jueves, 18 de febrero de 2010

Jewels from Abhiraami Antaadi

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Jewels from
Abhiraami Antaadi

contributed by Ravisankar S. Mayavaram

Verse 2:

thuNaiyum, thozhum theyvamum peRRa thaayum, suruthikaLin
paNaiyum kozhunthum pathikoNda vErum-pani malarppoong
kaNaiyum, karuppuch chilaiyum, men paasaankusamum, kaiyil
aNaiyum thiripura sundhari-aavathu aRinthanamE

Meaning Tamil:

en thuNai avaLe, naan thozum deivamum avaLe, ennai iinRa thaayum avaLe, veda~Ngalin vizumiya poruLum, athan kiLaigaLaana shaakaikaLum, athan aDi vERum avaLe. than kaikaLil karumbu villaiyum, paniyai oththa kuLir puu~NgaNaikaLum, paashamum, a~Nkushamum endhi niRkum anda tripurasundariyai naan aRindhu paNindeththukinREn. ennE en pERu!

Approximate English Translation:

SHE is my only support
SHE is my God
Whom I worship with love
SHE is my own mother
And SHE is the essence of shruti
SHE indeed is all of it
Its roots and branches
HER hands sport a bow of Sugarcane
And cool flower arrows
With a goad and noose
O that tripurasundarI
By HER grace
I knew HER as such
And with love I adore

Verse 31:

umaiyum umaiyorupaakanum, Eka uruvil vandhu inku
emaiyum thamakku anbu cheyyavaiththaar; ini eNNuthaRkuch
chamaiyankaLum illai; eenReduppaaL oru thaayum illai;
amaiyum amaiyuRu thOLiyarmEl vaiththa aachaiyumE.

Meaning Tamil:

umaiyum, umaiyavaLai tha^n iDappagattiLuDaiya parameshvara^num, Or uruvil, atAvatu, ardha-naariishvara tirukkolattil vandu, e^n^naiyum e^n^naip pO^nRa bhaktargaLaiyum avartam paal maaRata, tiDamaa^na a^nbe^num bhaktiyai aLittar. ada^naaL theLindha em ma^nam maRRa chamaya~NgaLai maRadiyaalum eNNaatu. avartham karuNaiyaal, tavattil valiyOraiyum mayakkum muu~Ngilai po~nRa tOLgaLaiyuDaiya magaLiir mEl koNDa mohamum vilagi em piRavip piNiyum nii~Ngiyatu.

Approximate English Translation:

The lord of all
Whose one half is Uma
Came with HER
To end our sorrows
They came as one
In the form of ardhanaari
To fill our hearts
With love for them
The desire for women
With bamboo like shoulders
Vanished away from our thoughts
Like a mist before the Sun
Freeing us from the mighty delusion
Now we have no more births
And no more mothers
To carry in their confined wombs
And no other religion
Will enter our thoughts
Glory to their grace
With devotion steadfast
We will adore them forever

Chanting this verse will help to overcome the kaamam (sexual desires) and related problems according to the phala shruti. Ki.Va.Jagannaathan (a great tamil scholar) in his translation says that worshipping ardhanaariishvara will help one overcome sexual desires and quotes some other tamil texts stating this.

Verse 46:

veRukkum thakaimaikaL cheyyinum, tham aDiyaarai mikkOr
poRukkum thakaimai pudhiyathu anRE,-pudhu nanchai uNDu
kaRukkum thirumiDaRRaan iDappaakam kalantha ponnE!-
maRukkum thakaimaikaL cheyyinum, yaanunnai vaazhththuvanE.

Meaning Tamil:

koDiya na~nchai uNDU than kazuththu kaRuththa iishanin iDap paagaththilE kalandha ponnE! tamathu aDiyavar veRukkumbaDiyaana cheyaLgaL purindhaalum, periyOr avargaLai poRuththu mannikkum paNbu ivvulagaththiRku puththiyathalla! ithu thonRuthoTTu naDandhu varuM pazakkam. nIyO yaavarkkum periyavaL, thiNNamaay en thavaRai poRuppai ena uRuthi puuNDu unnai naan thozhuvEn.

Approximate English Translation:

O abhiraami, the golden one who has mingled with the left half of the Lord whose neck is dark due to the poison! It is not new to this world that the great ones forgive the misgivings of their followers. It is a standard that is set for ages. You are the greatest of all, having confidence that you will forgive my misgivings, I will not leave you in fear or guilt, but come back to you again and gain praising your glories.

As it is said, "To err is human and to forgive is divine", God will forgive our mistakes. Due the strength of past bad habits, despite all our noble intentions, we sin again and again. To overcome these durvasana-s God' grace is required. That grace will impel us to try harder. Often what happens is when we sin (against our weak will), overcome by guilt, we may even feel ashamed of looking at even the picture of God. It is like a child hiding from its mother after committing a mischief. But will this help? SHE is our only support. Without HER help how are we going to overcome our weaknesses? Hiding away is not a solution. Here abhiraami bhaTTa steps in and offers his counsel. Having confidence that SHE will forgive us, we should repeatedly entreat HER and pray to HER. We should do this despite our misgivings. That will open us to HER grace and save us.

How are we to be confident that SHE will forgive us? Here the poet gives two examples.

1) The great ones of all ages have always forgiven the sins of their devotees/disciples. Since, SHE is greatest, SHE will definitely do this

2) The second one is more subtle and brilliantly beautiful. Looks the way ambaaL is addressed in this verse. SHE is called here as the one who occupies the left half of the Lord. What has the Lord done? He has consumed poison! Which wife will stand her husband drinking poison! SHE does, more than that SHE stops the poison at the neck and saves HIM. If SHE can tolerate such an act, will SHE not forgive us for our misgivings! This subtle humor of the poet (which went unnoticed in the two translations I read) is so beautiful.

In this context we must stop and appreciate what a great pativrata SHE is. All deva-s, including brahma and hari who have consumed amrita perish at the time praLaya. But our Lord, survives it and witness it, despite drinking the deadliest poison! Stating this shankara wonders at pAtivratyam of ambaaL in saundaryalaharI.


vallabam onRu aRiyEn; chiRiyEn; nin malaraDich chem
pallavam allathu paRRu onRu ilEn; pasum poR poruppu--
villavar thammuDan veeRRiruppaay! vinaiyEn thoDuththa
chol avamaayinum, nin thiru naamangaL thOththiramE.


pasumaiyana pon malaiyai thanathu villaaga koNDa parameshvaranin iDappaagaththil viiRRirukkum abhiraamii annaiyE! naan chiriyavan, vallamai onRum aRRavan, un chivandha malar idazhgaLai oththa thiruvaDigaLai thavira vERu gati aRRavan, aRiyaamaiyinaal naan thoDuththa ippaaDalil enathu chol avamaayirundhaalum, avai un thirunaama~NgaLaip pugazhvathaal athai nI thOththiramaay koLLal vENDum.

thOththiram - Sanskrit stotram
- chemmaiyana adhavathu chivandha pallavam. pallavam
enRal vaDamozhiyil idazh allathu ilai enakkoLalaam. - red petal, pallavam is from sanskrit which means leaf/petal
pon poruppu vil - golden mountain bow - refers to the bow of shiva at the time of tripura samhAra.
vinaiyEn - pAvi - sinner. vinai means karma and here it specifically used for dushkarma or thiivinai.
avam - inferior


O abhiraami seated (on the left side) of the Lord who had the golden meru mountain has his bow (at the time of tripura samhaaram)! I am a small one, I have no power or talent, even if the words I have strung together in this work are inferior, since they praise thy names, you should consider them as your stotram.

More than for himself I would think bhaTTa is encouraging us. Even if our words are inferior since our intention is to praise and please HER, it does not matter. When a small child babbles in front of its mother, will it matter whether what it says is coherent or not.

Verse 70:

kaNkaLikkumpadi kaNdukoNdEn; kadampaadaviyil
paN kaLikkum kural veeNaiyum, kaiyum payOtharamum,
maN kaLikkum pachchai vaNNamum aaki, mathankarkulap
peNkaLil thOnRiya emperumaattithan pErazhakE.

Meaning Tamil:

abhiraami annaiyE, unnai enathu kaNkaL magiza kaDamba vanaththil mata~Ngar enum isai vallunar kulaththil peNNaaga thonRiyavaLum, maNmagaL magizum pachchai vaNNam puuNDavaLum, paNNkaLe kaLikkum inimaiyaana kuralai uDaiyavaLum, kaiyil vINaiyai endhiyavaLum, megundha sthana bhaaraththai uDaiyavaLumaana a~NgayarkaNNi enum pErazugu vaayndha vaDivil naan kaNDu koNDen.

Approximate English Translation:

To the joy of my eyes, I realized HER in the garden of Cadamba trees, in a green color that delights mother earth, with a sweet voice which even raaga-s enjoy, holding a viiNa in hand, with beautiful breasts, in the beautiful form of SrI mInAxI who was once born in the line of Sage mata~Nga.

The word payodaram is the only complicated word in the verse. It means breasts. phala shruti of the verse says that one will attain excellence/knowledge in music by chanting this verse. kadamba vanam in Tamil is called as kaDamaaTavi. kaDamba is Tamil for kadamba, the word aTavi means forest both in Sanskrit and Tamil. The city of madurai was built clearing a kadamba forest according to thiruviLaiyaaDal puraaNam and reference to kadambavanam refers to madurai and mInAxI. And tradition identifies SrI mInAxI with rAjamAta~NgI, hence the pregnant reference as "mata~Ngar kula peNkaLil thOnRiya". paN is the equivalent of raaga-s in Tamil music. Tradition celebrates mInAxI as one who excels in music and especially playing viiNa. This verse refers to that aspect as well.

Needless to say that this verse celebrates abhiraami as SrI mInAxI.

Verse 72:

en kuRai(*) tIra nin(Ru) EttukinRen ini yAn piRakkin(**)
nin kuRaiyE anRi yAr kuRai kaaN iru nIL visumbin
min kuRaik kATTi melikinRa nEridAi melliyalAy
tan kuRai tIr e~Nkon chaTai mel vaitta tAmariyE

Approximate English Translation:

I adore and praise you to overcome my shortcomings (like falling prey to kAma, krodhA, etc.), yet if I am born again, it is your fault and not mine! O abhirAmi, whose slender waist excels in its grace over the lighting in the long and wide sky, even my Lord (shiva) prostrates you to be blessed by your lotus feet on his jaTa makuTam to overcome His


* Refer to verse 86 of saundaryalaharI. In tamil it is called uuDal, to appease that anger of His spouse (due to a small quarrel), He prostrates and HER lotus feet touches his head. This jaya gosham of manmatha referred in this verse 86 is referred in many other texts. The most poetic and brilliant one is in verse 87 of abhirAmi antAdi (I will write about this later) where the poet says aNDamellam pazhikkumbadi oru bhaagam koNdu aaLum paraaparaiyE (that is after He burnt manmatha, before that defeat become certain, you took over His left half and rule him for the whole universe to mock at Him. It mocks at him saying, haha, see here the Lord burnt kAma, but only to give one half of his body to his spouse and be under HER control)

** The idea is, having surrendered to you and adoring you all the time, if I take birth again, that is if I fall, it is your fault. It is a kind of loving black-mail. O ambaa, if something wrong happens, it your mistake and not mine, better do something so that it does not go wrong :-)).

*** In this verse the poet blames ambaaL. The context of kuRai (shortcoming, fault) occurs in few other places, and in another verse, the poet turns around says that if I fall, it is indeed my fault and not yours. In verse 39 he says, en kuRai nin kuRaiyE anRu, that is, it my fault and not yours. Again in verse 71 he tell his mind that If you whine I will not pity you, it is indeed your fault, sinc you have the komaL shyAmaLa as your support (komaL yAmaLi kombirukka, izhavuRRu ninRa nenje ini irangel unakku naan iniyE).

Verse 95:

nanRE varuginum, thiithE viLaiginum, naan aRivathu
onREyum illai; unakkE param: enakku uLLa ellaam
anRE unathu enRu aLiththu vittEn:- azhiyaatha guNak
kunRE, arutkadalE; imavaan peRRa kOmaLamE!

In Prose Tamil:

himaavan peRRa komaLamE, aruL kaDale, azhiyaatha guNa kunRE, nanrE varuginum thiithe vilaiginum naan aRivathu onrEyum illai (en?) anRe enakku uLLavai ellaam unakke bhaaram enRu aLiththu viTTen (athanaal naan athaip paRRi aRinthu kavalaip paDa veNDiyathillai).

Approximate English Translation:

O daughter of himaavan, delicate one, ocean of compassion, immortal mountain of good qualities! Whether good things come or disaster happens, I have nothing to know about them and worry. For I have offered all that I had to you when I surrendered, so it is your problem not mine!

We lift our suitcases only till we board the bus (or train or plane). Once we are aboard, the bus then carries the load and we do not worry about it. Having found refuge in HER and boarded on HER laps, here abhiraami bhatta talks about his bhaara samarpaNam. The phrase "unakkE param" here implies unakkE bhaaram.

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