[[TODO: परिष्कार्यम्]]
Śrīrangaraja Stava: The First 100 Stanzas 1 We recite the word “homage” to Śrīvatsacihna Miśra whose words attain [the position of] a marriage-thread [tied] around the neck of the Three Vedas! 2 Long live the one named Govinda who appears like a shadow at the feet of Rāmānuja never leaving him; whose essential nature is one of dependence upon that [Rāmānuja] and who is my resting-place! 3 Long live the sage Rāmānuja who with the weapon of devotion to Hari drove away the demon in the form of Kali [Yuga’s] tumultuous play!
h 176 4 We honour Yamuna Śrīrangarāja Stava: Part I who removed from the Vedic path the thorn in the form of persons who argue unreasonably, and who in devotion to God is also [our] guide. 5 I praise the cloud named Nathamnuni who caused a rain of detachment knowledge of the reality of God and devotion [to fall] on the obstacle to devotion. 6 I cherish the seer [Śathakopa] who appeared like a personification of thirst for Kṛṣṇa and who saw by divine intuition the thousand-branched Tamil Veda. 7 Salutations to Śrīranga’s beloved on account of the movement of whose eyebrows this world is divided into the ruler and the ruled and very insignificant persons are distinguished from great lords! 8
I take refuge with the Splendorous One Who reclines in Srirangam an ornament on the breast of Sri shining in the lap of Anantabhoga just like the wish-fulfilling jewel.
Praise-Poem to the King [of the Universe] at Śrirangam 9 In the auspicious abode [at Srirangam] there exists an Entity transcending description as “this” or “that” having as its only distinguishing mark red decorative dye [imprinted] from the feet of Laksmi. 10 Let the big black bee that is Śrirangarāja moving to and fro around the flower-cluster raised breast of the desire-granting creeper Lakṣmi enjoy [Himself] in my lotus-like mind! 11 We passionately seek for a hundred autumns the blessing of Śrīrangarāja Whose chest has a makara-shaped mark made of musk imprinted from the breast of Śri. 12 May Srirangam’s Leader Who perpetually carries five weapons being unable to bear [even a moment’s] delay in the defence of His devotees protect us! 13 The Three Vedas declared that if not comprehended, He is comprehended if comprehended, He is not comprehended if praised He is defamed and if defamed He is praised.
177 178 Śrīrangarāja Stava: Part I How can we praise the King at [Śri]rangam? We just aren’t able to do so! 14 If Rangacandra gives me the innate glory of having a thousand mouths then just like [the thousand-faced] Seşa or like [Vişņu, the thousand-faced Man] Himself I will take my part in the greatness of being powerless in praising Him. 15 Indeed, the Veda itself doubts whether the omniscient Lord Ranga [fully] comprehends Himself or not. [Such a view] is appropriate, for this very One covers His lordly eminence with my words which are dirtied by defects! 16 The One Who loves Śrirangam Who is Himself shining with songs of praise from the Sanskrit and Tamil Vedas dirties Himself with my words. [But then] who can prevent a freshly-bathed baby elephant from enjoying the dust? 17 What makes me offend You [by composing] this rash hymn of praise?
Praise-Poem to the King [of the Universe] at Śrirangam 179 Is it pride because of [my birth in] a royal lineage whose strength of surrender [to the Lord] enabled [our] entire family to cross over Viṣṇu-māyā, or is it because [as a baby] I was fondled at the feet of Rangaraja and Kamala? 18 The Veda does not hesitate to say that even the Lord Himself [though] shining with knowledge and speech cannot see the opposite side of His own great ocean. If that is the [Veda’s ] consideration then let it be mine as well! Because of this, I have the right to compose a praise-poem to the One Who delights in Śrī. 19 You can steal from [Viṣṇu’s] abundant [qualities] and use them to extol others but you can’t do that to praise the Lord! Due to the boundlessness [of His auspicious qualities] it is impossible to praise Him! Even the limitless Vedas become like drops of rain in the ocean when they [try to] praise Hari. The ocean does not benefit from two drops of water falling into it, but by falling into the sea 180 Śrīrańgarāja Stava: Part I the [two drops of] water can profit from [the ocean’s] good qualities. 20 Let me plunge into the [River] Kāverī a flawless flood of crystal-clear water overflowing to remove [all] obstructions to the enjoyment of God such as the causes and the fruits of karma and pain, which surrounds Srirangam in this world for [the benefit of] the creatures of samsara just like the [River] Virajā encircles this samsaric world with its trembling waters for the removal of obstacles to the Path beginning with Light. 21 May that Kaveri be honoured who [thinking] thus: “The Father is the Milk Ocean I [Kāveri] am the Mother Śri is our daughter Lord Sriranga is the bridegroom” [becomes confused as to] what worthy thing she can do for such [great] persons as these and overflows [her banks] carrying in her wave-like hands shining piles of pearls, giant gems, sandal, camphor, and whisks. 22 The River made of gold purifies the place of pilgrimage, protects the trees in the garden, wets the crossroads and streets,
Praise-Poem to the King [of the Universe] at Śrirangam 181 carries water for drinking, worship, and bathing, purifies the bathers, reveals the secret of the Vedas Who is dark on the sand bank in the middle of the river, and with her foam crests appears to be laughing at the [River] Gangā who is roaring [with pride] because she has the feet of Viṣṇu as her birthplace. May that Kaveri wash away my sins! 23 Let [the river] that grows taller with the wind purify us! Having become a nurturer of the world she who is sweet, cool, deep, and ever awake overflows [her banks] just like the compassion of [Śri]rangam’s Lord satisfying with her flood of waters all beings lacking any other remedy without even considering all their qualities and faults. 24 Filled with water containing nectar [from the flowers] of betel-nut and coconut trees and with bees sleeping in the flower-bunches belonging to the rows of trees on her bank swaying gently to and fro [rocked] by tiny rippling billows, may the river named “Golden” wash away my sin!
182 Śrīrangarāja Stava: Part I 25 Honour the island surrounded by the sweet water of the Kāveri which covers the trunks of the banana,bakula, rose-apple, betel-nut, and mango trees clear up to their branches, whose thicket [of dark trees] gives the mistaken impression of a group of very thirsty clouds hanging down in the middle of the mighty waters! 26 They say that the Supreme Abode of Viṣṇu near the [River] Virajā a place free from tamas and rajas and perceptible only by liberated souls shines today as that holy island on the sand bank in the middle of the Kaveri. May I see [that island] always! 27 Let me live on Srirangam’s holy garden slopes which have people learned in Vedānta, are visited by Vaiṣṇavas, remove the great troubles of this worldly existence and are served by the [River] Kāverī! 28 May [Śrirangam’s lovely and pleasurable places dark with banana, jack-fruit and betel-nut trees nourished by a canal overflowing with sweet milk from the bunches of coconuts cracked open by jumping, glistening fish give [us] continual enjoyment!
Praise-Poem to the King [of the Universe] at Śrirangam 183 29 They say that the city of the Supreme Heaven called Ayodhya and Aparājitā surrounded by the nectar [of the Virajā River] shines on the island [in the Kaveri River] as the capital city of King Ranga right before the eyes of even those with [only] ordinary sight! 30 King Ranga’s capital city glittering with gem-studded rooftops and with rows of storied buildings which connect the two worlds shines brightly here as if to make even this transitory world a divine place. May it be victorious! 31 Having made the light rays [glittering] from the makara-shaped jewels on its decorative doorways into nets for Lakṣmi’s new amusement, [Lord] Ranga’s city with its hands in the form of fluttering flags shines brightly as if wishing to catch the deer on the moon. May it give us delight! 32 I salute the group of leaders beginning with Kumuda who endowed with weapons, attendants, and vehicles
184 Śrīrangaraja Stava: Part I are ever watchful in protecting the prosperous city [of Srirangam] shining on the island in the river where [our] community [lives]. 33 They say that the eternally free souls who are by nature [the Lord’s] servants, the liberated ones now freed from bondage, and those with pure and final bodies dwell eternally here [in Srirangam] in the form of great human persons animals and inanimate objects. Let there be salutations to them! 34 In this transitory world we take refuge in Śriranga’s Divine Abode which surrounded by a group of gateways and rampart walls appears to be embraced by Garuda hidden in the hollow of his wings spread in devotion as if he has taken these various forms. 35 It appears as if the earth has approached the main sanctuary of [Lord] Ranga’s Temple with her gem-filled mountains, oceans, and islands now manifest as compound-walls, verandahs, and halls.
Praise-Poem to the King [of the Universe] at Śrirangam 185 36 Let us prostrate before the groups of rampart and gem-studded halls built by the poet Parakāla in [Lord] Ranga’s town, as if making Vedic the jewelled statues of the Jainas and their ilk who deny the authority of [the Vedas] and are defeated! walls 37 I salute Canda, Pracanḍa, and the others who enjoying [positions] of authority in the four gateways of [Śri]rangam with eyes and faces like blossoming lotuses purify the worshippers and with long teeth, maces, and frowns threaten the enemies [of the Lord and His devotees]! 38 May I reach the hall in the form of bliss so spacious that it is difficult to fill up even with the Lord’s assembly common for all souls, described in the Upanisads by the words beginning with “the thousand-pillared [hall]”. 39 We approach the moon-like lotus pond [named Candrapuṣkariņi] filled with blue lotuses useful as instruments for fighting and trading and as ornaments, umbrellas, and play-toys
186 Śrirangaraja Stava: Part I in Hari’s amusing diversions with Lakṣmi whose bank removes the tiredness resulting from [the Lord’s] play with the Lotus-Lady in the lotus-minds of sages. 40 The moon obtained its quality of having [cool] nectar-like rays from its repeated connection with the excellence of the [lotus-pond’s] sin-removing water. Having plunged into Candrapuṣkariņī, I will extinguish the three kinds of heat! 41 May the most excellent ten persons beginning with Parankusa take pity on me
[those persons] who are well-seated to the East [of the lotus pond] who have the Lord immersed inside [their hearts] which are munificent, deep, clear and cool like Candrapuskariņi [itself]. 42 I must praise Śriranga’s Abode well-situated on the lotus located on the earth’s ocean which rests on the Serpent’s expanded hood situated on the Tortoise who rests on the prakṛti maṇḍala which is placed on [Visnu’s] supporting power.
Praise-Poem to the King [of the Universe] at Śrirangam 187 43 May I cherish the [Lord’s] great shining palace not of human construction the treasury of Brahman called Aparājitā situated above the heavens in the city made of gold [and known] in this world by the name of Srirangam! 44 We trust in Srirangam a shelter whose glory equals hundreds of Śrutis and a spot where free from doubt and illusion one [can] see the Lord. Although fulfilling peoples’ various desires, [Śrirangam’s] sole intention is intimate union (with the Lord]; free from the defect. of human construction it is celebrated as beginningless! 45 May the holy central sanctuary thrill our eyes! [that vimana] which is none other than the lord of serpents who even though he is white [appears dark because he reflects] the emerald rays of Lord Ranga Who sleeps inside blacker than a black cloud which has drunk the water of the entire ocean!
188 46 Śrīrangarāja Stava: Part I I pray to the figure of the Man-Lion Who appears atop the temple gateway. Having made small His all-pervasive form because of motherly affection for His devotees, He crossed beyond all norms (in this incarnation] and was able to kill the enemy [Hiranya]! 47 A single light shines before me on one side clothed in the figure of a man and on the other charming with the form of a lion living perpetually atop the temple gateway [as if to say]: “I am enough support for people in distress”. 48 After I have taken refuge in the series of sidelong glances [emanating from] the gurus seated on the Lord’s left side [those preceptors] who purify [the worshippers] by the casting of their holy and charming glances and make even one like me a fit offering to God, let me circumambulate [the Inner Sanctum of the temple]. 49 We celebrate the mastwood tree [whose flowers] plucked by Lakṣmi’s own hand for ear ornaments from branches bent down by the hand of Śrīrangaraja possess their own divine perfume
Praise-Poem to the King (of the Universe] at Śrirangam 189 produced by the perpetual outpouring of [Sathakopa’s] thousand songs. 50 Ignoring all else, we turned toward the army chief [Visvaksena] who having arranged for Rangacandra to pass away the time with Indirā has the authority to lead all sentient beings and insentient matter solely by the gesture of his hand. 51 I approached Mother Sūtravati the Army Chief [Viṣvaksena’s] wife whose beautiful creeper-like arms shine with a serving cloth marked with red decorative dye [imprinted] from the feet of Śri. 52 Eagerly engaged in protecting Srirangam on all sides night and day and a forest fire to the obstacles in the form of grass [along the path] of those who approach [the Lord] in this transitory world, may Visvaksena’s chief servants Karimukha, Jayatsena, Kālāhva, and Simhamukha give us happiness. 190 53 Śrīrangarāja Stava: Part I We take shelter with the embodiment of Śruti whose face blooming with modesty and excessive happiness resembles an auspicious mirror of precious gems. Upon seeing His own essential form, nature, and majesty [reflected there] the One reclining in [Śrī]rangam rejoices! 54 I honour Sukirti along with Rudrā Garuda’s two consorts who [seated on either side of him] look like his two wings. Through these two may Kamalā bless her suppliants with fame and tears of joy. 55 We praise the group of five warriors each of whom [wears] a crown shining with the form of his own weapon which causes the gods to tremble [with fear] by the threatening hand gesture not to make noise. Eyes red from lack of sleep, they are ever awake (protecting] the Lord’s slumber by wandering about [guarding the temple].
Praise-Poem to the King [of the Universe] at Śrirangam 191 56 I take refuge with [Viṣṇu’s] discus [Sudarsana] of weapons leader of the group whose body stained from the cutting of demons bears a circle of flames spinning around and around delightful because its extraordinary dance of drunkenness is caused by the Lord’s honey-wine glances! 57 May I belong to Hanuman and Vibhīṣaṇa who having abandoned Final Liberation [remain here and] thus gladden the Treasure of [Śri]rangam Who is the Raghu Chief’s equivalent in this world. 58 I [now] proceed to the bamboo cane which directs us away from ordinary objects to that endlessly enjoyable person (Śrīrangarāja). Now let my five senses which may be turned toward other things when outside of this [temple] be subject inside [its Inner Sanctumn] to that which is right before them! 59 We approach the pair of fragrant pillars useful as a support for people staggering about bewildered by the speed of the nectar-stream of sidelong glances [flowing out from the eyes of] the One Who reclines on Sesa.
192 60 Śrīrangaraja Stava: Part I May we see Śrirangam’s Inner Sanctum which holding the shining Seşa and the beautiful bridegroom of Śri and Bhūmi resembles an open jewelry-box containing Śri’s divine ornaments. 61 We praise [the ladies] who hold in the fingertips of their hands daggers and creepers used for play and small golden vessels and spitoons whose breasts are adorned with serving cloths and who massage the lotus-feet [of Śri and Bhūmi]. 62 May I honour also the nine [ladies] beginning with Vimalā who resemble a beautiful moon-lit night with one hand like a closed lotus blossom [placed] on the head saluting [God] and the other [holding] a chowrie [used] for serving [the Lord]. 63 Here [in the Inner Sanctum] may I approach Srirangaraja Who is like a pool filled with fully-bloomed lotuses and those at His right and left – Laksmi who delights in playing like a royal white swan
Praise-Poem to the King [of the Universe] at Śrirangam and the Earth [Goddess] who resembles [Śrī’s] growing shadow. 193 O eye! 64 Drink in this pool of blossoming lotuses named the Foremost One of [Srirangam [present] right before you [in the Inner Sanctum]. Look also at Laksmi who is playing in this [pond] like a royal swan and at [Bhumi], the sustainer of all the worlds, who looks like her reflection. 65 We have plunged into a rainy-season’s lush lotus pond that is Śrīrangarāja naturally deep, clear and bright, made fragrant by Lakṣmi, and cool with gracious condescension like the billows of His boundless compassion in which the whole [world] bathes. 66 Let me enjoy [Śrirangarāja] proud because of the richness of His youthfulness, auspiciousness, and beauty made fruitful by his own choice of Laksmi [as consort] Who sits on the throne along with Śrī and Kṣama
194 Śrīrangaraja Stava: Part I in order to bring the entire world under one umbrella and Who is my very life! 67 Without a moment’s interruption may we enjoy Śrīraṁgarāja Who creates affection in the hearts of all people by the features of His body overflowing with friendliness and autonomy shining brightly from His feet up to His jewelled crown! 68 In the prime of youth rising up in ten directions, playfully embracing the desire-granting creepers that are the Earth [Goddess] and the [Lady] who lives in the lotus, covered with leaves and bent down with fruits in the form of boons according to each person’s desire, let the heavenly boon-bestowing tree known as the Splendour of [Śrī]rangam take away my tiredness. 69 May I reach my Auspicious Refuge the Munificent One Who dwells in [Srirangam Who is as if speaking to me with His glance and His gentle, sweet smile attractive to everyone Whose four arms are blossoming with the divine weapons.
Praise-Poem to the King [of the Universe] at Śrirangam 195 70 Let the One in Srirangam Who is capable of bearing all things bear my burden – He Who seems to be saying with his smiling face and revealing by His hand positioned in a gesture of fearlessness: “Oh people, these hands of mine which carry a conch, a mace, and [the discus named] Sudarsana bless [you]. These two feet of mine are your refuge, security, and blessing”. 71 Oh how can I understand [Śri]rangam’s Foremost One Who with limbs perfumed with the pride of youth’s prime resembles the heavenly boon-bestowing tree which has hundreds of newly-spreading branches offering themselves [to the devotees as if to say]: “[Enjoy] me first, [enjoy] me first”? 72 O Ornament of Śrirangam! Your tender-hearted sidelong glances, Your words and gentle smile the master [of all] because of its charm provide shade [for people in the heat of samsara]. Your body is the heart’s goal of [the Lady] who lives in the lotus and your movements [are pleasing] to the eyes.
196 Śrirangaraja Stava: Part I All these [thoughts] are fragrant with a youthfulness that makes tender our hearts. What more [could we desire]? 73 We worship Lord Ranga Who has a tall crown, an urdhvapuṇḍra mark shining on His forehead, long eyes reaching to His beautiful long and flawless ears, a well-developed chest, hands holding the [divine] weapons, a celebrated waist-cloth and lotus-feet. 74 Everywhere in Srirangam for a hundred years may we see Lakṣmi’s husband Who has lotus-feet placed on the lotus-[seat], a silken cloth fit to His curved hips, a body-posture touched with the fragrance of the dance, a natural and gentle smile, a lotus-face touching His crown and divine weapons resting in His hands. 75 We shelterless ones take refuge with Rangaraja Who presents Himself for all [to see] Who has a bird [Garuda] in front of Him and is Himself reclining behind on the lord of serpents Whose face with its gentle smile [pours forth] a flood of nectar being enjoyed without saturation 11
Praise-Poem to the King [of the Universe] at Śrirangam by the deep eyes of Śri and Bhumi who are on either side [of Him] with His hands in a gesture inviting fearlessness, shining with mace, conch, and discus. 76 May we take shelter with the Lord at Srirangam a refuge for persons who wish to recover lost wealth a boon-bestowing tree to people who desire new things the place of patience for the those who commit unbearable offences and a cow of plenty for those who approach [Him] spontaneously and for whom He is all. He is our wealth Kamala’s eye and Bhumi’s life. May He bring joy in Śrirangam for a long long time and make me His servant. 77 Bowed down before a couch-swing formed by the lord of serpents which is moving to and fro [rocked] by the slow breathing in and breathing out [of Adiseṣa] who is proud to be holding Rangam’s wealth
197 198 Śrīrangaraja Stava: Part I sleeping happily on his fragrant, soft, bright coils which resemble a beautiful garland surounded by the splendour of a canopy composed of jewels shining out from Seşa’s expanded hood, we are revived! 78 May I worship the Supreme Person the remover of the troubles of the devotees and the bestower of boons featured with broad arms and long eyes Who reclines [here] in the Abode of [Śrī]rangam which is none other than the banyan leaf the womb of Devaki the pinnacle of the Vedas the breast of Kamalā and the speech of Saṭhakopa. 79 May the Supreme Person think of us! [He] Whose eyes throb from the heavy and regular breathing in and breathing out of the excellent lord of serpents. Having forgotten the [Milk] Ocean and the Supreme Heaven, He sleeps the sleep (nidrā) that is interchangeable with the [Lady] who lives among the lotuses [Nidrā] in the place called Srirangam.
Praise-Poem to the King [of the Universe] at Śrirangam 199 I salute the Person 80 with lotus-like feet, hands, and eyes Who reclines on a serpent in the dark abode [of the Inner Sanctumn]. Black in colour, He looks like an ocean drunk by a cloud a mountain placed in the sea or an elephant sleeping in the bushes of a mountain. 81 May the One sleeping here in Srirangam Who possesses corals in the form of His reddish lips, feet, and palms and resembles a profound, wonderful baby-ocean fondled by [its mother’s] hands in the form of the Kaveri’s waves delight us here in this world. 82 Resembling a cool black rain-cloud because He is filled with the waters of compassion, bearing the bow of Indra in the rays of brightness [shining out from] His jewelled ornaments, and having Indira as lightning, may the One sleeping on a mountain in the Srirangam Abode rain on me. 83 We drink in with our eyes once again as if He is a flood of ambrosia 200 flowing into the minds of those who see Him Śrīrangaraja Stava: Part I the One with long, gentle and attractive limbs Who sleeps on Seşa with the splendour [of every part of His body] growing greater and greater from His makara-shaped crown jewel clear down to His feet! Rangacandra 84 Who acquires the quality of a lotus because of His feet, hands and face, the beauty of green trees by the loveliness of His limbs, and the quality of a red flower blossom by his lips, resembles an eternal divine garden for [the delight of] Śri. 85 Radiant from rejoicing in each other, the divine garland of forest flowers, waist-cloth, ornaments, and fragrant unguents on [the Lord’s] body incomparably beautiful because they are in the form of cit have bristled with rapture from the touch [of His body] and thereby increase the Moon of [Śri]rangam’s abundant splendour! 86 A multitude of emerald rays advancing themselves like waves spreading out from an ocean
Praise-Poem to the King [of the Universe] at Śrirangam 201 mixed with a mountain of molten gold in the form of the One Who reclines on Sesa wash over this person and remove his [inner] darkness! 87 The Leader of [Śrī]rangam’s delightful fragrance perfumed by His supreme lordship [obtained through His] eternal embrace of Śri and augmented by the sweet scent of the breathing of the king of serper.ts has overflowed the limit in all directions and causes the minds [of His devotees] to sink into an abundance of bliss! 88 The tenderness [Śri]rangani’s Protector that causes us to record even the very mention of our looking at Him in the lists of rash ‘actions and which accounts for His name “Puṣpahāsa” transcends our speech and mind. O foolish eye! 89 Don’t engage in useless doubts [thinking] thus: “How will I see [and hence enjoy] all of Him [at once] [when I am completely] immersed in the boundless beauty of each and every one of His parts?” The very loveliness which connects Śrīrangarāja’s limbs
202 Śrirangarāja Stava: Part I in good friendship will cause you, [O eye], to ripen into one who is fully familiar with [the enjoyment of] all [of Him] at once! 90 The eternal youthfulness of the Moon of Rangam’s body like the season of the appearance of the boon-bestowing tree’s first bloom, honey which intoxicates all the senses of the bees that are Kṣamā and Lakṣmi, the blossoming of a garland of beauty, and a vessel of delicious intoxicating liquor makes fragrant [our] good fortune. 91 Revealing His imperial lordship, the row of jewels [shining] on the crown and diadem of the One Who is fond of Śrī resembles waves of splendour spreading upward from the moon of His face. 92 We consider Lord Ranga’s gem-studded crown the top of which gleams with a makara-shaped ruby diffusing the light of the crest jewel in all directions a lovely [mountain] pleasure garden high and broad for the glory of the Emperor cit and acit. We think of the crest gems as a ridge surrounding that garden.
Praise-Poem to the King [of the Universe] at Śrīrangam 203 May the face 93 of the One Who is fond of Śri which destroys the pride of nectar-pool, moon, or lotus and is luminous with crest jewel and forehead curl tilaka, ūrdhvapuṇḍra mark, and a pure, beautiful and gentle smile roam about in me for enjoyment. 94 Lord Ranga’s pearl-surrounded tilaka ornaments [resemble] lotus filaments above His three-lined lotus-like face. His forehead curls bear the beauty of bees approaching that [lotus-face]. 95 Lord Ranga’s urdhvapuṇḍra mark is so lovely and sweet that I am confused as to whether it is [a forehead mark] or a stream of ambrosia flowing out from the half-moon of His forehead. 96 Lord Ranga’s eyebrows flash forth moving in amorous dance above His eyes like two rows of big black bees facing downwards dancing in drunkeness above two lotus-blossoms.
! 204 Śrīrangarāja Stava: Part I 97 When Lord Ranga’s eyes are mistaken for the god of love’s lotus-flower arrows His eyebrows splendorous like sugarcane bows bent over His eyes shine [with pride] like a gurukula of the glory of His dancing [bow named] Śarriga. 98 [The devotees] know that at the outset the two eyes of the Leader of [Śrī]rangam were so long that they spread clear up to His ears. With supreme compassion His entire body is going to change completely and in all ways into eyes! 99 Broad, large, long and lovely, cool white [streaked] with light red, swinging clear up to the obstruction of His ears and nose, and charming like a pair of glistening fish fighting with each other, darting [here and there], may the lotus-eyes of Srirangam’s Beloved take pity on me. 100 O Wealth of [Śrirangam! Overflowing their banks with the nectar of compassion and welcoming the ones who have bowed down, let fall upon me
Praise-Poem to the King (of the Universe] at Śrīrangam rows of billows from Your river-like eyes which are clear, cool and spread up to Your ears. 101 The nose of the One Who makes His abode in [Śrī]rangam shines like a lovely young desire-yielding creeper. His smile resembles that [creeper’s] fresh flower, and His cheeks and chin glitter like its tender leaves sprouting forth. 102 Out of anger at being caught in the net of His ears and at being struck by the glittering fish of His eyes, the great makara-shaped gem-studded earrings moving to and fro near the shore of [the Lord’s] shoulders which have moss-like plants in the form of hair curls hanging down on all sides of the nectar-ocean-like Leader of Rangam’s [face], [appear to be] ejecting lustre in the form of bunches of flower blossoms! 103 May the pool that is the Moon of [Śrirangam’s face which has lovely lotuses for lips lotus-stems for beautiful long ears glittering fish for eyes a moss creeper for a nose
205 206 Śrīrangarāja Stava: Part I makaras for earrings and a border of black forest for rows of curls remain in me forever. 104 May the Leader of Śrīrangam’s neck give me delight! [that neck] which robs the beauty of [the three-lined] conch and the tender trunk of a stately betel-nut tree, glittering as if its [three] lines have been playfully imprinted from the golden bracelets belonging to the banana-stem arms of Laksmi and Bhumi who are embracing [Him] with love. 105 May the Beloved One of Rangam’s powerful arms bestow fearlessness upon me, [those arms that are] supporting pillars for the world’s expansive cosmic plan posts to which the female elephant Kamalā is tied pestles for destroying the elephant-herd of enemies and a cause of confusion [as to which is which] when joined together with the Serpent King and the flourishing garland.
Praise-Poem to the King [of the Universe] at Srirangam 207 We worship 106 the long and ever generous arms of Śriranga Who out of eagerness [to see] Vibhīṣaṇa reclines on the shore facing the ocean with one arm extended as if to honour him again and the other placed like a pillow on the Serpent Chief. 107 We approach the arms of Ranga Who free from [all] troubles sleeps soundly on the Serpent. Placed on a raised crystal platform, [those arms] which have tender new leaves in the form of many-jewelled rings golden bracelets, and armlets and are bent from bearing an abundance of flower blossoms, appear to be laughing at the branches of the heavenly boon-bestowing tree. 108 They resemble two kautaka threads in their resolution to protect me; they reveal [the Lord’s] bravery by the rough scars made by His bracelets and the bowstring [named] Śārnga; they allured Kamala with a smoothness that she mistook for that of a beautiful garland and, [becoming] a pillow for her amusing play, are imprinted with her curls.
208 Śrīrangaraja Stava: Part I The arms of the One Who adheres to Śrīrangam excel [all others]. 109 I take refuge with the lotus-hand of the One Who sleeps in Srirangam which seems [to be] directing persons afflicted by the heat [of samsāra] to the nectar-pool of His face. His face appears to indicate that this hand, used by Him as a pillow, and red with [jealous] anger toward the lotus clusters [that compete with it in loveliness] is itself the bestower of boons. 110 Made into a pillow by the One Who reclines in Śrīrangam, one arm touched His crown and says: “This crown is fit for Him because of His lordship over Brahma and Siva”. The other arm, touching the knees, reaches toward His lotus-feet and proclaims: “[These feet] are the chief refuge of the lowly”. 111 I adore Ranga’s all-forbearing chest anointed with sandal paste and camphor – Lakşmi’s house of play with its jasmine garland for a bed, jewels for a canopy,
Praise-Poem to the King [of the Universe] at Śrirangam 209 kaustubha gem for an auspicious lamp, and marks made by the bull-like demon [Ariṣṭa’s] horns for pictures. 112 May we look upon the Resident of [Srirangam’s chest which has the greatness of the ocean churned with Mount Mandara, is wonderful because of its boundless opulence manifesting the kaustubha gem, Lakṣmi and a multitude of jewels spreading here and there rich because it possesses blossoming garlands for foam, rows of bright rays for lines of waves, and is cloudy with strings of pearls for mist. 113 [Resting] on the chest of [Srirangam’s Splendour, the holy garland [of basil], Kamalā, the kaustubha jewel, and Vaijayanti clearly exhibit His lordliness over all. So be it! What really delights us is the contemplation of the string containing [Vişnu’s] five weapons joined with the nails of a turtle and tigress tied [around Kṛṣṇa’s waist] by Yasoda as an ornament of childhood! 210 114 Srirangarāja Stava: Part I The All-pervasive One’s stomach seems emaciated because of [His continuing] dissatisfaction [expressed] thus: “How great a burden can the earth and the group of Cosmic Eggs be for me?” So the lotus from His navel is creating yet another series of worlds [more] fit [for fulfilling] His desire to protect. 115 The three lines appearing on the great Lord Ranga’s belly which seem to be counting the three kinds of cit and acit reveal His sovereignty [over all]. The mark that gives Him the name Damodara declares that He is under the control of His devotees. His waist-cord is like an edict bound [around Him in order to show His greatness] both [as Controller and Controlled]. 116 Refuting illogical arguments that the three gods are equal the three gods are one and inseparable the Supreme Reality is greater than the three gods, the lotus from the navel of the All-pervasive Lord the primary cause of [gods such as] Brahma and Rudra establishes the real truth for us that all things other than That One
Praise-Poem to the King [of the Universe] at Śrīrangam 211 are dependent upon the contraction of His eyebrows [for their very existence]. 117 The navel on the ocean that is the One Who makes His home in [Śri]rangam which keeps all the worlds inside itself in order to protect them surely wishes to be like a sinking whirlpool. The navel-lotus which brings out those [worlds as if trying] to see [them] becomes a rising whirlpool. 118 What can be compared to the Elephant of Rangam’s two thighs so swollen with pride at having surpassed [in beauty] the insolence of a banana stem a gracefully tapering hand and an elephant’s trunk that they seem as if they have just now subdued the arrogance of Madhu and Kaitabha? 119 The golden garment of [Śri]rangam’s Friend with a jewelled belt-ornament put around it and glittering with a knot well-suited to the beauty of His waist shines like the gem-filled slope of [Mount] Meru licked by a huge cloud.
212 120 Our mind drinks in Śrīrangarāja Stava: Part I the Leader of [Śri]rangam’s golden garment bright like the halo of ocean surrounding the Golden Land and a chain of lightning [flashing] in the sky amidst a cluster of clouds at dusk. 121 I think that the loveliness belonging to the limbs of the One Who makes His lofty abode in auspicious Rangam – immersed in the splendour of His ornaments spreading on all sides and in a state of intoxication – has become transformed at one place into His pair of knees. The two shins 122 of the One who reclines in Srirangam which experience horripilation from the thrill [felt] during their massage by Śri and Bhūmi rival in loveliness a pair of fleshy lotus stems on account of [the goddesses’] amorous amusement. 123 Let me meditate on and praise the lotus-feet of [Srirangam’s Protector which have a redness seemingly reflected from the row of crowns belonging to the gods bowing down [before them], from the minds of yogis,
Praise-Poem to the King [of the Universe] at Śrīrangam 213 or from [their massage by] the two hands of Kamalā. 124 The master of Bṛndāvana which learned to dance to the [musical] sound of the churning of curds, the foot of the One Who delights in Śri is a witness to the happiness of Lakṣmi’s hands, has an excellence rivaling the lotus, does not discriminate among the devotees be they high or low, and is fond of its role as messenger. May that most excellent foot of Viṣṇu bless us. 125 I worship the lotus-feet of the One Who sleeps in Śrirangam beautiful with marks of the thunder-bolt, lotus, flag, umbrella, boon-granting tree, conch, diamond, discus, and mirror and with the tinkling sounds of His jewelled toe-rings; they are [the embodiment] of Śruti which again and again reveal by their sovereignty His victory beginning with the three strides [taken to measure the worlds]. 126 Let us dive day and night into the splendour of the toenails of the One Who delights in Śri which are a fresh cluster of blossoms
214 Śrirangaraja Stava: Part I on the beautiful boon-bestowing tree-sprouts of His feet and are a cause of confusion as to whether [they are really His nails] or a row of Gangā billows flowing out from all His toes [making the sound] “swish, swish” as if to say: “I [the Gangā], spreading in many different directions, will purify all the worlds.” 1 2 127 I salute the Moon of [Śri]rangam’s feet lovely like two closely placed tender leaves [decorated] with golden lotuses offered by Rāma and Sītā which [cause me] confusion as to whether they are [lotuses] or the faces of Brahma bowed down before Him in daily worship, and which wear blue-jewelled tinkling anklets surpassing [in beauty] blue lotuses with swarms of big black honey-sipping bees clinging to their flower-stems. NOTES “Marriage-thread” (mangala-sūtra) is “a thread tied by the bridegroom around the bride’s neck, and worn as long as the husband lives” (M-W, 773). This sloka is the official guruparampara verse for Empar, known also by the name Srīgovinda Dasar, Rāmānuja’s im- mediate disciple and Bhaṭṭar’s Acarya. Empār belonged to the same Brahmin subsect (Vatama) as did his Acārya and
Praise-Poem to the King [of the Universe] at Śrirangam 215 4 6 78 13 his disciple. He is reported never to have married, and is said to have composed one non-extant work called Vijñāna Stuti (PTA, 584). “Long live [Govind]” or “May [Govind] live long” (jiyāt) is a common blessing in Sanskrit literature. Note, however, that the style is also that of the Tamil pallantu. The phrase “May you live long…” is found in each and every verse of Periyalvar’s Tiruppallantu. The reference to Yamuna’s “removing the thorn from the Vedic path in the form of the persons who argue unreason- ably” is more than likely a reference to his defence of the au- thoritativeness of the Pañcarātra Agamas entitled Agama Prāmāṇyam. Bhattar describes Nammālvār as a seer (rși), thus connecting him with the inspired ṛṣis to whom the Vedas were re- vealed. “Tamil Veda” (drāviḍīm brahma-samṁhitām). Brahma means “the sacred word, the Veda, a sacred text”; samhita means “conjunction, connection, union…a text treated according to euphonic rules (esp. the real continuous text of the Vedas as formed out of the Padas or separate words by proper phonetic changes….any methodically arranged collection of texts or verses)” (M-W, 737 and 1123). This verse is part of the official Srivaisnava guruparampară. This verse is part of the official Srivaisnava guruparampara. Note the reversal imagery. Ordinarily, Sri is imaged as an ornament on the chest of Nārāyaṇa. In this verse, however, He is said to be “an ornament on the breast of Śri”. Compare with KUp, v. 1: “It is known to him to whom It is unknown; he does not know to whom It is known. It is unknown to those who know well, and known to those who do not know” (Eight Upanisads 1957: 51). Although ninda-stuti is found in the Veda, to my knowl- edge there is no “praise-defamation” passage similar to the one in this verse. The reference, therefore, would appear to be to the Tamil Veda of the Alvars. See, for example, Nammālvār, PTAnt, v. 2, in which praise is said to be abuse, and abuse is said to indicate respect.
216 14 15 16 17 20 21 22 Śrīrangaraja Stava: Part I Bhattar calls the Lord at Srirangam Rangacandra in this and several other stanzas, perhaps playing on Lord Sriranga’s special association with Lord Rama, Who is often lovingly called Rāmacandra. The image of “the Person with a thousand heads” is from PSū. As in v. 14, the idea expressed here – that even Nārāyaṇa is unable to praise Himself adequately – is based on the sug- gestion that God cannot fully know Himself: “The Lord of the universe who lives in the Great Sky knows Himself, or perhaps even He does not know” (TaittBrāh 2.8.9). “With songs of praise from the Sanskrit and Tamil Vedas” (samskṛta-drāviḍa-veda-sūktaiḥ). The term sūkta is used by Bhaṭṭar to indicate a form of Vedic praise in BhGD, No. 693. “surrender” (prapatti). The connection of surrender with the crossing of Viṣṇu-māyā is based on BhG 7.14-15: “This māyā of Mine, composed of the three guņas, is difficult to cross…those who take refuge with/surrender to Me alone (māmeva ye prapadyante) cross beyond this māyā”. Bhattar’s reference to being “fondled at the feet of Ran- garaja and Kamalā (Śrī)” would appear to be the origin of the later story found in all major Śrīvaiṣṇava hagiographical texts, which identify Parāśara Bhattar as the son of Śrī- rangarāja. Note, however, that he refers to himself as the son of Śrīvatsacihna Miśra (Kūresa) in v. 1. “Path beginning with Light” (arcirādi-sarani). For Rāmā- nuja’s exposition of arcirādi-mārga, see ŚrīBh IV. 4.1. Praise of the Kaveri River by way of poetic description is a common feature in the DP. For an example containing im- agery identical to that in this verse see Kulacekara Alvar, Pmā!TM 1.1, in which the river is described as touching Lord Ranga’s feet with her “wave-like hands” (tiraikkaiyāl). See also Tirumańkai Āļvār’s PTM 5.4.9, in which the Kāveri’s waters are described as bringing pearls and pre- cious gems (muttum maniyum). The name “Golden River” or “River made of gold” (hemāpaga) is a direct translation from the well-known Tamil name of the Kāverī River, Ponni. This name fre-
Praise-Poem to the King [of the Universe] at Śrirangam 217 23 24 29 30 31 32 33 35 quently appears both in the DP and in Cōla inscriptions. See, for example, Kulacekara Āļvār, PmāļTM 1.1. “She…who is ever awake” (anujagrātī) is a phrase usually used to describe a mother who remains awake in order to watch over her baby. It is used in this verse to express the ever-vigilant, motherly compassion of God. “the river named “Golden” (kanaka-nāmnīnimnagā). See v. 22. Many of the Ālvārs describe Śrirangam as being in or surrounded by a garden. For nature imagery similar to that contained in this stanza, see PĀTM 2.9.10: “Arankam is… in a garden buzzing with intoxicated bees”. See also 3.3.2, 4.8.4 and 4.8.5. Ayodhya is described as “the city of the gods” and as “a city surrounded by eternally free souls” in Arthva Veda 10.2. 31. “Ayodhya is the city of the gods. It has a treasury filled with gold. Brahma entered the city made of gold which is known as Aparajita” (puram hiraṇmayīm viveśa aparājitā ityādi brahmā) (Taittiriya Aranyaka 1.27, quoted in Bhaṭṭar’s BhGD, No. 71). The tall, many-storied buildings of Śrirangam are a popular image with the Alvars. For example, see Tirumankai Aļvār, PTM 5.4.7, in which the tall buildings of Srirangam are said to touch the clouds. “Deer on the moon” refers to the spots on the moon which are thought by Hindus to resemble a deer or an antelope. In the stanzas which follow, Bhattar follows the customary route to reach the Inner Sanctum. As a reverent devotee, he salutes each of the icons dwelling in the shrines along the way. As in YMD 8.24, the liberated souls depicted by Bhattar have the power to roam all over the worlds (see also ŸMD 1.4). In this authoritative text, those desirous of liberation are listed in the category of the “bound” (baddha) even though they live “as if liberated”. Bhattar, on the other hand, puts them in the category of the “eternals”. See Nayar 1981 for a discussion of the concept of “as if liberated”. “central sanctuary” (vimana); “compound walls, verandas and halls” (prakāra-madhya-ajira-maṇḍapa).
218 36 37 38 39 40 41 42 Śrīrangaraja Stava: Part I According to a famous hagiographical story, Parakala (Tiru- mankai Alvar) stole an image from Nagapatnam and the money it brought in was used for the construction of one of the rampart walls of the Srirangam Temple. For the full story, see GPP 1975:81-82. Usually Śrīvaiṣṇava temples have only two doorkeepers (or gatekeepers), but Śrirangam Temple has eight. The gate- keepers of the East are Canda and Pracanda, of the South are Bhadra and Subhadra, of the West are Jaya and Vijaya, and of the North are Dhatṛ and Vidhatṛ (Hari Rao 1967: 101-102). It is necessary to get their permission (by saluting) to enter into the temple. Because Bhattar salutes Canda and Pracanda, we know that he has entered the temple through the East door. “Common for all souls” (sarvātma-sādharana) refers to the fact that the Lord takes to Himself not just people of great merit, but all persons who surrender to Him. The “thousand-pillared hall” of the Srirangam Temple is modeled on the one in Vaikuntha, described in Tavakara Upanisad: “the Lord of the gods, Nārāyaṇa, sits in the thousand-pillared [hall]” (sahasra-sthune). Candrapuşkariņi is a small circular tank near the main part of the Srirangam Temple. To its west is a large pipal tree and a pillared verandah (Hari Rao 1967: 42-3). During the final day of the Brahmotsava festival, Śrīrangarāja is taken in procession outside the temple, and when he returns Śri and Bhūmi look for signs of his having been with another woman. The scene, acted out in the temple, includes a lovers’ quarrel in which Srirangaraja and Sri fight with flowers gathered from the lotus pond. For “the three kinds of heat”, see VRS, v. 72. This verse refers to the icons of the Alvars situated around the central shrine of Srirangaraja, evidence to the fact that this shrine existed at the time of Bhaṭṭar. “the supporting power” (ādhāra-śakti). The imagery in this stanza is taken from the directions for meditation during the performance of worship (pūjā-vidhi) according to Pañcaratra. Bhaṭṭar deals with the same topic in BhGD in the section relating to the epithets of Kurma or
15 Praise-Poem to the King [of the Universe] at Śrirangam 219 43 44 46 49 50 50 51 52 53 54 the Tortoise incarnation of Viṣṇu, Nos. 19-21. Compare also to Ramanuja’s NG. See n. 29. “intimate union [with the Lord]” (sāyujya). See $VS, n. 42. The phrase “who crossed all norms” refers to Narasimha’s extraordinary pecularities among the avataras of Viṣṇu. He had the body of a man but the head of a lion; even more ex- traordinary was his emergence from a pillar. “Mastwood tree” (punnaga; Tamil, punnai) “a tree with beautifully scented flowers, calophyllum inophyllum” (MTL, V, 2814). Śrīvaiṣṇava scholars meet underneath this tree on the banks of Candrapuşkariņî even today for their theological discussions, including oral commentary on Nammālvār’s TVM. “The gesture of his hand” (anguli-mudra) refers to that po- sition of the hand in which the final three fingers are bent and the index finger is pointed up; it is said to be the means by which Visvaksena controls the world. A “serving cloth” (prota) is used by Sūtravati to touch up and dry the decorative marks which she applies to Śrī’s feet. Alternative names for three of the four servants of Vişvaksena are: Gajanana (Karimukha), Kālaprakṛti (Kālāhva), and Harivaktra (Simhamukha). They are mentioned under these alternative names in Ramanuja, NG. They are saluted – both in the temple and in the home pūjā ceremony – before approaching Visnu-Nārāyaṇa in order to remove any obstacles blocking the path of His devotees. This stanza praises the Lord’s attendant and vehicle Garuda, who is regarded as an embodiment of the Veda. The origins of this idea are to be found in Yajurveda Samhita 12.4, in which the various parts of his body are described as corre- sponding to the various divisions of the Veda. Yamuna’s SR, v. 41, says that Garuda is “composed of the Three [Vedas]” (trayi-maya). Bhattar’s stanza contains the wording śruti-maya. The consorts of Garuda are found only in the temple at Śrirangam (From an interview with Prof. K.K.A. Venkat- achari, April 1987). 220 55 Śrīrangaraja Stava: Part I Note the play on words: Sukirti gives fame (kirti) and Rudra (which means “the crier”) gives “tears of joy” (harṣa- vāṣpa). “Group of five warriors” lit. “five weapons” is a reference to the personifications of the Lord’s weapons. Compare this verse with PĀTM 5.1.9, in which the author addresses the weapons of the Lord, telling them to perform their duty of protecting Him, with the words “Don’t sleep! don’t sleep! don’t sleep!” (uraka! uraka! urakal). “the threatening hand gesture” (tarjani-mudra). 57 Śrīvaiṣṇavas believe that Hanuman and Vibhiṣaṇa refuse liberation in Vaikuntha so that they might serve Srirangaraja in Srirangam. Whenever there is a public reading of the Rāmāyaṇa, an empty seat is reserved in the front row for Hanuman, who, it is believed, comes to listen to the story of Lord Rama. 58 59 60 61 62 Even today a bamboo cane is placed across the entrance to the inner part of the Inner Sanctum of the Srirangam Temple so that only rightful persons may approach the temple icon. There are four golden pillars just outside the inner part of the Inner Sanctum of the Srirangam Temple. Standing be- tween two of them, you have a direct view of the face of Śrirangaraja. This verse is based on Kulacēkara Āļvār, PmāļTM 1.2, in which the poet asks when, holding onto the two pillars (maṇattūņē), he can praise Lord Mayon Who sleeps on the serpent couch. “Beautiful bridegroom” (ramya-jāmātṛ) is a translation from Kulacēkara Ālvār, Pmā!TM 3.5: “beautiful bridegroom” (alakiya maṇavāļa). “Vessels made of gold” (patadgrahaḥ) refers to the golden vessels into which water is poured after being used to bathe Śrīrangaraja. For the nine ladies beginning with Vimalā, see also Rāmā- nuja, NG, and Bhattar, KD, Nos. 28-29. In both texts, Vi- malā and the other attendants are described as holding a chowries or whisks (cāmara) in their hands. Both the
Praise-Poem to the King of the Universe] at Śrirangam 221 66 72 74 75 76 77 temple pūjā ceremony and the daily home ritual is performed not only for God, but for His servants as well. “My life” (asmadasūn) is based on Nammālvār’s TVM 7.2.9, in which he calls out to Śrirangarāja “O my life” (ennutaiyaviye). The phrase “in order to bring the entire world under one umbrella” is an expression of royal imagery; Hindu kings often sit under an umbrella which functions as a symbol of the unity of the kingdom. This verse begins the section on Bhattar’s exit from the temple. “For one hundred years” is a Vedic expression based on the ideal life span of 100 years. It is a standard formula for blessing. “by the deep eyes” (nayana-culukanaiḥ, lit., “by eyes like culukas”). Culuka denotes a small, deep, eye-shaped vessel used in the pūjā ritual. Here it refers to the depth of the eyes. The reference to four kinds of persons who approach the Lord is based on BhG 7:16: “O Great One among the Bharatas (Arjuna), the four kinds of virtuous men who worship me are the distressed (ārta), the one desirous of knowledge (jijñasu), the seeker of wealth (arthārthi), and the wise (jñāni)”. The words “Kamala’s eye” refer to the fact that the Lord is very essential and precious to Kamalā (Śri). Acting as the bed or couch of Śrirangarāja is one of the many services which Adisesa performs for the Lord. This is brought out well in Poykai Ālvar’s MTA, v. 53, which says that Adisesa acts as an umbrella for the Lord when He is walking, a throne when He is seated, shoes when He is standing, and a bed on the vast ocean. He also acts as a beautiful lamp, a beautiful and smooth silk cloth, and so forth. Note the play on words: “We are revived” (aśvasimaḥ) can also mean “we breathe again or freely”. In other words, the breathing in and out of Ādiseșa which rocks the swing- ing couch enables us to now “breathe again” or “breathe freely”.
222 79 81 82 85 86 87 Śrīrangarāja Stava: Part I Nidrā, meaning “the sleeping one”, is also one of the epithets of Śri, and is therefore “interchangeable” with her. See Lakṣmi Tantra 8.31-36, in Gupta 1972: 47. Compare with Kulacēkara Āļvār, Pmā!TM 1.1, in which Śrīrangarāja is described as having “feet massaged by the Kāverī”. The main sanctum of the Srirangam Temple rests on a raised rectangular platform (Hari Rao 1967:16), which is appar- ently what Bhattar refers to in this verse. Since the image of a cloud resting on a mountain-top is a common one in San- skrit poetry, I have translated adrau as “on a mountain”. Properly speaking, however, the temple is not situated on a mountain. YMD 5.1-5 describes the eternal realm (nityavibhūti) as composed of “pure sattva” (śuddhasattva), a type of non- material substance that is different from the matter affected by the three gunas. All of the bodies of the Lord, including His iconic incarnations, are made up of this “non-material substance” (v. 5). Note, however, that in YMD it is said to be “non-conscious” (acetana) and “self-luminous” (svayaṁ- prakāśa) (v.2). By way of contrast, Bhattar would appear to categorize the ornaments of the Lord as conscious: they are said to experience horripilation “on account of their being in the form of cit” (cit mayatvāt). I would hesitate to interpret this passage as a philosophical statement; rather, it appears to contain purely poetic imagery. The description of Śrīrangaraja in this verse is similar to many contained in the DP. Compare with a few examples given below: Tonṭaraţippoți, TMalai, v. 2, depicts Śrīrangarāja as having “a body like a huge green mountain” (paccaimā malaipōl mēni); Nammāļvār, TVM 2.6.4 addresses Him directly thus: “O my Emerald Mountain (en marakata malaiye); PĀTM 3.2.3 describes Him as having “a body like gold and emerald” (ponmanimēņi). For a discussion of the supremacy/lordliness of God as defined by His eternal association with (or embrace of) Śrī, see Nayar 1992: 225-32.
Praise-Poem to the King [of the Universe] at Śrirangam 223 88 90 91 93 94 95 5555 97 99 The two possible etymologies of the epithet Puspahāsa are: (1) puspam iva hasaḥ yasya saḥ puspahāsaḥ, a Bahuvrihi compound meaning “One who smiles like a flower”; and (2) puşpasya hasyaḥ iva saḥ puṣpahasaḥ or “He who is like the bloom of a flower”. Bhattar prefers the second etymology according to BhGD, No. 952. He writes: “In the case of those who have the ability to enjoy Him, He manifests His enjoyable nature gently, just like a flower that blooms in the evening. Therefore, He is [named] Puspahāsaḥ.” The latter etymology is reflected in this verse. Since there is no preposition used with the word “good fortune” (subhāgatam), gramatically it may mean either “[our] good fortune” or “[His] auspiciousness”. Compare the imagery of this verse with Nammālvār, TVM 3.1.1: “Has the splendour of Your face bloomed as the brightness of Your crown”? “May [His face] roam about in me for enjoyment (viharatu mayi) is based on Tiruppāṇ Ālvār, Aāp, v. 4: “[His] waist- cord roams about in my soul/inner being.’ Compare with PĀTM 1.9.2: “Your curls of hair (parkika!) swarm [near] Your coral-like mouth just like a bee (vantepol) drinking honey from a red-lotus flower.” Ambrosia is popularly believed to flow from the moon. “the god of love” (Smara), more commonly known as Manmatha. For similar imagery, see Antal, NTM 14.6: “The beautiful curve of the eyebrows, like the bow (carrika) which is in His hand…” and Nammāļvār, TVM 7.7.4, in which the Lord’s eyebrows are compared to the sugarcane bow of Manmatha. “white [streaked] with light red” (ātāmr-dhavale). Compare with Tiruppaṇ Ālvār, Aāp, v. 8: “those big eyes with light red streaks”. 102 “moss-like plants” (saivalām). The attractiveness of this type of plant rests in the fact that it keeps the water clean and pure. 105 In Sanskrit poetics, kings are portrayed as bearing the bur- den of the universe by their arms. In the case of Śriranga- rāja, his shoulders are the support of all things sentient (cit) and insentient (acit).
224 Śrīrangaraja Stava: Part I 106 The main icon in Śrīvaiṣṇava temples usually faces East; however, in Śrirangam the Lord lies facing South. It is believed that He chose to lie facing South toward Lanka in order to bless Vibhiṣaṇa, Rāvaṇa’s brother. The Alvārs wrote on the same theme. See, for example, PĀTM 4.9.2: “They will serve no other but our Arankan, of bud-like eyes, which strained toward well-walled Lanka, for the sake of wealthy Vibhīṣaṇa” (translation by Ate). 107 “Platform” (vedi) refers to the raised platform found in the courtyard of most Tamilian houses. 108 In ancient Tamil poetry, women measured the worth of men according to the marks they had obtained in war. Here we have a description of Śrirangarāja’s hands being rough with the bowstring of battle. 113 A thread with the five weapons of Viṣņu (as ornaments) and the nails of a turtle and a tigress is worn in Tamil Nadu even today by small children as an amulet to ward off evil. PÄTM 1.7.2 describes the child Kṛṣṇa wearing the thread with a turtle shaped ornament. 115 Three lines on the stomach are regarded as a beautiful fea- ture of the body. The three kinds of cit are the eternally free souls (nitya- suri), the liberated souls (mukta), and those who desire liberation (mumukşu). The three kinds of acit are that which is mixed with sattva (miśra-sattva), that which is devoid of sattva, and pure sattva (śuddha-sattva)(Aṇṇankarācāriyar 1969). 116 Compare with Nammālvār, PTAnt, v. 72: “Some say that three gods are equal (mutalāni, lit. supreme), some that only one of the three is supreme….Isn’t the lotus flower [from which all creation came] inside You?” (translation by Prof. K.K.A. Venkatachari). 120 “Golden Land” (marma-sthala). According to Puranic cos- mology, there is a golden land beyond the seven oceans: “…the seven island continents are encompassed successively by the seven oceans, and each ocean and continent is respec- tively twice the extent of that which precedes it…. Beyond the sea of fresh water is a region of twice its extent, where
Praise-Poem to the King [of the Universe) at Srirangam 225 the land is of gold and where no living beings reside” (VP 2.4.88-97, translation by H.H. Wilson). The word translated “dusk” (sandhya) refers to the time of the conjunction of day and night, and hence may mean either dawn or dusk. 121 Compare the imagery in this and the following stanza with that of VRS, vs. 57-58. Bhattar has based these two ślokas on his father’s composition. 124 “His foot…is a witness to the happiness of Laksmi’s hands” refers to the joy that Lakṣmi experienced while massaging her Lord’s feet to remove the pain caused by His wandering in many places in His incarnational forms. Following the Alvārs, Śrīvaiṣṇavas regard Kṛṣṇa’s acting the role of a messenger to the Paṇḍavas as an expression of condescension toward His devotees. See, for example, Tirumankai Alvar, PmālTM 2.2.3, in which Rama is said to have conveyed his messages through a monkey, and then afterwards, in His incarnation as Kṛṣṇa, He Himself became a messenger for the Pāṇḍavas. 128 Aṇṇankarācāriyar’s commentary (1969) notes that at the completion of the sacrifice (yajña), the bath called avabṛta- snana is required. And now that this stotra is finished, we bathe in Srirangaraja’s feet in that same manner. 127 Rāma and Sita are believed to have worshipped Śrīrangarāja on their return to Ayodhya from Lanka. For that reason, He is especially dear to them, and hence they are said to wor- ship him always.
Śrīrangarāja Stava: The Latter 100 Stanzas 1 The compassionate Lord gives the Veda as a lamp to dispel the darkness and to distinguish good from evil. Wise people behold and enjoy [the Lord] by means of that lamp while some capricious [people] become moths [burnt in its flame]. 2 The Smṛtis of the Jainas and their ilk which deny the authority of the Veda and those which accept the authority of the Veda but interpret it wrongly darken the path of approach to You, O Treasure of [Śrī]rangam! Manu remembered that! 3 O Possessor of [Śrī]rangam! Learned people reject the path of those who deny the validity of Vedic knowledge {which is obtained] by direct perception by robbing [clear-sighted ones]
Praise-Poem to the King [of the Universe] at Śrirangam 227 of what is right before their eyes, and of those through their own capacity for fallacious reasoning arrive at contradictory meanings for Śruti which is by nature faultless because [their scriptures] are defective on account of their having an author. 4 Because [the body] has limbs it is perceived as distinct by the external sense organs, whereas the indivisible soul transcends the sense organs and shines as the subject of perception. Because of the close connection of body and soul people do not discriminate between them. Your Sastra focuses on [the soul] which is fit to go to the other world O Lord at [Śrirangam! 5 O Lover of [Śrī]rangam! Understanding of the meaning of Śruti is also [obtained by means of] direct perception; its meaning regarding dharma and adharma the phenomenal universe the transcendental realm and the Lord is not contradicted by direct perception and is faultless! O Lover of [Śrī]rangam! Just like direct perception,
228 Śrirangaraja Stava: Part II that Śruti [produces] valid knowledge, even for the Cārvāka school. [A Cārvāka] who has a mind awakened by yoga may directly perceive its meaning. Isn’t it so? 6 The contemptible quack Buddha, denying the existence of all things without any reason according to the four categories is, is not, both is and is not, neither is nor is not so that the world no status at all, is fit to be cut to pieces like a thief! 7 If [the non-existence of all things] is accepted still this denial [of existence itself] cannot be established, for (if you maintain that all things are non-existent] then who is it who makes the refutation? O Bestower of Boons! If the existence of one thing is denied then the existence of something else will be established as when a pot is broken the pieces remain. Even according to this philosophy [the non-existence of everything must include] the non-existence of valid knowledge. [Therefore, there is nothing to deny.] Let Śruti conquer!
Praise-Poem to the King [of the Universe] at Śrirangam 229 8 The Yogacara denies [the existence of] the world the Sautrāntika says that the world is an object of inference on account of the plurality of minds and the Vaibhāṣika declares that the perception of that [world] is momentary. All three say that knowledge alone is the “soul” and it too perishes from moment to moment. O Lord at [Śri]rangam! Those three! We strike them down! 9 [The Buddhist statement that] “The world is momentary and the soul is nothing but the knowledge of momentariness” is incorrect [because] if there is no knower other than knowledge the things that ought to be known as well as the knower perish in the twinkling of an eye, and this world is deprived of memory and recognition, O Rangacandra! 10 The difference between the soul and knowledge is made obvious in a statement such as “I understand this”. 230 Śrīrangarāja Stava: Part II If [as the Advaitins claim, the soul and knowledge] are one, then the things apart from these two are also a part of that oneness. If those things are unreal, then according to that argument all things [including knowledge and the soul are equally] unreal! If knowledge of everything is unreal then that [knowledge about unreality] will itself be false! [If they claim a ridiculous view like that] then our philosophical school should have a long life! 11 Foolish people have taught that Brahman – Who is knowledge alone – becomes confused by ignorance even though self-luminous. When the individual soul has attained mastery over the knowledge of the non-duality of this [Brahman], illusion is removed and whatever is perceptible is then [known to be] false. Let Rama’s weapon destroy those who are analyzing Brahman as if He were a person belonging to this degenerate and despicable Kali Yuga!
Praise-Poem to the King [of the Universe] at Śrirangam 231 12 O Best among the dwellers in [Śrirangam! Having accepted the jugglery of the seven explanations [beginning with] “may be, is and is not”, Jaina philosophy describes the whole wealth of Your world as indeterminate in nature. In the same way, another [philosophy] has said that this world is both different and non-different [from You]. O Moon of Śrirangam! Let [the followers of] these two [philosophies] who are knowers of a new Brahman [of their own creation] talk among themselves about this great secret in phrases like: “My mother is barren”. 13 Begging from Śruti the well-established idea that You are the Cause of the world, Kaṇacara and Caraṇākṣa according to fallacious reasoning transformed [that idea by declaring] atoms [as the material cause of the world], and proclaim that Your creation beginning with ether is independent of You. 14 O Splendorous One at [Śrī]rangam! When the Veda is ascertained as authoritative on account of its having no author
232 Śrirangaraja Stava: Part other [scriptures] are regarded as authoritative on account of their being rooted in that [Veda]. Therefore [while] Sāmkhya, along with Yoga and the Pasupata school [may be] authoritative in some matters, Pañcarātra is completely authoritative because it is derived from the “Fifth Veda”. 15 The Samkhyas placed You in the category of a puruşa and do not accept You as Lord because they misinterpret the statements pertaining to Isvara. In a different way, a follower of Yoga philosophy declared that the quality of lordship is like a reflection, didn’t he? In still another manner, the Śaivas out of an excessively passionate attachment [to Śiva] think that lordship resides in a beggar, O King [of the Universe] at [Śrī]rangam! Because of Your great affection [for the devotees], how richly abundant You have revealed [Yourself to be] with [Your forms] beginning with para, vibhava, and vyūha.
Praise-Poem to the King [of the Universe] at Śrirangam 233 16 The philosophical schools which deny the validity of the Vedas I regard as [equal to] a blade of grass even though established by You in a deceptive manner. [If that is so], O Lord, then what will I think of the path of those with erroneous ideas who are clad in the armour of the Vedas? 17 O Resident of [Śrī]rangam! During the cosmic dissolutions You kept the authorless Veda in Your mind, then recollected it at the times of creation and provided the appropriate name and form [for each created entity]. Having taught [the Veda] to [special] people beginning with Brahma who was awakened from his sleep, and decreeing the welfare [of all], You bestow [upon us] the authorless Veda an authoritative means to valid knowledge. 18 Šikṣā teaches the proper order of syllables. Correct understanding of the meaning of words is taught by vyākriyā and nirvaci. Chandas gives clarity about metres, and jyotiṣa teaches us proper ritual timings.
234 Śrīrangaraja Stava: Part II Kalpa-[sūtra] has declared the appropriate ordering of rituals, and the clear meaning of Purāṇas and Smṛtis may be discovered by means of Nyāya and Mimāṁsā. O Lord at [Śri]rangam! The Vedas aided by these [eight disciplines] seek You out. 19 Primarily, the Vedas are the means to valid knowledge. Smrtis, along with Itihāsas, Purāṇas and Nyāya, assist [in the understanding of the Vedas]. The first portion [of the Vedas] exhaustively examines methods of Your worship, while the lofty division revealing Your activities, qualities, and glory examines [the way] to reach Your feet. O Blessed One! You Yourself declared: “I am known by all the Vedas”. 20 O Lord at [Śri]rangam! Wrong-notioned philosophers say that the power of the sacrifice is apūrva, or that the performers [of a sacrifice] obtain its fruits by the grace of the ancestral fathers and the gods.
Praise-Poem to the King [of the Universe] at Śrirangam 235 [But] masters of the Three [Vedas] say that ritual sacrifices and meritorious works are Your worship, and their fruit proceeds from Your favour because the prescription for their performance is Your own commandment. 21 Prescriptions for the performance of daily and occasional [rituals] are Your command, and you make allowance for the directive concerning [rituals to be performed] by those desirous of [boons such as] heaven. Śruti [describes] the use of spells for the destruction of enemies as a means by which the wicked-minded are brought under the control of the Sastras. Oh! [Śrī]rangam’s All! This Śruti reveals the desire of You Who belong to everyone and are Controller of everything to protect [Your creatures] and so it is Your eternal commandment. 22 O Lord at [Śri]rangam! All the [Upanisadic] statements such as “There is a treasure here” which describe Your qualities, form, and activities lead to the Final Goal. These statements [describing Your qualities] have no special distinction
236 Śrirangarāja Stava: Part II from injunctions regarding Your worship and its fruits. 23 The body resides in its possessor; modifications which have exact form, intellect and speech [are contained] in the instrument; individual manifestation, jāti, qualities and karma are contained in the material substance. Thus, on account of the fact that [things] are located (in other things], You think that this whole world is in You and because of this You are described as non-dual. Then why are there confusing statements concerning māyā, limiting adjuncts and modification, O Lord at [Śri]rangam? 24 The triumphant world-famous Vedic scholars explicate [the Upanisadic statements] which declare the non-difference between You and the world beginning with “All this is indeed Brahman” “All [things] have That as the Self” “All this and I [are Vasudeva]” [and] “You are That” [to mean that] the manifestation of the entire universe is dependent upon You and is Your body.
Praise-Poem to the King [of the Universe] at Śrirangam 237 You are described as its Soul because You preserve, create, make manifest, swallow, control and pervade it! 25 Fools prattle that this world has a Lord has no Lord has many lords or again, has a Lord created by people according to their own desire. Some subsidiary sections [of scripture] advanced the logic that [Your creation’s] variegated diversity is the result of its lack of submission [to Your will because it is bound by karma], but Śruti itself has sung that sentient beings (cit) and insentient matter (acit) are eternally governed by You, O Bestower of boons! 26 [The gods] beginning with Brahmā are declared to be in the category of the “created” and not in the category of [divine] incarnations because they are slaves to the movement of Your eyebrows. You are not like those [other gods] nor are they Your equal. So with words pertaining to You from Śruti and the sages, such as: “The world is under a single umbrella” and “[You are] the consort of Laksmi❞
238 Śrīrangarāja Stava: Part II [we offer] satisfying water to those [dead men] who argue by asking irrelevant questions. These six qualities 27 knowledge, lordliness, creative power immutability, untiring strength, and splendour which yield a flood of countless, unequalled, excellent auspicious qualities untainted by defect, limiting adjunct limitation, or number make You invaluable, O Lord at [Śrī]rangam, like resplendence makes priceless a jewel! 28 Whether restricted by the function of Your own senses or on Your own accord [without the senses] O Emperor at [Śri]rangam You see the entire [universe] perpetually and simultaneously just as if [looking directly at] the palm of Your hand. [The Upanisads] have mentioned again and again that Your perception self-luminous, continuous and without interruption or confusion is knowledge. 29 O Lord at [Śrī]rangam! You hear with Your eyes which function as Your ears.
Praise-Poem to the King [of the Universe] at Srirangam 239 The Great Lord has other sense organs and uses [them] in whatever way He desires. So seeing all [things] simultaneously is suitable [for You, the Lord]. Those who say 30 that the world is caused by ignorance are refuted by Your quality of omniscience. Autonomous, independent and with just a tiny portion of Your desire, You manifested all [creatures] according to their good and bad karmas simultaneously, without obstruction and without thinking it a great thing. O Lord reclining in [Śrī]rangam, This lordship differentiates You the Material Cause of all from the one described by the Samkhyas as the only witness. 31 [Wise people] say that You are the material cause [of the universe] through Your own body [of cit and acit]. Your natural desire transcending the limits of easy and difficult plays perpetually everywhere. O Rangarāja, that desire is Your creative power [to effect] limitless creation and that [power] alone 240 Śrīrangaraja Stava: Part II clearly demonstrated by the navel of a spider makes You superior to [the god of] the Śaivas. 32 The untiring strength by which you bear the entire [universe] as Your body unaffected by fatigue even though it is heavy work is the foundation of Your own greatness because it removes the necessity, O Lord, for Your dependence upon any other cause. 33 You change all things by Your presence alone without [being] changed [Yourself] – just like fragrance from a musk-deer’s navel. O Beloved Ranga! [Wise people] call that quality immutability. The cause which [itself undergoes] modification is thereby differentiated [from You]. Your Splendour 34 the agent of action which removes any need for dependence upon an instrumental cause is the conqueror of those bowed down [before You] and the defeater of enemies, O Wealth of [Śrirangam!
Praisc-Poem to the King [of the Universe] at Śrirangam 241 35 O Most Excellent One of [Śrī]rangam! Investigating the group of Your qualities including youth and bliss Anandavalli compared one with another beginning with the human clear up to the level of Viriñca, but was not powerful enough to reach its own goal. Alas! Along the way it stammers as if [struck] dumb and perishes! How can mind and speech [function at all] in the limitation and enumeration of Your qualities? 36 Qualities beginning with tenderness, skill, unsteadiness [born of excessive affection] for those bowed down [before You], forgiveness, compassion, victory, and beauty, described in the Aranyakas and preserved [there] like a [secret] treasure [reserved for the few], are kept like a pile of precious gems in the jewelry shop of [Śri]rangam suitable for the commercial traffic of the [whole] world, O Bestower of Boons! 37 Multitudes of Your true auspicious qualities are celebrated because of having approached You Who are in the limitless, free and deep transcendent state of tranquillity just like those [devotees]
242 Śrirangaraja Stava: Part II who care for themselves [by taking shelter with You]. Hey! Bestower of boons! Only You [can fully] enjoy Yourself Who are like a calm and waveless ocean filled with abundant bliss having a depth, breadth and length equal to Your own and subject to be known [only] by Yourself. 38 Gods such as Indra who think themselves equal to the Lord sniff the [mere] fragrance of lordliness and become bewildered, while You ignoring the greatness of [Your own] limitlessness remain unperturbed. Let us not be surprised at this, O [Lord] Who delights in [Śri]rangam! As to which is greater, Your inherent nature or the greatness [of Your essential form] are not both in harmony in You? 39 Because You are endowed with the six auspicious qualities You, Honourable One, Who as Para and Vasudeva are an object of enjoyment
Praise-Poem to the King [of the Universe] at Srirangam 243 for the liberated souls [in Vaikuntha] distribute [Your qualities] in the following way and lead all people to the truth: as Samkarśana, richly endowed with knowledge and untiring strength, You destroy [the worlds] and provide the Sastras as Pradyumna, .through lordliness and immutability, You lead in the creation of the worlds and establish the dharma and as Aniruddha, O Lord, bearing creative power and splendour, You protect [the universe], O Emperor at [Śri]rangam! O Master! 40 You take [the form of] the group of four vyūhas each one of which is itself four-fold. Associated with their appropriate retinue [Your creative cosmic emanations] are fit subjects to be worshipped according to the level of those meditating in the stages of waking dreaming sleep dreamless sleep and the fourth and final state. 41 At the end of the cosmic dissolution when cit is indistinguishable from acit
244 Śrīrangaraja Stava: Part II but at the same time passing through a succession of states with Your mind full of compassion and dependent only upon Your own will [to create] O Bestower of boons You caused the buds of matter in the form of intellect, egoism the five elements, and the series of senses to unite with the [five] sense organs and bodies. 42 Along with their companions the Brahma Sutras, the Srutis proclaim that in You Who create [the universe] only after taking into account the various deeds of the world’s creatures low, high, and pitiable there is no chance of partiality or lack of compassion, O Owner [of the Universe] at [Śrī]rangam! 43 O [Śri]rangam’s All! Like the craftsman’s consideration for the collection of instruments at his own disposal or an enjoyer’s regard for his own body which is under his control or a reigning king’s consideration for the deeds [of his subjects some of] whom are obedient and [some of] whom are transgressors or also the glance of a donor upon one who desires many things
Praise-Poem to the King (of the Universe] at Śrirangam 245 at the time of creation, the Creator’s regard for the [karmic] status of the ones to be created should bring Him only autonomy. 44 O Bestower of boons! Of Your own free will, expanding the part of Your own body called cit and acit which slept during the time of cosmic dissolution, You play in the presence of Śri like a peacock in front of a peahen spreading and shaking its multi-coloured feathered tail as if it is inlaid in the sky. 45 Although You have as Your chief aim the welfare [of all creatures], leading those who are on a path detrimental to their own good are controlled by despair and sunk in the torrent [of samsara], time and time again You follow the rules of vama and aśrama and experience affliction [during Your incarnations here on earth] just like a mother drinking medicine when her baby is ill, O Rangaraja! O Welfare of all! 46 O Splendorous One at [Śrī]rangam!
246 Śrīrangarāja Stava: Part II If all Your activities are not done in vain hope beginning with the creation and preservation of this fool-filled world [only then] is the perpetual awakened state of you who never tire, which is forever like the continuous stream of regular seasons, appropriate. 47 Punishing cruel people with hell and the like, You protect [Your devotees] from distress just like a good-hearted friend who fetters the feet of a madman, O Leader of [Śri]rangam! According to the “Maxim of the Stick and the Sweets”, [what need is there to mention that] Your offer of enjoyment and liberation to good people [arises likewise] from Your quality of good-heartedness? 48 Time and time again You behold Your creatures incorrigible, though You gift them with the Sastras and with Your glances of protection which sustain and control [the worlds]. Then You Imperishable Soul and Birthless God playfully descend here [to earth] in a state equal to gods, humans, and animals.
Praise-Poem to the King [of the Universe] at Śrirangam 247 49 Had Indira not appeared along with You her form and actions appropriate for each and every one of Your incarnations, then Your sportive activity [here on earth] would surely have become insipid as well as condemned, O Rangaraja! 50 O Blessed One! Calm and steady persons understand well that Your birth in human and other forms is [an expression of] Your greatness, but fools, not knowing this, show disrespect toward Your birth and activity destroyers of [the cycle of] births [and deaths]. 51 If Your initial incarnation in between Brahma and Śiva was to conceal Your supremacy by making them seem to be Your equals, then why, O Splendorous One of [Srirangam, do you take these [other incarnations] which manifest Your supremacy here [on earth] inducing people to the true path and nurturing them with Your grace? 52 Please, O Possessor of [Śri]rangam! Incarnated as a horse, You destroyed the obstacles Madhu and Kaiṭabha, bestowed upon Brahma divine vision in the form of the Three [Vedas],
248 Śrirangaraja Stava: Part II and gave life to the whole world freely and spontaneously! 53 O Sustainer of [Śri]rangam! Enriched with the nectar of the sacrifice that is knowledge, coming forth in the form of a swan – cool, pure and a devourer of darkness just like the moon – You favoured those afflicted [in samsara] with the bright light of the Vedas. 54 O Splendorous One of [Śri]rangam! Lying on a banyan leaf looking like a sleeping baby ocean You put Your lotus-foot into Your mouth. [Why did you do such a thing as that?] Was it in order to measure the worlds [which You hold] in Your stomach? or was it with a longing for it to be enjoyed by the Vaisnavas [dwelling there]? 55 You uprooted Mount Mandara brought it [to the ocean] and tied it with the serpent. Arms covered by swinging garlands, You churned the ocean as if churning curds. O Lord at [Śrī]rangam! You first acquired the moon the kaustubha gem, nectar and so forth
Praise-Poem to the King [of the Universe] at Śrirangam 249 and when You obtained Kamalā Your entire effort became fruitful. Isn’t that true? 56 When the lord of the elephants [Gajendra] shouted for help, God, the Glory of [Śri]rangam, became mentally agitated, withdrew His tender leaf-like feet from their massage by the goddesses’ lotus-hands, abruptly left the serpent [couch] Ananta and opening wide His eyes with their trembling eyelids, pulled His chest away from Lakşmi’s jar-like breasts shining with saffron paste. May [That One] appear before our eyes! 57 Homage to the speed of the Lord Who when He heard the trumpeting of the most excellent elephant [Gajendra] threw His harem into confusion! Ignoring the hands [of Visvaksena] spread before Him, [the Lord] refused his offer of jewelled sandals and, neglecting to decorate His vehicle, mounted onto the king of the birds [Garuḍa]. 250 58 Śrīrangaraja Stava: Part II When You heard the trumpeting of Gajendra spread abroad, observing Garuda with Your mind which forever leads all the worlds and supposing him to be too slow, You insulted him by kicking Him with Your feet and got him to move by shouting “giddyap”. Lifting him up You rose [into the sky]. O God! O Friend of [Śri]rangam! When [like Gajendra] a person bows down [before You] Your condition [becomes that of a madman] who runs here and there not knowing where he is going! 59 O One reclining in [Śrī)rangam, You are my refuge. [Upon hearing] the trumpeting of the elephant, [You felt troubled], saying “Woe is me!” Wearing garlands, ornaments, and garments all in disarray You came [to Gajendra] dancing like a lotus pond blowing in a strong gale. O Blessed One! 60 Having the body of a fish,
Praise-Poem to the King [of the Universe] at Śrirangam 251 You put the multitude of moving beings and non-moving things and Your own pleasurable words of the Veda and its branches into a boat along with Manu and bore them without even a moment’s fear concerning the cosmic dissolution. 61 Having the wonderful form of a fish radiant, long, very wide, beautiful clear, cool, and flashing just like the eyes of Śrī and fond of playing in a puddle and in the water of the ocean swallowed and ejected through Your fins, You darted about here and there. 62 O One Who delights-in Śrī! As the Tortoise Who supports all the worlds, You explained the dharma. Becoming Kurma, and bearing Mount [Mandara] on Your back during the churning of the nectar, You obtained glory as the lovely emerald-seat easily accessible to the tender sprout-like feet of Lakṣmi who was rising up out of the water. 63 Being in the form of the Primordial Boar, throwing the foaming ocean of the cosmic dissolution
252 Śrirangaraja Stava: Part II onto the enemy of the gods [Hiranyakasipu’s] chest which was dug by Your tusk, and embellishing the breasts of the Earth goddess with saffron in the form of that demon’s blood, You grunted at Brahma who agitated by Your bushy broad-spreading bristles [began] praising [You]. You are my refuge, O Possessor of [Śrī]rangam! 64 O Lord in [Śri]rangam! We worship the Lion Who has a bushy mane, huge teeth, and a united form according to the “Maxim of Milk and Sugar”. People who have seen a man or a lion separately shrink back on seeing the wonder of the natural union human and lion! 65 His shoulders made moist by the masses of blood [flowing] from the enemy torn by His claws [blood] which resembles splendid sweet spittle from the mouth of Lakṣmi who was prevailing upon Him to pacify the forest fire in his eyes arising out of hatred for the enemy, the Man-Lion obstructs sin here [in Srirangam]. 66 Eagerly bearing the qualities of human and lion in the same suitable, although contradictory, place out of an excess of anger,
Praise-Poem to the King [of the Universe] at Śrirangam 253 You caused the disappearance of Your devotee’s enemy by the tips of Your claws. Having a gigantic form a two-fold extension of the qualities of the All-pervading One You have fostered the [whole] world. 67 As Vamana You became a beggar in order to remove the wastefulness arising from the demon [Mahabali’s] generosity and Indra’s petition. The group of three worlds equivalent to [three] atoms became like grains of sand sticking to Your lotus-feet as You traversed [the worlds]; the lotus [arising from Brahma’s] navel was there, desiring to create yet another group of worlds to be measured [by Your steps]. O Lord Ranga! The Veda is a drum which announces the victory of Your activity [as Vāmana]. 68 Having become the Bhrgu clan’s Rāma adorned with an axe, You destroyed the kings, pleased the group of deceased ancestors with their blood, and lightened [the load of] the overburdened world.
254 Śrirangaraja Stava: Part II O Faultless One! Although You seem ferocious to Your enemies You overlook my sins! 69 Having agreed [to become] human, O Lord, You descended [to earth] along with the Lotus Lady. When she made a play of hiding herself in the garden, You constructed [a bridge] over the ocean, and removed all the limbs of the demon enemy who was puffed up with pride because of the boons given him by Brahma and Śiva, making him into leftovers for a family of monkeys. 70 O Lord at [Śrirangam! We will serve You, [Balarama] the ploughholder and farmer of [the world’s] welfare Who counted his victory in gambling with the King of Kalinga’s sprout-like teeth Whose momentary separation [from Kṛṣṇa] caused the uproar created by Kaliya and Whose activity as messenger made the cowherdesses forget the transgressions of Kṛṣṇa.
Praise-Poem to the King [of the Universe] at Śrirangam 255 71 Devaki wanted You, [the Supreme] Brahman Who resembles a slow-moving rain filled cloud the wearer of the golden garment the Lotus-eyed One [carrying] five weapons, to be her baby. O Beloved One of [Śrī]rangam, Who else longs for such a child? 72 In the intoxication [caused] by the melodious sound of Your flute mountains and fire became cool liquid sages became fools senseless trees along with the cowherders became enlightened huge poisonous snakes became nectar and cows and tigers became brothers. Other things were also changed and You Yourself O Lord became just another one among them.
256 73 Śrīrangaraja Stava: Part II Having the form of Kalki, You will give relief to the world and will kill the polluted rogues of Kali [Yuga]. O Resident of [Śrī]rangam! Annihilate all the cruel ones right away saying, “Cut, [them to pieces], Cut [them to pieces]”! 74 Let cease the counting of Your births overflowing with auspicious qualities [as well as] the numbering of the groups of Your qualities O Lord at [Śri]rangam! You delight at being worshipped in this world in temples, homes and hermitages, bearing all things and in a condition of complete dependence upon the temple priests. Tender-hearted persons are stunned at this character [of Yours]. 75 Having thought thus: “The Auspicious Heaven is beyond the level of speech and mind; all incarnations [are limited] to some [particular] time; but this state [of incarnation in an icon] is for the welfare of the entire people” and blinded (to our faults] by Your compassion,
Praise-Poem to the King [of the Universe] at Śrirangam 257 You soften the hearts [of Your devotees] with glances welcoming to the afflicted. You sleep in the [Śrī]rangam Abode in the awakened state made unsteady by Your consideration to protect the [whole] world. 76 Knowing the One sleeping on Ananta with his own mind broadened by his experience as creator in many eons, Brahma who bathes in the Ganges flowing from the water-pot used for pūjā and who praises You on his own with the help of his wife Bharati, worshipped You with His faces, eyes, and hands-folded-in-supplication like lotuses bent down [before You]. 77 O All-pervasive One! You Whose lotus feet are worshipped by the waving of lamps and luminous with lustre from the gem-studded makaras on the groups of crowns belonging to the Kings of the Manu Dynasty prostrating [before You] are suitably adored in the Abode of [Śri]rangam in Your form as Maithili’s Husband. 78 Although the members of the Manu Dynasty and the auspicious Brahmā [are present],
258 Śrīrangaraja Stava: Part II You [remain here] solely because of the esteemed Vibhīṣaṇa. O Lord! [Reclining] in the middle of the river, You gladden this people poor in auspicious qualities! 79 May I worship that Lord at Srirangam Who because of the great lustre which reaches from His crown clear down to His toenails [Gayatri Mantra] describes as the well-known and worshippable Supreme Splendour of the Sun, and the Śrutis describe as the Red-lotus-eyed [Lord] and the Golden One. 80 You are the Soul of [all] moving beings and non-moving objects, the Eye of the sun, Varuna, and Agni. For hundreds of autumns [here] in [Śrī]rangam may we see You Who have an eternal and inherent close association with Laksmi. 81 I will not leave the Master to Whom I belong Who sleeps in [Śrī]rangam’s lofty sanctuary.
Praise-Poem to the King [of the Universe] at Śrirangam 259 With servitude [to Him] as my essential nature, I worship Him with sacrificial oblations consisting of knowledge. 82 I take refuge with You, the Lord at [Śrī]rangam, the life of all Your subjects the ambrosia of the gods. An individual soul who exists for That One, I cleave to You Who are the glorious Supreme Brahman! 83 O Master of [Śrī]rangam! According to the verses of the Gītā, O God, without any discrimination You consider as equally generous those who have Your refuge as their [only] help [whether they be] one desirous of regaining lost wealth one wishing to acquire new wealth one who [wants the experience of] his own Self one who is desirous of knowledge one who wishes his own servitude [to You] [or] a wise one. 84 Without attachment and without egoism, devoid of all worldly desire and with minds [concentrated on] the Supreme Soul, some perform the daily, occasional and optional commands 260 O Moon of Rangam without really acting. Śrīrangaraja Stava: Part II 85 Considering the individual soul as the twenty-fifth [tattva] and having distinguished it from the group of shining tattvas, those who concentrate their own minds on the bearer of truth [within themselves] reach themselves. Those who unite themselves to You obtain You, O Lord at [Śri]rangam! 86 With their attachments destroyed and with minds made tremulous from the intensity of their inherent slavery [to You], some offer You praise, meditation, and salutations, and obtain the greatest goal – they exist in You! O Lord at [Śri]rańgam? How can this be? [For] You exist in them! 87 Upanisadic statements say that the Possessor of Sri declared cit and acit as His own [possessions] by [His activities] beginning with the creation, maintenance, and direction [of the worlds] and takes them to Himself.
Praise-Poem to the King [of the Universe] at Srirangam 261 [We see] here that the state of being the means and the goal is Your true nature, not just [a reflection of] two of Your qualities. So without any pretext I chose You as my refuge, O One reclining in [Srirangam! 88 A creature is put in the state of transitory existence or Final Liberation by You alone in the same way that a cowry is placed in the category of a penny or a gold piece by a clever [king). Protect me –You and only You – O Treasure-house of [Śri]rangam! 89 O Lord at [Śri]rangam! Without the wealth of knowledge, works, or devotion, devoid of desire, eligibility, ability and repentance, ignorant and full of sins with my mind foolishly confused by worldly affairs, I say: “Be my refuge”. 90 While You, the Supreme Goal of life, Who have me as Your chief object of concern, are [right] here [before us]
262 Śrirangarāja Stava: Part II O Rangacandra I deceive the entire people. Trusting in unreal things which cause the soul to perish and arrogant at being a spiritual guide, I [act] like a wise man who has the same form as You! 91 Transgressing Your commandments and prohibitions, I continuously injure You and Your devotees in word, thought, and deed. I delight in consciously or unconsciously committed offences unbearable to You. O One devoted to [Śrī]rangam, out of Your forbearance please don’t consider me as belonging to another, [rather, look upon me as Yours alone]. 1: 92 When there exists here [in Srirangam] a dense shade [created by] the boon-bestowing tree of Your shoulders, still I take shelter in the shadow of sensual enjoyments resembling the expanded hood of an angry snake, O Life of [Śri]rangam.
Praise-Poem to the King [of the Universe] at Śrirangam 263 93 Alas! Friend of [Śrī]rangam! The strength of insects [like myself] is greater than all Your creative power! Crossing beyond even Your grace, this insect perishes – dying while still living – [just like a silkworm which makes its nest and then dies there] as described in the “Maxim of the Silkworm in its Cocoon”. 94 O Lord at Srirangam! Who has seen the other shore of [the ocean of] my sins? Who has seen the other shore of [the sea of] Your good qualities? For just like a do-nothing who remains thirsty in a flood I am not adept in satisfying my thirst [by drinking in] Your auspicious qualities showering down [upon me]! 95 Being born in human and other forms, because of Your grace You experienced the matured fruits of the actions appropriate [to those births], O One reclining in Srirangam. If that is so, then why should we be troubled [by having to bear] again and again happiness, distress and all the rest?
264 Śrīrangarāja Stava: Part II 96 Your patience will approach even a guilty one who has true repentance but how can it exist in an arrogant sinner like me? Even so O Overlord [of the Universe] at [Śrī]rangam Your boundless patience may forgive even an unrepentant [man like me]. 97 Known throughout the whole world always, let Your patience which contracted [when directed toward] great sinners like the crow [Jaṭāyu] and Sisupāla because they had an iota of an auspicious quality roam about in me who am ignorant of even the thought of having a tiny bit of [a single] auspicious quality, O Bestower of boons! 98 Your compassion removes misfortune for others [but] the sorrow of samsara is happiness to me, so I am beyond Your mercy. Even though sorrow causes me to rejoice, take pity on me O One abounding in auspicious qualities! O [Lord] Who lives in the [Srirangam Temple! 99 Encircled by the waves of the six kinds [of suffering] the womb, birth, old age, death, pain, and karma,
Praise-Poem to the King [of the Universe] at Śrirangam 265 I have longed for You Who are worthy of Sri just like a dog [who wants to eat the food] offered to the gods in the Vedic sacrifice. 100 O Treasure-house of [Śrī]rangam! Enjoyment of the prosperity bestowed by You is better for a dog like me than the feigning of humility [founded on] the imitation of my predecessors. 101 O Lord at [Śrī]rangam! Having forsaken You Who have taken an vow for the welfare of those who – once only –
have surrendered to You, imploring “I am Yours”, I become egoistic due to the absence of trust and discrimination.
…
266 103 Śrīrangarāja Stava: Part II Compassion consists in being unable to bear the sorrows of others; You are non-different from others, so You are not compassionate. You do not even know the offences of those who bow down [before You], so You do not have patience, O Moon of Rangam. O Lord, You regard Your wealth as [already] belonging to those who long for it, so You cannot be called generous. 104 Lift up this very dejected person with the loftiness of Your auspicious qualities, O Master [of the Universe] in [Śri]rangam! [For after all], the lordliness of the Lord [consists in] the complete satisfaction of His supplicants’ desires! 105 You support those who delight in ritual actions knowledge devotion and detachment just like water bears fish. O Lord at [Śri]rangam! If You protect a very insignificant one like me, it would be [like] a shed in which cool water is kept [for travellers] in the deserts.
Praise-Poem to the King [of the Universe] at Srirangam 267 1 2 4 NOTES “Veda” (māṇam, synonymous with pramāṇa, lit. “a means to valid knowledge”). In the context of this stanza, the reference is to sabda, or scripture. Śrīvaiṣṇavas frequently quote this stanza in order to dem- onstrate the importance of scripture as a pramāņa. The imagery of the Veda as lamp is in found Tirumankai Ālvār, PTM, 8.9.4 in which the phrase “…a lamp spread in the form of the Vedas” (maraiyāy viritta vilakkai) occurs. “Jainas”(arhat). Arhat may refer to “a Buddha who is still a candidate for Nirvāṇa; a Jaina; a superior divinity with the Jainas; the highest rank in the Buddhist hierarchy” (M-W, 93). In this stanza the term is used to refer generally to those who deny the authority of the Veda. “Manu remembered (or taught) that!” (smṛtavān manustat) is a humorous reference to Manu Smrti wherein Manu ex- pressed his view of the validity of Smrtis: “Smrtis which deny the authority of the Veda (veda-bahyaḥ, lit. “which are outside the Veda”) or which interpret it according to wrong ideas (kudṛṣtayah) all are considered to be in ignorance and useless” (Manusmriti 1961: 12.106). This stanza is the beginning of a section extending through v. 15 which consists of a refutation of the various philosophical schools and religions. By including stanzas of philosophical refutation in what is by genre a praise- poem directed to the Lord at Srirangsam, Bhaṭṭar is following Tonṭarațipoți Ālvār, TMālai, vs. 7-8. For purposes of clarity, the stanzas of philosophical refuta- tion (vs. 4-15) have been loosely translated. The people mentioned in this stanza as not discriminating between body and soul are the Cārvākas, who do not accept the existence of the soul because it cannot be perceived: “…the Cārvāka admits the validity of only one pramāṇa, viz. perception, and rejects not only verbal testimony but also in- ference….The Cārvāka…does not believe in any spiritual values and is content with the worldly ones of sensual plea- sure (kāma) and wealth (artha)….He repudiates the authority
268 6 8 Śrirangaraja Stava: Part II of the Veda which, according to the orthodox, is the source of belief in such values, saying that different parts of it are irreconcilably at variance with one another, and that it is therefore impossible to make out what it really teaches” (Hiriyanna 1974: 57-59). “contemptible quack Buddha” (sugatapāśaḥ). The suffix pāśa carries a wide variety of negative meanings. Sugata is one of Buddha’s many epithets. “Is…neither is nor is not” is the “Madhyamika definition of the ultimate reality…viz. that it neither ‘is’ nor ‘is not’, nor ‘both is and is not’, nor ’neither is nor is not’. It ex- cludes all conceivable predicates, including that of non-exis- tence; and the ultimate has accordingly to be viewed as be- yond all conception, and not as absolute nothing” (Hiri- yanna 1974:82-3). Bhattar refers to the Lord at Srirangam as Varada or “Be- stower of boons” in his refutations of Buddhist philosophy (vs. 6-7), thus contrasting the world-denial of the Buddhists with the more positive attitude to the world that exists in Vaiṣṇavism. Some modern scholars would disagree with Bhattar’s in- terpretation of Buddhist (and especially Madhyamika) thought found in this and several other stanzas. “…the ma- jority of modern scholars who have studied this school of thought [i.e. Madyamika] are of the opinion that ’the void’ (sūnya) here means only that it is nothing, as it were, since it is altogether incomprehensible” (Hiriyanna 1974:82-3). In their violent tone, this and several other of Bhaṭṭar’s stanzas resemble Toṇṭaratipoți Alvār’s TMālai (see especially v. 8). Bhattar refutes three schools of Buddhism in this stanza. Compare with Rāmānuja, who divides Buddhism into four schools: “[the Vaibhaśikas] admit the external things which consist of the elements and the products of those elements, and which have all of them the nature of an aggregate constituted by infintesimal atoms belonging to the elements, earth, water, fire and air, as also the internal things con- sisting of the unceasing flow of consciousness, love and hatred; [they hold] that these are all established by
Praise-Poem to the King [of the Universe] at Śrirangam 269 11 12 13 14 perception and inference…. The Sautrāntikas are of opinion that all the external things consisting of the earth etc. are capable of being inferred by means of the understanding…. Others [i.e. the Yogacaras] hold that the understanding without [any] external objects is alone the real entity, while all the external objects resemble the objects perceived in dreams. All these three schools also hold that the reality accepted by them is momentary in nature…. There are others still [i.e. the Madhyamikas] who uphold the nothingness of all things” (ŚrīBh II.2.3.17). “Rama’s weapon” (rāmāstram) refers to the arrow or missile of Rama, which was so powerful and precise that it never returned until fulfilling its aim. “The jugglery of the seven explanations” (sapta-bhangi- kusṛtim). Jaina philosophy attempts to reveal the “relative character of our knowledge of reality that is made known through the sapta-bhangi; and it consists of seven steps since there are seven, and only seven, ways of combining the three predicates, taking them singly, in twos and all to- gether. To state the first four steps of the scheme: (1) may- be, a thing is; (2) maybe, it is not; (3) maybe, it is and is not; (4) maybe, it is inexpressible…(5) maybe, a thing is and is inexpressible; (6) maybe, a thing is not and is inexpressible; (7) maybe, a thing is, is not and is inexpressible” (Hiriyanna 1974: 67-8). Kaṇacara (or Kaṇāda) is the name of an important Vaišeṣika philosopher; Caraṇākṣa is a philosopher of the Nyaya School. “It is in elaborating this [Nyāya-Vaiseṣika] cosmological scheme that the system postulates the existence of God as the all-knowing Being, who disposes the atoms in the man- ner required for the emergence of the world as we know it. He does not create the atoms, because they are eternal like him. In other words, he is only an efficient cause possess- ing the will and intelligence required for bringing about the desired result [and not the material cause of the universe]” (Hiriyanna 1974: 89-90). “Fifth Veda”, that is, the Mahābhārata. 270 15 Śrirangaraja Stava: Part II In recognizing the partial validity of the Samkhya, Yoga, and Pasupata schools, Bhattar follows Ramanuja: “It is dif- ficult to concede authority in respect of reality as it is, to systems of individual origin, on acount of their arguments about principles conflicting with one another and on account of their stand against the reality which is to be known only from the Vedas, which are free from the slightest trace of all imperfections like carelessness, etc. on account of their su- perhuman origin (apauruṣeyatvena); Nārāyaṇa, who is the Supreme Brahman, is to be known from the Veda; hence the reality of every principle taught in the various systems, such as the pradhana, the puruşa and Pasupati, is based on their having for their self Nārāyaṇa, who is the Supreme Brah- man to be known from the Vedas…It is not that everything in these systems is to be repudiated, as is the case with the philosophies expounded by Jina and Buddha” (ŚrīBh II.2.8.42). “soul” (purusa). The Samkhyas teach that there are two eternal entities: matter (prakṛti) and souls (purusa). “…God is here one of the Purușas so that, though eternal and omnipresent, he is not all comprehensive. There are other Purusas as well as Prakṛti to limit his being…he is not responsible, in the ordinary sense of the term, for the cre- ation of the world which…is the spontaneous work of Prakṛti. All that he is stated to do is to prompt, in a way, evolution of Prakṛti or to bring about its connection with Puruşa needed for the evolution” (Hiriyanna 1974:125). the Bhattar calls the quality of lordship as understood by [Patanjali’s] Yoga philosophy a “reflection” (prati- phalanam). Although the school accepts the existence of God, it believes His existence can be known only by in- ference: “The argument [for the existence of God] is that the gradation of knowledge, power, and such other excellences which we notice in men necessarily suggests a Being who possesses those excellences in a superlative form” (Hiri- yanna 1974:125). “Beggar” (bhiksu) refers to Siva. When Śiva cut off the head of Brahmā, his skull stuck to Siva’s hand, and re-
Praise-Poem to the King (of the Universe] at Śrirangam 271 16 17 18 19 mained there until filled with alms. Therefore, Bhattar calls Śiva a “beggar”, an image of Siva popular with the Alvārs. “Even though established by You in a deceptive manner” (mohana-vartmana). An alternative reading is mohana-varș- manā or “[established] by Your infatuating greatness or handsome form”. The first reading is based on the com- monly held belief that even the heterodox philosophies are the creation of Lord Viṣṇu-Nārāyaṇa. It is for this reason that nearly every Śrīvaiṣṇava temple contains a statue of Kapila, one of the forms taken by Viṣṇu-Nārāyaṇa, Who is said to have created various erroneous philosophies in order to reveal, by comparison, the greatness of Visiṣṭādvaita. Following SvetUp, v. 18, Bhattar says that Nārāyaṇa teaches the Veda to Brahma, and then to the rest of the world through him. 20 Bhattar mentions eight aids to the study of the Vedas. The last two, Nyaya (logic) and Mīmāmsā (a particular school of Vedic interpretation) are not normally listed with the stan- dard six. The remaining six are called the vedarigas (“limbs or branches of the Vedas”). “The first portion [of the Vedas]” (pūrva-bhāgaḥ) refers to what is usually called karma-kanda or pūrva-mimāmsā. It includes the ritualistic portions of the Vedas which, accord- ing to Ramanuja, “give small and transitory results” (ŚriBh 1.1.1.1). The “lofty division” (ürdhvaḥ bhagaḥ), usually termed brahma-kanda or brahma-mīmāmsā, refers to the Upanisads, which give knowledge of Brahman and final release (ŚriBh I.1.1.1). This stanza is frequently quoted by Śrīvaiṣṇavas. Note that Bhattar follows Ramanuja in regarding the entire Veda as a single unit (ŚrīBh I.1.1.1). “I am known/made known by all Vedas” (vedyaḥ vedaiḥ sarvairaham) is based on Kṛṣṇa’s statement in BhG 15.15: “I alone am known by all the Vedas” (vedaiśca sarvaiḥ aham eva vedyāḥ). “ritual sacrifices” (ista); “meritorious works” (pūrta). “Apūrva” refers to “the remote or unforeseen results of ritual actions (such as heaven). Two schools of Mimāmsa- kas are indirectly referred to in this stanza: the Prabhakara
272 24 26 29 30 Śrirangaraja Stava: Part II School of Mimāṁsā teaches that the sacrifices create power (apūrva), and a lot of powers taken together give heaven, etc. The Bhatta School of New Mimāṁsā teaches that these sacrifices are worship offered to ancestors and the gods, and their fruits come from their grace. “All This, indeed, is Brahman” (sarvaṁkhalu[idaṁ brahma]) is from ChUp 3.14.1; “All [things] have That as the Self” (aitadātmyam [idaṁ sarvam]) is from ChUp 6.16.3; “All this and I [are Vasudeva]” (sarvam idam aham [ca vasudevaḥ]); “You are That” (tattvaması) is from ChUp 6.8.7 and 6.16.3. The phrase “has a Lord” (sarājakam) is a reference to the view of Nyaya philosophers, who accept the existence of God on the basis of inference. The phrase “has no Lord” (arājakam) refers to the Mimāmsakas, who deny the exis- tence of God. The phrase “has many lords” (aneka-rajam) refers to those people who believe in the equality of the three gods Brahma, Viṣṇu, and Śiva (Aṇṇankarācāriyar 1974). The offering of “satisfying water” (jalamucitam) to the dead refers to the ritual offering called tarpaṇa, which involves “the refreshing (especially of gods and deceased persons) [rşi-pitr] by presenting to them libations of water” (M-W, 440). This stanza describes the Lord as priceless because of His qualities. A more usual Śrīvaiṣṇava interpretation is that the qualities of the Lord get their value from their association with Him. See, for example, SVS, vs. 47-8, and SBS, v. 22. The image of the Lord possessing an infinite number of senses, symbolic of His omniscience, is taken from PuSũ: “The Person who has a thousand heads, a thousand eyes, and a thousand legs….” According to the commentary of Aṇṇarkarācāriyar (1974), if the term “caused by ignorance” (ajñamūlam) is taken as referring to insentient objects (acit), the stanza is a refutation of Samkhya philosophy; if interpreted as referring to (māyā), it is a refutation of Advaita.
Praise-Poem to the King [of the Universe] at Śrirangam 273 31 33 34 36 38 40 The navel of a spider, from which the web emerges, is an image commonly employed analogically to the creative power of Brahman. MUp 1.1.7: “Just as the spider casts out and draws in [its web], as on earth the annual herbs are produced, as from a living person the hairs of the head and body spring forth, in that same manner, the universe is generated from the indestructible [Brahman]”. Śaivas do not accept the Lord as the material cause of the universe. The idea expressed here is that while the fragrance of musk has an effect on the persons who smell it, the quality of the fragrance itself is not changed in being smelled. In this stanza, Bhattar combines two of Ramanuja’s defini- tions related to the doctrine of causality. See Carman 1981:163. The Aranyakas are difficult texts to comprehend. The par- ticular reference in this stanza is most probably to the Bṛhad Up 2.1, a passage that can be easily used by Advaitins to substantiate their understanding of Brahman as qualityless. For svarupa and svabhāva in the theology of Rāmānuja, see Carman 1981: 88-97. Sudarśana Sūri, who commented upon Rāmānuja’s GT, identifies svarupa (essential form) with īṣitṛtva (lordliness/ supremacy/sovereignty) and svab- hāva (essential nature) with saulabhya (accessibility) (Carman 1981:91). In the commentary on this stanza by Aṇṇankarācāriyar, vaipuli (greatness) is glossed with svarupa. The four stages of meditation are mentioned in this stanza – “the awaking state” (jāgrat); “dreaming sleep” (svapna); “dreamless sleep” (atyalasa); “the fourth and final state” (turiya). Bhattar elaborates upon the four stages in his BhGD: “In the first group [of meditators], the external senses function; in the second group they do not function, only the mind is active; in the third group even the mind does not function, there is only breathing; in the fourth group even the breath is suspended. In the Paramapada there is a pillar called viskha-sthambha, composed of non-material matter (śuddha-sattva). There are four parts in the pillar from the base upwards and on the four sides of each part are
274 41 45 47 49 50 53 Śrirangaraja Stava: Part II the four vyuha-forms – Vasudeva, Samkarśana, Pradyumna and Aniruddha. The four parts, with one of the four vyūhas in each, correspond to the four stages of development that may be found in the worshipper who meditates on them” (Bhaṭṭar, BhGD, No.140, fn). “According to Samkhya philosophy, the first thing to emerge from Prakṛti is ‘intellect’ (mahat), which in turn gives rise to the principle of individuality or “egoism” (ahamkāra)…. From egoism, two groups of principles proceed: One of them consists of the further aids to conscious life, that is, manas, the five sense organs, and the five motor organs, that is, speech, handling, walking, evacuation (payu) and reproduction. The other principles forms the basis of the objective world, that is, the group five elements” (Hiriyanna 1974:110). of The image here is of a mother who drinks medicine herself instead of giving it directly to her sick baby. The baby re- ceives the benefit of the medicine through the drinking of its mother’s milk. “The Maxim of the Stick and the Sweets” (danda-apupika- [nyāya]) teaches that, when a stick (used to drive away the rats) and sweets have been kept together, if the stick has been eaten by rats, then we need not speak about the sweets for we can be sure that they were eaten too. Bhattar refers to this maxim in another context in BhGD, No. 45. Compare Bhattar’s view of the inseparability of Viṣṇu and Śri with VP 1.9.140-43. “Fools…show disrespect” (avajānanti mūḍhāḥ) is based on BhG 9.11: “Fools show disrespect for me who have re- sorted to a human body” (avajānanti mām mūḍhāh manuṣim tanumāśritam). “The…sacrifice that is knowledge” (jñāna-yajña) is based on BhG 9:15: “With the sacrifice that is knowledge (jñāna-ya- jñena)…worship me”. The swan who brought the Vedas to the world has been praised by Tirumankai Alvar in PTM 5.7.3, in which it is said that the Lord became a swan (annnam), graciously re- vealed the Veda (marai), and destroyed the darkness.
Praise-Poem to the King (of the Universe] at Śrirangam 275 54 55 56 57 64 74 75 “To measure the worlds [which reside] in Your stomach” is a reference to Vişņu’s swallowing of the world. While the verbs in this stanza are in the imperative, they have been translated with a sense of the past tense according. to Panini 3.4.13. When a number of verbs are used in a single stanza, imperative terminations may be used with the sense of the past tense (From an interview with Prof. K.K.A. Venkatachari, February 1987). Tirumankai Ālvar identifies the Gajendra episode with the Lord at Srirangam in PTM 5.8.3. The idea of Viṣṇu’s hurried response to the trumpeting of the elephant Gajendra being viewed with wonder by the res- idents of Vaikuntha is expressed also in Tontarațippoți Alvar, TMālai, v. 44. “According to the Maxim of Milk and Sugar” (sitäkṣira- nyāyena) refers to the maxim based on the example of the mixing of milk and sugar. When milk and sugar are mixed together, you cannot differentiate between them. “dependent upon the temple priests” (arcaka-parādhīna). Arcakas are temple priests who are specialists in ritual per- formances. The first half of this stanza refers to the previ- ous stotra verses in which Bhaṭṭar has enumerated and praised the qualities of Vişnu’s transcendent form (vs. 27- 38) and His occasional incarnations (vs. 39, 49-73). In the second part of the stanza, Bhattar introduces the topic of Vişnu’s iconic incarnations. Doctrinally, this is an impor- tant and often quoted stanza because it emphasizes the im- portance of God’s presence incarnate in the worshippable temple icon (arcāvatāra). Sleeping in the unsteady awakened state refers to the Lord at Srirangam’s yoga-nidra. It is interesting to note that the vyūhas are always in the state of yoga-nidra since they are associated with creation, the idea being that when thinking deeply, or planning seriously, the eyes are often half-closed. The Pañcarātra Agama texts refer to the time of the temple icon’s four-month slumber (yoga-nidra) as a time when the daily temple rituals (nitya) continue, but special (naimittika and kamya) rituals are prohibited.
276 77 79 81 888888 85 86 888888 87 888 90 00 93 95 99 Śrirangaraja Stava: Part II “The waving of lights” (niranjana) refers to the Pañcarātra Agamic ritual which involves the waving of lighted lamps before an icon as an act of adoration. Both the Tamil and Sanskrit commentaries gloss the implied subject of the verb as Gayatri Mantra. “The Golden One” (suvarna) is based on ChUp 1.6.6. “Red-lotus-eyed [Lord]” is an epithet of historical impor- tance in the Śrīvaiṣṇava tradition. According to a popular hagiographical story, Rāmānuja broke with his teacher Ya- dava Prakasa over the interpretation of this epithet. Compare with BhG 9:15. The twenty-four tattvas include prakṛti, mahat, ahaṁkāra, the five elements, the five qualities inseparable from the five elements, the five sense organs, the five organs of knowl- edge, and manas. Compare with BhG 9:14 and 9:29. Theologically, this is an important stanza, for here Bhaṭṭar proclaims Lord Visņu as both the means (upaya) and the goal (upeya). In medieval India, kings had the discretionary power to in- crease or decrease the value of coins such as the cowry- shell. This stanza substantiates Bhattar’s position within Śrī- vaiṣṇavism as an Acarya, called here a desika or [spiritual] guide. “Maxim of the Silkworm in its Cocoon” (kośakāra-nyāya) describes the silkworm which makes a cocoon from out of its own mouth and then dies there, unable to come out. TVM 7.5.2 refers to the Lord’s facing of all kinds of un- bearable things during his incarnations here on earth. “offered to the gods in the Vedic sacrifice” (deva-vaşat kṛtam, lit., “uttered [the word] ‘vaşat’ to the gods”). Vaşat is an indeclinable exclamation spoken by the Hotri priest at the conclusion of the Vedic sacrifice. 102 This stanza may well refer to the ritual of pañca-saṁskāra.
Śrī Guna Ratnakośa 1 I join my palms together in supplication to Śri who makes fruitful by her approving glances the effort of Hari (expended] in the creation of the entire [universe of] sentient beings and insentient matter. 2 We take refuge with Śri King Ranga’s First Queen who [glows like] the flame of an auspicious lamp in the palace of Srirangam, the play of a minute’ portion of whose sidelong budding-blossom covered glance effects [the manifestation of] the cherished splendour-filled group of the seven worlds. 3 The desire-granting creeper that is Laksmi who has black bees [enjoying] the broad flower blossom clusters that are her breasts and eyes enriches Śri’s tree-like companion [Lord Viṣṇu] at the commencement of her embrace
278 Śrī Guņa Ratnakośa of His slender trunk with arms shining on all sides. May she likewise adorn me with her sidelong glances. 4 May Śri cover and protect me with her sidelong glances understood only by a mind resembling nectar-billows she whose eyebrow-movements are the determining factor in the gradations [assigned at the time] of the creation of non-moving [things] and moving [beings] whose footprints on Vişņu’s chest the Vedantas accept as conclusive evidence of His supremacy whose amorous gestures make the experience of the Lord’s universal form at the beginning of their enjoyment [seem as negligible] as play in the palm of the hand. 5 Our desire to praise you far exceeds our capability! Even [gods] of olden times such as Brahma said: “Who are we to praise Your glory?” O Goddess! Ignorant in the language of speech and mind, we who have [nothing except]
Jewel-Treasury of Śri’s Auspicious Qualities low and miserable words still strive to sound forth Your glory. Hail to the greatness of our words! O Goddess! Poets say that 6 the elaborator of the auspicious qualities of one who is to be celebrated is called a “praiser” (stota). This task of praising you rests on me alone because you have accepted my impatient words of praise. O Prosperous One! Let your [auspicious qualities] beginning with patience generosity and compassion pour forth their own fame! Let Lakṣmi herself 7 First Queen of the King at [Śrī]rangam perfect my beautiful verse with her sweet glances. Poets with thirsty ears [will] drink in the greatness of this [praise-poem] skillful in euphony, and graceful in the arrangement of words.
279280 Śrī Guņa Ratnakośa 8 You alone make my speech – untouched by imperfection familiar yet profound broad with many [attractive] qualities producing affection in the mind [of the listener] – continuously enjoyable to the ear on account of the harmony of the words and shining in every way, O Śri! O śrī of Śri! 9 O One reclining in Śrirangam! Listen well! We say here that the glorious Śrī is very dear to Your heart greater even than You! Upon hearing this, may Your eyes roll with joy! May hundreds of upper garments [worn] on Your shoulders burst [as Your chest swells] from excess of delight! O Goddess! 10 The great elders proclaim Śruti a treasure-house [containing] piles of the precious gems of Your true auspicious qualities.
Jewel-Treasury of Śrī’s Auspicious Qualities [The sacred scriptures] beginning with Smṛtis and Purāṇas along with Itihāsas and logic are [the keys] fit for opening its door. 281 11 [Among the people] not favoured by your glance for [even] a moment some declared the Vedas devoid of authority. Others [without denying the validity of the Vedas] proclaimed that this world has no Ruler, while some maintained that it has. Some [declared] that the Lord Who is the possessor of [all] auspicious qualities is devoid of attributes, while others maintained that the quality of good kingship resides in a beggar! · O golden creeper in the courtyard of Śrīranga’s palace, just like that the fools slapped one another! 12 Beholding your greatness hidden in Vedanta O Lakşmi fortunate ones their mind’s eye shining with the collyrium of devotion enjoy you like a treasure. O Possessor of all riches! They [alone] are fit by birth
282 to enjoy your divine wealth! Isn’t that true? Śri Guņa Ratnakosa O Śri! 13 Section by section, Śrī Sūkta discloses your abundant good fortune which we proclaim with the words “Supreme Sovereign of this world”. The One about Whom Puruşa Sūkta spoke with the words “Someone rules the world”, its latter portion praised as “your consort”. 14 Not only has this Upanisad lifting high its hands described you as the Controller [of the universe]; Śrīrāmāyaṇa too gets its very life from your activities. O my Mother! The compilers of Smṛtis along with Purāṇas and Itihāsas have led the way [by declaring] the Vedas a valid proof of your greatness. 15 O Beloved of the Leader [of the Universe] at [Śrī]rangam! Lofty, auspicious, luminous weighty, virtuous, and, moreover, pure – lordliness is the quality that makes one [person] greater than another as it gradually increases
Jewel-Treasury of Śri’s Auspicious Qualities from the headman of a small village clear up to lord [Brahmā], creator of the entire universe. Yet the fortune of these and all others is born from only five or six drops of your [powerful] glance. 16 Seated [high] upon a proud elephant with a pearl umbrella [surrounded] by precious gems creating a crashing sound as they dash against his crown, an [emperor] does not even take notice of the kings bowing down [before him]. [In front of him] stands another man destitute and shelterless pitiably showing his rows of teeth. [The condition of the emperor] is dependent upon the opening of your eyes [and the state of his destitute subject] is dependent upon their closing, O Beloved of the King at Srirangam! 283 17 To whomsoever your creeper-like eyebrow desires to move O ambrosial friend then [at once all wonderful things] such as pleasure, intellect, knowledge courage, prosperity, accomplishment and wealth repeatedly intent upon being first compete with each other [in getting to him] O Indirā
284 and having reached him, and being under his control, [become like a rushing river] which overflows its banks. Śri Guna Ratnakośa 18 The dance of your glance or its absence O Lakṣmi [divides] this entire [world] by nature [both] good and bad into being and non-being and high and low along with the categories of moving and non-moving [Lord] Brahma and the utterly destitute [the wise] Bṛhaspati and an [insentient] tree and the strong and the weak. 19 Before the creation [of the universe] when cit and acit were mixed together your Beloved declaring the suitability of the time willed to create the thousand Cosmic Eggs with their sheaths [which contain the fourteen worlds] beginning with the earth and the atmosphere along with the [five] elements, egoism, buddhi, the five sense organs, the mind, and the five organs of activity [solely] for your pleasure, O Goddess of the Lord at Srirangam! 20 The Primordial Man showed the multitudes of souls
Jewel-Treasury of Śri’s Auspicious Qualities [all kinds of] sensual enjoyments beginning with sound and by His own Viṣṇu-māyā which has the qualities [of sattva, rajas, and tamas] caused them to forget the glory of servitude [to Him]. [In His play, the Lord] is [like] a man imitating a prostitute who causes the lust-filled rogues [chasing after him] to be laughed at! O Supreme Sovereign at Śrīrangam, 285 [a Lord like that] is fit for your mirthful merriment! 21 [Wise ones] have repeated that the Supreme Heaven of Viṣṇu which transcends the mind is beyond darkness is very wonderful and immutable is the birthplace of of union [with the Lord] and is unattainable by my words [exists] for your sake, O Mother. To the person heading toward that place the City of the Gods seems like hell! 22 All moving beings and non-moving things are [created only] for your play; the Eternal Realm too exists for your enjoyment; the auspicious celestials look upon you always
286 Śrī Guna Ratnakosa and are intent upon works of service [to you]; we [your devotees] are among those led solely by your grace; the Supreme Person [Himself] is your Owner. O Supreme Sovereign at Srirangam! [All] these things are surely assistants in the diffusion of your [glory]! 23 O auspicious one in the house of Srirangam’s Lord! [The city] known as Ayodhya and Aparajitā [situated] beyond the Highest Heaven, filled with beings having a thick abundance of wonderful enjoyment flowing like ambrosia, the goal of your devotees, which has town guards fearful of your commands and tender [toward the devotees] on account of your blessings [wise ones] know as the capital city belonging to you two. O Śri! 24 O Prosperous One! They say that the gem-studded audience hall belonging to you two in that [capital city] a place free from fear and the sole ocean of bliss is the resting-place of your subjects limitless like your grace who have serving instruments such as bow, discus, and sword
Jewel-Treasury of Śri’s Auspicious Qualities carried out of their desire to serve you and who because of their affection take great pains in the unnecessary protection [of you and the Lord]. 25 Having spread [into a bed] the Serpent (bhoga) Ananta soft to the touch and fragrant like algarland, you who lead the entire world under a single umbrella – a canopy formed from the splendour of the serpent’s expanded hood of jewels shining above and are worthy of your Beloved with His innumerable majestic qualities appropriate to the santodita state provide enjoyments (bhogan), O Goddess, abounding in thick rasa due to your state of non-separation from each other. 287 O Goddess! 26 As if with your own breasts, arms, and eyes, You console your Beloved with Nila, Bhumi and His thousand other consorts who are inherently enjoyable to you [and the Lord] in the same way that flowers and sandal paste exist [solely] as objects of enjoyment, and who are led by you as conduits carrying off [the overflow] from [your and Viṣṇu’s] fully satisfying love.
288 Śri Guna Ratnakośa 27 Oh Śri! O Mother! Compelled by hearts mixed with deep emotion and melting with love, eternally present for the activity of massaging your feet and those of Srirangam’s Lord, the eternally free souls who enjoy servitude [to you] are like friends devoid of distinguishing characteristics in qualities, form, dress, activities, nature, or enjoyments eternally free from even a whiff of imperfection. 28 O moon-faced one! At the time of the [Vedas’] ascertainment of the nature] of the Lord, His inherent autonomy is [proclaimed] solely by virtue of the excellence of His intimate connection with you. You have the exalted dignity of being the very basis of the definition of your Husband’s [essential nature]. Because you are included [in the definition of the supremacy of the Lord] O Mother Śrī Śruti does not refer to you separately. O Kamalā! 29 The word “auspicious” is extended to the Lord only because of His contact with you.
Jewel-Treasury of Śrī’s Auspicious Qualities There is no other reason. Someone who wishes to tell of the richness of the [delightful] fragrance that makes a flower flourish does not describe that [fragrance] as sweet because it has the status of being [a quality of the flower]. 289 30 The one on whom a multitude of your sidelong glances [fell] became the Supreme Brahman. [The ones] below Him on whom only two or three [of your glances fell] became [the gods] beginning with Indra. So, O Śri, in affirming these [gods], the Vedas [really] praised you, [because] the [laudatory] description of a city and its treasury is in effect the glorification of its king! O Śri! 31 By your very nature you belong to Vişņu; but [even though] the Lord’s state of prosperity is dependent upon you, He did not become one whose glory is dependent upon another. A precious diamond with its own splendour neither becomes defective nor is its independence in any way dulled [because its] lustrous quality is impressed on it by another. 290 Śrī Guna Ratnakośa 32 Multitudes of qualities beginning with creative power, untiring strength, splendour, knowledge, lordliness, conquering power, fame, acceptance of those bowed down [before you], love, and providence for the welfare of others as well as fragrance, beauty, charm, and radiance are common to you and the Lord, O Indirā! 33 Other [qualities] also common to you both beginning with youthfulness spreading back and forth between the two of you, delight us immensely as if [we are looking] in a mirror [which reflects] your [qualities] in Him and His in you, O victory flag spreading auspiciousness in Srirangam! 34 [Auspicious attributes] beginning with youthfulness are common to you and the Lord; having bestowed on the Lord the qualities common to masculinity such as autonomy, control of the enemy, and steadfastness and having gifted you with qualities exclusive to femininity beginning with softness dependence on the husband compassion, and patience a difference in your nature exists so that you and the Lord [can] enjoy [each other].
Jewel-Treasury of Śri’s Auspicious Qualities 35 Having distinguished the [dark] cloud [Śrīranga] from the glitter of gold [Śri] the state of young manhood from the tender age of budding womanhood and the great ornaments suitable [according to your respective ages] put in different places on you and on Hari you two surely enjoy [each other], O [Lady] who plays in the centre of the lotus! 36 O Supreme Sovereign at Srirangam! I think that the things of great value beginning with the moon the desire-granting creeper ambrosia and honey-liquor obtained their status as the residue of the Milk Ocean because they were joined together with your form which has the auspicious qualities of softness, coolness, loveliness generosity and sweetness. [But no!] Your divine form does not deserve this ineffective, artificial and confused description! 37 When [the devotees] come before [Viṣņu and Śri] to favour them with the practice of prostration, she who [sits] at His side
291 292 Śrī Guņa Ratnakośa shrinks back slightly out of desire [to attract the attention] of her Beloved. In the same lofty category as a quivering golden campaka garland [decorating Lord Ranga’s black body] [and a streak of] gold on the [black] touchstone [of her Beloved], [Sri’s] form is not a proper object of speech! 38 May we see you perpetually seated in the centre of the lotus-couch with one lotus-foot folded under you and the other hanging down [in readiness] to receive my salutation, with your sweet, charming face [overflowing] with billows of wide and compassion-filled sidelong glances and your lotus-hand positioned in a gesture inviting fearlessness, O Mother! 39 May I bow down before Indira’s two feet lofty in their status as lotus petals which make fragrant the Vedanta. From the friction [of Indira’s footsteps], [the garland] Vaijayanti [resting] on the chest of her Beloved gets a freshness as if drenched with cool dewdrops.
Jewel-Treasury of Śrī’s Auspicious Qualities 40 The eyes of kings polluted with pride at being the recipients of even a tiny particle of your [glance] defy description. The Veda has known your Husband as the Possessor of lotus-like eyes solely because His two eyes are eternally filled with your beauty (śri) like bees drunk from drinking the honey that is you! O Lakṣmi! [If the eyes of kings defy description] how in the world can the greatness of your sideling glances be clearly extolled? O Lotus [Lady], 41 protect me, a shelterless one, with your inherently blissful sidelong glances by which the Lord [Himself] drenched up to the neck in love becomes indolent because of intoxication [currents] so fully filled with tender love that they overflow their banks drowning people like us in your compassion [glances] for which which persons whose dominion is on the rise
293 294 Śri Guna Ratnakośa are made to stammer and for which even actors such as Brahmā [who have a supporting role in the drama of the creation of the worlds] compete with one another for each and every drop. 42 Lotus pollen wounds your feet and the powerful sight of your [rough] maid-servants causes your body to fade. Then, O Mother, [for one such as you] holding a [soft] lotus blossom playfully is itself a daring deed [while] your action of swinging on the garland [resting] on the shoulders of Hari makes us shout the words, “Alas! Danger!” O Śri! How can this very tender body of yours patiently endure being crushed by [my harsh] words? 43 Even now your breasts are devoid of the defect of full development. The amorous play of your smile sidelong glances and eyebrow-movements retain a childlike artlessness. The combination of childhood and young womanhood
Jewel-Treasury of Śri’s Auspicious Qualities in all parts of your body imparts a fragrance (making you] fit to plunge into the stream of sensual enjoyment by holding onto the hand of the guide Who is [also] your Lover. 44 Preparing a garland from flowers in the form of your soft body filled with a wonderful fragrance blooming with tender youthfulness and made cool and moist by the nectar of your fresh beauty strung on the string of your loveliness and fit for the adornment of your lover’s chest…! O Goddess! O Supreme Sovereign at Śrīrangam! Shame on me [for speaking like this], I who am a poet in sudden confusion! 45 You delight the Granter of Liberation eternally O Goddess with [your fragile] stem-like form drooping from the pleasurable love-sports [indulged in] with your Lover Who struck the vessels of enjoyment touching the secret vital places [of your body] like a row of flowers enjoyed by delighting bees. 46 O Life-giver [belonging] to Janardana! Your naturally charming form
295 296 is awake and shimmering with delightful decorations Śri Guna Ratnakośa such as a golden waist band, pearl earrings, a garland of pearls, a forehead ornament, a jewelled necklace, and an excellent anklet, just like [sweet] milk [is made even sweeter] by [the addition of] sugar-candy [or an already lovely] boon-bestowing creeper [is made more beautiful] by flower-blossoms. 47 Even though the kaustubha gem Vaijayanti, and the five weapons are meant for the enjoyment of both you and the Lord, Your Husband wearing all of them Himself as if to spare you the burden of bearing them enters deeply into you, O Jewel-cluster [shining] in the Srirangam Abode! O Goddess! 48 If you had not descended in a suitable form alongside the Lord Who engages in sportive activities similar to animals and men in every one of His incarnations, then His play [here on earth] would have been tasteless and uninteresting. O Mother with long and lovely eyes having [all] the excellence of slightly opened lotus blossoms!
Jewel-Treasury of Śri’s Auspicious Qualities 49 Looking just like moonlight you appeared from a whirlpool of swirling nectar-billows flooding out from the ambrosia of your smile and eyes in order to relieve the fatigue of Mura’s Enemy Who arms [decorated by] jangling bracelets and garlands was stirring the [Milk] Ocean as if churning curds. 50 O Mother Maithili! [Rāma] protected Vibhiṣaṇa and the crow who were able to utter [the word] “refuge” whereas you saved the demonesses from Hanuman right then and there when they were still sinning against you [even though they did not seek your protection]. Rama’s assembly was made lighter and more pleasing because of you. Your spontaneous and causeless forbearance gladdens [people] like us who are full of great sins. 51 O Mother Lakṣmi! We are [related to you] just like the people of Mithila! So with beautiful thoughts which have as their intention
297 298 Śrī Guna Ratnakośa the sole pleasure of servitude to you, may we see Hari, approach Him, attain Him and be pleased at becoming His attendants both in this world and the next only in view of our relationship to you – because Your husband is our son-in-law! 52 Sometimes, O Mother, your Lover is just like a father [wanting to punish his children for their faults]. With His mind confused [by your beauty and your words] when you say to Him “What is this? Who is without fault in this world?” He becomes a stream of welfare for fault-filled people. Having caused Him to forget our sins, you make us your very own children. So you are our mother! 53 O Eternal Companion of the Master! O Mother! You came here to protect us, but met with many hostile encounters in this world which is deaf to the understanding of your glory. Dwelling in the forest separated [from Rāma], your soft jasmine-like foot was injured on the stones.
Jewel-Treasury of Śri’s Auspicious Qualities Fie on compassion! Shame on the uncontrollable independence of you two! 54 Renowned for His desire to please you the Lord reclined on the ocean churned it built [a bridge] over it shattered Śiva’s bow as if crushing a creeper cut Rāvana to bits and made the demon’s headless body dance. O Maithili! what will your husband not do [for you]? 55 Enjoying [Himself] in His own incarnations and in the glory of His own universal form with its qualities appropriate to its thousands of hands, feet, faces and eyes, Your Lover is drowned O Kamalā somewhere near the entry into the whirlpool of your amorous gestures. 56 You lovingly respect the Milk Ocean because it is your birthplace, O Mother! You nourish the Supreme Heaven with love for your husband.
299300 Śri Guna Ratnakośa [But] having forgotten the [Milk] Ocean and the Highest Heaven, you [now] delight in the Śrirangam Abode because you regard it as the appropriate place for the protection of people like me! 57 Everything here in Srirangam abounds in [auspicious qualities] beginning with generosity, grace, and motherly affection towards those who take refuge [with you], O Mother! Moreover, [wise people] declare that t your occasional incarnations starting with Sitā were but a rehearsal [for this most excellent form of incarnation in a worshippable temple icon]. 58 Having granted wealth, the Perishless Place, or the Supreme Heaven to anyone who bears the “burden” of [merely] joining their palms together in supplication to you, you feel ashamed and exclaim: “Nothing at all has been done for this [person]!” O Mother! Tell me! What sort of generosity is this? 59 Devoid of devotion without the wealth of knowledge without [the merit of] ritual performances
Jewel-Treasury of Śri’s Auspicious Qualities and completely ignorant of right intention qualification ability and repentance, I commit intolerable sins toward both you and the Lord, O Goddess! I act like a fool and am unbearable to you. 60 O Mother! Thus I imitate the elders of truthful speech with hundreds of deceitful expressions. My arms have not the strength to attain your lotus-feet. You alone are made my refuge on account of your grace! 61 Let us be in Śrirangam for hundreds of autumns with the group of good-hearted people free from obstacles and sorrows having enjoyed happiness, great prosperity and the relish of servitude [to you]! May we be pollen grains inside your lotus-feet. May you alone be our mother, father, and also all dharma!
301 302 Śrī Guna Ratnakosa 1 3 4 8 9 11 13 14 15 Claim us as your own [by means of your] causeless grace! NOTES “I join my palms together in supplication” (kṛto añjaliḥ, lit. “añjali is offered”). The precise meaning of this stanza is unclear, even to P.B. Aṇṇankarācāriyar(1954). In this stanza, Bhattar says that Laksmi “enriches” the Lord. For a discussion of the historical origins of the im- portant Śrīvaiṣṇava doctrine that Viṣṇu gets his lordly status and auspiciousness on account of his relationship with Śrī (śrī-patitva), see Nayar 1992:228-32. See also vs. 28 and 31. “Vişņu” (murabhid). Murabhid is an epithet of Lord, Vişņu, meaning “the slayer of [the demon] Mura”. In this verse, Bhaṭṭar asks the Goddess to grant him power- ful speech. For a discussion of the role of inspiration as a legitimizer of the stotras, see Nayar 1992:48-53. Phaṇāmaḥ has been translated here as “We say”. This is ac- cording to Krdantarūpamālā 1968:122, which states that verbs having the meaning “to go” can also mean “to under- stand or to say”. For Śiva as a beggar, see ŚRRS II, n. 15. In this stanza, Bhattar refers to the people of five philo- sophical schools: (1) Buddhists and Jainas; (2) Mīmāmsa- kas; (3) Nyāya Vaiseṣikas; (4) Advaitins and (5) Šaivas. PuSu praises Śrī as the Lord’s consort thus: “Hri and Laksmi are your two wives/consorts” (hrisca te lakṣmisca patnyau). The phrase “uplifting its hands” refers to the habit of raising the hands while swearing the truth of something. In accordance with the basic teaching of Śrīvaiṣṇavas on Śri, vibhu has been translated here as “lord [Brahma]”. While in Śrīvaiṣṇava writings vibhu usually denotes Lord
Jewel-Treasury of Śri’s Auspicious Qualities 16 18 20 21 223 24 25 27 28 Vişņu, “the All-pervading One”, the term also can mean “lord” and may be applied to Brahma, Viṣṇu and Śiva. 303 An alternative translation is “from the headman of a small village clear up to the All-Pervading One, the controller of the entire universe”. “Showing his rows of teeth” is a standard Indian descrip- tion of a person in a destitute and pitiable condition. “Dance” (tandavam) is usually associated with Śiva, who creates and destroys the universe by this frantic dance. Note, however, that Lakṣmi need only glance, and her cre- ative power is effective. The analogy here is that of a king who wants to entertain his Queen. A fancy dressed male in female clothes is mistaken by those who see him as a real female prostitute, and they approach him. When it is discovered that he is a male, the queen laughs at the scene. Creation is like that – for the entertainment of Śrī. “Darkness” (tamas) is glossed as “matter” (prakṛti) in Aṇṇankarācāriyar 1954. For Ayodhya and Aparajitā, see ŚRRS I, n. 29. “The gem-studded audience hall” (āsthānaratnam), the place where the people assemble when royal business is being conducted, is referred to in PÃTM by the Sanskritized Tamil phrase atanimaṇṭapam. The description of “thick rasa” (rasa gahana) is used in an Upanisadic passage which says that Brahman cannot be separated from rasa (like salt dissolved in water). Here the image is used to describe the inseparability of Śri and Nārāyaṇa. Bhattar’s description of the hood of the serpent Adiśeşa used as an umbrella is based on Tirumankai Alvar’s PTM 7.8.1. “eternally free souls” (sādhyāḥ devāḥ). Bhaṭṭar’s stanza is based on PuSu 3.5.11: yatra pūrve sädhyāḥ santi. The term sādhyāḥ devāḥ appears in his BhGD Nos. 70 and 849, where according to context it must be taken to mean “eter- nally free souls”. See Poykai Alvar, MTA, v. 42.
304 29 30 36 37 38 42 Śri Guna Ratnakośa The theological point made in this verse is that Śrī is supreme among the many consorts of Visņu, and that the other consorts are merely her limbs, and gain their status only through her. This stanza and v. 31 are important theologically. They celebrate the central Śrīvaiṣṇava teaching that the lordliness or supremacy of Visnu is based on His association with Śrī (the doctrine of śrī-patitva). “Supreme Brahman” (param brahma). While the view expressed in this stanza is in conformity with the teachings of the early Pancarātra Agamas, it contradicts the usual Śrīvaiṣṇava understanding of Śri (including Bhattar’s!), because it suggests that the Supreme Brahman is inferior to and dependent upon the Goddess. I can make sense of the stanza only by interpreting it as extreme hyperbole, with no theological significance at all. See also v. 15 and n. 15, where my translation of vibhu as “lord [Brahmā]” is questionable. If Vibhu is taken to mean “the All-pervading One”, then surely it refers to Visnu, and the theological statement of v. 15, like that of v. 30, would appear to contradict the Śrivaiṣṇava view of the Goddess’ role in the creation of the worlds. The beauty or qualities of a person are often praised in San- skrit poetry in the manner of this verse; for example, “the essence of the lotus has become your face”. Bhaṭṭar says that while we can use these typical poetic conventions to compare Śrī to the moon, nectar, a lotus, etc., this kind of description is really inappropriate for her. The description of Sri’s shrinking back would appear to ex- press both her desire to draw close to Viṣṇu-Nārāyaṇa in order to attract his attention to the devotees, and her innate modesty before the devotees who are bowing before them. This verse is a dhyāna-śloka (verse to be committed to memory) for icon-makers because it gives an idea of how to prepare an icon of Lakşini as she appears in Vaikuntha. This is the only model suitable for icons of Śrī to be used for worship independently of Lord Viṣṇu. The notion that Sri is so soft and tender that it is impossible to describe her (even with soft-sounding words) has liturgi-
305 Jewel-Treasury of Śri’s Auspicious Qualities 48 51 52 57 58 60 cal implications. Harsh-sounding words are never used in Śrivaiṣṇava temples (in worship-liturgies directed to Śri or Vişņu) for this very reason. Antal’s TP contains the words irram irukālē. In order to soften the harshness of the sound, when these words are recited in the temple or before an icon, their pronounciation, although grammatically incorrect, is changed to ittum irukālē. The idea of the inseparability of Viṣņu and Śrī is mentioned in connection with their occasional incarnations in VP 9.1.42. The son-in-law of an important man of the village is re- garded as the son-in-law of the entire village. The commen- taries on Bhaṭṭar’s stanza unanimously agree that the Lord at Srirangam is the son-in-law of all the people of Srirangam. (A similar motif is contained in PĀTM.) This verse makes the important theological point that Śrī is a necessary mediator between the Lord and the devotees, and they can approach Him only because of their prior rela- tionship with her. This often-quoted verse expresses – through its imagery – the important Śrīvaiṣṇava doctrine of Śri’s role as interces- sor between the Lord and the devotees (puruṣakāra). For a detailed discussion of Śri’s role as Mediatrix in Śrīvaiṣṇa- vism, see “The Goddess Śrī as Mediatrix” in Nayar 1992:221-56. This stanza contains a play upon the most popular etymol- ogy of the name Srirangam: “Śri’s stage”. “The perishless place” (akṣara-gatīm) refers to the state of kaivalya, that is, the enjoyment of the self. Śrīvaiṣṇavas regard it as an inferior form of liberation. Some understand it as an impermanent stage on the way to Vaikuntha, while others teach that it is a final and eternal liberation attained by the practitioners of yogic meditation, but falling eternally short of Vaikuntha. Vidhitaḥ, the ablative of vidhi, has been translated here as “on acccount of your grace”, according to TVM 5.1.1, where the word vidhi (Tamil, viti) can be taken to mean “grace”.
Aṣṭā Śloki 1 The meaning of the sound “a” is Viṣṇu Who effects the creation, protection, and dissolution of the worlds. The meaning of the sound “m” is the individual soul which is an instrument belonging to Visņu. The sound “u” governs the unique relationship of these two. The three-syllabled praṇava [AUM] the essence of the Three Vedas revealed this meaning well. 2 In the great mantra [AUM namo nārāyaṇāya], by the middle word namaḥ the essential nature of the person is taught; by regarding namaḥ [with AUM, which stands] before it the way [to God] is taught; by regarding it with [the word] which follows it [nārāyaṇa], the goal is taught.
Eight Verses Having explained that autonomy, self-protection, and proper activity are not suitable for other [gods] and belong to Hari alone, then [by implication] it has said that they are not suitable for oneself. 3 I belong solely to the One indicated by the syllable “a” [Nārāyaṇa], not to my[self]. The word nārāyaṇa means the abode of the groups of eternal persons (nara); the dative case-ending indicates that the activities of my natural state of servitude [to the Lord] should exist at all times in all places and under all conditions. 4 If a person who has surrendered to the Lord thinks that the soul is the body, then let him learn well the third [syllable, “m”]. If he is blinded by autonomy, then let him become acquainted with the first [syllable, “a”]. If he has a mind subservient to others, then let him understand the second [syllable, “u”].
307 308 Aşta Śloki If he expects to protect himself, then he should learn [the word] “namaḥ”. If he is unsteady in his intentions toward kinsmen, then he should understand the name “Nārāyaṇa”. If he has a mind moving hither and thither toward objects of the senses, then let him understand the dative case-ending [on the name “Nārāyaṇa”]. 5 This six word, two part [dvaya-mantra] the essence of the Veda protects the one who meditates upon it often. It has explained these ten [subjects]: the leadership [of Śrī in the role of salvation] the eternal union [of Śri and the Lord] the group of appropriate auspicious qualities the celebration of [the Lord’s] body the means [to God] the part to be done [by the the individual soul] the goal that is the great couple the lordship [of Nārāyaṇa] the prayer [for protection] and the abandonment of powerful obstacles. 6 Having taken refuge with Śri the ruler of the worlds and the eternally inseparable consort of the Supreme Lord, I resort to the feet of Hari the possessor of all auspicious qualities
Eight Verses suitable for those seeking refuge as my chosen upāya. Without any sense of ego, I pray to perform [the action of] servitude in its entirety eternally and without [any] obstacles to the Lord of souls Who is [eternally united] with Śri. 309 [The Lord says:] 7 “Having completely relinquished the entire dharma which I previously enjoined as the means of obtaining Me, be resolved, you afflicted one, [and know] that for reaching Me I alone am the refuge. Endowed with all [auspicious qualities] beginning with knowledge, I free you who are intent in your resolve from the obstacles [preventing] the attainment of Me. Do not grieve”. 8 O Hari! Convinced of my state of dependence upon You and unable to perform or even to renounce the means [to mokṣa] beginning with karma-[yoga], I am unfit to take refuge [with You]. 310 1 6 8 Overburdened with sorrows, I sink down in despair. But remembering the final statement of the charioteer, I am certain that You will once again destroy all the sins committed by me who has obtained this knowledge [of the secret of surrender to You]. NOTES For the three mantras explicated in this stotra, see “Introduction” above, pp. 14-15. Aṣṭā Śloki Aṣṭā Śloki is the forerunner of the rahsya-grantha, a genre of religious literature important in Śrīvaiṣṇavism. Because its final verse is directed to the Lord, however, it regularly appears in Śrīvaiṣṇava stotra collections. For more on the rahasya-grantha, see Mumme 1987. The translation of this stanza is according to the prose order accepted by Tenkalai commentators. “The final statement (caramaṁ vākyam) of the charioteer” refers to the carama-śloka itself, spoken by Lord Kṛṣṇa, who acted as Arjuna’s charioteer. See BhG 18:66.
Śrīranganatha Stotra 1 I worship the Lord at [Śrī]rangam Who [reclines] in the sanctuary which shines like a lotus bud inside the seven rampart walls in the middle of the Kāverī [River], beautiful in the sleeping position on the couch that is the soft Serpent-King, with one hand directed to His head and the other placed on His hip, and with feet familiar to the hands of the Lotus [Lady] and Bhūmi. 2 When may I honour again and again the Overlord at Srirangam’s lotus-like face [decorated by] an urdhvapuṇḍra mark made of musk, eyes touching His ears, a lovely petal-like lower lip charming and smiling, luminous with a pearl crown, and with a brightness which robs the minds of those who see it? 3 Crying “O Slayer of Madhu! O Nārāyaṇa! O Hari! O Enemy of Mura! O Govinda!”, when will I spend my days
312 Śriranganatha Stotra uninterruptedly serving the luminous dark blue sapphire-like [Lord] Who reclines on the Serpent King in the city of [Śri]rangam adjacent to the bank of the Kāveri? 4 When will my impurities be destroyed by the crystal-pure waters of the Kāverī? When may I dwell in the dense forest on its fatigue-removing bank? Or when may I serve the lotus-eyed [Lord] at [Śrī]rangam the Possessor of auspicious qualities Who is slumbering on Seşa on the great and holy sand bank? 5 Once again may I see the auspicious city of the Rangam-Dweller adjacent to the Kāverī’s resplendent delightful waters reaching up to the branches of the betel-nut trees which has Vedic chanting murmured by the gentle and openly delightful birds and which is the Final Goal gleaned by groups of wayfarers on the many and various paths.
Praise-Poem to the Lord at Srirangam 6 May I never be in the divine gardens of the heaven-dwellers intoxicated and insensible from the imbibing of [celestial] ambrosia. O Lord at [Śrī]rangam, [rather] let me be one of the stray dogs which have taken shelter in Your city. 313 7 You perform a propitiatory rite to avert calamity on the false accusation that a low creature [has entered the temple], though it has not even come near [You]. O Master [of the Universe] at [Śrī]rangam! Then what expiation [will] You perform when a debased creature like me draws close [to You]! 8 The sage Ramanuja enjoys [himself] worshipping at Srirangam, Karisaila, Añjanagiri, Tarksyadri, and Simhacala at Śrīkurma, and Purusottama, Badrinārāyaṇa and Naimisa at Śrīmaddvärka, Prayag, Mathura, and Ayodhya, and at Gaya, Puskara and Salagrāmagiri.
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NOTES
Śriranganatha Stotra 1 For the significance of the placement of the hands of the Lord at Srirangam, see SRRS I, v. 106. 6 Compare with Tonṭaratipoți Alvar, TMālai: “the company of the excellent gold-bejewelled Urvași, I shall not desire her. I shall seek to be anything on the sacred hills”, quoted in Varadachari 1970:70. 8 Sixteen important Vaiṣṇava sacred sites are mentioned in this verse. Karisaila is another name for the Lord Varadaraja Swami Temple, located in Kañcipuram. See VRS, n. 1. Añjanagiri, or Tirupati-Vengadam, located in present-day Andhra Pradesh, is the second most often mentioned sacred place in the Alvar hymns. Only Śrirangam is mentioned more frequently. See Gopalan 1972:79-8. Tarksyadri is another name for Tirunārāyaṇapuram or Melkote, located in what is now Karnataka State. According to the hagiographical tradition, Rāmānuja lived in this pilgrimage place for a number of years. For a summary of the traditional account of his sojourn there and the historical evidence for or against the details of the story, see Gopal 1983. See also Gopalan 1972:103-4. Simhacala is the name of two different pilgrimage places. One is located in present-day Andhra Pradesh, and contains a hill shrine presided over by Śrivaraha Lakṣminarasimha (Gopalan 1972:129-30). For the pilgrimage place referred to by Kūresa as Simhacala, located just outside the Tamilian city of Madurai, see SBS and “Lion Mountain” in the Glossary. Śrīkūrma, located in present-day Andhra Pradesh, is one of the few pilgrimage places dedicated to Vişņu’s incarna- tion as a tortoise. For more detailed information, see Gopalan 1972:31. Purusottama (named after the presiding deity of the place) is also known as Jagannathapuri. Located in present-day Orissa, it contains the temple of Jagannatha which,
Praise-Poem to the Lord at Srirangam according to scholars, was built sometime during the 12th century. See Gopalan 1972:132-34. 315 Badrinārāyaṇa is located high in the Himalaya Mountains in what is now Uttar Pradesh. It is said that Viṣṇu- Nārāyaṇa first initiated a person in the eight-syllabled mantra at this spot. See Gopalan 1972:86-87. Naimisa, or Naimīśāraṇya, is a place usually visited by pilgrims on their return from Badrinārāyaṇa. There is no ancient temple there; rather, God is said to dwell there in the form of the forest. See Gopalan 1972:84-5. Śrīmaddvārka, located in what is now Rajasthan State, is built near the ancient city associated with Kṛṣṇa which, as is stated in the Purāņas, was submerged in the sea. See Gopalan 1972:89. Prayag, known as Allahabad in more recent times, is lo- cated in present-day Uttar Pradesh. It is the site of the con- fluence of the three rivers of Ganga, Yamuna, and the un- derground Sarasvati. See Gopalan 1972:134-35. Mathura, on the banks of the Yamuna River in what is now Uttar Pradesh, is associated with Lord Kṛṣṇa. The ancient shrines were destroyed at the time of the Muslim in- vasions. See Gopalan 1972:89-91. Ayodhya, situated in present-day Uttar Pradesh, is the birthplace of Lord Rama. See Gopalan 1972:83-84. Gaya is located on the Phalguni river in present-day Bihar, and it contains a number of important shrines including one to the feet of Viṣṇu and one to the Lord of Vaikuntha. See Gopalan 1972:135. Puskara is located in present-day Rajasthan, about eight miles from Ajmer. Along with Añjanagiri and Salagrāma- giri, it is regarded as a svayamvyaktha -sthala, that is, a place holy from the beginning of time. The ancient shrine is in honour of Sri Venugopala, and the sanctity of the place is said to be described in Rāmāyaṇa and Mahābhārata. See Gopalan 1972:137-39. Sālagrāmagiri, located in present-day Nepal, is sixty miles west of Kathmandu on the banks of the Gandaki River. See Gopalan 1972:85-86.
Glossary of Sanskrit Words Names and Epithets
A acit Acyuta adharma Adiseṣa Aditi Agni insentient matter. According to Śrī- vaiṣṇavas, acit is one of the three realities or tattvas, the other two being cit, or sentient beings, and Iśvara, the Lord. an epithet of Lord Vişņu, meaning “He Who is never separated [from His devotees]”, “He Who does not fall [from His status as Lord]”, or “the Imperishable One” injustice, unrighteousness, irreligion, de- merit the serpent upon whom Lord Visnu reclines both in Vaikuntha and in the Inner Sanctum of the Srirangam Temple. Śrīvaiṣṇavas i gard him as a personification of eternal servitude to the Lord. re- an Indian goddess who is the mother of twelve gods, including Indra and Lord Visnu’s incarnation as Vāmana. See BhP 6.6.39 and 8.18.1. the god of fire, who receives the oblations of the sacrifice
Glossary ākāśa Alankara Anandvalli 317 the subtle fluid believed to pervade the uni- verse and to be the peculiar vehicle of life and sound an epithet of Lord Sundarabahu, meaning “Ornament”. Lord Sundara (Tamil, Alakar) is praised throughout PĀTM 4.3; verse 4.3.5 describes His dwelling-place as “the moun- tain belonging to Alaṁkāra” (alarikaran mālai). a section of TaittUp, often quoted by the Śrīvaiṣṇava Acaryas. See especially vs. 8 and 9. Ananta/ Anantabhoga Aparājitā apūrva Ariṣṭa Arjuna See Ādiseṣa. the name of a heavenly city, meaning “in- vincible”, which often appears in the Up- aniṣads along with the name Ayodhyā the remote or unforeseen result of a ritual act, such as heaven a demon disguised as a fierce bull who frightened the gopis of Vraja. Kṛṣṇa twisted his neck and killed him. See VP 5.14. (1) a character in MBh for whom Lord Kṛṣṇa acted a charioteer, and to whom He revealed His transcendental form às de- scribed in BhG; (2) a prominent king of the Haihayas, who through propitiation of Datta- treya, a partial incarnation of Lord Visņu, gained the boon of having a thousand arms. On one occasion, he was welcomed at the sage Jamadagni’s hermitage where, “out of arrogance and pride”, he ordered his men to
318 arjuna tree āśrama AUM Ayodhya Praise-Pocms to Visņu and Śrī steal the sage’s wish-yielding cow. When the sage’s son Parasurama heard of this, he was enraged and slayed Arjuna, lopping off his thousand arms. See also Parasurama, and BhP 9.15-16. terminalia arjuna. The naughty child Kṛṣṇa, tied by His mother Yasoda to a wooden mor- tar, dragged the mortar between two closely set arjuna trees and pulled them down. See VP 5.6.8-25. (1) a hermitage for sage-renunciates; (2) four stages in the life of a Brahmin: celibate stu- dent of the Vedas, householder, anchorite or recluse, and renunciate of all worldly pos- sessions and concerns a sacred syllable said to contain all of the sounds of the universe (sometimes transliter- ated “Om”) (1) the name of a heavenly city, meaning “irrestible, not to be warred against”, which often appears in the Upanisads along with the name Aparajita; (2) the name of Lord Rama’s city, on the river Sarayu in what is now eastern Uttar Pradesh B Balarama the brother and childhood companion of Lord Kṛṣṇa. After Krsna had left the cow- herdesses in Brndāvana for Dvarka, Bala- rāma acted as Kṛṣṇa’s messenger and communicated to them affectionate mes- sages from Him. See VP 5.24. .
Glossary Bāṇa Bharata War Bhārati Bhargava Bhauma 319 Once Kṛṣṇa went to Bṛndāvana unaccom- panied by Balarama, and He was apparently overcome by the serpent Kaliya. When His brother Balarama rushed to assist him and reminded Him of His real character as the Supreme Being, Kṛṣṇa immediately extri- cated Himself from the hold of the serpent. See VP 5.7. At a Yadava wedding celebration, Bala- rama was challenged to a game of dice; when his opponent attempted to cheat him, Balarama was laughed at by the onlookers and showed forth his great power. See VP 5.28. See also Kalinga, King of. a thousand-armed demon son of Bali. Bāṇa, a devotee of lord Siva, fought a battle against Kṛṣṇa, during which Kṛṣṇa stupefied lord Śiva – who was assisting Bāṇa – with Jṛmbhaṇāstra (lit, “the missile that causes one to yawn”). See VP 5.33. a war waged between two rival groups, the Pandavas and the Kauravas, narrated in great detail in the epic Mahabharata. During the war, Lord Kṛṣṇa acted as Arjuna’s chario- teer. lord Brahma’s chief consort and the goddess of speech, also known by the name of Saras- vati a name of Lord Vişņu’s incarnation, better known as “Rāma with the axe”. See Parašu - rāma. one of the names of the demon Naraka, who tormented the gods in Indra’s heaven. Kṛṣṇa came to their rescue, and in the battle which 320 Bhrgu Bhu/Bhūmi Brahma Brahma Sūtra Bṛhaspati Bṛdāvana buddhi Praise-Poems to Visņu and Śri ensued He slayed thousands of demons and beheaded Bhauma with His discus Su- darśana. See VP 5.29 and BhP 10.59-1-22. the name of Parasurama’s clan [the goddess] “Earth”, one of Lord Visņu’s three main consorts the four-headed god of creation, who emerges from the navel of his own Creator, Lord Visņu, at the time of the generation of the worlds the Vedantic aphorisms treating of the knowledge of the Supreme Brahman, as- cribed to Badarāyaṇa or Vyāsa and expli- cated in great detail in Rāmānuja’s ŚrīBh the god of wisdom and eloquence, and the preceptor of the gods lit., “Radha (Bṛnda’s) forest” or “a forest of basil”, the name of the woods near Mathura on the bank of the Yamuna River where Kṛṣṇa spent his youth tending cattle and sporting with the cowherdesses intellect, intelligence, reason, mind, discern - ment, comprehension, apprehension, under- standing campaka C michelia campaka, a fragrant yellow flower contained in the garlands worn by Visnu’s iconic incarnations in the temple
Glossary Canda and Pracanda Candra- puşkariņi cintāmaṇi cit 321 doorkeepers in Vaikuntha, who stand also at the East side of the Srirangam Temple the name of the lotus pool located on the Śrirangam Temple grounds lit., “the thought gem”, a fabulous jewel which yields its possessor all desires”, often translated “wish-fulfilling jewel” lit. “consciousness, sentient beings”. Ac- cording to Śrīvaiṣṇavas, cit is one of the three realities or tattvas, the other two being acit or insentient matter, and Isvara, the Lord. D Dakşa Damodara Dandaka Forest a devotee of Lord Visņu who commenced a sacrifice in order to obtain a son. His ne- glect of Siva caused one of Śiva’s devotees to despoil the sacrifice. For a summary of the various versions of the story, see Wilson 1980:1, 88-95. See also BhP 4.2. an epithet of Lord Vişņu, meaning “He Who [was bound] around the waist with a rope”, based on the incident in which Kṛṣṇa’s mother Yasoda tied him to a mortar. See VP 5.6. a forest in the Deccan where Rama, banished from his kingdom in Ayodhya, lived with his wife Sitä and his brother Lakṣmaṇa
322 Dasaratha Devarāja dharma Dhruva dürvā grass Praise-Poems to Visņu and Śrī the King of Ayodhya and the father of Lord Rāma, who acted as a mediator between the gods and Rāma (especially over the question of Sita’s chastity after her abduction by Rāvaṇa), because the gods dared not ap- proach Rāma directly “King of the gods”, an epithet first applied to Lord Varada of Kañcipuram by Kañci- purṇa, one of Rāmānuja’s teachers. See his Devarājāṣṭakam (SM 1969:9). a collective term for the norms of Hindu so- cial and ritual actions a king’s son who was unable to ascend the throne because he had been born of an infe- rior mother. Aspiring to an even more ele- vated rank, he lived a life of intense penance and sacrifice and became an ardent devotee of Lord Visņu. See VP 1.11 and BhP 4.8- 12. Even today he bears (or sprinkles) on his head the water of the Ganga flowing from the foot of Lord Visņu. See BhP 5.17.2. the name of a special grass used in Hindu ritual ceremonies, called bent grass or panic grass (panicum dactylon) E Elephant Hill See Hastigiri.
Forest Mountain FL See Vanagiri. G Gajendra Ganga Garuda “lord of the elephants”, who was granted lib- eration by Lord Visņu. Gajendra was caught hold of by an alligator as powerful as him- self. Absolutely helpless to rescue himself, he resorted to Lord Visņu as his protector and praised Him. When Gajendra saw Lord Vişņu appear in the sky riding on His vehi- cle Garuda, he lifted up his trunk holding a lotus which he offered in worship. Lord Viṣṇu rushed to Gajendra’s rescue. Favoured by the Lord’s grace, he immedi- ately attained liberation. This story likely originated in the milieu of Southern Vaiṣṇavism because, while Gajendra figures prominently in the Alvārs’ poems, his story does not appear in VP. It is, however, prominent in the later Sanskrit text com- posed in the South, BhP. Gajendra is a much-revered paradigmatic devotee for the Śrīvaiṣṇava community. For his full story, see BhP 8.2-4. the River Ganges, the most important of the sacred rivers in northern India. The River Kāverī is sometimes referred to as the Ganges of the South. Lord Vişnu’s vehicle and attendant in Vaikuntha. Garuda is also present near the Inner Sanctum of the Srirangam Temple.
324 Gayatri Mantra Gitā Golden River Govardhana Govinda guņas (three) guru gurukula guruparamparā Praise-Poems to Vişņu and Śri a Ṛg Vedic verse held sacred by all Hindus and recited during morning and evening de- votions Bhagavad Gita (“Song of the Lord”), sacred to all Hindus and contained in Mahābhārata or “the river made of gold” (hemapaga, kanaka). One of the names of the Kāveri River based on the Tamil name Ponni, meaning “golden”. See also Kāverī River. the mountain that was lifted by Lord Kṛṣṇa as an umbrella in order to protect the people of Vraja and their cattle from the rainstorm sent by the god Indra. See also Indra. the Sanskrit name of Rāmānuja’s disciple and Bhaṭṭar’s Acārya. His Tamil name is Empār. the three constituents or “strands” which make up o the material world: sattva, which creates wisdom and purity, rajas, which cre- ates passion and activity; and tamas, which is the cause of ignorance, dullness, and mental darkness a spiritual teacher and preceptor, usually called an Acarya by Śrīvaisnavas the house of a guru (Ācārya or preceptor), which may also function as a school for young boys undertaking Vedic studies a lineage of preceptors. The Śrīvaiṣṇava lin- eage begins with one’s own Acarya and ex- tends through the major Acāryas, Namm-
Glossary 325 ālvār, Visvaksena and Śrī, clear up to Lord Viṣṇu. H Hanuman Hari Haripuri Haritavāraṇa- bhṛtya Hasti Hill Hastigiri the monkey who rescued Sita from her ab- duction by the evil king Rāvaṇa of Lanka. His love for and service to Lord Rama was so great that he is regarded by Śrīvaiṣṇavas as a paradigmatic devotee. (1) an epithet of Lord Visņu, regarded by some to be derived from the verbal root hri, “to take away sin”. The more usual Śrīvaiṣṇava etymology, however, is “the green-coloured one” (icons in South Indian temples are often compared to an emerald); (2) an epithet of lord Siva, as in the name Haripuri. the “city of Hari (Śiva)”. See Vāraṇasi. a man cured of blindness at the Varadaraja Swami Temple in Kañcipuram. Harita- vāraṇa-bhṛtya is literal translation of the Tamil name Parcai-vāraṇa-tāsar, who was a relative of Tirukacci Nampi, one of Rāmānuja’s teachers. See Aṇṇankarācāriyar 1965. See Hastigiri. “Elephant Hill” or “Hill of the Elephant(s)”, one of several synonymous names of Lord Varadaraja’s abode in Käñcipuram. See VRS, n.1.
326 Hiranyakasipu Praise-Poems to Vişņu and Śri the father of the young boy Prahlada. Angry and jealous that his son was such a true de- votee of Viṣṇu, he tried to kill him. Lord Vişņu, incarnated as Narasimha, protected Prahlada, and put Hiranyakasipu to death. See VP 1.17. Ikṣvāku Indira Indra Indrajit Isvara I the royal lineage into which Lord Visņu was born as Rāma one of the names of Śri-Lakṣmi, chief consort of Lord Vişnu Vedic god of thunderstorms, who has the rainbow for his bow. The cowherders of Vraja offered sacrifices to Indra at the con- clusion of the rainy season. When Kṛṣṇa recommended instead that they worship their cattle and local mountains (especially Go- vardhana), Indra was angered and sent a rainstorm to destroy their cattle. Krsna saved the cattle and people by lifting the mountain over them to serve as a protective umbrella. See VP 5.10-11. the name of one of Rāvaṇa’s sons, who tied down Lord Rama with his magical weapon in the battle between the forces of Rama and the forces of the evil king of Lanka the lit., “Lord”; according to Śrīvaiṣṇava ontol- ogy, one of the three realities or tattvas, other two being cit or sentient beings, and acit, or insentient matter
Glossary Itihasa 327 Hindu epic or heroic histories: Mahabharata and Rāmāyaṇa J Jambavān Janardana Jara’s son Jaṭāyu jāti king of the bears. See VP 4.13. an epithet of Lord Visņu, meaning “the de- stroyer of people [who are antagonistic to Himself]” the father-in-law of Kamsa who fought with Krsna after Kṛṣṇa had killed Kamsa. When he came with his mighty armies, Kṛṣṇa was ordinary human put to flight just like an being. See VP 5.22. king of the birds or vultures, whose surren- der to Lord Rama is regarded as paradig- matic by Śrīvaiṣṇavas (1) status assigned by birth, rank, caste, lineage, or family; (2) genus (as opposed to species), species (as opposed to the individual) kadamba tree K naucles cadamba, a tree with orange- coloured blossoms. Lord Kṛṣṇa climbed up into a kadamba tree from which he jumped into the Yamunā River to attack Kaliya, the demon-snake. See VP 5.7.10.
328 Kaitabha Kali Yuga Kalinga, King of Kaliya Kalki Kamalā Praise-Poems to Viṣṇu and Śri a demon who, along with Madhu, was slain by Lord Visņu. According the the MBh story, the Lord assumed an incarnational body with the head or neck of a horse (Hayagriva) in order to recover the Veda which had been stolen by the two demons. the final and worst of the four yugas or eras according to the Hindu conception of time contained in the Purāņas. At the end of this era, the world will be destroyed. a king who asked a man named Rukmin to engage Balarama in a game of dice. When Balarama was losing, the king laughed at him. Although in the end Balarama won fairly, Rukmin denied it. The angry Bala- rāma killed Rukmin by hitting him over the head with the board on which the game had been played, and then proceeded to knock out the teeth of the King of Kalinga, which he had seen when he was laughed at by him. See VP 5.28. a poisonous demon-snake that lived in the Yamuna River and troubled the people of Vraja. It was defeated by Lord Kṛṣṇa and ordered to return to the ocean. See VP 5.7. Vişnu’s tenth and final incarnation Who is to appear at the end of Kali Yuga, the fourth and final era. It is believed that He will appear mounted on a white horse from which He will destroy the wicked with His sword, and restore righteousness on earth. See VP 4.24.26-29. one of the names of Lord Visnu’s chief con- sort Sri, sometimes translated “Lotus Lady”
Glossary Kamsa karma kaustubha kautaka threads Kāveri River Kesava Kṛṣṇa 329 Kṛṣṇa’s cousin, who became His enemy be- cause of a prophecy that he would be killed by one of Devaki’s children. He was. indeed, killed by Kṛṣṇa. See VP 5.4 and 5.20. the law of cause and effect whereby crea- tures experience the consequences of their good and evil actions during the recurrring cycle of births and deaths. According to Śrīvaiṣṇavas, the law of karma can be broken only through the grace of Lord Viṣṇu. a jewel produced at the churning of the Milk Ocean and worn by Lord Visņu as a sign of His supremacy threads tied onto the arms of the icon to be worshipped and the priest performing the worship at the beginning of certain ritual performances in the temple. The threads function as the sign of a promise to complete the ritual (on the part of the priest) and to protect the ritual itself and its performers (on the part of the Lord). the river which surrounds the island of Śrirangam on which the temple of Lord Ranga stands. See also Golden River. an epithet of Lord Visņu, meaning “He Who has beautiful locks of hair” one of the most important and beloved of Lord Visņu’s incarnations. Kṛṣṇa is especially revered as an infant, as a naughty but powerful young cowherd boy, and as the lover of the cowherdesses in Vraja. 330 Kṣamā Kumuda Kūrma Praise-Poems to Viṣṇu and Śrī When a king in Vāraṇasi named Paundraka usurped the emblems of Viṣṇu, wanted the people to worship him, and asked Kṛṣṇa to deliver to him his discus, Kṛṣṇa did so with a vengeance, and the king was killed. The king’s angry son was given a boon for having worshipped Siva, and he chose to have a demoness rise up to kill Kṛṣṇa. Knowing that the king’s son and Śiva were responsible for the demoness, Kṛṣṇa, who was playing with dice for sport, had his discus Sudarsana attack her with its circle of flames. Sudarsana consumed the whole of the city, and thus Varanasi was burnt. See VP 5.24. Acting as Arjuna’s teacher and charioteer in the Bharata War, Krsna revealed His divine Self to him, and taught him the secret doctrine of surrender to God. See BhG. a name of Viṣṇu’s consort Bhūmi, meaning “forgiveness” or “forbearance” one of Lord Visņu’s eight door-keepers, who guard both Vaikuntha and the Srirangam Temple lit., “tortoise, turtle”. In Lord Visnu’s incar- nation as Kurma, He supported Mandara Mountain on His back and used it as a churning stick during the churning of the Milk Ocean.
Glossary L 331 Lakṣmi Lanka Lion Mountain one of the names of Lord Viṣṇu’s chief con- sort Śri, meaning “prosperity, wealth, beauty” the island now called Sri Lanka, which was the kingdom of the evil King Ravaṇa. Rāvaṇa abducted Lord Rama’s wife Sītā, and took her to Lanka where she was rescued by Hanuman. an epithet of the hill that rises behind the temple of Lord Sundarabāhu (Tamil, Alakar Kōyil). Its association with a lion originates from Tirumankai Alvar, PTM 9.8.6, where the same hill is described as “that Maliruñ- cōlai where a lion stands roaring” (matarikal ninratirum māliruñcōlai). M Madhu Mahābali Maithili a demon who, along with Kaitabha, was slain by Lord Viṣṇu. See also Kaiṭabha. a wealthy person generous to Brahmins, from whom Lord Viṣņu (incarnated as the dwarf Vamana) begged three paces of the earth. Vişņu revealed His cosmic form to Mahābali, and covered the three worlds in three (some say two) strides only. See BhP 8.18-23. an epithet of Sitā, who was from the town of Mithila
332 makara Malayadvaja maṇḍapa Mandara Manu Marica Mathurā Praise-Poems to Visnu and Śrī a kind of mythical sea-monster, sometimes regarded as the emblem of the lord of love, Kāmadeva according to legend, the name of a Pāṇṭiyan king who visited Alakar Kōyil, the temple of Lord Sundarabahu, and became a devotee of the Lord there. In Śrīvaiṣṇava hagiography, he is called Netumāran. The incident of his becoming a devotee is related in PĀTM 4. 2.7. The king, who was travelling in a char- iot, stopped at this holy place to enquire about it. He thereupon heard a voice telling him to take a dip in the river. When he inquired as to the river’s name, he was told that it was Cilampāru, or “water from the anklet [of Trivikrama]”. For information regarding the historicity and date of this king, see Ate 1978:291. an open hall on temple grounds used as a meeting hall during festive occasions the sacred mountain-residence of various deities, which served the gods and demons as a churning-stick during the churning of the Milk Ocean. See also Milk Ocean. the progenitor of the present race of human beings, who was preserved from the cosmic deluge by Visnu incarnated as a fish a demon who took the form of an enticing golden deer in order to lure Sitā to a spot where she was unprotected and could be ab- ducted by Ravaṇa a town in northern India, the birthplace of Lord Kṛṣṇa
Glossary Matsya māyā Meru Milk Ocean Mithala Mura 333 Lord Visnu’s incarnation as a fish. Growing up in a small water pot, a big earthen pot, a lake, and the ocean, He rescued king Satya- vrata from the cosmic deluge in a boat tied to his crest. See BhP 8.24. (a) according to Śrīvaiṣṇavas, the wonderful, astonishing, incomprehensible actions of the Lord; (2) according to Advaita Vedanta, the illusory appearance that is the phenomenal world a fabulous mountain regarded as the central point of the universe. The Ganga River falls from heaven onto its peak, flowing there- from to the surrounding worlds in four sepa- rate streams. the ocean on which Lord Viṣṇu reclines. In the theology of Śrīvaiṣṇavas, it is connected with the Lord’s vyuha or four-fold creative cosmic emanation. The Milk Ocean was churned by the gods and demons to obtain nectar – with Mount Mandara for the staff, the serpent Vasuki for the cord, and Lord Viṣṇu Himself in His tortoise-incarnation as a pivot for the mountain as it was spun around. Several things emerged from the ocean as it was being churned: the parijāta tree, the cow Surabhi, the nymphs of heaven, the moon, the goddess Śrī, and so forth. See VP 1.9. the home-town of Sita, Rama’s wife a five-headed demon slain by Lord Kṛṣṇa. See BhP 10.59.1-11 and 3.3.11.
334 N Praise-Poems to Vişņu and Śri Nanda Narasimha Nārāyaṇa Nathamuni Nidrā Nilā Nūpura River the foster-father of Lord Kṛṣṇa Lord Visņu’s incarnation in which He as- sumed the form of a Man-Lion, and em- erged from a pillar to rescue His devotee Prahlada from his father Hiranyakasipu. See VP 1.20. the name of Lord Visņu most frequently used by Śrīvaiṣṇavas, meaning “the Support or Resting-place of created beings or per- sons” the illustrious first Acārya of the Śrīvaiṣṇava lineage, the grandfather of Yamuna and the predecessor of Rāmānuja in the Acārya-line. He is said to have recovered the Tamil hymns of the Alvārs. an epithet of Śri, meaning “sleep, slumber” one of Lord Visņu’s three main consorts, identified in the Śrīvaiṣṇava tradition with the Tamilian cowherdess Pinnai “Anklet River” (nūpurāpaga) is a Sanskrit translation of the Tamil name Cilampāṛu. The river is exceedingly narrow, appears to surround the mountain of Lord Sundarabahu as an anklet chain surrounds the leg, and is sometimes described as the anklet of Visnu’s incarnation as the dwarf Vamana. The name Cilampāru is found both in the Tamil epic Cilapatikaram and in the hymns of the Alvars. See, for example, PATM 4.2.1, 4.3.9 and 9.9.9, and Antal, NTM 9.10.
Glossary nyāya 335 (1) a syllogistic or logical argument or infer - ence; (2) a popular maxim; (3) the system of philosophy established by Gautama which deals with all subjects, whether physical or metaphysical, according to its particular syllogistic method P pañca-samskāra para Parakāla Parānkuśa Parasurama the five-fold initiation into Śrīvaiṣṇņavism, involving ritual submission to an Acārya. The initiate is the recipient of: (1) the branding of the shoulders with the marks of Vişnu’s discus and conch; (2) the sectarian forehead mark, called urdhvapuṇḍra; (3) a Vaiṣṇava name; (4) the sacred mantras and the guruparampară; (5) an image of the Lord, with instruction regarding its worship to be performed daily in the domestic shrine the Śrīvaiṣṇava technical term for one of the five forms of Viṣņu. Para is Visņu in His transcendent form as He dwells in the Supreme Heaven of Vaikuntha. a Sanskrit name of Tirumankai Āļvār, meaning “one who is death to his enemies”. Its Tamilized form (Parakālaṇ) was fre- quently used by Tirumankai himself in his signature verses. one of the Sanskrit names of Nammālvār, meaning “one who is like an elephant’s goad to his enemies”. See Śathakopa. Lord Visnu’s incarnation “Rāma with the axe”. After Parasurama killed the thousand-
336 parijāta Partha Pauṇḍraka prakṛti prakṛti-maṇḍala pranava Purāņas purusa Praise-Poems to Vişņu and Śri armed Arjuna and exterminated the entire warrior race twenty times, the Brahmin sage Jamadagni expressed disapproval, calling His actions more henious than the killing of a Brahmin. See also Arjuna. See BhP 9.15- 16. a heavenly tree produced from the churning of the Milk Ocean, also called kalpa-druma. It is famous for its boon-granting capacity. On one occasion, Kṛṣṇa snatched it away from the celestial gardens of Indra, and car- ried it to Dvarka at the request of one of His wives, Satyabhāmā. See VP 5.30. one of the names of Arjuna a false Vasudeva who was killed by Kṛṣṇa during the burning of Varanasi. See also Vāraṇasi. the material creation, and another term for acit a Pancarātric term which denotes the aggregate of the entire material creation the sacred syllable AUM a class of sacred texts which narrate legends and ancient traditional history. VP was the most important Purāṇa for Śrīvaiṣṇavas during the period of Rāmānuja, Kūresa and Bhaṭṭar. (1) the [Highest or Supreme] Person, that is, Lord Visņu; (2) the individual soul repre- senting the principle of sentience in Samkhya philosophy. According to this
Glossary Puruşa Sukta Puspahāsa Pūtanā 337 view, God is one among many purusas who, although eternal and omnipresent, is not all- comprehensive. See Hiriyanna 1974:125. a hymn in praise of the Primal Man. Re- garded by Śrīvaiṣṇavas as an appendage to the Rg Veda, it functions as an important proof text in Śrīvaiṣṇava literature. an epithet of Lord Vişņu, meaning “He Who resembles a [tender and delicate] flower- blossom” a demoness who haunted Vraja. When she fed the children of Vraja with her poisoned breast milk, they died instantly. The infant Kṛṣṇa, however, sucked her breast with such violence that he sucked the life out of her. See VP 5.5.57-23. R Raghava Raghu family rajas Rāma a descendant of Raghu, and consequently a member of the Raghu family, especially Lord Rāma the name of the lineage into which Lord Vişņu was born as Rāma. See also Raghava. one of the three constituents that make up the material world, and the cause of passion and activity. See also guņas. hero of the epic Rāmāyaṇa, Viṣṇu’s incarna - tion Who descended to earth with Sri-Sitā. Sent into exile at the request of His step- mother who wanted her own son to ascend
338 Rāmānuja Ranga, King Rangacandra rasa rāsa dance Praise-Poems to Visnu and Śrī the throne, He was forced to wander in the forest for fourteen years, along with Sītā his wife and Lakṣmaṇa, his brother. Sitā was abducted by Ravana and held prisoner in Lanka. She was rescued by Rama’s loyal servant, the monkey Hanuman. Assisted by the troop of monkey-warriors who threw rocks into the sea making a bridge between the southern tip of India and the island of Lanka, Rāma defeated Rāvaṇa in battle. After Sita’s rescue, Rāma installed Rāva- na’s good brother Vibhiṣaṇa on the throne. Rāma and Sītā have an intimate connec- tion with the temple at Srirangam, which they are believed to have visited on their re- turn journey from the southern tip of India to Ayodhyā. Kūresa’s Acārya and Bhattar’s teacher, Rāmānuja is the most famous member of the Śrīvaiṣṇava Acarya lineage. He is the author of several philosophical works (including ŚriBh, BhGBh and VS), and three short prose-poems (GT). He developed his predecessor Yamuna’s philosophy into the full-fledged system later referred to as Visiṣtādvaita Vedānta. See Śrīrangarāja. an epithet of Śrīraṇgarāja, meaning Ranga- Moon, based on the name lovingly given to Lord Rama, Rāmacandra taste, flavour, essence a circular dance performed by Lord Kṛṣṇa and the cowherdesses. See VP 5.13.41-61 and BhP 10.33.
Glossary Rāvaṇa Rukmini 339 the evil King of Lanka who held Sītā cap- tive. His destruction by Lord Rama is the subject of the epic Rāmāyaṇa. See also Rāma. Lord Kṛṣṇa’s wife S Sagara’s sons Sahya Mountains Sakata the 60,000 sons of Sagara who obstructed the path of virtue in the world. Sagara per- formed a horse sacrifice, but the horse dis- appeared. In search of the steed, his sons dug their way to the underworld. Just as they saw the horse, they encountered the sage Kapila (an incarnation of a portion of Vişņu), and accused him of disrupting the sacrifice. Kapila reduced them to ashes by his glance. When Sagara heard of this, one of his grandsons was sent to fetch the horse. The grandson propitiated Kapila, who gave him the horse as well as any boon Sagara might choose. Sagara asked that his dead sons might be raised to heaven. The waters of the heavenly Ganga were brought down to earth, and when the water washed the bones and ashes of the sons, they were raised to heaven. See VP 4.4. one of India’s main mountain chains, which forms the northern part of the western Ghats lit., “wagon”; a demon in the form of a wagon who tormented the people of Vraja. The infant Kṛṣṇa was put to sleep under the heavily loaded wagon. When His mother failed to respond to His cry for milk, He 340 sāla tree saṁsāra Sanaka Sanandana Sāndipani santodita Sarabha Praise-Poems to Visņu and Śri upset the wagon, and all of the townspeople, hearing the racket, marvelled at His strength. See VP 5.6.1-7 and BhP 10.7. the sal tree this transitory world involving the rounds of births and deaths See Sanandana. one of four “mind-born” sons of Lord Brahma. Declining to attain manhood, they remained forever pure and innocent boys. The others are Sanatkumāra, Sanaka and Rbhu. the teacher of Kṛṣṇa and His brother Balarama. Upon the completion of their studies, the two boys asked their teacher what he wanted for a preceptor’s fee. Recognizing that the boys were endowed with supernatural powers, he requested them to give him back his dead son, drowned in the sea. They marched to the ocean, were informed by the sea that a demon in the form of a conch-shell named Pañcajana had seized the boy. Having killed Pañcajana, Kṛṣṇa took the conch shell formed from his bones, and when he blew it, the boy came back to life. See VP 5.21.14-31. but the state in which God enjoys His own ties only, in contrast to the state of nityodita, quali- in which He enjoys His creation an eight-legged mythological animal said to be stronger than a lion. Siva took this form in order to subdue Visnu’s incarnation as the
Glossary Śārga 341 Man-Lion, Narasimha. Śiva is worshipped as Sarabha in an important temple in Tamil Nadu. He is represented there as an animal having three legs, four arms and the face of a lion. One of his front legs is raised and placed on the body of Narasimha. the proper name of Lord Visņu’s bow Śāstras the sacred law-books, especially Manu’s Dharma Sastra Śathakopa Śathāri sattva Śiśupāla a Sanskrit name of Nammālvār, the most important of the Tamil poets called Alvārs. The author of the famous thousand stanzas of the TVM, he is referred to in the stotras by his Sanskrit names: Vakulābharaṇa, Vakuladhara, Śaṭhāri, and Śaṭhakopa. Śathakopa, meaning “the enemy of the wicked”, is a name used, in its Tamilized form (Caṭakōpan), by Nammālvār himself in many of his signature verses. a Sanskrit name of Nammālvār meaning “the enemy of the wicked”. See also Śathakopa. the highest of the three constituents of ma- terial creation, which makes persons pure, wise and true and things pure and clean. See also gunas. a man opposed to Kṛṣṇa worship who de- nounced Kṛṣṇa and challenged Him to a fight, whereupon the Lord cut off his head with His discus, as described in MBh. Ac- cording to VP, he had been previously in- carnated as Hiraṇyakaśipu and Rāvaṇa. Śiśupāla was one of Viṣņu’s attendants, and so because his thoughts were constantly on
342 Sītā Śiva Smrti Śri śri of Śrī Śri Sūkta śrimat Praise-Poems to Visņu and Śrí the Lord (even though in a negative and hateful way) he was united with Him after death. See VP 4.14.11-16. See also BhP 7.1.13-20 and 7.10.35-36. an incarnation of Śri and the virtuous wife of Lord Rama, who was abducted by Rāvaṇa and rescued by Hanuman one of many gods, the creatures of Lord Vişņu, with whom He often does battle in His incarnations on earth the complete body of sacred tradition re- membered by human teachers, including the Epics, Purāņas, and Dharma Sastras. Smṛti texts are less authoritative than Śruti, or “that which is heard” by the eternal ṛṣis (that is, the Vedas). the name of Viṣṇu’s chief consort, meaning “wealth”, “beauty”, “auspiciousness” lit., “the glory/auspiciousness of Śrī”. Kūresa and Bhaṭṭar follow a long tradition in describing Visnu as the śri of Śrī: (1) “He is the glory of Śri (śrīyaḥ śrīh)” in Vālmīki, Rāmāyaṇa, Ayodhyā Kāṇda, 44.15; (2) “O God, even for Sri (tiruvukkum) you are śrī (tiru vākiya celva)” in Tirumankai Alvār, PTM 7.7.1; and (3) “[You are] the śri of Śri (śrīyaḥ śrīyam)” in Yamuna, SR, v.45. one of the earliest and most authoritative praise-poems to the goddess Śrī, and an im- portant proof text in Śrīvaisnava literature “the possessor of [the Goddess] Śrī” or “the possessor of wealth, beauty, auspicious-
Glossary Śriranga, King Śrirangam Śrīrangarāja Śrīvaikuntha śrīvatsa 343 ness”. The word śrimat may be employed as a prefix before the names of celebrated per- sons and texts, where it means “eminent” or “illustrious”. See Śrīrangaraja. the sacred town near the modern city of Tiruccirapalli, Tamil Nadu. Its temple is the most celebrated among Śrīvaiṣṇava shrines, especially in the praise-poems of the Alvārs and Acāryas. Several of the early Acaryas, including Näthamuni, Yamuna, Rāmānuja, Kūresa and Bhattar resided there. “King (of the Universe] at Śrirangam”, the main icon of the Srirangam temple in Tirucci. Reclining on the Serpent Adiśeșa, the loveliness of His form is highly praised by both Alvar and Аcārya. See Vaikuntha. lit., “the favourite of Śri”, the name of a mark or curl on the chest of Lord Visņu, re- garded by Śrīvaiṣṇavas as a mark of His supremacy Śrīvatsacihna Miśra Śruti stotra Sudarśana one of several names of Kūresa eternal sacred knowledge “heard” and com- municated by the rși-sages from the begin- ning and transmitted orally from one genera - tion to the next in the form of the Vedas a praise-poem, hymn of praise, panegyric the personification of Visņu’s discus
344 Sugrīva Sundarabahu Sundarabhuja Praise-Poems to Visnu and Śri of lit., “beautiful-necked one”. Sugrīva is the name of a monkey who, with an army monkeys headed by Hanuman, helped Lord Rāma defeat Rāvana and regain Sitā. He was reestablished by Lord Rama on the Kiśkindha throne which had been ursuped by his brother Vāli. “the beautiful-armed [Lord]”, Who is the main icon at Alakar Kōyil, outside the Tamilian city of Madurai a synonym for Sundarabāhu. See Sundara- bāhu. T tamala tree tamas Tamil Veda tattva tilaka a tree with dark bark and white blossoms (xanthochymus pictorious) one of the three constituents of material creation, which is the cause of heaviness, illusion, ignorance, dullness and sorrow. See also guņas. four-thousand sacred Tamil verses (Nālāyira Divya Prabandham) composed by twelve Vaisnava devotees, ten of whom are collectively known as the “Alvārs”, and who lived c. 6-10th centuries C.E. (1) truth, reality, a true principle; (2) an element or elementary property a forehead mark made of coloured earths, sandal-wood powder and ointments worn
Glossary Tripura Trivikrama either as a decoration or as a mark of sectarian distinction 345 lit. “three cities”. Three flying cities were obtained by the three sons of a demon through their penance to Brahma. As they flew about, the three cities began to destroy other cities. Concerned about the matter, the gods aproached Śiva, who conquered the three sons by taking the earth as a chariot, Surya and Candra as wheels, the Four Vedas as horses, and Brahma as charioteer, with Vişņu made a wing for his arrow (Anṇarkar - ācāriyar 1971). According to M-W, the three cities of gold (in the sky), silver (in the air), and iron (on the earth) were burnt by Śiva. See Vamana. U upaya ūrdhvrapuṇḍra Uttarakośala a means to reach or attain a particular goal. In Śrīvaiṣṇava theology, upaya functions as a technical term, meaning the means or way to mokṣa, that is, union with the Lord. The Lord Himself is both the means (upāya) and the goal (upeya) a perpendicular mark of red and white, representing the feet of Lord Viṣṇu and worn on the forehead by Śrīvaiṣṇavas another name of the city of Ayodhya, Lord Rāma’s birthplace
346 Uttaraya Praise-Poems to Viṣṇu and Śrī a leader of the Puru family. When the entire family was wiped out by the missile of an enemy, Uttaraya’s sons were restored to life and protected by the Lord. See BhP 3.3.17. V Vaijayanti Vaikuntha vakula tree Vakulābharaṇa Vakuladhara Vali Vāmana the proper name of Lord Visnu’s flower gar- land which reaches to His knees Vişņu’s Supreme Abode, which is the resi- dence of the eternally free and liberated souls, who serve the Lord and His consort Śri continuously mimusops elengi, a kind of tree with lovely flowers, believed to bloom when sprinkled with nectar from the mouths of beautiful women an epithet of Nammālvār meaning “He who is adorned with vakula [blossoms]”. See also Śathakopa. an epithet of Nammālvār meaning “He who wears vakula [blossoms]”. See also Śathakopa. the name of the monkey who usurped the throne of his brother Sugrīva (Lord Rama’s friend and helpmate) at Kiśkindha lit., “dwarf”, Vişņu’s incarnation as a dwarf Brahmin boy Who, in three strides, subdued the worlds. See VP 3.1.42-43. Also known as Trivikrama, His story, often referred to in
Glossary Vanādri Vanagiri Vanaśaila Varada/ Varadarāja Varaha Varanasi varṇa Varuna 347 the praise-poems of the Alvars, is related in great detail in BhP 8.18-19. See Vanagiri. lit., “Forest Mountain” or “mountain of forests”. Vanagiri (and its synonyms Vanā- dri, Vanaśaila, and so forth) is the name of the locale of the temple of Lord Sun- darabahu (Tamil, Alakar Kōyil), located outside the Tamilian city of Madurai See Vanagiri. the name of the main icon of the Varadaraja Swami Temple in Kāñcīpuram, meaning “Boon-Bestower King” or “King of the Boon-Bestowers” Lord Visņu’s incarnation as a lotus-eyed boar Who uplifted the earth in order to save it from the cosmic deluge. See VP 1.4. the city of lord Siva, also known as Haripuri. In order to relieve the burden of the world, Lord Kṛṣṇa’s discus Sudarsana burned Vār- anasi down when one of its residents, a man named Vasudeva (also known as Paun- draka), falsely assumed the emblems of Visņu and expected the people to do homage to him. See VP 5.34. lit., “colour, a class or race of persons”. The term is used most often to refer to the four principal classes described in Manu’s code: Brahmins, Kṣatriyas, Vaisyas and Śūdras. the Vedic god of the waters or the ocean
348 Vedānta Praise-Poems to Visņu and Śrī literally “concluding portion of the Vedas”, the term is synonymor’s with the Upanisads and the philosophy derived therefrom Venkata Mountain one of the most popular pilgrimage places in modern-day India. Atop the mountain is a temple whose main deity, Lord Venkata or Venkatesvara, is believed to be particularly powerful in granting the desires of His devo- tees. The site is a frequent subject of praise in the hymns of the Alvārs. vibhava/ vibhavāvatāra Vibhiṣaṇa Vimalā vimāna Virajā River an “occasional incarnation” of Lord Viṣṇu limited to certain times and places, such as Rāma and Kṛṣṇa. Vibhava is one of the five full forms of Lord Viṣṇu. the younger brother of the evil king Rāvaṇa of Lanka. Vibhiṣaṇa was granted a boon from Lord Brahma that he should never en- gage in any mean action. Hence, he forsook his brother-king and joined forces with Rama who, at the death of Ravana, crowned him King of Lanka. His relationship to Rama is considered by Śrīvaiṣṇavas as a model of surrender to the Lord. lit., “the spotless one”, the name of one of nine ladies who serve the Lord and His con- sort in Vaikuntha and in the Inner Sanctum of the Srirangam Temple the palace of a king, and the exterior of the central sanctuary of a temple lit., “free from rajas” or “cleansing”, the name of the river which surrounds this sam
Glossary Viriñca Vişvaksena Vraja Vmdāvana vyuha/ vyūhāvatāra săric world and must be crossed by the lib- erated souls on their journey to Vaikuntha 349 lit., “the One Who extends beyond”. In the stotras of the early Śrīvaiṣṇava Acaryas, the epithet usually denotes lord Brahmā. However, it may also be applied to lord Śiva and Lord Visņu. the commander-in chief of Viṣṇu’s armies, and His door-keeper and chamberlain in Vaikuntha and in the Srirangam Temple the name of the area in and around Mathurā where Kṛṣṇa spent his infancy and youth See Bṛndāvana. Lord Visnu’s four-fold “creative cosmic em- anation” taken by Him for the creation, maintenance, and destruction of the universe, and for the protection of souls in samsara. While in the first of the four, as Para Vasudeva, the Lord is full of all six qualities (knowledge, untiring strength, lordliness, immutability, creative power, and splendour), in the remaining three, only two qualities from out of the six are manifest in each. Yadu Y the lineage into which Lord Viṣṇu was born as Kṛṣṇa 350 Yamuna Yamuna River Yasoda Praise-Poems to Visņu and Śri an important Śrīvaiṣṇava theologian and poet, and Rāmānuja’s immediate predeces- sor in the Śrīvaiṣṇava line of Acāryas. The influence of His praise-poems SR and CSI can be detected in many of the stanzas of Kūresa’s and Bhattar’s stotras. an important sacred river of northern India which flows through Vraja, the district in which Kṛṣṇa spent His infancy and youth the foster-mother of Lord Kṛṣṇa
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354 Praise-Poems to Vişņu and Śri Mādhvacharya. Bombay: Ananthacharya Research In- stitute, 1978. Kantatai Nāyaṇ. Periya Tirumuți Ataivu. In Pinpalakiya Perumā! Jiyar, Arayirapați Kuruparamparaprapavam. Tirucci: Kiruṣṇasvami Ayyankar, 1975. Pp. 553-611. Kōil Olugu: The Chronicle of the Śrirangam Temple with Histori- cal Notes, edited and translated into English by V.N. Hari Rao. Madras: Rochouse and Sons Publishers Ltd., 1961. Kōyil Oluku, edited by Pandits. Madras: Ananta Muttirākṣar Cālā, 1909. Pinpalakiya Perumāļ Jīyar. Ārāyirapați Kuruparamparaprapāvam. Tirucci: Kiruṣṇasvāmi Ayyankar, 1975. e. Other Alvārs. See Nalayira Tivviyap Pirapantam.. Andal: Tiruppavai, Nachiyar Tirumozhi. Translated by P.S. Sun- daram. Bombay: Ananthacharya Indological Institute, 1987. The Bhagavata-Purana. Translated and annotated by Ganesh Vasudeo Tagare. 5 Vols. (Ancient Indian Tradition and Mythology Series, Vols. 7-11). Delhi: Motilal Banarsi- dass, 1986-89. [Śrīmad]bhāgavatamahāpurāṇam. 4 Vols. Delhi: Nag Publishers, 1987. Divya Prabandham. See Nālāyira Tivviyap Pirapantam.
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356 Praise-Poems to Viṣṇu and Śri Pinpalakiya Perumā! Jīyar. Ārāyirapați Kuruparamparāprapāvam. Tirucci: Kiruṣṇasvāmi Ayyarkar, 1975. Rāmānuja. Gadya Traya. In Stotramālā, edited by P.B. Aṇṇan- karācāriyar. Kāñcīpuram: Granthamālākāryālayaḥ, 1969. Pp. 9-15. The Gitābhāṣya of Rāmānuja. Translated into English by M.R. Sampatkumaran. Bombay: Ananthacharya Indo- logical Research Institute, 1985. Rāmānuja’s Vedarthasamgraha. With an introduction, crit- ical edition and annotated translation by J.A.B. van Buitenen. Poona: Deccan College Postgraduate and Re- search Institute, 1956. Saranaagati Gadya with English translation of the text and the Commentary by Srutaprakasika Acharya. Madras: Visishtadvaita Sabha, 1964. Śribhagavad-rāmānuja-granthamālā [Collected Works], edited by P.B. Aṇṇankarācāriyar. Kañcipuram: Grantha- mālā Office, 1956. The Vedanta Sūtras with the Śri-Bhashya of Rāmānuj- acharya. Translated into English by M. Rangacharya and M.V. Varadaraja Aiyangar. 3 Vols. Nungambakkam, Madras: The Educational Publishing Co., 1961, 1964, 1965. Śrīmadvālmīkirāmāyaṇam. 2nd ed. revised by K. Chinnaswami Sastrigal and V.H. Subrahmanya Sastri. Mylapore, Madras: N. Ramaratnam, 1958. Śrīnivāsadāsa. Yatindramatadīpikā. Sanskrit text with English translation by Swāmi Adidevānanda. Madras: Sri Rama- krishna Matha, 1949. Sūktāni. Śrirangam: Śrīvānivilāsamudrālyaḥ, 1954.
Select Bibliography 357 Tirumalirunjolaimalai (Sri Alagar Kovil Sthala Purana), edited by K.N. Radha Krishna. Madurai: Sri Kallalagar Deva- sthanam, 1942. The Twelve Principal Upanisads. Vol. 1. Adyar, Madras: Theo- sophical Publishing House, 1931. Upaniṣat-samgrahaḥ, edited by J.L. Shastri. Delhi: Motilal Ba- narsidass, 1984. Vedanta Deśika. Śrīmad Rahasyatrayasara of Śrī Vedāntadesika. Translated into English by M.R. Rajagopala Ayyangar. Kumbakonam: Agnihotram Ramanuja Thatachariar, 1956. Varadaraja Panchasat of Vedanta Desika. With transl- ation and commentary by D. Ramaswamy Ayyangar. Madras: Visishtad waita Pracharini Sabha, 1972. Varadarajapañcāśat, with a Sanskrit commentary by Karur Śrīnivāsācārya. Ed. and translated into English by Pierre-Sylvain Filliozat. Bombay: Ananthacharya Indo- logical Research Institute, 1990. Viṣṇu Purāna. Translated and illustrated by notes from other Purāṇas by H.H. Wilson [includes Sanskrit text]. 2 Vols. New Delhi: Nag Publishers, 1980. Visistadvaita Kosa, edited by Panditarāja O.T. Tatacharya. Trivellore, Madras: Ahobila Mutt, 1951. Yamuna. Catuh Śloki. In Stotramālā, edited by P.B. Anṇankar- ācāriyar. Kāñcīpuram: Granthamālākāryālayaḥ, 1969. P.4. Stotra Ratna. In Stotramālā, edited by P.B. Aṇṇankar- acariyar. Kāñcīpuram: Granthamālākāryālayaḥ, 1969. Pp.4-10.
358 Praise-Poems to Vişņu and Sri Stotraratna: the Hymn Jewel of Śrī Yamunācārya. Transl ated by Swami Adidevananda. Madras: Sri Ramakrishna Math, 1979. Yamuna’s Agama Prāmāṇyam or Treatise on the Validity of Pañcaratra. Sanskrit text and English translation by J.A.B. van Buitenen. Madras: Ramanuja Research Soci- ety, 1971. 2. Secondary Sources Ate, Lynn M. “Periyālvār’s “Tirumoli’ –A Bala Kṛṣṇa Text from the Devotional Period in Tamil Literature” (Ph.D. Dis- sertation). Madison: The University of Wisconsin, 1978. Ayyangar, S. Satyamurthi. Tiruväymoli English Glossary. 2 Vols. Bombay: Ananthacharya Indological Research Institute, 1981. Carman, John. The Theology of Ramanuja: An Essay in Interreli- gious Understanding. Bombay: Ananthacharya Indological Research Institute, 1981. and Vasudha Narayanan. The Tamil Veda: Pillan’s Interpretation of the Tiruvaymoli. Chicago: The University of Chicago Press, 1989. Filliozat, Pierre-Sylvain. See Vedanta Desika, Varadarāja- pañcāśat. Gopal, B.R. Śrī Rāmānuja in Kamāṭaka: An Epigraphical Study. Delhi: Sundeep Prakasan, 1983. Gopalan, L.V. Sri Vaishnava Divya Desams (108 Tiruppatis). Madras: Visishtadvaita Pracharini Sabha, 1972. Gupta, Sanjukta. See Lakṣmi Tantra.
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Select Bibliography 361 Raghavan, A. Srinivasa. See Parāśara Bhattar, Śrī Vishnu Sahasranāma. Sampatkumaran, M. See Rāmānuja, The Gītābhāṣya of Rāmānuja. Sastri, K.A. Nilakanta. The Colas. Madras City: University of Madras, 1984. Smith, H. Daniel. A Descriptive Bibliography of the Printed Texts of the Pañcarātrāgama. 2 Vols. (Gaekwad’s Ori- ental Series) Baroda: Oriental Institute, 1980. Sundaram, P.S. See Andal: Tiruppavai and Nachiyar Tirumozhi. van Buitenen, J.A.B. See Rāmānuja, Rāmānuja’s Vedārtha- samgraha. See Yamuna, Yamuna’s Agama Prāmāṇyam. Varadachari, K.C. Alvars of South India. Bombay: Bharatiya Vidya Bhavan, 1970. Venkatachari, K.K.A. The Maṇipravāļa Literature of the Śrī- vaiṣṇava Ācāryas. (Ananthacharya Research Institute Series, No.III) Bombay: Ananthacharya Research Insti- tute, 1978. Wilson, H.H. See Viṣṇu Purāṇa. Young, Katherine K. “Beloved Places (ukantaruļinanilanka!): The Correlation of Topography and Theology in the Sri- vaiṣṇava Tradition ofSouth India” (Ph.D. Dissertation). Montreal: McGill University, 1978. “Rāmānuja 1 on BG 4:11: The Issue of Arcāvatāra.” Journal of South Asian Literature, Vol. 23, No.2 (1988): 90-110.