mUka-pa~nchashatI
sridhar....@gmail.com
॥ श्रीः ॥
॥ श्रीचन्द्रमौलीश्वराय नमः ॥
॥ श्रीकारणपरचिद्रूपायै नमः ॥
Namaskaram,
Sri Govinda Damodara Swamigal, affectionately called Triplicane Periyava or Angarai Periyava, was a jivan-mukta, who recited the mUka-panchashatI every day of his life. He was a great devote of Ambaal, Mahaperiyava
(whom he considered non-different from Kamakshi), Lord SitaRama (he recited the Valmiki Ramayanam everyday !), and Lord Guruvayurappan.
His adhistanam is in Pazhur, near Trichy.
If you can read tamizh, you can read about his inspiring life @
http://valmikiramayanam.in/?page_id=2
And you can see what Mahaperiyava had to say about Him @
https://www.youtube.com/watch?v=3MEgZNRsB6E
https://www.youtube.com/watch?v=IUbYjjvSIuU
One of his shishya-s, Sri Ganapathy Anna, posts regularly on the Mooka Panchashati and other topics, which you can see @
http://valmikiramayanam.in/?page_id=1466
Ganapathy Anna also teaches the Muka Panchashati and you can see that and other related posts also @
https://mahaperiyavaa.blog/?s=mooka&x=0&y=0
With his permission, I will see if I can slowly post English versions of his posts over here. Of course, they will be at best a poor substitute for listening to the original.
शिव शिव पश्यन्ति समं श्रीकामाक्षीकटाक्षिताः पुरुषाः ।
विपिनं भवनममित्रं मित्रं लोष्टं च युवतिबिम्बोष्ठम् ॥ आ -४८॥
sridhar....@gmail.com
mooka pancha shathi is a beautiful stotram with 500 slokams on Kanchi Kamakshi. It has 5 shatakams –
1. aarya shatakam
2. paadaaravinda shatakam
3. stuti shatakam
4. kataksha shatakam and
5. mandasmitha shatakam
This stothram was Sri.Mahaperiyava’s all time favourite. He got it published through kamakoti koshastanam and recommended it to a lot of his devotees for iha para sowbhagyam (worldly/spiritual good) . Since it is a stotram there is no restriction of time, place, eligibility etc. Anyone can read it anywhere, any time.
Once a poet wrote a new sahasranama on ambaal and sent it to Mahaperiyava through Professor Veezhinathan. That day Mahaperiyava was under mouna vratham. Next time when Veezhinathan mama met MahaPeriyava and wanted feedback on that new sahasranamam, Periyava said, “When there is mooka pancha shati, where is the need to compose another stotram on ambaal?” Such was his devotion and affection for mooka pancha shati.
In a srimukham to mooka pancha shathi book Mahaperiyava has said – This stotram is Ambaal’s own words that entered mooka kavi and has in turn reached us to get us Her grace.” அம்பாள் வாக்கிலிருந்து மூக கவி வாக்கிற்கும் மூக கவி வாக்கிலிருந்து நமக்கும் அனுக்ரஹம் செய்ய வந்திருக்கும் அற்புத ஸ்துதி இது.”
Mahaperiyava has advised those who are looking for a groom / bride to
chant the 91st slokam from Arya shatakam,
He has recommend 74th slokam
from Stuti shatakam for deliverance from poverty,
94th from mandasmitha shatakam for deliverance from health issues and reading the whole stotram 5 times repeatedly to attain gnaanam.
My Sadguru Sri. Govinda Damodara Swamigal read it every single day from his tenth year till his last day at the age of 75 and held it as the most important work for Ambaal devotees. Every time Swamigal read it to me, He said – “Kamakshi and Mahaperiyava are one and the same. If you read this stotram you will get Mahaperiyava’s best blessings in both material and spiritual aspects.”
Have put together the 500 slokams in sanskrit as a large font, book format suitable for paarayanam.
http://valmikiramayanam.in/mooka-pancha-shati.pdf
Have also put together the 500 slokams in tamizh as a large font, book format suitable for paarayanam.
http://valmikiramayanam.in/Mooka%20pancha%20shathi%20in%20tamizh%20script.pdf
You can download, share with friends who may be interested. It will print nicely into A4 size. I have finalized the slokams based on Swamigal’s inputs. (meaning, if there is a paaTha bhedam, what I got here is Swamigal’s paaTham)
Have added the audio recording for
Aarya shatakam here http://valmikiramayanam.in/?p=1831
Padaravinda Shatakam audio here http://valmikiramayanam.in/?p=3461
Stuthi Shatakam audio here http://valmikiramayanam.in/?p=3466
Kataksha Shathakam audio here http://valmikiramayanam.in/?p=3468
Mandasmitha SHatakam audio here http://valmikiramayanam.in/?p=3470
Found this nice Tamizh translation of mooka pancha shathi published in 1943 from Internet Archive
http://valmikiramayanam.in/MookaPanchaShathi/1-AryaShatakam.pdf
http://valmikiramayanam.in/MookaPanchaShathi/2-PaadaaravindaShatakam.pdf
http://valmikiramayanam.in/MookaPanchaShathi/3-StuthiShatakam.pdf
http://valmikiramayanam.in/MookaPanchaShathi/4-KataakshaShatakam.pdf
http://valmikiramayanam.in/MookaPanchaShathi/5-MandasmithaShatakam.pdf
रामचन्द्राश्रयाख्याय सम्यमीन्द्राय मङ्गलम् ||
sridhar....@gmail.com
Continuing with previous post,
english translation [I am not using a literal translation but trying to post
the gist] of the reminder of that page (http://valmikiramayanam.in/?page_id=1466)
Full text of the mUka-pa~nchashatI in multiple languages can be found (might need proofreading) @
https://sanskritdocuments.org/doc_devii/shrImUka500.html
>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>
It is best to recite the entire 500 verses of the pa~nchashatI if possible. However, in order to get someone uninitiated in this stotram to take more interest, and/or in the interest of time, mahaans have culled certain verses [*]. Let us look at select verses which can be recited for the attainment of certain wishes (kAryA-siddhi)
0) to attain j~nAnam
- the entire stotram must be chanted 5 times again and again
1) to get ambrosia-like speech
- the phala-stuti of the AryA-shatakam states that whosoever worships Ambal with devotion using the AryA-shatakam will be blessed with nectarine speech, vAk-siddhi
2) for happiness in married life
- the entire 500 verses to be chanted five times starting from one paurNami to next
3) to get fame
मूकोSपि जटिलदुर्गतिशोकोSपि
स्मरति
यः
क्षणं
भवतीम्
।
एको
भवति
स
जन्तुर्लोकोत्तरकीर्तिरेव कामाक्षि ॥AryA
- 57॥
4) to excel in education
विद्ये
विधातृविषये कात्यायनि कालि
कामकोटिकले ।
भारति
भैरवि
भद्रे
शाकिनि
शाम्भवि शिवे
स्तुवे
भवतीम्
॥AryA
- 78॥
5) to get a good husband / wife
स्मरमथनवरणलोला मन्मथहेलाविलासमणिशाला ।
कनकरुचिचौर्यशीला त्वमम्ब बाला
कराब्जधृतमाला ॥AryA
-91॥
6) to get rid of worries
कदा
दूरीकर्तुं कटुदुरितकाकोलजनितं महान्तं सन्तापं मदनपरिपन्थिप्रियतमे ।
क्षणात्ते कामाक्षि त्रिभुवनपरीतापहरणे पटीयांसं लप्स्ये पदकमलसेवामृतरसम् ॥
(pAdAravinda - 22)
7) to get ambaal’s paada bhakthi
नखाङ्कूरस्मेरद्युतिविमलगङ्गाम्भसि सुखं
कृतस्नानं ज्ञानामृतममलमास्वाद्य नियतम्
।
उदञ्चन्मञ्जीरस्फुरणमणिदीपे मम
मनो
मनोज्ञे कामाक्ष्याश्चरणमणिहर्म्ये विहरताम् ॥
(pAdAravinda - 48)
8) to get the blessings of the navagraha-s
दधानो भास्वत्ताममृतनिलयो लोहितवपुः विनम्राणां सौम्यो गुरुरपि कवित्वं च कलयन् ।
गतौ मन्दो गङ्गाधरमहिषि कामाक्षि भजतां तमःकेतुर्मातस्तव चरणपद्मो विजयते ॥ (pAdAravinda - 59)
9) to get rid of bad karma
विनम्राणां चेतोभवनवलभीसीम्नि चरण–
प्रदीपे प्राकाश्यं दधति
तव
निर्धूततमसि ।
असीमा
कामाक्षि स्वयमलघुदुष्कर्मलहरी
विघूर्णन्ती शान्तिं शलभपरिपाटीव भजते
॥
pAdAravinda - 79॥
10) to get rid of ignorance
नित्यं
निश्चलतामुपेत्य मरुतां
रक्षाविधिं पुष्णती
तेजस्सञ्चयपाटवेन किरणानुष्णद्युतेर्मुष्णती ।
काञ्चीमध्यगतापि दीप्तिजननी विश्वान्तरे जृम्भते
काचिच्चित्रमहो स्मृतापि तमसां
निर्वापिका दीपिका
॥
(stuti - 9)
11) to get good name through daughters
ऐक्यं
येन
विरच्यते हरतनौ
दम्भावपुम्भावुके
रेखा
यत्कचसीम्नि शेखरदशां नैशाकरी गाहते
।
औन्नत्यं मुहुरेति येन
स
महान्मेनासखः सानुमान्
कम्पातीरविहारिणा सशरणास्तेनैव धाम्ना
वयम्
॥stuti
-13॥
12) to give up worries
कृपाधाराद्रोणी कृपणधिषणानां प्रणमतां
निहन्त्री सन्तापं निगममुकुटोत्तंसकलिका ।
परा
काञ्चीलीलापरिचयवती पर्वतसुता
गिरां
नीवी
देवी
गिरिशपरतन्त्रा विजयते
॥
(stuti- 45)
13) to become omniscient and get fame
आरभ्भलेशसमये तव
वीक्षणस्स
कामाक्षि मूकमपि
वीक्षणमात्रनम्रम् ।
सर्वज्ञता सकललोकसमक्षमेव
कीर्तिस्वयंवरणमाल्यवती वृणीते
॥(stuti
- 38)
14) to get rid of poverty
खण्डीकृत्य प्रकृतिकुटिलं कल्मषं
प्रातिभश्री–
शुण्डीरत्वं निजपदजुषां शून्यतन्द्रं दिशन्ती ।
तुण्डीराख्यै महति
विषये
स्वर्णवृष्टिप्रदात्री
चण्डी
देवी
कलयति
रतिं
चन्द्रचूडालचूडे ॥stuti
- 74॥
15) to get rid of perversions
महामुनिमनोनटी महितरम्यकम्पातटी–कुटीरकविहारिणी कुटिलबोधसंहारिणी ।
सदा भवतु कामिनी सकलदेहिनां स्वामिनी
कृपातिशयकिङ्करी मम विभूतये शाङ्करी ॥ (stuti - 81)
16) to get knowledge and prosperity
क्षीराब्धेरपि शैलराजतनये त्वन्मन्दहासस्य च
श्रीकामाक्षि वलक्षिमोदयनिधेः किञ्चिद्भिदां ब्रूमहे ।
एकस्मै
पुरुषाय देवि
स
ददौ
लक्ष्मीं कदाचित्पुरा
सर्वेभ्योsपि
ददात्यसौ तु
सततं
लक्ष्मीं च
वागीश्वरीम् ॥ (mandasmita – 67)
17) to get dispassion
नीलोत्पलप्रसवकान्तिनिर्दशनेन कारुण्यविभ्रमजुषा तव
वीक्षणेन ।
कामाक्षि कर्मजलधेः कलशीसुतेन पाशत्रयाद्वयममी परिमोचनीयाः ॥ (kaTAkSha - 81)
18) to attain wisdom
यावत्कटाक्षरजनीसमयागमस्तेकामाक्षि तावदचिरान्नमतां नराणाम् ।
आविर्भवत्यमृतदीधितिबिम्बमम्ब संविन्मयं हृदयपूर्वगिरीन्द्रशृङ्गे ॥ (kaTAkSha - 97)
19) to get good friends)
पुम्भिर्निर्मलमानसैर्विदधते मैत्रीं दृढं
निर्मलां
लब्ध्वा कर्मलयं च
निर्मलतरां कीर्तिं लभन्तेतराम् ।
सूक्तिं पक्ष्मलयन्ति निर्मलतमां यत्तावकाः सेवकाः
तत्कामाक्षि तव
स्मितस्य कलया
नैर्मल्यसीमानिधेः ॥ (mandasmita – 89)
20) to get rid of ailments
इन्धाने भववीतिहोत्रनिवहे कर्मौघचण्डानिल–
प्रौढिम्ना बहुलीकृते निपतितं सन्तापचिन्ताकुलम् ।
मातर्मां परिषिञ्च किञ्चिदमलैः पीयूषवर्षैरिव
श्रीकामाक्षि तव
स्मितद्युतिकणैः शैशिर्यलीलाकरैः ॥ mandasmita –94॥
Footnote: [*] Some people say that Periyava has taken 31 verses from the full-text and called them mUka-sAram, to facilitate easy nitya-pArAyaNam. I don't know about the authenticity of this statement, but you can see this text (published by the Shri SadaShivaBrahmendra Bhakta Jana Samiti) @
and audio in many places on the web, including
https://www.youtube.com/watch?v=aLfpDB3RFhY
https://www.youtube.com/watch?v=yhdZfvQglKQ
The next post, we will see Periyava's shrImukham (I will attempt an english translation, but it will be hundreds of times worse than the original post in tamizh), from
http://valmikiramayanam.in/?p=3138
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श्रीकामाक्षीपरदेवतायाः पादारविन्दयोः
भक्तिभरेण समर्पितम् ॥
*************************
sridhar....@gmail.com
ऐक्यं येन विरच्यते हरतनौ दम्भावपुम्भावुके
रेखा यत्कचसीम्नि शेखरदशां नैशाकरी गाहते ।
औन्नत्यं मुहुरेति येन स महान्मेनासखः सानुमान्
ஐக்யம் யேன விரச்யதே ஹரதனௌ த³ம்பா⁴வபும்பா⁴வுகே
ரேகா² யத்கசஸீம்னி ஶேக²ரத³ஶாம் நைஶாகரீ கா³ஹதே |
ஔன்னத்யம் முஹுரேதி யேன ஸ மஹான்மேனாஸக²: ஸானுமான்
கம்பாதீரவிஹாரிணா ஸஶரணாஸ்தேனைவ தா⁴ம்னா வயம் ||13 ||
This is the 13th shloka of the stuti shatakam. The meaning of this shloka is as follows:
"कम्पातीरविहारिणा" - kampAtIravihAriNA - one whose residence is at the banks of the kampA river
"धाम्ना" dhAmnA - by that effulgence
"सशरणास्तेनैव" - sasharaNAH tEnaiva - that we have sought refuge with, and have been been granted refuge by, he concludes...
what is the nature of that effulgence ?
"येन विरच्यते हरतनौ दम्भावपुम्भावुके" - yEna haratanau dambhAvapumbhAvakE - by which, in the body of the Lord (haratanau), the masculine and feminine aspects are intertwined.. be Her penance, Ambal has overlordship of the Lord's body.
>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>
Translator's note: In his copious commentary on the saundarya-laharI, when talking about the verse 28, mahAperiyavA quotes the verse 23
(see http://www.krishnamurthys.com/profvk/gohitvip/DPDS41-45.html)
and says "This idea that the Lord has within Himself another body which is wholly that of Shivaa and the usual idea that the Lord has an ardha-nArishvara (half-male, half-female) form are together combined in another shloka (#23) where ambaa is branded as one who has appropriated for Herself the entire body of Her husband! "
tvayA hRtvA vAmaM vapur-aparitRptena manasA
sharIrArdhaM shambhor-aparaM api shangke hRtam abhUt /
yad-etat-tvad-rUpaM sakalam aruNAbhaM trinayanaM
kuchAbhyAm AnamraM kuTila-shashi-chUDAla-makuTaM //23//
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The same sentiment is echoed by the great devotee Abhirami Bhattar, when he sings thus in the Abhirami Antaadhi (அபிராமி அந்தாதி - verse 31)
உமையும், உமையொருபாகனும், ஏக உருவில் வந்து, இங்கு
எமையும் தமக்கு அன்பு செய்யவைத்தார், இனி எண்ணுதற்குச்
சமயங்களும் இல்லை, ஈன்றெடுப்பாள் ஒரு தாயும் இல்லை,
அமையும் அமையுறு தோளியர்மேல் வைத்த ஆசையுமே.
>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>
Translator's note:
a) For another post by Shri Ganapathy Anna with title "உமையும், உமையொருபாகனும்", please see https://valmikiramayanam.in/?p=3994 (thisis the 20th verse in the stuti shatakam)
b) A tamizh commentary and audio recording of this verse from a session by Guruji Thiruppigazh Sri Raghavan, please see http://thiruppugazhanbargalmumbai.blogspot.com/2018/05/31.html
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"रेखा यत्कचसीम्नि शेखरदशां नैशाकरी गाहते" - rEkhA yatkachasImni shEkharadashAM naishAkarI gAhatE
The word naishAkarI literally means "night-maker" and hence means the moon,
when combined with the word rEkhA, this refers to the (third phase of the) crescent moon (மூன்றாம் பிறை சந்திரன்)
कच-सीम्नि शेखरदशां - kacha-sImni - the word kacha means hair, sImni is that which borders, and shEkharadashAM means that which adorns (the word shikharam means "crest"), so that the phrase kacha-sImni-shEkharadashAM describes Ambal's lovely tresses adorned by the crescent moon
>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>
Translator's note:
a) We have already seen this in verse 23 of the saundarya-laharI mentioned above, in the phrase "kuTila-shashi-chUDAla-makuTaM"
b) For mahAperiyavA's matchless description from the saundarya-laharI, where the same ideas appear in multiple verses, please see
http://www.krishnamurthys.com/profvk/gohitvip/DPDS56-60.html
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To continue, let us look at the line
"औन्नत्यं मुहुरेति येन स महान्मेनासखः सानुमान्" - aunnatyaM muhurEti yEna sa mahAnmEnAsakhaH sAnumA.n
The name of Himavan's wife is mEnA, therefore mEAsakha refers to Himavan.
(Already He was great and famous but ) On account of having the Mother of the Universe Parashakti Herself as His daughter, His fame (औन्नत्यं - aunnatyaM literally means elevation/height) keeps growing !
The poet concludes thus by seeking refuge/protection from the effulgent form of Kanchi Kamakshi.
Swamigal mused on the specialty of this shlokam thus: On account of having jagadambA Herself as His daughter, the Mountain Lord's fame keeps growing; therefore, fathers of daughters can recite this shloka, and pray that they attain a good name through their daughters. He would often contextualize this with the following incident:
Once someone came to Swamigal fearing shame/humiliation on account of his daughter. Swamigal assuaged the person's fears by reciting this verse, and reassured him saying "do not worry, your daughter will only bring you a good name".
I (this is Ganapathy Anna) personally saw Swamigal's words come true.
Daughters today take good care of their parents. On account of the power in Swamigal's words, daughters, who are desirous of the happiness of their parents, can also recite this (very beautiful) verse with devotion.
Mukakavi has done deep contemplation of the conjoined ardhanArIshavara-rUpa through this verse. In addition to happiness of parents, the recitation of this verse will also lead to marital accord, and a harmonious marriage (Swamigal had also advised the recitation of the durgA saptashlOkI and the ardhanArIshavara-stOtram for this purpose). When the Lord has given up half of His body to the Divine Mother, what greater proof is there of what a good husband will do for his spouse. Let us also recite this lovely verse and seek the blessings of the Divine Couple.
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Sivan-Sir, in describing the role of women in dharmic life in the book “ஏணி படிகளில் மாந்தர்கள்” (eeNii paDigaLil maandhargaL) says:
(Translator's note: I'm sorry, the phrase பெண்களுடைய பெருமை is lost in translation, Rather than my own feeble attempt at translation of Sivan-Sir's words, I recommend reading the gist from the article
"Protect and cherish womanhood" by Smt. Tara Jagannathan
https://medium.com/@seshadri4/protect-and-cherish-womanhood-9c1fdb51ccbf
I have tried my best to translate what is written here, interspersing it with some points from the above article, but the link above is several times better..)
<begin quote from Siva-Sir's text>
Traditionally, ladies would get married off at a young age. Post marriage, their mother-in-laws scrupulously carried out the responsibility of advising them on how to conduct themselves in accrordance with dharmic principles. In turn, when these young ladies became mothers-in-law themselves, they passed on the same values to their daughters-in-law. Without the use of pen-and-paper (i.e., without "codifying" these values in writing), such a "domestic women's college" that educated/nurtured young ladies had been instituted in every household by our illustrious ancestors.
In those days, women did not get educated in order to seek (outside) employment. Assuming leadership roles in running the family, they ensured that domestic affairs proceeded without any hitches. Additionally, they imparted spiritual instruction to the children, through moral and stories of devotion, ensuring that the children grew up with good conduct. The good qualities inculcated thus (through this "dharmic home-schooling") stood people in good stead throughout their lifetimes.
I am unable to not express my disappointment/dissatisfaction at how this hoary tradition has diminished with the passage of time. Back then, husbands treated their wives with respect, enabling them to continue their role tending to home affairs. Women solely focused on the well-being of their families. There was no such advent as pursuing an education to get a job or indulgence in non-domestic affairs, and the concomitant loss of femininity.
<end quote from Siva-Sir's text>
(Ganapathy Anna says:) Sivan-Sir lamented that that this ideal of womanhood had eroded/deraded greatly in modern times. I am not advocating that in today's world, we deny our daughters education or prevent them from going to work. But it is my fervent desire/hope, that as Sir expressed, to the extent possible, we retain the high ideals of womanhood that our ancestors upheld, and our daughters also be raised in that spirit. One can but pray to Mahaperiyava, Sivan-Sir and Swamigal. If we continue to recite such stuti-s with devotion, there is no doubt that our prayers will be answered.
When I speak of Sivan-Sir, I am reminded of the ardhanArishvara-principle. Sivan-Sir has Himself given darshanam to a devotee of His in this very form. I am sharing the link to a video where the disciple shares his experience, so you can all hear/see it firsthand from him.
namaH pArvati patayE hara hara mahAdEvA.
sridhar....@gmail.com
काचन विहरति करुणा काश्मीरस्तबककोमलाङ्गलता ॥
This is the first shlokam of the AryAshatakam, the first shatakam (set of 100 verses) of the mUka-pa~nchashatI.
I was unable to understand the true import of the phrase कारणपरचिद्रूपा from what was provided in the translations. Then, when I was looking at the Sage of Kanchi blog, I happened to ask Smt. Sowmya Subramaniam, who was then doing illustrations for the Shankara Charitram series, what Periyava has said for this in the Deivathin Kural. She participates in regular ‘Deivathin Kural’ satsangam, and in 10 minutes, she told me Periyava’s explanation, culled from the Deivathin Kural. I have posted that as an audio
https://valmikiramayanam.in/wordpress/wp-content/uploads/2019/04/karanapachitroopaa-by-Sowmya.mp3
and request that interested people listen to that first before listening to this audio, since there can be no way one can better what Periyava has said, and I believe Sowmya has captured that very beautifully in her explanation.
My own guru, Shri Govinda Damodara Swamigal, read the Muka Panchashati to me innumerable times, and instructed me to keep reciting it repeatedly, vouchsafing that it will lead to jnanam, and that the ultimate truth will be revealed. He wrote in my book ‘Keep reciting the Muka Panchashati 5 times continually’, and imparted one important piece of advice “Periyava is Kamakshi, if you recite this, you will be the recipient Periyava’s/Kamakshi’s blessing”.
Therefore, I always try to understand how each Muka Panchashati shlokam “applies” to Periyava. In that vein, let us look at this (first) shlokam.
kA~nchIpura-sImni (काञ्चीपुरसीम्नि) – residing in Kanchi (our Periyava is in Kanchi)
kAmapIThagatA (कामपीठगता) – who adorns the kAmapITha (our Periyava adorns the kAmakOTipITha)
kAchana ( काचन) – mUkakavi uses this a lot, it denotes that which cannot be described adequately by words. Arunagirinathar describes this as
வாசித்துக் காணொணாதது [It cannot be perceived through literary studies]
பூசித்துக் கூடொணாதது [It cannot be attained through through worship]
வாய்விட்டுப் பேசொணாதது [It cannot be described in words].
Translator’s note: I have copied the meaning from http://thiruppugazh-nectar.blogspot.com/2015/11/176.vasiththu.html
Arunagirinathar says நேசர்க்குப் பேரொணாதது, once you develop affection for It, there is no release from It, It ensnares you forever [It cannot be uprooted from His devotees’ hearts], It will never let us down, such is It’s compassion.
viharati karuNA – विहरति करुणा – epitome of compassion.. How do we know this.. in times where adharmam was starting to rear it’s head, the ever-gracious Kamakshi incarnated as Periyava to re-establish the Vaidika matam, and influence scores of people to tread on the path of dharma, protecting them in ever so many ways.
This is evident from the numerous experiences (anubhavams) of his devotees. There was a person by the name of Patashala Venkatarama Iyer who did kainkaryam (service) to Periyava, walking with him on the Kasi Yatra. In his old age, due to high blood-sugar, he became bedridden, and the doctors decided that his leg had to be amputated. Standing before Periyava, his youngest daughter Smt. Lalita Narasimhan, thought in anguish “O Periyava, that Kamakshi in the sanctum seems to be made of stone, but you are not, can you at least not show compassion?”, with tears streaming down her face. She did not vocally express her thought though. Periyava lifted his two hands in blessing, as if saying “Don’t worry”. The next day, when Smt.Lalita met the doctor, he suddenly said “It appears that the amputation will not be necessary”, and her father lived to the end of his life with his legs just fine. It was as if Periyava had wrought this miracle to answer her question “Can you allow the legs that followed you to Kashi to be removed ?” . Later, when she went to meet the Paramacharya, he told her “Did you not ask if [I was] made of stone ? yes, but the “stone” melted when you cried”.. that is why He is “kAchana viharati karUNA”..
kAshmIra-stabaka-kOmalAN^ga-latA – काश्मीरस्तबककोमलाङ्गलता – having a body like a gentle creeper of kashmIra (saffron) -this applies to Periyava also, with his frail/gentle body or reddish hue.. another thing is that a creeper grows clinging to a tree.. likewise, Periyava “held on” to chandramaulIshvara and Adi-AchAryAl, as if he was clinging to them like a creeper holds on to the tree
And finally to the opening phrase
kAraNaparachidrUpA – कारणपरचिद्रूपा – this applies to Periyava as well, the root cause of everything, and embodiment of j~nAna, while out of compassion offering refuge to all who surrender at His feet.
He is still doing vihaaram in kA~nchI. Let us pray to him and become worthy of His anugraham
namaH parvatIpatayE ! hara hara mahAdEvA !
sridhar....@gmail.com
मृदुगुणपरिपेटी मुख्यकादम्बवाटी ।
मुनिनुतपरिपाटी मोहिताजाण्डकोटी
परमशिववधूटी पातु मां कामकोटी ॥
“கு³ருமூர்தே த்வாம் நமாமி காமாக்ஷி”
“கு³ருமூர்தே த்வாம் நமாமி காமாக்ஷி”
“கு³ருமூர்தே த்வாம் நமாமி காமாக்ஷி”
“கு³ருமூர்தே த்வாம் நமாமி காமாக்ஷி”
அப்டின்னு படிக்கும் போது நாலு தடவை படிப்பார்.