Post by radha on May 24, 2014 6:37:25 GMT 5.5
OM SRI GURUPYO NAMAHA:,RESPECTFUL PRANAMS TO SRI KANCHI MAHA PERIVA.
Kaupīnapañcakam By: Swamini Atmaprajnananda Saraswati on May 22, 2014 Times of India- Spirituality section
Kaupīnapañcakam also known as Yatipañcakam eulogises a Saṃnyāsī, who has abandoned everything to pursue the knowledge of Brahman – rather, to understand the equation tat tvam asi’. That requires study of the Advaita texts at least for twelve years, living in a Gurukulam, service to the Guru, other ācāryas, gurukulam, temple, developing values and attitudes (sādhana-cauṣṭaya - viveka, vairāgya, śamādi-ṣaṭka-sampatti, mumukṣuttvam). That’s quite a lot, not to speak of studying Pāṇini, which is considered lohe kā chanā.
Kaupīna is a loincloth worn by the Saṃnyāsī/s, more not to embarrass the society (since they do not have body-identification/body-consciousness anyway). In recent times, we have seen how the priests of Arunāchala Temple forced young Ramana (Ramana Maharshi) to put on a loincloth at least, when he settled down there. Kaupīna here is a liṅga (distinguishing feature) denoting a Saṃnyāsī, just as a stethoscope denotes a physician, or a black-coat denotes a lawyer, or the sindūram/kuṃkum/maṅgalasūtra denotes a married woman, or a śikhā (tuft) and white clothes denotes a brahmacārī.
I would like to believe that this Pañcakam (of five verses) is meant for a Saṃnyāsi who has studied the Advaita texts, and not for those who have taken this as a life-style for what-so-ever reason (naṣṭarājya or dīrgharogī). My understanding is based on the terms ātmānam-ātmani-avalokayantaḥ and ahar-niśaṃ brahmaṇi ye ramantaḥ, which is not possible unless one has studied the Upaniṣads.
Free Translation
वेदान्त वाक्येषु सदा रमन्त:, भिक्षान् 44;मात्रेण च तुष्टिमन 81;तः ।
विशोकमन 81;तः करणे चरन्तः, कौपीनवन् 40;ः खलु भाग्यवन् 40;ः ॥१||
vedānta-vākyeṣu sadā ramantaḥ, bhikṣānna-mātreṇa ca tuṣṭimantaḥ|
aśokavantaḥ karuṇaikavantaḥ, (viśokamantaḥkaraṇe carantaḥ) - alternate reading.
kaupīnavantaḥ khalu bhāgyavantaḥ||1||
Always reveling in the Upaniṣadic statements, content with the alms received, devoid of any grief/affliction and full of compassion (or possessing a mind devoid of any sorrow), the Saṃnyāsī is indeed a blessed one.(1)
मूलं तरौः केवलमाश् 52;यन्तः, पाणिद्वय 06; भोक्तुमम 44;्त्रयन्त& #2307;|
कन्थामि 57; श्रीमपि कुत्सयन् 40;ः,कौपीनवन ्तः खलु भाग्यवन् 40;ः ॥२||
mūlaṃ taroḥ kevalam-āśrayantaḥ, pāṇidvaye bhoktum-amatrayantaḥ|
kanthām-api strīm iva kutsayantaḥ,(kanthāmiva strīmapi kutsayantaḥ) - alternate reading.
kaupīnavantaḥ khalu bhāgyavantaḥ||2||
Dwelling under a tree, eating with bare hands (does not even possess a begging-bowl), treating a woman (any wealth) with the dispassion like a rag, the Saṃnyāsī is indeed a blessed one. (2) (I find the trace of male chauvinism here; but I let it pass, not to offend the composer and the paramparā. Study of Advaita Vedanta is available to the eligible women now.)
स्वानन् दभावे परितुष्ट 67;मन्तः, सुषान्तस 52;्वेन्द्ि& #2351;वृत्तिमê 4;्तः ।
अहर्निश 06; ब्रह्मास 69;खे रमन्तः, कौपीनवन् 40;ः खलु भाग्यवन् 40;ः ॥३||
dehābhimānaṃ parihṛtya dūrāt-ātmānam-ātmani-avalokayantah|
ahar-niśaṃ brahmaṇi ye ramantaḥ, kaupīnavantaḥ khalu bhāgyavantaḥ ||3||
Leaving the body identification since long, seeing himself/herself within, reveling in the Brahman day and night (knowing oneself as the cause of the jagat, identifying oneself with Brahman), the Saṃnyāsī is indeed a blessed one. (3)
देहादिभ 2366;वे परवर्तयन 81;तः, स्वात्मा 44;मात्मनमव& #2354;ोकयन्तःð 4;
नान्तं न मध्यं न बहिः स्मरन्तः, कौपीनवन् 40;ः खलु भाग्यवन् 40;ः ॥४||
svānanda-bhāve parituṣṭamantaḥ, svaśānta-sarvendriya-vṛttimantaḥ |
nāntaṃ na madhyaṃ na bahis-smarantaḥ, kaupīnavantaḥ khalu bhāgyavantaḥ ||4||
Reveling in oneself (understanding the non-difference between the Self and Brahman), keeping all the sense organs and thoughts under control, not consciously aware of anything inside, outside, the Saṃnyāsī is indeed a blessed one. (4)
ब्रह्मा 2325;्षरं पावनमुच् 30;रन्त:, ब्रह्माह 50;स्मीती विभावयन् 40;ः।
भिक्षा& #2358;िनो दिक्षु परिभ्रमन 81;तः, कौपीनवन् 40;ः खलु भाग्यवन् 40;ः ॥५||
pañcākṣaraṃ pāvanam-uccarantaḥ, patiṃ-paśunāṃ hṛdi bhāvayantaḥ |
bhikṣāśanā dikṣu paribhramantaḥ, kaupīnavantaḥ khalu bhāgyavantaḥ ||5||
Chanting the auspicious five-syllabled mantra (oṃ namaś-śivāya), keeping the Lord (Saguṇa-Brahman/Iśvara) inside his/her heart (mind), sustaining on the alms, traveling in all directions (not growing roots in any particular place), the Saṃnyāsī is indeed a blessed one. (5)
The Chant can be listened to in this URL
www.youtube.com/watch?v=eK2ReoNEClo
(Grateful acknowledgement to Ashish Arora for providing the Script in Devanagari )
***
Swāminī Ātmaprajñānanda Saraswati is a student-disciple of Swāmī Dayānanda Saraswati, founder of the Ārsha Vidyā tradition. She is a Daśanāmi Hindu Sannyāsinī of Ācārya Śaṅkara-Bhagavatpāda Order.
SRI KANCHI MAHA PERIVA THIRUVADIGAL CHARANAM
Kaupīnapañcakam By: Swamini Atmaprajnananda Saraswati on May 22, 2014 Times of India- Spirituality section
Kaupīnapañcakam also known as Yatipañcakam eulogises a Saṃnyāsī, who has abandoned everything to pursue the knowledge of Brahman – rather, to understand the equation tat tvam asi’. That requires study of the Advaita texts at least for twelve years, living in a Gurukulam, service to the Guru, other ācāryas, gurukulam, temple, developing values and attitudes (sādhana-cauṣṭaya - viveka, vairāgya, śamādi-ṣaṭka-sampatti, mumukṣuttvam). That’s quite a lot, not to speak of studying Pāṇini, which is considered lohe kā chanā.
Kaupīna is a loincloth worn by the Saṃnyāsī/s, more not to embarrass the society (since they do not have body-identification/body-consciousness anyway). In recent times, we have seen how the priests of Arunāchala Temple forced young Ramana (Ramana Maharshi) to put on a loincloth at least, when he settled down there. Kaupīna here is a liṅga (distinguishing feature) denoting a Saṃnyāsī, just as a stethoscope denotes a physician, or a black-coat denotes a lawyer, or the sindūram/kuṃkum/maṅgalasūtra denotes a married woman, or a śikhā (tuft) and white clothes denotes a brahmacārī.
I would like to believe that this Pañcakam (of five verses) is meant for a Saṃnyāsi who has studied the Advaita texts, and not for those who have taken this as a life-style for what-so-ever reason (naṣṭarājya or dīrgharogī). My understanding is based on the terms ātmānam-ātmani-avalokayantaḥ and ahar-niśaṃ brahmaṇi ye ramantaḥ, which is not possible unless one has studied the Upaniṣads.
Free Translation
वेदान्त वाक्येषु सदा रमन्त:, भिक्षान् 44;मात्रेण च तुष्टिमन 81;तः ।
विशोकमन 81;तः करणे चरन्तः, कौपीनवन् 40;ः खलु भाग्यवन् 40;ः ॥१||
vedānta-vākyeṣu sadā ramantaḥ, bhikṣānna-mātreṇa ca tuṣṭimantaḥ|
aśokavantaḥ karuṇaikavantaḥ, (viśokamantaḥkaraṇe carantaḥ) - alternate reading.
kaupīnavantaḥ khalu bhāgyavantaḥ||1||
Always reveling in the Upaniṣadic statements, content with the alms received, devoid of any grief/affliction and full of compassion (or possessing a mind devoid of any sorrow), the Saṃnyāsī is indeed a blessed one.(1)
मूलं तरौः केवलमाश् 52;यन्तः, पाणिद्वय 06; भोक्तुमम 44;्त्रयन्त& #2307;|
कन्थामि 57; श्रीमपि कुत्सयन् 40;ः,कौपीनवन ्तः खलु भाग्यवन् 40;ः ॥२||
mūlaṃ taroḥ kevalam-āśrayantaḥ, pāṇidvaye bhoktum-amatrayantaḥ|
kanthām-api strīm iva kutsayantaḥ,(kanthāmiva strīmapi kutsayantaḥ) - alternate reading.
kaupīnavantaḥ khalu bhāgyavantaḥ||2||
Dwelling under a tree, eating with bare hands (does not even possess a begging-bowl), treating a woman (any wealth) with the dispassion like a rag, the Saṃnyāsī is indeed a blessed one. (2) (I find the trace of male chauvinism here; but I let it pass, not to offend the composer and the paramparā. Study of Advaita Vedanta is available to the eligible women now.)
स्वानन् दभावे परितुष्ट 67;मन्तः, सुषान्तस 52;्वेन्द्ि& #2351;वृत्तिमê 4;्तः ।
अहर्निश 06; ब्रह्मास 69;खे रमन्तः, कौपीनवन् 40;ः खलु भाग्यवन् 40;ः ॥३||
dehābhimānaṃ parihṛtya dūrāt-ātmānam-ātmani-avalokayantah|
ahar-niśaṃ brahmaṇi ye ramantaḥ, kaupīnavantaḥ khalu bhāgyavantaḥ ||3||
Leaving the body identification since long, seeing himself/herself within, reveling in the Brahman day and night (knowing oneself as the cause of the jagat, identifying oneself with Brahman), the Saṃnyāsī is indeed a blessed one. (3)
देहादिभ 2366;वे परवर्तयन 81;तः, स्वात्मा 44;मात्मनमव& #2354;ोकयन्तःð 4;
नान्तं न मध्यं न बहिः स्मरन्तः, कौपीनवन् 40;ः खलु भाग्यवन् 40;ः ॥४||
svānanda-bhāve parituṣṭamantaḥ, svaśānta-sarvendriya-vṛttimantaḥ |
nāntaṃ na madhyaṃ na bahis-smarantaḥ, kaupīnavantaḥ khalu bhāgyavantaḥ ||4||
Reveling in oneself (understanding the non-difference between the Self and Brahman), keeping all the sense organs and thoughts under control, not consciously aware of anything inside, outside, the Saṃnyāsī is indeed a blessed one. (4)
ब्रह्मा 2325;्षरं पावनमुच् 30;रन्त:, ब्रह्माह 50;स्मीती विभावयन् 40;ः।
भिक्षा& #2358;िनो दिक्षु परिभ्रमन 81;तः, कौपीनवन् 40;ः खलु भाग्यवन् 40;ः ॥५||
pañcākṣaraṃ pāvanam-uccarantaḥ, patiṃ-paśunāṃ hṛdi bhāvayantaḥ |
bhikṣāśanā dikṣu paribhramantaḥ, kaupīnavantaḥ khalu bhāgyavantaḥ ||5||
Chanting the auspicious five-syllabled mantra (oṃ namaś-śivāya), keeping the Lord (Saguṇa-Brahman/Iśvara) inside his/her heart (mind), sustaining on the alms, traveling in all directions (not growing roots in any particular place), the Saṃnyāsī is indeed a blessed one. (5)
The Chant can be listened to in this URL
www.youtube.com/watch?v=eK2ReoNEClo
(Grateful acknowledgement to Ashish Arora for providing the Script in Devanagari )
***
Swāminī Ātmaprajñānanda Saraswati is a student-disciple of Swāmī Dayānanda Saraswati, founder of the Ārsha Vidyā tradition. She is a Daśanāmi Hindu Sannyāsinī of Ācārya Śaṅkara-Bhagavatpāda Order.
SRI KANCHI MAHA PERIVA THIRUVADIGAL CHARANAM