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shuklam baratharam

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mahadevans

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சுக்லாம் பரதரம் விஷ்ணும் சசி வர்ணம் சதுர்புஜம்
பிரசன்ன வதனம் த்யாயேத் சர்வ விக்னோப சாந்தயே
இது எல்லோருக்கும் தெரியும் விநாயகருக்கு ஒவ்வொரு பூஜையின் ஆரம்பத்திலும் சொல்லப்படுகிறது.
இந்த மந்திரத்தில் கணேஷா என்ற வார்த்தையே இல்லை. அதற்கு பதில் விஷ்ணுவின் பெயர் இருக்கிறது. அது ஏன் ஏன் நண்பர்களே

 

Nara

Well-known member
அதற்கு பதில் விஷ்ணுவின் பெயர் இருக்கிறது. அது ஏன் ஏன் நண்பர்களே


It is because this is a verse in praise of Vishnu!
 

sangom

Well-known member
mahadevans
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சுக்லாம் பரதரம் விஷ்ணும் சசி வர்ணம் சதுர்புஜம்
பிரசன்ன வதனம் த்யாயேத் சர்வ விக்னோப சாந்தயே
இது எல்லோருக்கும் தெரியும் விநாயகருக்கு ஒவ்வொரு பூஜையின் ஆரம்பத்திலும் சொல்லப்படுகிறது.
இந்த மந்திரத்தில் கணேஷா என்ற வார்த்தையே இல்லை. அதற்கு பதில் விஷ்ணுவின் பெயர் இருக்கிறது. அது ஏன் ஏன் நண்பர்களே

This is a prayer addressed to Vishnu and not Vinayaka. Since the prayer is to ward off all obstacles to our religious karma - whatever pooja, homa etc., we begin - a general feeling has come that it is a mantra to Vinayaka. We recite this mantra at the beginning and while chanting it we are told to gently 'tap' the sides of our forehead. This will be explained by experts by combining some aspect or other of yoga practice, kundalini or something like that. Even if there is no subtle meaning in such an action, we should consider it as a uniform practice stipulated by our religion and follow it, just as the armed forces walk in a peculiar manner towards the martyrs' memorial.

Vinayaka is a late entrant into the Hindu pantheon. The Maanava grihya sootra (2.15) states that Vinayaka is a "dushtagraha" and prescribes a saanti-like parihaaram for warding off the evil effects which would be caused by Vinayaka's vakradrishti. Yaajnavalkya smriti (1.271-294) states that Vinayaka being the Commander (adhipati) of the ganas of Brahma and Rudra, he can not only create Vighna but also bestow the fruits of the poojas and other rituals made by the humans. Gobhila smriti (1.13) recommends doing pooja of Ganesha along with Saptamaatrikas at the start of every dharma karma (religious rite). The practice of worshipping the now-famous roopa of Ganesha is, according to the opinion of scholars, a custom which could not have existed before the 5th. century A.D.

 

saidevo

Well-known member
namaste everyone.

ShrI Abhinava VidyAtIrtha SwamigaL who was an earlier pontiff of the Shringeri ShAradA MaTham explains* that the term 'prasanna-vadanaM' in the shlokam refers to GaNesha because "it is the opinion of our ancestors that the term 'prasanna' includes a meaning 'elephant' among its many meanings."

Orthodox VaiShNavas who rarely if ever worship GaNesha, would have none of any reference to GaNesha in this shloka. Orthodox Shaivas and smArthas on the other hand see only the reference to GaNesha because this is always the first shloka of any pUjA or dhyAna--meditation or other kind of karma--religious performance.

Typically, whenever this shloka is recited, the reciter gently taps the sides of his head just over the ears with his/her knuckles. This is to let the amRutam--nectar in the shiras--brain chakra to course down the nADis.

I remember to have read somewhere that the names of five Rishis are mentioned in this shloka, but I can't place the reference or remember the names of the Rishis. I vaguely know that there was a Rishi by name ViShNu, Bharata was another, but the others? Any idea?

**********

Here is a connection between the phrase 'prasanna vadanaM' and GaNesha:

pra = forward, to extend
sad = droop, sunk
vadanam = face
prasanna vadanam = forward sunk face, as that of an elephant

pra = forward, to extend
sad = droop, sunk
vadanaM = mouth
prasanna vadanam = a mouth that is drooping, as that of an elephant

pra = forward, to extend
sana = the flapping of an elephant's ears
prasanna vadanaM = extended mouth with flapping ears, so an elephant

Additionally, it is amazing to note the connection of the root 'sad' with the elephant!

sadAdAna = always exuding rut-fluid (as an elephant); an elephant in rut
sadAmada, sadAmatta = always in rut
sadAna = being in rut
sadri = an elephant
sajjana = caparisoning an elephant
sana = the flapping of an elephant's ears

GaNesha of this shloka, is thus of prasanna vadanaM = an elephant face which is bright and with flapping ears.

Ref:
http://rasikas.org/forum/topic2669-dhyana-shlokas.html
http://webapps.uni-koeln.de/cgi-bin/tamil/recherche

**********

Note:
*in the book titled 'sandhyAvandanam' published by shrI VidyAtIrtha Foundation, Chennai.
 
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mahadevans

Member
shuklam bharatharam

a nice very detailed explanation with reference to our vedantic literatures. Thanks friends. mahadevan s
 

G. Soundara Rajan

Active member
Namassadhasae.

vishnu:' means 'காப்பாற்றுபவர்' ('the person who protects'). . பெருமாள் என்று வழங்கும் ஸ்ரீ ஹரிக்கு மருஹன் தானே இவர். இவர் காப்பாற்றினால் ஆகாதா?

'பிரசன்ன வதனம்' means manthahasamana மலர்ந்த பிரகாசமான mukham.

16 namas of Pillayar combined together as one sloka, which starts as 'Sumukascha ekadhanthascha........ '. 'Sumuka:' is the first name of pillayar in this list. This means 'காட்சிக்கு எளியன்'. சுமுக: என்பதற்கு எதிர்ப்பதம்தான் 'கடு கடு முகம் கொண்டவன்', 'எள்ளும் கொள்ளும் வெடிக்கும் முகம்' 'வள வள வள்ளல்' என்று நாம் வழக்கத்தில் சொல்வது. It is practical to think that when we go to see a person (that too an important person who can favour us), it is advantageous for us if the person shows good face.

There is no specific reason to say that this 'suklam bharatham' slokam is on Vinayaka. How we relate this to pillayar? 'Sarva vignopasanthayae' is the request (verb portion) of this sloka. This thus refers to pillayar, as he is considered the raja for vignas. I read this explanation in a book which was a compilation of the views of Paramacharya, exclusively on Pillayar. Kindly note that the words are not exactly the same used by Maha Periyavar.and t5his is not a verbatim quote.

அவரவர் இச்சையில் எவை எவை உற்றவை அவை தருவித்தருள் பெருமாளே!
 

sangom

Well-known member
Sri saidevo has stated that according to ShrI Abhinava VidyAtIrtha SwamigaL, the term 'prasanna-vadanaM' in the shlokam refers to GaNesha because "it is the opinion of our ancestors that the term 'prasanna' includes a meaning 'elephant' among its many meanings." He has also given the connection between the phrase 'prasanna vadanam' and Ganesha; it is not clear whether this is also from the book or Swamigal's opinion.

The word 'prasanna' in Sanskrit has the meanings, clear, bright, purest, distinct, perspicuous, true, right, plain, correct, just,
placid, tranquil, soothed, pleased, gracious, kind, kindly disposed towards, favourable, gracious, showing favour (as a speech), etc., and in the context of 'prasanna vadana' it will meanpleased, gracious, kind, favourable etc. I don't know if this word can be split as 'pra+sanna', because the word 'sanna'
means, set down, sitting, occupied with, sunk down, depressed, low (in spirits), languid, exhausted, decayed, perished, lost, dead, shrunk, contracted etc. Even if we take the derivation shown in saidevo's post, it omits the important part 'na' and so 'pra'=forward, to extend, 'sad'=droop, sunk and 'vadanam'=face will make up only prasad vadanam. The third method will give the word 'prasana vadanam' and not "prasanna vadanam".

I could not find the words 'sadAdAna', and 'sadAna' in sadAmada and sadAmatta, the word 'sadA" indicates "always" and not to elephant. sadAmada or sadAmatta do not refer to elephants alone, they will apply to any animal in rut. I also could not find the meaning 'caparisoning an elephant' for the word 'sajjana' (actually the word sajjana in Sanskrit will mean good people, as we see in Bhajagovindam 'sajjana sangatirEka').

So, this attempt to make this Sloka appear as one addressed to or referring to the 'elephant-faced' god is rather convoluted and unsatisfactory.

Anyway, for the information of all I will give one or two similar instances where mantras or riks originally addressed/referring to one deity has been highjacked and included, without reason - rhyme is there, of course !, in the mantra for some other deity which was later included in the Hindu pantheon,

1. The mantra, "gaNAnAm tvA..." which is now recited for Ganesha is Rigveda Mandala II.23.1. It was addressed to the Rigvedic deities Brihaspati & Brahmanaspati, but because the word ganapati appears therein, our ancient priests have taken it as good enough for the new deity Vinayaka and gave him another name ganapati as well. (By way of anecdote, I once heard an interesting conversation between two of the vaidikas who form the third or fourth tier in our priesthood - very little knowledge except for saying 'tathAstu', actually such people used to be called 'tathAstu brahmanan' in those days; they were talking in all seriousness, one asking the doubt that he had read somewhere as to how the mantram 'gaNAnAm tvA...' could not apply to Vinayaka. The other one, a little more aged said, "where is the doubt? Don't you see "Ana" in the last line? What other proof is needed to show that it is for Vinayaka? !! 'Ana' in our local Malayalam means yAnai.)

2. The mantra, "kEtum kriNvan....samushadbhirajAyathA:" is the rik at Mandala I.6.3. It is addressed to the deity ushas of the Rigvedic times and the word ketu here means prajna, consciousness, wakefulness; 'akEtave' in that rik means without consciousness, sleepy, and the rik is one of expressing astonishment at all beings waking up from their nearly unconscious sleep state when the deity of ushas rises in the east. But we are happily reciting it thinking that it refers to ketu.

3. In the DurgAsUktam, the following stanzas are riks:

jAtavEdase...
agnE tvam...
viSvAni nO...
These and the stanza "prithanA jitag^m..." form a prayer addressed to agni in the Mahanarayanopanishad. Thus, Upanishads borrow riks and our mantras take from both without looking into the actual meaning.
 

Iyyarooraan

Well-known member
Shuklam Bharatharam....

I have gleaned the following meaning for this dhyana sloka:

Shuklam bharatharam vishnum - the omnipresent protector who acquires a pleasing form, shashi varnam - white in complexion or one who wears a white vastram (Mahavishnu or Hari is described to have "neelameha shyamala varnam") and who shines like a full moon, having 4 hands, prasanna vadanam - face beaming with Anandam (propitious face) dhyayeth sarvavignopa sAnthaye - to invoke and pray to Him for removal of all obstacles (in our endeavour). As for the word 'gana adhipathi', Shiva is the original adhipathi for the ganas and He ultimately delegated the power to rule the ganas to Vinayaka. Sashi varnam could not mean Vishnu because the word contains the alphabet 'Shi' which is 'said' to be anathema to Vaishnavites. We better cast these anathemas aside and pray to Him who has neither a beginning nor an ending, of whom nobody knows nor can anybody describe. You do not find any thing inside an onion but your mouth waters at its pungent taste. I do hear murmurs that we brahmins cannot talk about onion, but it is there very much.:D
 

suraju06

Well-known member
Sri saidevo has stated that according to ShrI Abhinava VidyAtIrtha SwamigaL, the term 'prasanna-vadanaM' in the shlokam refers to GaNesha because "it is the opinion of our ancestors that the term 'prasanna' includes a meaning 'elephant' among its many meanings." He has also given the connection between the phrase 'prasanna vadanam' and Ganesha; it is not clear whether this is also from the book or Swamigal's opinion.

The word 'prasanna' in Sanskrit has the meanings, clear, bright, purest, distinct, perspicuous, true, right, plain, correct, just,
placid, tranquil, soothed, pleased, gracious, kind, kindly disposed towards, favourable, gracious, showing favour (as a speech), etc., and in the context of 'prasanna vadana' it will meanpleased, gracious, kind, favourable etc. I don't know if this word can be split as 'pra+sanna', because the word 'sanna'
means, set down, sitting, occupied with, sunk down, depressed, low (in spirits), languid, exhausted, decayed, perished, lost, dead, shrunk, contracted etc. Even if we take the derivation shown in saidevo's post, it omits the important part 'na' and so 'pra'=forward, to extend, 'sad'=droop, sunk and 'vadanam'=face will make up only prasad vadanam. The third method will give the word 'prasana vadanam' and not "prasanna vadanam".

I could not find the words 'sadAdAna', and 'sadAna' in sadAmada and sadAmatta, the word 'sadA" indicates "always" and not to elephant. sadAmada or sadAmatta do not refer to elephants alone, they will apply to any animal in rut. I also could not find the meaning 'caparisoning an elephant' for the word 'sajjana' (actually the word sajjana in Sanskrit will mean good people, as we see in Bhajagovindam 'sajjana sangatirEka').

So, this attempt to make this Sloka appear as one addressed to or referring to the 'elephant-faced' god is rather convoluted and unsatisfactory.

Anyway, for the information of all I will give one or two similar instances where mantras or riks originally addressed/referring to one deity has been highjacked and included, without reason - rhyme is there, of course !, in the mantra for some other deity which was later included in the Hindu pantheon,

1. The mantra, "gaNAnAm tvA..." which is now recited for Ganesha is Rigveda Mandala II.23.1. It was addressed to the Rigvedic deities Brihaspati & Brahmanaspati, but because the word ganapati appears therein, our ancient priests have taken it as good enough for the new deity Vinayaka and gave him another name ganapati as well. (By way of anecdote, I once heard an interesting conversation between two of the vaidikas who form the third or fourth tier in our priesthood - very little knowledge except for saying 'tathAstu', actually such people used to be called 'tathAstu brahmanan' in those days; they were talking in all seriousness, one asking the doubt that he had read somewhere as to how the mantram 'gaNAnAm tvA...' could not apply to Vinayaka. The other one, a little more aged said, "where is the doubt? Don't you see "Ana" in the last line? What other proof is needed to show that it is for Vinayaka? !! 'Ana' in our local Malayalam means yAnai.)

2. The mantra, "kEtum kriNvan....samushadbhirajAyathA:" is the rik at Mandala I.6.3. It is addressed to the deity ushas of the Rigvedic times and the word ketu here means prajna, consciousness, wakefulness; 'akEtave' in that rik means without consciousness, sleepy, and the rik is one of expressing astonishment at all beings waking up from their nearly unconscious sleep state when the deity of ushas rises in the east. But we are happily reciting it thinking that it refers to ketu.

3. In the DurgAsUktam, the following stanzas are riks:

jAtavEdase...
agnE tvam...
viSvAni nO...
These and the stanza "prithanA jitag^m..." form a prayer addressed to agni in the Mahanarayanopanishad. Thus, Upanishads borrow riks and our mantras take from both without looking into the actual meaning.

Sangom has given a scholarly and convincing input. Thank you Sangom.
 
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