The Divine Mother Explained

Dear Friends,

Greetings and Best Wishes to You and Family on the Diwali Occassion.

Last week we have seen a post on the concept of the Divine mother from the Soundarya Lahari by Jagad Guru Sri Adi Sankaracharya. Similar expression and echo of the concept is seen here in the poetry of Sri Pothanamathya. Sri Pothana (surname Bammera) (శ్రీ బమ్మెర పోతనామాత్య) is easily the most famous household name among all Telugu poets. His master creation, Andhra Maha Bhaagavathamu (ఆంధ్ర మహా భాగవతము) is the Telugu rendition of the ever revered scripture in Sanskit - the Bhaagavatha Puranam by Sage Veda Vyasa.

Poetry is usually classified based on its ease of understandability, into three types. The easiest and sweetest is called the Dhraakshaa Paakam (ద్రాక్షా పాకము) meaning - like ready made grape juice. Moderately difficult, yet nectrine poetry is called the Ikshurasa Paakam (ఇక్షురస పాకము) meaning, we have to masticate and extract the sweetness just as from sugarcane; [Ikshu (ఇక్షు) = sugarcane]. The third order of poetry is called the Naarikelha Paakam (నారికేళ పాకము) meaning like the ripe coconut - we need to take out the outer thick fibrous cover, break the shell, scrape the white kernal and use it to prepare very tasty food and finally drink the coconut water inside - meaning a lot of effort and knowledge is required to imbibe such poetry. [Naarikaela (నారికేళ) is coconut]. 

Our Pothana's poetry is belongs to the first type - the Dhraakshaa Paakam (ద్రాక్షా పాకము)

1. అమ్మలగన్న యమ్మ ముగురమ్మల మూలపుటమ్మ చాల పె

   ద్దమ్మ సురారులమ్మ కడుపారడిపుచ్చినయమ్మ తన్ను లో

   నమ్మిన వేల్పుటమ్మల మనమ్ముల నుండెడియమ్మ దుర్గ మా

   యమ్మ కృపాబ్ధి యీవుత మహత్త్వ కవిత్వ పటుత్వ సంపదల్.

1. ammalaganna yamma mugurammal moolaputamma chaala pe

    dhdhamma suraarulamma kadupaaradi puchchinayamma thannu lo

    nammina vaelputammala manammula nundediyamma Durga maa

    yamma krupaabdhi yeevuta mahaththwa kavithwa patuthwa sampadal.

2. కొందరు కలదందురు నిను

    కొందరులేదందురీమే గుణి గాదనుచున్

    కొందరు కలదని లేదని

    కొందలమందుదురు నిను గూర్చి భవానీ !

2. kondharu kaladhanduru ninu

    kondharu laedhandhur eeme gunigaadhanuchun

    kondharu kaladhani laedhani  

    kondhalamandhudhuru ninu goorchi bhavaanee

3. నీ యంద సంభవించును

    నీ యంద వసించి యుండు నిఖిల జగంబుల్

    నీ యంద లయము బొందును

    నీ యుదరము సర్వ జనన స్థానము దేవీ !

3. nee yandha sambha vinchunu

    nee yandha vasinchi yundu nikhila jagambul

    nee yandha layamu pondhunu

    nee udaramu sarva janana sthaanamu daevee.

Purport or Bhaava

1. O ! Divine Mother, you are the mother of all mothers, you are the one, primordial (primeval) to the three famous goddesses, Lakshmi, Parvathi and Saraswathi, You are of insurmountable greatness. You are the one who cause misery and sorrow to the hearts of the mothers of all wicked (raakshasa) ones (by annihilating the wicked). All the celesteal demi goddesses ever worship you in their hearts for their prosperity. May be, we call you as DURGA (Dukh + Ga = Durga, meaning One who drives away all Dukha or sorrow) or better still rever you as our dearest Mother. May your mercy grant us the highest proficiency in whatever profession we have chosen !

2. Some always assert that You are existing (in a form). Some others assert that You are non existing in any formal name or form, emphasizing that you are beyond all qualities and attributes. Yet others ponder over on the intricacies of your existence and non existence. What can one say? (It is very much okay to worship the formal (saakaara) Almighty. It is equally okay to worship the formless (niraakaara) Almighty.)

3. All this sentient and insentient matter originates from You, takes shelter and nourishment in You and finally gets dissolved in You. Isn't Thy Uterus, the birth place of one and all. (By this, the poet means that the Divine Mother is verily mother Nature itself.) 

With best wishes, Bye till next week

Dr Sarma

Concept of the Divine Mother

Dear Friends,

Best wishes to you all. We have just gone through the 'Navarathri' season and we are heading for another most important festival for us, the 'Deepavali'. Our best wishes to you all for Happy Diwali.

In this post, let us see the concept of the Divine Mother as explained by Jagad Guru Sri Adi Sankararachaya in his master creation, the 'Soundarya Lahari'. This is the 97th slokam from it.

गिरां आहुर् देवीं - द्रुहिण गृहिणीं आगम विदो

हरेः पत्नीं पद्मां - हर सहचरीम् अद्रितनयां ।

तुरीया कापि त्वं -दुरधिगमननिस्सीम महिमा

महा माया विश्वं - भ्रमयसि परब्रह्म महिषी ॥ 

giraam aahur dhaeveem – dhruhina gruhineem aagama vidho
haraeh pathneem padhmaam – hara sahachareem adhri thanayaam |
thureeyaa kaapi thvam – dhuradhigamana nisseema mahimaa
mahaa maayaa vishvam – bhramayasi para brahma mahishee ||

గిరా మాహు ర్దేవీం - ద్రుహిణ గృహిణీ మాగమవిదో
హరేః పత్నీం పద్మాం - హర సహచరీమ్ అద్రితనయాం |  
తురీయా కాపి త్వం - దురధిగమననిస్సీమ మహిమా
మహా మాయా విశ్వం - భ్రమయసి పర బ్రహ్మ మహిషీ ||

Purport or Bhava

The very eminent and learned Saints, quoting from the highest scriptures, often describe you as Goddess Saraswathi - the consort of Lord Brahma, or as Goddess Lakshmi Devi - the wife of Adi Vishnu, or as Goddess Parvathi who is the part and parcel of Lord Shiva. In reality, I (Sankaracharya) understand you as that immutable energy, which one can't qualify or quantify as 'this or that' and that which is even supreme and totally different from the above three. Who, in this whole universe can comprehend You, the Supreme! Perhaps, you can be realized to some extent only by those blessed few, who have the comprehension of all the wisdom in totto and who understand that every living being is Thy form and Thy energy and so respect the dignity of one and all. It is Your sentient energy only which propels this whole universe, throbbing and bubbling with life ever everywhere.

పరబ్రహ్మ మహిషివగు ఓ తల్లీ! పరమ వేదాంతులు నిన్నే బ్రహ్మ దేవుని భార్యయగు వాగ్దేవి సరస్వతి గాను, నిన్నే ఆది విష్ణువునకు భార్యయగు శ్రీ లక్ష్మిగాను, నిన్నే హరునకు సహచరియైన పార్వతీ దేవిగాను వచించుచున్నారు. కాని, నీవు నిజమునకు ఈ ముగ్గురుదేవేరులకంటే నాల్గవదియును, ముగ్గురి శక్తి సమ్మేళితమునును, ఇది అది యని నిర్వచింప రానిదియును, అతి కష్టముచేత గాని పొందశక్యము గానిదియును, అపారమగు మహిమోపేతమును అగు శుద్ధ విద్యాంతర్గమైన పరతత్వమవై ప్రాపంచ చక్రమును త్రిప్పుచున్నావు.

We shall see from Srimad Bhagavatham about similar ideas on Divine Mother next week. That is all for now and bye till next week.

Regards,

Sarma

Mahishasura Mardini - by Adi Sankaracharya

http://www.drsarma.in/philosophy.html

Please click the above link. Also see the post on 'Navarathri' just below this post.

Dear Friends, Greetings!

On this festive occasion of Ayudhapuja and Vijaya Dasami. Please see this wonderful poetry by Adi Saankaracharya on Mahishasura Mardini. Popularly this chant is known as 'Ayigiri Nandini'. You can see the PowerPoint presentation with interpretation, download the script of this chant in Telugu. To download them on to your computer right click on the link and choose 'save target as'. To download the audio click on the link and you will see 19 mp3 files. You may download any one by right click and selecting 'save target as'.

Best wishes

Dr Sarma

The Nava Rasa Filled Navaraathri

Dear Friends,
We are now in the 'Navarathri ' festive season. This is called 'Sharan-Navarathri' - occurs in October. There is another 'Vasant-Navarathri' occurs in spring. (we will see about it when we come to spring season).
Now, the first three days from Paadyami of Aaswajuja (lunar) month are to be filled with devotion to goddess Lakshmi - for the enrichment of physical possessions like wealth, health, roopam, strength, progeny, cattle etc. The second three days are to be filled with devotion to goddess Sarswathi- for the enhancement of intelligence, wisdom, mental maturity and calmness etc. The final three days are to be filled with devotion to goddess Parvathi - for enhancement of spiritual well being, equality towards all, equinamity in pain and sorrow, service to fellow beings etc.
With that, the three sets of Nine night's (Nava rathri) contemplation comes to an end. Night here signifies ignorance. Getting rid of the ignorance through the worship of the above three goddesees (Our inner Self-Supreme) - is dawn. Firstly for physical empowerment, secondly for mental enhancement and finally for spiritual upliftment(moksha/emancipation) - Moksha never means attaining to Swarga or impeachable place in heaven. It is the experience of Bliss or absolute happiness here and here itself and allowing every other being their right to their share of happy living.
The 10th day is 'Vijaya Dasami' - The Dawn (day) of Victory (of Virtue over Vice).
In this context, I present here a slokam that explains the Divine Mother as an embodiment of 'Nava Rasas'.
This is the 51 slokam (out of 100) in the 'Soundarya Lahari' - sanskit poetry on the Divine Mother, gifted to mankind by Jagad guru Adi Sankaraachaya. The genius in Adi Sankaracharya, beholds these Nava Rathris as the nine rasas or the mental modifications of our emotions. He advises us to contemplate on the Divine Mother, the inner Supreme-Self for our self upliftment and ascent on to the dignified pedastal of a true Human Being. Look at this enthralling flow of poetic beauty - The work - non compare.

शिवे शृंगारार्द्रा - तदिर जने कुत्सन परा
स रोषा गंगायां - गिरिश चरिते विस्स्मयवती ।
हराहिभ्यो भीता - सरसिरुह सौभाग्य जननी
सखीषु स्मेरा ते मयि - जननि दृष्टिस्स करुणा ॥

శివే శృంగారార్ద్రా - తదిర జనేకుత్సన పరా
స రోషా గంగాయాం - గిరిశ చరితే విస్స్మయవతీ
హరాహిభ్యో భీతా -సరసిరుహ సౌభాగ్య జననీ
సఖీషు స్మేరా తే మయి - జనని దృష్టిస్స కరుణా

Sive shringaara ardhraa - thadhira jane kuthsana paraa,
sa roshaayaa gangaayaam - Girisa charithe vissmayavathee
Haraahibhyo bheethaa, sarasiruha saubhaagya jananee
sakheeshu smaeraa thae mayi - janani dhrishtis sa karunaa

Bhava in Telugu

తల్లీ! నీ దృష్టి నవరస భరితమై యొప్పుచున్నది,యెట్లన
వర్ణింపనలవి కానిది - అయినను సాహసించు చుంటిని
శివునియందు మిక్కిలి శృంగార రసము
శివేతర శతృవులయందు భీభత్స రసము
గంగా దేవిని చూచునపుడు రోష రసము
నీ నాధుని చరిత్రలందు విస్మయ రసము
స్వామి పాముల దండలు చూచునపుడు భయ రసము
యెఱ్ఱ కలువల కాంతితో నీ కనులలో వీర రసము
నీ చెలికత్తెలతో (లక్ష్మీ, సరస్వతులు) మంద హాస రసము
నా వంటి దీనులను చూచునపుడు కరుణ రసము
ఈ విధముగా ఎనిమిది రసములు ఒప్పారు చున్నవి
తొమ్మిదవ రసమైన శాంత రసమునకు లొటేమియూ లేదు
అది నీ రూప లావణ్య జన్య సహజ రసమే కదా!

Purport in English
O! Divine Mother, I very well comprehend you as the the embodiment of the Nava Rasas.
You are SRINGARA RASA personified while you glance at Lord Shiva
You are BHEEBHATHSA RASA personified when you torture our enemies
You are ROSHA (ENVY) RASA personified when you see your Sapathni - Ganga Maata
You are ASCHARYA RASA personified, amazed at the Lord Shiva's accomplishments
You are apparantly casting BHAYA RASA filled looks on the Snake Garlands on the Lord
Your orange red colured lotus eyes explain me VEERA RASA in your commited looks
In your lighter moods with Lakshmi, Sarswathi etc., I perceive the gentle smile or HAASA RASA
When you cast your slanted looks on the needy fellows like me (Sankaracharya), KARUNA RASA out pours
I forget not, that you, yourself, are the embodiment of SANTHA RASA which is rather sublime and embudeded in the above eight modifications or RASAs.
Thus you are the Goddess of Worship of this Nava Rathri - filled within thyself the NAVA RASAs.
Next week, we will see a Slokam explaining us "Who is this Divine Mother ?". This will also be from Adi Sankaracharaya, the Greatest Saint of all time, further explaning us about the attributes of Self-Supreme. It will be the 98th slokam from the very same 'Soundarya Lahari'
Please bear with me for this lenghthy post this time.
See you next week, Bye till then.
Best wishes for Ayudha Pooja, Durga Pooja and Vijaya Dasami to you all,
Ever Yours
Sarma

Let's strive to be humane

Dear Friends,

This week we have the famous Bhajan written in Gujarathi by another all time great master, a Gujarati poet-saint Bhagat Narsinh Mehta of the 15th century (1408-80). Sri Mehta is widely acknowledged as the father of Gujarati poetry. He is a contemporary of Sri Annamacharya of Telugu. Their poetry has many similarities. Sri Mehta’s poetry encompasses Bhakti, Jnana, Erotic Mysticism and Advaita Philosophy. His principal works are Harsamenang Pado (Songs of the Garland time), Prabhati yaug (The Morning Hymns), Vaishnava Jana to Tene (Him We May Very Well Call a Vaishnav). The last one is presented here. This song is a very favourite hymn for Mahatma Gandhiji. It can be readily understood by those who can understand Sanskrit or Hindi. I present here the Hindi and Telugu transliteration along with a brief purport line by line.

If you desire to listen to this song, please click play button on the player below. It will take a few minutes for the song to be downloaded from the website. Please be patient. Please scroll down line by line to see the script of the song while you listen to the song. (I do not know the copy right source of this mp3 file. I acknowlege greatfully its link here, as it is bhajan song of great relevance). This is a humble presentation on the eve of Mahatma's birthday.

वैष्णव जन तो तेने कहिये, जे पीड़ परायी जाणे रे

వైష్ణవ జన తో తేనే కహియే, జే పీఢ పరాయీ జాణే రే

vaishnava jana tho thaene kahiye je peeD parayee jaaNe re

A perfect human being is one who perceives other's miseries as his own

पर दुःखे उपकार करे तोये, मन अभिमान ना आणे रे

పర దుఃఖే ఉపకార్ కరే తోయే, మన్ అభిమాన్ నాఆణే రే 

para dhuhkhe upakaar kare tOyae. mana abhimaan naa aaNae re

Ever ready to serve others in grief, he never lets vanity and ego get to his head

सकळ लोक मान सहुने वंदे, नींदा न करे केनी रे

సకల లోకమాన్ సహునే వందే, నిందా న కరే కేనీ రే

sakala lokamaan sahune vandae, nindaa na kare kenee re

Bowing to everyone humbly and he never insults anyone

वाच काछ मन निश्चळ राखे, धन धन जननी तेनी रे

వాచ్-కాఛ మన్ నిశ్చళ్ రాఖే, ధన్ ధన్ జననీతేనీ రే

vaach-kaaCha man nishchal rakhae, dhan dhan jananee thenee re

His speech, deeds and thoughts are pure; O! Blessed is the mother who has such a son

सम ढ्रुष्टि ने तृष्णा त्यागी, पर स्त्री जेने मात रे

సమ దృష్టీ నే తృష్ణా త్యాగీ, పర స్త్రీ జేనే మాత రే 

sama dhrushtee ne thrishNaa thyaagee, para sthree jenae maata re

In his vision everyone is equal, he lives sans lust, He reveres every woman as his mother

जिहवा थकी, असत्य ना बोले, पर धन नव झाली हाथ रे

జిమ్హా థకీ, అసత్య నా బోలే, పర-ధన నవ ఝాలీ హాథ్ రే

jimhaa thakee, asatya naa bOlae, para dhan nava jhaalee haath re

Ever truthful and his tongue never utters a lie, He never covets other's wealth even in a dream

मोह माया व्यापे नहिँ जेने, द्रिढ़ वैराग्य जेना मन मान रे

మోహ మాయా వ్యాపే నహీఁ జేనే, ధృఢ వైరాగ్య జేన మన్ మాన రే 

moha maayaa vyaapae naheen jenae, dhridha vyaraagya jaenaa man maana re

Mundane modifications of mind hold him not, His mind is deeply rooted in renunciation of the unreal

राम नाम सुन ताळी लागी, सकळ तीरथ तेना तन मान रे

రామ నామ్ సున్ తాళీ లాగీ, సకళ తీర్థ్ తేనా తన్ మాన రే 

Rama naam sun thaalee laagee, sakaLa theerth thaenaa than maana re

Ever contented in rejoicing with his inner Self-Supreme, He beholds all holy places ever to be present in him

वण-लोभी ने कपट रहित छे, काम-क्रोध निवार्या रे

వణ లోభీ నే కపట్ రహిత్ ఛే, కామ క్రోధ నివార్యా రే

vaNa lObhee kapat rahith Che, kaama kroDh nivaarya re

He has conquered wealth, greed, deceit, lust and anger

भणे नरसैय्यो तेनुन दर्शन कर्ता, कुळ एकोतेरतरया रे 

భణే నరసైయ్యో తేనున్ దర్శన్ కర్తా, కుల యేకో తేర్ తరయా రే

BhaNe Narasaiyyo thenun darshan kartaa, kula yakother thrayaa re

The very association of us with such a perfect being, emphasizes poet Narsinh, saves us and our family from the effects of our sins through innumerable generations.

The above narration of the virtues of a perfect 'human being' is to inculcate self introspection in us and help us to try and ascend from beastiality to humanity. This is not to classify others and criticize their actions. If each one of us try and live as humane a life as possible, the whole world will then be in perfect order. Then, we all will have the right to call ourselves as human beings and say we are a step evolved than other animals in the animal kingdom. Lest, we degrade ourselves to the level of beasts.

Lets all remember that we are not 'Human Walkings', 'Human Eatings', and 'Human Breathings'.

We are all 'Human Beings'. Let us strive to justify the word 'being' (existing with positive vibrant life and making sure that every one else enjoys the same)

Bye for now. See you all next week. Please give your valuable feed back

Love

Dr Sarma

Here is the original Gujarathi Text of this song

વૈષ્ણવ જન તો તેને કિહયે, જે પીડ પરાયી જાણે રે
પર દુખ્ખે ઉપકાર કરે તોયે, મન અિભમાન ના આણે રે

સકળ લોક માન સહુને વંદે, િનદા ન કરે કેની રે
વાચ કાછ મન િનશ્છળ રાખે ધન ધન જનની તેની રે

સમદૃષ્િટ ને તૃષ્ળા ત્યાગી પરસ્ત્રી જેને માત રે
િજહ્વા થકે અસત્ય ન બોલે પરધન નવ ઝાલે હાથ રે

મોહ માયા વ્યાપે નિહ જેને દૃઢ વૈરાગ્ય જેના મન મા રે
રામ નામ શુ તાળી રે લાગી સકળ તીરથ તેના તન માં રે

વળ લોભી ને કપટ રિહત છે કામ ક્રોધ િનવાર્યા રે
ભળે નરસૈયો તેના દર્શન કરતા કુળ એકોતર તાર્યા રે