|
|
PÁÏÃURAÑGAÚÛAKA
This hymn in nine verses in the Bhujañgaprayáta metre in on páïãuranga, the form of Viúïu in the shrine at Païãarèpura (modern Pandarpur) in the Maharashtra State. There is an interesting anecdote relating to this deity and to a devotee of that deity, namely, Puïãarèka.
Puïãarèka was born to Janüdev and Muktábai. After his marriage he began to consider his own parents as hindrance to his prosperity and happiness. He felt it a sheer waste to spend anything for their well-being. There was no limit to his unkind attitude. He had decided to drive them out of the house and had asked them to go. Luckily at that time, there came a group of devotees on pilgrimage to Kásè. They invited Puïãarèka, parents to accompany them. They gladly accepted the invitation.
After they had left, Puïãdrèka, proud of his wealth, also had the desire to go to Káùè. He engaged two horses to carry him and his wife to Káùè. On their way to Káùè he had to cross the party with his parents and took no notice of them. Soon the two reached the outskirts of a hermitage. Even before they entered it they had a strange sight. Rohidas, a dutiful cobbler was attending upon hès parents. To their enquiry about the distance to Káùè, he could not give and reply. All that he knew was the service he rendered to his parents.
They were spending the night there. Puïãarèka heard some jingling noise and could not sleep. He saw some ugly female figures who were frightful to look at. They bathed in the nearby waters and came out in fascinating divine forms. He begged them to disclose their identity. They all despised him as the worst sinner and asked him to get away from there.
After being beseeched by him they told him that they were the three sacred rivers Gañgá, Yamuná and Sarasvatè who regained their original forms after they were freed from the sins which had clung to them because of the sinful bathers in those rivers. They moreover told him on enquiry, that the sacredness of that place is due to the steadfast devotion of Rohidas to his parents. Puïãarèka then realised the great harm he had done to his parents and, immediately repaired to his parents and arranged for their comfortable pilgrimage to Káùè.
After returning to his place, he was constantly attending upon his parents. Once Lord Køúïa came to bless him along with Rukmiïi and was at his doorstep. Then Puïãarèka was engaged in doing his service to his parents. Without even turning his head, Puïãarèka threw a brick for the lord to stand upon till he had finished his service to his parents. The lord then granted Puïãarèka, request to stay permanently on the brick in order to bless the humanity.
The hymn given below opens with a reference to this episode. We find this story in the Páïãurañgamáhátmya assigned to the Bhaviúyottarapuána. The place also was known as Puïãarèkapura, on account of this incident having taken place there. The name of Páïãurañga is a Sanskritized form of Pandarga (Pandarge) which was the old name of Pandharpur.
The other term Viûûhobá is a contracted form of the Marathi expression 'viûkar ubá rahá' meaning 'be standing on the brick'. The term 'Viûûhala' is derived as vidá = jòánena (by knowledge), thán = ùünyán (dispirited, ignorant), látè = rakúati (protects). He receives those without knowledge to bestow His grace on them.
Ÿ¸Ú¸¡¸¸½Š¸œ¸úȽ ÷¸’½ Ù¸úŸ¸£˜¡¸¸ ¨¸£¿ œ¸ºµ´£úˆÅ¸¡¸ ™¸÷¸º¿ Ÿ¸º›¸ú›Í¾À
㸟¸¸Š¸÷¡¸ ¹÷¸«È›÷¸Ÿ¸¸›¸›™ˆÅ›™¿ œ¸£âϯ¸¹ÚŒÃŠ¸¿ Ù¸Ó¸½ œ¸¸µ´º£ŒÃŠ¸Ÿ¸Ã ——
maháyogapèûhe taûe bhèmartathyá
varam puïãarèkaya dátum munèndraiç
samágatya tiúûh antamánandakandam
parabrahmaliñgam, bhaje páïãurañgam(1)
I worship that Païãurañga, who has the characteristics of the Supreme Brahman and who is the source of happiness. He has come to his spot on the bank of the river Bhèmarathè which is a great seat of yogic prowess, and is standing here along with great seers in order to confer boon on Puïãarèka.
÷¸¹´×¸ã¸ã¸¿ ›¸ú¥¸Ÿ¸½‹¸¸¨¸Ù¸¸ã¸¿ £Ÿ¸¸Ÿ¸¹›™£¿ 㸺›™£¿ ¹Þ¸÷œÏˆÅ¸©¸Ÿ¸Ã —
öœ¸£¿ þ÷¨¸¹«’ˆÅ¸¡¸¸¿ 㸟¸›¡¸ã÷¸œ¸¸™¿ œ¸£âϯ¸¹ÚŒÃŠ¸¿ Ù¸Ó¸½ œ¸¸µ´º£ŒÃŠ¸Ÿ¸Ã ——
taãidvásasam nèlameghávaqbhásam
ramámandiram sundaram citprakáùam
param tviúûikáyám samanyastapádam
parabrahmaliñgam bhaje páïãuraògam(2)
I bow to that Páïãurañga, who has the characteristics of the Supreme Brahman. He has dress brilliant like the lightning, and has the colour of the blue clouds. He is the abode of Goddess Ramá (Lakúmi). He is handsome and is (verèly) the effulgence of consciousness. He is the Highest who has firmly placed His feet on the brick.
The reading 'param' has been instead of 'varam' as it is more appropriate.
œÏŸ¸¸µ¸¿ Ù¸¨¸¸âš¸½¹£™¿ Ÿ¸¸Ÿ¸ˆÅ¸›¸¸¿
¹›¸÷¸Ÿâ¸À ˆÅ£¸Ù¡¸¸¿ š¸¼÷¸¸½ ¡¸½›¸ ÷¸ãŸ¸¸÷¸Ã —
¹¨¸š¸¸÷¸Äºã¸÷¡¸¾ š¸¼÷¸¸½ ›¸¸¹Ù¸ˆÅ¸½ª¸À
œ¸£âϯ¸¹¥¸ŒÃŠ¸¿ Ù¸Ó¸½ œ¸¸µ´º£ŒÃŠ¸Ÿ¸Ã ——
pramáïam bhavábdheridam mámakánám
nitambaç karábhyam dhøto yena tasmát
vidháturvasatyai dhøto nábhikoùaç
parabrahmanliñgam bhaje páïãurañgam(3)
I salute that Páïãurañga, who has the characteristics of the Supreme Brahman. Since He has held His waist with His two, hands, He seems to declare, `For my devotees, the ocean of worldly life is this measure (depth) alone'. In order to provide an abode for (lord) Brahmá He has produced the flower in his navel.
often people suffering in the worldly life feel that they are completely lost. But God seems to assure that the worldly life is only waist deep by standing in that pose placing his hands on the waist
ãûºÅ£÷ˆÅ¸¾ã÷¸ºÙ¸¸¥¸ŒÃˆ¼Å÷¸¿ ˆÅµÈ™½ª¸½
¹ý¡¸¸ Ó¸º«’ˆ½Å¡¸»£ˆ¿Å ýú¹›¸¨¸¸ã¸Ÿ¸Ã —
¹ª¸¨¸¿ ª¸¸›÷¸Ÿ¸ú´¢¸¿ ¨¸£¿ ¥¸¸½ˆÅœ¸¸¥¸¿
œ¸£âϯ¸¹¥¸ŒÃŠ¸¿ Ù¸Ó¸½ œ¸¸µ´º£ŒÃŠ¸Ÿ¸Ã ——
sphuratkaustubhálaïkøtam kaïûthadeùe
ùriyá juúûakeyürakam ùrinivásam
ùivam ùántamiãyam varam lokapálam
parabrahmaliñgam bhaje páïãurañgam
I adore that Páïãurañga, who has the characteristics of the Supreme Brahman. He is adorned by the sparkling gem kaustubha around the neck and by the armlets of rare charm. He is the abode of the Goddess Sri. He is benevolent, calm and worthy of adoration. He is the excellent protector of the world.
Kaustubha is the name of a clebrated gem obtained with thirteen other jewels at the churning of the ocean and worn by lord Viúï.
ª¸£‘Þ¸›Í¹â¸Ÿâ¸¸›¸›¸¿ Þ¸¸²Ú¸ã¸¿
¥¸ã¸÷ˆºÅµ´¥¸¸ÇŸ›÷¸Š¸µ´ã˜¸¥¸¸ŒÃŠ¸Ÿ¸Ã —
Ó¸œ¸¸£¸Š¸¹â¸Ÿâ¸¸š¸£¿ ˆÅ‘Ó¸›¸½°¸¿
œ¸£âϯ¸¹¥¸ŒÃŠ¸¿ Ù¸Ó¸½ œ¸¸µ´º£ŒÃŠ¸Ÿ¸Ã ——
ùaraccandrabimbánanam cáruhásam
lasatkuïdalákrántagaïdasthaláïgam
japárágabimbádharam kaòjanetram
parabrahmaliñgam bhaje páïãurañgam (5)
I worship that Páïãurañga, who possesses the characteristics of te Supreme Brahman. His face resembles the autumnal moon and His is a captivating smile. His cheeks are covered by shining ear-rings. His lips are red like the bimba (fruit) and hibiscus flower. His eyes are like lotuses.
The autumnal moon shines bright without any impediment. The lord with His captivating smile is compared to the autumnal moon. The bimba fruit on account of its red colour is often used as a simile for the lips.
¹ˆÅ£ú’¸½ÓÓ¨¸¥¸÷㸨¸Ä¹™ÆœÏú›™Ù¸¸Š¸¿
㸺£¾£¹Þ¸Ä÷¸¿ ¹™¨¡¸£÷°¸¾£›¸‹¸¾ÄÀ —
¹°¸Ù¸ŒÃŠ¸¸ˆ¼Åë÷¸ â¸ÚÄŸ¸¸¥¸Ã¸¨¸÷¸¿ã¸¿
œ¸£âϯ¸¹ÚŒÃŠ¸¿ Ù¸Ó¸½ œ¸¸µ´º£ŒÃŠ¸Ÿ¸Ã ——
kiriûojjvalatsarfadikprántabhágam
surairarcitam divyaratnairanarghaiç
tribhañgákøtim barhamályávatamsam
parabrahmaliñgam bhaje páïãurañgam(6)
I salute that Páïãurañga, who has the characteristics of the Supreme Brahman. His crown illumines all quarters and He is worshipped by the celestials with invaluable divine gems. He stands in the three-bend posture and He wears peacock feathers and garlands.
The reading `anargha' has been taken instead of `anarghya' because of the popular usage, although the two words means the same.
¹¨¸Ù¸º¿ ¨¸½µ¸º›¸¸™ Þ¸£›÷¸¿ ™º£›÷¸¿
㨸¡¸¿ ¥¸ú¥¸¡¸¸ Š¸¸½œ¸¨¸½«¸¿ ™š¸¸›¸Ÿ¸Ã —
Š¸¨¸¸¿ ¨¸¼›™ˆÅ¸›¸›™›¸¿ Þ¸¸²Ú¸ã¸¿
œ¸£âϯ¸¹¥¸ŒÃŠ¸¿ Ù¸Ó¸½ œ¸¸µ´º£ŒÃŠ¸Ÿ¸Ã ——
vibhum veïunádam carantam durantam
svayam lè;aya gopaveúam dadhánam
gavám vøndukánandanam cáruhánam
parabrahmaliñgam bhaje páïãurañgam (7)
I adore that páïãurañga, who has the characteristics of the Supreme Brahman. He is the all pervasive one, sporting in the sound of lute. He spells the end to the wicked. He wears the dress of a cowherd and brings great delight to herds of cows. He has an attractive smile.
The bewitching smile and the luring sound of His lute and the simple attire of a cowherd are assuring that he may be approached by anyone without any reservations.
‚Ó¸¿ ²þÆŸ¸µ¸úœÏ¸µ¸ã¸‘Ó¸ú¨¸›¸¿ ÷¸¿
œ¸£¿ š¸¸Ÿ¸ ˆ¾Å¨¸¥¡¸Ÿ¸½ˆÅ¿ ÷¸º£ú¡¸Ÿ¸Ã —
œÏã¸÷¸¿ œÏœ¸››¸¸¹÷¸ÄÚ¿ ™½¨¸™½¨¸¿
œ¸£âϯ¸¹ÚŒÃŠ¸¿ Ù¸Ó¸½ œ¸¸µ´º£ŒÃŠ¸Ÿ¸Ã ——
ajam rukmiïèpráïasaòjivanam tam
param dháma kaivalyamekam turèyam
prasannam prapannártiham devadevam
parabrahmaliñgam bhaje páïãurañgam(8)
I praise that páïãurañga, who has the characteristics of the Supreme Brahman. He is unborn one who has revived as it were, the life of Rukmiïi. He is the supreme effulgence and He is the one ultimate and fourth state and beatitude. He is gracious, removing the distress of those seeking refuge under Him. He is the lord of lords.
㨸¡¸¿ œ¸¸µ´º£ŒÃŠ¸ã¡¸ ¨¸¾ œ¸ºµ¡¸™¿ ¡¸½
œ¸È›÷¡¸½ˆÅ¹Þ¸î¸½›¸ Ù¸Æ÷¡¸¸ Þ¸ ¹›¸÷¡¸Ÿ¸Ã —
Ù¸¨¸¸ŸÙ¸¸½¹›¸ëš¸ ÷¸½¶¹œ¸ ÷¸¸÷¨¸¸Ä›÷¸ˆÅ¸¥¸½
Ú£½£¸¥¸¡¸¿ ©¸¸æ¸÷¸¿ œÏ¸œ›¸º¨¸¹›÷¸ ——
svayam páïãurañgasya vai puïyadam ye
paûhantyekacittena bhaktyá ca nityam
bhávámbhonidhim te' pi tèrvántakále
jarerálayam ùáùvatam prápnuvanti(9)
Those who steadfastly and wit devotion always read (this hymn) on Páïãurañga which dowers merits, cross the vast ocean of mundane existence and at the end reach the eternal abode of lord Hari.
|
|
