through Brahma, Vishnu, Rudra, Iswara and Sadasiva. Without the presence of the respective powers in these gods, they cannot perform their duties. " pretha " is " pra+etha " ie., " unusually united with " . Kameswari is unusually united with Brahma, Vishnu, Rudra, Iswara and Sadasiva and performs the above mentioned 5 actions. The other part of Kameswari is Kameswara. Though, it is the Mother Kameswari who performs these actions, as per dharma sastra, the female (sakti) should be under the protection and supervision of weilder of power (saktimaan / saktha), concept of Kameswara has been evolved so as to conceal all the power of Kameswari in Kameswara. And hence, she is " kameswara praana nadi " . Considering this fact of dharma, though the Bala Tripurasundari, a child who is a virgin, has been put under the control of Bala Kameswara. Because, as per dharma sastra, Indian Women, before marriage, should be under the supervision of Father and after marriage should be under the supervision of Husband. She should not weild the power independantly. With regards, sriram ganapathy = = vijaya <srividya101 wrote: Namasthe. It is verse no 92 of SL and in some versions no 94 . The four Gods Brahma, Vishnu etc though they rule the cosmos, have no Energy on their own except for the reflected energy of Ambaa Ji. So they wish to serve Her by being near her as the legs of the cot. In other shloka of SL they are compared to lifeless body or pretha. Philosophically speaking, here the Shakthi and Shiva tatvas are integrated to denote the only eternal truth of Advaita. ganapathy Gopal G <gopal_gopinath wrote: Dear respected members, Other than the figurative description given in this sloka (Soundarya lahari, v.96), I would like to know are there more deeper meanings represented in this. Thanks, -gopal Gataas the mancathvam Druhina-Hari-Rudr'eshavara-bhrutah Sivah svacchac-chaya-ghatita-kapata-pracchada-pata; Tvadhiyanam bhasaam prati-phalana-rag'arunathaya Sariri srungaro rasa iva dhrisam dhogdhi kuthukam. Brahma, Vishnu, Rudhra and Easwara, Who are the gods who rule the world, Become the four legs of your cot, So that they are able to serve you always. Sadhashiva who is white in colour. Becomes the bed spread on which you sleep, And appears red, because he reflects your colour. And to your eyes which are the personification, Of the feelings of love, He gives lot of happiness. (reproduced from the webpage: http://chennaionline.com/festivalsnreligion/slogams/dec07/12slokam96.asp) Ganapathy --- Vijaya " Jai Bhavani " Be a better friend, newshound, and know-it-all with Mobile. Try it now. Quote Link to comment Share on other sites More sharing options...
Guest guest Posted April 17, 2008 Report Share Posted April 17, 2008 Dear gopal, As regards the 96th sloka of Saundaryalahari, it is the expansion of the LS “Vishwabhramanakarini”. It explains about the Turiya swarupa of Kameswari that transcends the 3 powers of Brahma, Vishnu and Rudra. These powers are Saraswathi, Lakshmi and Rudrani who are limited in nature. But, Lalitha is higher than these 3 powers and transcends these as Mulaprakriti. with regards, sriram Gopal G <gopal_gopinath wrote: Dear respected members, Other than the figurative description given in this sloka (Soundarya lahari, v.96), I would like to know are there more deeper meanings represented in this. Thanks, -gopal Gataas the mancathvam Druhina-Hari-Rudr'eshavara-bhrutah Sivah svacchac-chaya-ghatita-kapata-pracchada-pata; Tvadhiyanam bhasaam prati-phalana-rag'arunathaya Sariri srungaro rasa iva dhrisam dhogdhi kuthukam. Brahma, Vishnu, Rudhra and Easwara, Who are the gods who rule the world, Become the four legs of your cot, So that they are able to serve you always. Sadhashiva who is white in colour. Becomes the bed spread on which you sleep, And appears red, because he reflects your colour. And to your eyes which are the personification, Of the feelings of love, He gives lot of happiness… (reproduced from the webpage: http://chennaionline.com/festivalsnreligion/slogams/dec07/12slokam96.asp) Bollywood, fun, friendship, sports and more. You name it, we have it. Quote Link to comment Share on other sites More sharing options...
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