0093.Abhirami Andhadhi Slogan 91 Poem by rajagopal. h..

To succeed in debates and be a successful legislator

Tamil Transliteration

Mellia nunnidai minnanaiyaalai virisadaiyoan
Pulliya mennmulai ponn anaiyaalaipp pugazhndhumarai
Solliya vannam thozum adiyaaraith thozhumavarkkup
Palliyam aarththezha vennpaghadu oorum padham tharumae

Translation

Mother Abhirami with hips ridiculing
The lighning and the breasts so soft
Abrasing my Lord having spread locks of hair
With a body of gold complexion,
Shall boon devotees praying Her treading the Vedas
With riches and posts of the heavenly king
With the right of traveling on a white elephant
To the accompaniment of musical instrument!

Simple Meaning

Abhirami has a small hip similar to the thickness of lightning flash and soft breasts that just touch the body of my Lord Siva who has locks of hair spread. She has a gold complexioned body. Those who pray Her as per the norms laid down by the Vedas shall be blessed with all the riches and posts similar to Indira traveling on the white elephant accompanied by the musical instruments.

Commentary

Hinduism in India traces its source to the Vedas, ancient hymns composed and recited in Punjab as early as 1500 B.C. Three main collections of the Vedas-the Rig, Sama, and Yajur-consist of chants that were originally recited by priests while offering plant and animal sacrifices in sacred fires. A fourth collection, the Atharva Veda, contains a number of formulas for requirements as varied as medical cures and love magic. The majority of modern Hindus revere these hymns as sacred sounds passed down to humanity from the greatest antiquity and as the source of Hindu tradition.
The vast majority of Vedic hymns are addressed to a pantheon of deities who are attracted, generated, and nourished by the offerings into the sacred flames and the precisely chanted mantras (mystical formulas of invocation) based on the hymns. Each of these deities may appear to be the supreme god in his or her own hymns, but some gods stand out as most significant. Indra, god of the firmament and lord of the weather, is the supreme deity of the Vedas. Indra also is a god of war who, accompanied by a host of storm gods, uses thunderbolts as weapons to slay the serpent demon Vritra (the name means storm cloud) , thus releasing the rains for the earth. Agni, the god of fire, accepts the sacrificial offerings and transmits them to all the gods. Varuna passes judgment, lays down the law, and protects the cosmic order. Yama, the god of death, sends earthly dwellers signs of old age, sickness, and approaching mortality as exhortations to lead a moral life. Surya is the sun god, Chandra the moon god, Vayu the wind god, and Usha the dawn goddess.
Some of the later hymns of the Rig Veda contain speculations that form the basis for much of Indian religious and philosophical thought. From one perspective, the universe originates through the evolution of an impersonal force manifested as male and female principles. Other hymns describe a personal creator, Prajapati, the Lord of creatures, from whom came the heavens and the earth and all the other gods. One hymn describes the universe as emerging from the sacrifice of a cosmic man (purusha) who was the source of all things but who was in turn offered into the fire by gods. Within the Vedic accounts of the origin of things, there is a tension between visions of the highest reality as an impersonal force, or as a creator god, or as a group of gods with different jobs to do in the universe. Much of Hinduism tends to accept all these visions simultaneously, claiming that they are valid as different facets of a single truth, or ranks them as explanations with different levels of sophistication. It is possible, however, to follow only one of these explanations, such as believing in a single personal god while rejecting all others, and still claim to be following the Vedas. In sum, Hinduism does not exist as a single belief system with one textual explanation of the origin of the universe or the nature of God, and a wide range of philosophies and practices can trace their beginnings somewhere in the hymns of the Vedas.
Indian religious tradition sees karma as the source of the problem of transmigration. While associated with physical form, for example, in a human body, beings experience the universe through their senses and their minds and attach themselves to the people and things around them and constantly lose sight of their true existence as atman, which is of the same nature as Brahman. As the time comes for the dropping of the body, the fruits of good and evil actions in the past remain with atman, clinging to it, causing a tendency to continue experience in other existences after death. Good deeds in this life may lead to a happy rebirth in a better life, and evil deeds may lead to a lower existence, but eventually the consequences of past deeds will be worked out, and the individual will seek more experiences in a physical world. In this manner, the bound or ignorant atman wanders from life to life, in heavens and hells and in many different bodies. The universe may expand and be destroyed numerous times, but the bound atman will not achieve release.
The true goal of atman is liberation, or release (moksha) , from the limited world of experience and realization of oneness with God or the cosmos.
Abhirami’s grace comes in the form of guiding Her devotees leading to higher status equivalent to Indira; as She stays connected with Her consort Lord Siva all Her devotees have the support of Lord Siva also as a bonus offer.


25 12 2008