Sampat – – wealth (not just material wealth, but also wealth of knowledge). Also we should think back to the daivi sampad mentioned in the previous posting.
parishuddha bhakti – – shuddha means pure. Pure devo- tion, both towards Rayaru, our guru Sri Vayu Deva and towards God
vijJNaana – – vishesha jnaana. Special knowledge, That is, the knowledge that will free us from samsara, and put us on the right path in life.
vaak supATava – – the word ‘supATava’ means skill or strength, and can be taken as referring to vaak or deha. Here skill in speech
deha supATava – – an agile body. As the Dasaru’s point out, ‘sadhana sharIravidu nee dayadi koTTiddu’, this body that we have is needed for us to do sadhana. To make use of the life we’ve been given, we need to have a strong body.
aadin – – Adi in this sense means ‘etc’, not just the list above. dattva – – giving. In other words, Sri Rayaru gives us progeny, wealth, knowledge, the ability to talk skillfully, and physical strength. Next the counterpart to all this is explained.
samasta doShaan – – all the flaws
sharIrottha – – arising from the body
hattva – – eliminating. Sri Raghavendra eliminates all the flaws arising from our body. This need not just be physical ailments of the body, but also mental flaws. Because of some outside influence we may think bad/inappropriate thoughts, and because of Sri Rayaru’s grace we can get rid of these.
sa guru Raghvendra – – That Guru Raghavendra, avyAd – – may he protect nah – – us It is very important to recite the stotra carefully – – otherwise without your knowing you may request the wrong things ! This is the wrong meaning. Do Not recite the verse this way : “dattva sharirottha samasta doShaan” – – give us all flaws within our body “hattva sa no avyad guru Raghavendra” – – having killed us, protect us.
We definitely don’t want this meaning, so please make sure that “dattva” goes with all the items mentioned earlier. And “hattva” goes with all the bodily flaws.
Another interesting meaning of ‘santaana sampad parishuddha bhakti’, is that santana as pointed out earlier can mean ‘expansion’. ‘santaana sampad’ – – can mean one in whom the whole universe is expanded. That is, Narayana within whom the whole universe exists (remember the story of Krishna showing Yashoda the whole univese? “taayige baayalli jagavella torida jagadoddhaaraka namma uDupiya Sri Krishna”). We’re asking Sri Rayaru for devotion towards such a Narayana.
Elaboration a bit more on ‘parishuddha bhakti’. What are the forms of devotion towards the Lord? Shravana (listening to His greatness, either through pravachana or bhajan), kirtana (reciting his songs), paadasevana (serving his feet), archana (worship), vandana (praising Him), daasyam (service), sakhyaM (familiarity), aatma nivedanam (surrendering oneself completely). These are the “navavidha bhakti” – – 9 forms of devotion. When going through the list, one may seem somewhat strange – – how can we be a friend, sakha of the Lord when he is so far superior to us ? Isn’t friendship between equals? But in the Upanishads, when describing the relation between the jIve (the soul) & paramatma (God), “dva suparna sayujaa sakhaaya” … they are described as 2 friendly birds. And ultimately from birth to birth it is the Lord who is always with the jIva, so ome must develop an emotional colseness towards the Lord who is ever present within us – – “Krishna neene anaata bandho, kaaruNya sindho”.
Here is the next verse :
yatpAdodaka sancaya surandI mukhyaapagaasaaditaa |
(a) sankhyaanuttampuNyasangha vilasat prakhyaata puNyAvahaH ||
dustaapatrayanAshano bhuvi mahaavandhyAsuputraprado |
vyangasvanga samR^iddhido grahamahApApaapahastaM shraye || 8 ||
tam shraye – – I surrender to him, Raghhavendra Swami (and through him, Lord Vishnu) yat paadodaka sancayaH – – whose collection o padodaka. (pada means feet, Udaka is water, so padodaka is the water used to wash a person’s feet). In English, ‘a heap or collection of water’ may sound awkward, but expressions like ‘vAri sancayaH’. ‘udaka sancayaH’ are used in Sanskrit.
vilasat – – illustrious
prakhyaata – – famous
puNya AvahaH – – aa+vah means to bring. puNya is merit or virtue.
The water used to wash Sri Raghavendra’s feet brings all the illustrious and famous virtues. Next, this padodaka is compared to a divine river.
puNyasangha – – a (large) amount of merit that is asankhya – – immeasureble anuttama – – unsurpassed aasaaditaa – – which can be obtained mukhyaapagaa – – from bathing & drinking in suranadi – – divine river (Ganga)
That is, Sri Rayaru’s padodaka provides puNya like the immeasureble, unsurepassed amount of puNya that we get from bathing in the divine river Ganga.
This padodaka also :
naashanaH – – destroys
dustaapatraya – – the 3 types of miseries, related to Adhidaivika,adhibhautika, adhyAtmika (more on this later).
suputra pradaH – – gives a great son to
bhuvi mahaavandhya – – even the most barren woman on earth (barren meaning unable to conceive a child) samR^iddhi daH – – provides in great abundance
svanga – – su+anga. elegant limbs
vyanga – – vi+anga. to someone deprived of them earlier.
graha – – the 9 celestial bodies. These don’t correspond exactly with the planets. Mercury (budha), venus (shukra), mars (mangala), jupiter (guru), shani (saturn), sun (surya), moon (chandra), raahu & ketu (no, these do not correspond to Uranus & Neptune !!).
According to our shaastra, these celestial bodies have an effect on our lives.
mahaapaapa – – the powerful bad effect of these graHa-s apahaH – – are taken away.
Sri Rayaru’s padodaka destroys the 3 types of miseries, gives a great son to even women on te planet least likely to conceive, provides very elegant limbs to those deprived of them earlier, and takes away the bad effect the celestial bodies may have on our lives.
We suffer many miseries in this world, and they are categorized 3 ways (taapatraya). Adhyaatmika – – (Atma=self) those related to our inner mental state. For example, mental anguish because of things that may have happened. Adhibhautika – – (Bhuta=the 5 bhutaas that make up our body) those related to our physical body. So injuries or pain we may have sustained. Then there is Adhidaivika – – (deva=deity). There are many unseen forces. We call this fate, or someone is affected by ‘shani’ etc.
Of course, the terms adhyaatma, adhidaivika, adhibhau- tika are also used in other senses, not just relation to the miseries we undergo. For example, “adhyaatma cintane” means thinking about things related to ParamAtma and has nothing to do with the mental anguish mentioned above. But in the context of this shloka, “dustaapatraya naashanaH” rafers to Sri Rayaru’s ability to remove these 3 types of suffering.
I hope you all noticed the (a) in parentheses before sankhya. It is actually asankhyaa=immeasurable, though the ‘a’ carries over from the previous line. It is not ‘sankhyaaa- nuttama puNya…’, but ‘asakhyaa anuttama puNya ‘ = immea- surable merit.
One other note on this shloka – – “yatpadodaka sancayaH” can also be interpreted as an accumulation (sancaya=heap) of jnAna (one meaning of paada) and devotion (udaka can mean maanasasneha) towards Sri Rayaru & of course through him Lord Vishnu. I’m not sure on how these meanings are derived, but you can ask someone who knows the Sanskrit commentary on the verse better.
The next verse speaks of the power of even Rayaru’s devotees :
yatpaasakanjarajasaa paribhuShitaangaa |
yatpaadapadmamadhupaayitamaanasaa ye ||
yatpaadapadma parikIrtanajIrNavaacaH |
taddarshanaM duritakaananadaavabhUtaM || 9 ||
tad darshanaM – – the sight of (those devotees of Rayaru) pari bhUshita anga – – anga means body. adorned all over (pari bhUshita) with yat paada kanja rajasaa – – the dust particles from the lotus feet of Sri Rayaru (paadakanja means lotus feet, which we saw in an earlier verse “svapaadakanja dvaya bhaktimadbayaH”). This may sound familiar to those of you who recite Sri Hari Vayu Stuti – – Sri Madhva is so great that even the dust particles from his feet can protect us.
aayitamAnasaa ye – – whose mind is attached to yatpaada padma – – The lotus feet of Sri Rayaru, which is compared to an actual lotus madhupaayita – – upon which a bee is attached.
That is, the shloka talks of the sight of a devotee whose body is adorned all over with the dust from Sri Rayaru’s feet, a devotee whose mind is attached to the lotus feet of Sri Rayaru the way a bee is attached to a lotus.
Continuing to describe the devotees who :
parikIrtana – – recite the praise of
paadapadma – – the lotus feet of Sri Rayaru
jIrNavaacha – – We commonly use jIrna to mean degested. “jIrnavaacha” are mature (one has digested the meaning of them). Hopefully after understending these translations, when you recite the stotra this adjective will describe you, since you will be ding dIrtana of Sri Rayaru fully understanding the meaning !
The sight of such devotees is finally described at the end :
durita kaanana – – a forest of miseries
daavabhUtam – – daava is a forest – fire.
A mere glimpse of such devotees who recite the praise of Rayaru fully understanding the meaning of what they recite, acts like a forest – fire to burn the forest of miseries we experience.
If seeing the devotees can do this, then what about actually seeing Sri Rayaru (or his Bridavana)? This is called “kaimutya nyaaya” – – “kim uta” = what more? In other words if seeing Sri Rayaru’s devotees is so great, then it goes without saying that seeing Sri Rayaru is much greater
In the previous verse we saw the beautiful analogy of how the minds of devotees are attracted to the lotus feet of Sri Raghavendra Swami as well as Lord Vishnu, the way a honeybee is attracted to a real lotus.