Pujyaay Raghavendraay Satyadharma rataya ch | Bhajataam Kalpavrukshaaya Namataam Kaamdhenave ||
Pujyaay – The most eligible to be worshipped by one and all sajjanas ..
satyadharma rataay – one always engrossed only in Truthfulwords and the acts of dharma
bhajataam kalpavrukshaay – Kalpavruksha [ celestial tree which bestows everything desired when standing underneath it ] for those who serve with devotion
ch – and
namataam kaamdhenave – kaamdhenu [ celestial cow which grants all that is wished for ] for those who prostate before Him with folded hands or those who bow before him .
shri raghavendray namah karomi – Oh sri Raghavendra I bow before thee …
There is no kriyapad in this shloka ..SO many scholars feel this to be incomplete shloka …BUT from many centuries this shloka has been used for worshipping ShriRaghavendra swamy in a concise manner as tradition ..THus we cannot conclude this to be as incomplete shloka ..
So we can interprete and elaborate on the shloka by either
- taking any of the words in the shloka as a kriyapada
- taking kriyapad from the previous shloka and interpreting
- Or concatenating a suitable kriyapad [through rules of grammar ] and interpreting
let us take recourse to 3rd one first ..
So concatenating a suitable kriyapad – kriyapad adhyaahaar
1> here SriRaghavendraay this word is ending in chaturthivibhakti …so naturally available word in natural language processing which can be concatenated with chaturthivibhaktyaant pada should be selected ..
‘namaha ‘ ‘svasti ‘ ‘svaha’ ‘svadha ‘ etc are words which go well with chaturthivibhaktyant pada as per panini sutras .
SriRaghavendraya [ in this shloka the shloka is mainly for stuti so ] namaha seems more apt and making adhyaahaar of this kriyapada “namaha” ,let us interprete this shloka …
Oh SriRaghavendra Yatiraj
- You only speak Truthful words always and always are engaged in DHARMAkarya only
- SrimanNARAYANA is known as ‘Satya ‘ as HE is the creator [srishtikarta ] of the entire universe [all lokas ] and HE is known as ‘DHARMA’ because he holds supports [ dharaka -who holds ] the entire creation, all the lokas ..so NARAYANA is Satyadharma .. Oh rayare! you are always engaged in the dhyaan of this Satyadharma Narayana ..ie you are engaged in Satyadharma’s service only and nothing else except that .
- Dharma is of two types – kaamya & Akaamya . Dharma done with some desires towards the fruits of the Dharma is known as Kaamyadharma .. This does not become a means for MUKTI .. The dharma done without the desire for its fruits but only for the service of SHRIHARI gives rise to HARIPREETI and becomes means for MUKTI . Hence Akaamyadharma is uttama . Oh Raghavendra ! You are engaged in only Nishkaamdharma towards the SATYA naamak Hari .
These three reasons entitle you to be known as SATYADHARMARATA … Oh RAGHAVENDRA ! I bow [ namaskaara ] to you .. kindly always make me speak truth and inspire me to be engaged in nishkaamdharma and Let HARIPREETI be graced upon me by your anugraha ,.. blessings .
Whatever we desire is granted instantly by a plant in devaloka . It is known as Kalpavruksha . Similarly there is one cow by name KAAMDHENU which also grants within a second ,whatever is wished for ! Both these appeared during samudra manthan [ the great churning of ocean ] by the grace of SHRIHARI ..they have become the object of affection of LORD ..
Oh Raghavendra ! You are also the object of affection for LORD NARSIMHA [ you have complete blessings of LORD NARAYANA ] and Oh gururaja ! you are also capable of fulfilling all the wishes of the devotees .. You grant all the wishes by the grace of immense blessings of HAri on you .
Thus for those who serve you with devotion you are a Kalpavruksha and for those who do namaskaara with devotion , you are akin to KAamdhenu to those devotees .
Thus I with devotion am in your service oh Pujya Rahavendra ! I with devotion bow before you Oh Satyadharmarata Raghavendra ! Kindly bestow all the desires [ishtaartha ] and Also make me eligible for MUKTI by the blessings of NARAYANA .
2> or If we assume ‘bhajataam’ and ‘namataam’ as kriyapad then we can interprete the shloka as …
can namataam be taken as kriyaapad ?… ‘Namu’ dhatu in panini vyakaraN is parasmaipada But Chandra and other shastrakaaras declare it as Ubhayapada ..Therefore atmanepada ‘Lot’ pratham purush ‘bhajataam ‘ can be applied to ‘Namataam ‘ as well … But we need to concatenate the word ‘ ‘Bhaktajanah ‘ …meaning the devotees like me bhaktajanah .. Sriraghavendraay – SriRaghavendra swamy to be pleased with them in all prospects ‘ Bhajataam ‘ let them serve and ‘ Namataam ‘ let them bow to Raghavendra who is pujya satyadharmarata and is akin to kalpavruksha and kaamdhenu . In this case namah need not be concatenated to complete the shloka .. Bhaktajanah we have concatenated though but except ‘aham ‘ ‘tvam ‘ all other words suitable according to the panini sutra ‘ Sheshe Pratahamah ‘ can be used ..without any defects …
If we take ‘ bhajataam ‘ as kriyapad ..
‘namataam kalpavrukshaay kaamdhenave Sriraghavendraay Bhaktajanah Bhajataam ‘
taking thus as above we can interprete
Pujya Satyadharmarata Sriraghavendra who is akin to Kalpavruksha and kaamdhenu for those who bow before him ,to be pleased and to grace us with desires let the devotees like me serve him .
here the contradiction to panini sutra regarding parasmaipada words does not arise ..
3> suppose if we say let both ‘ namataam’ and ‘ bhajataam ‘ words be not taken as verbs but only as naampada ie nouns .. Then we must imagine a verb …suitable ..
the poet Appanacharya has been large hearted to give freedom to the devotee to imagine his own verb[ action ] to obtain the grace of SRiRaghavendra who is Pujya satyadharmarata and akin to kalpavruksha for those who serve and kamadhenu for those who bow ..
here if devotee
‘ pujyaya satyadharmarataay bhajataam kalpavrukshay namataam kaamdhenave ch Raghvendraay ‘ [devotee can use ] pranamaami , namami , vande , namaskaromi etc infinite namaskaraath[ bow worthy verbs ] …
else if he is doing pooja he can use
pujyaya satyadharmarataay bhajataam kalpavrukshay namataam kaamdhenave ch Raghvendraay ‘ poojayaami archaami etc etc infinite poojarth verbs ..
else if devotee wishes to do stuti ..
pujyaya satyadharmarataay bhajataam kalpavrukshay namataam kaamdhenave ch Raghvendraay ‘ [devotee can use ] staumi , abhishtavimi ,etc stutyartha dhatu ..
similarly raghavendraay which means for gururaja to become anukoola and bless us with desires, devotees can choose to do any seva action fit for them or that which suits them interests them as per their taste and choice to please Raghavendra and as per their actions ,use appropriate verbs in the shloka and get the blessings of RAYARU ; with this largehearted intention poet appanacharya ji has not used any verbs ..
because had he used any verb like staumi or namaskaromi .. then people would think that RAGHAVENDRA swamy would bestow the desires instantly like KALPAVRUKSHA KAAMDHENU only if we do namaskara or stuti .. or if pooja is done .. and it becomes limited to that particular action …and thus by leaving out the action Appanacharyaji has indicated [ broadened the scope ] that whatever acts of devotion is done towards the RAGAHVENDRA swamy like writing japa tapa homa havana namaskara upavasa jagarana adhyayana , archana , abhisheka mridwlepana aarti naivedya bhajan etc he will give the desired like KAAMDHENU and KALPAVRUKSHA ..
4> The shloka previous to this there is a word ” krutam ‘ if we continue interpretation …
what is the shloka previous to this shloka ?
“iti sriraghavendrarya gururaajprasadatah | krutam stotramidam punyam shrimadbhihyappanabhidhaih || ”
if we reconstruct the shloka thus
Pujyaya Satyadharmaratay bhajataam kalpavrukshaay naataam kaamdhenave Sri raghahvendraay — shrimadbhih appanabhidhaih iti idam stotram sriraghavendraaryagururaajprasadatah krutam ”
Pujya satyadharma rata [ etc qualities qualified with ] SriRaghavendra in order to be pleased with us to be bestowed with desires .. the above mentioned divine punyakara stotra [ entire raghavendra stotra ie ‘Sripoornabodha ..’ stotra ] has been composed [krutam ] by APPANACHARYA who is full of gnyana bhakti and vairagya etc ..
The stotra in the beginning has a word ‘ SRIPOORNABODHA ‘ which addresses complete and allknowing LAXMIPATI NARAYANA ,,
it also starts with ‘ SRI” the word which conveys the one who bestows all wealth and is abhimani devta for all the wealth and prosperity Sarvasampatniyamak SRIDEVI Mahalaxmidevi … ‘
‘Sri’ also conveys the knower of VEDAS and one who knows it to the full capacity is Sriman MADHVACHARYA and according as yogyata is JAYATEERTHA and Sri RAghavendra teertha etc all yatis till date occupying the seat of Moolramchandra sansthaana ..
So this stotra starts with name of NARAYANA LAXMI AND MADHVACHARYA AND RAGHVENDRA swamy ..
the end of the shloka contains ..the word KAAMDHENU … the one which gives all the desired …
Thus this stotra when recited bestows the blessings of NARAYANA which is nothing but MOKSHA , it bestows blessings of LAXMIDEVI which is the material pleasures and wealth of all kinds in this world .. and it bestows the blessings of MAdhvacharya and all the acharyas till Raghvendra swamy and present acharyas .which is nothing but the KNOWLEDGE of shastras which lead to MOKSHA ..there need not be an iota of doubt in these words ..
The stotra Sripoornabodha can be divided into two parts …one beginning with “Sripoornabodha ….. till …. mamagna roopam sadaa …..” here Rayaru mahima has been extolled in these shlokas and RAyaru has been declared as Pujya worshipworthy ..
the second part begins with ” RAGHAVENDRA guru stotram …..and till end ” in every shloka Raghavendra stotra if recited, its phala results fruits have been declared in every verse ..second part is phalashruti of the stotra as to how the devotee is benefitted by the reciting this stotra of RAghvednra swamy who is described and his mahima is described in the first Part starting from Sripoornabodha ‘
similarly the words in present shloka Poojyaya raghvendraya declared RAYARU as worship worthy and the words Namataam kalpavrukshaya bhajataam kaamdhenave is phalashruti .. ie declaration of fruits of the stotra .
and SATYADHARMA RATAYA ch is the complete explanation of qualities of RAGHAVENDRA declaring him to be Pujya .
thus first stanza of Shloka is the precise summary of the FIRST part of the stotra written by APPANACHARYA and the last stanza of the shloka summary of the phalashruti second part of the STotra sripoornabodha ..
Thus this one stotra is akin to the summarised version of the entire RAYAR stotra as first part declares RAYARU as PUJYAY RAGHAVENDRAAY through his mahima described in entire stotra which summarises SATYADHARMARATYACH and second part summarises to phalashruti which can be realised by reciting raghavendra stotram , it is concisely written as NAMATAAM KAPAVRUKSHAAY BHAJATAAM KAAMDHENAVE ‘
THUS THIS STOTRA IS SAARSANGRAHA OF SRIPOORNABODHA STOTRA OR WE CAN ALSO SAY THE ENTIRE SRIPOORNABODHA STOTRA IS VYAKHYAAN OF THIS SMALL SHLOKA, HENCE RECITING THIS ONE SMALL SHLOKA GIVES THE SAME RESULT AS RECITING THE ENTIRE RAYAR STOTRA .
whatever is known to my mind I have written here as per my capacity .. any defects elders and scholars should forgive it as attempt of novice ..Let RAYARU antargat Mukhyapranantargata ShrimoolRAAMAdeva be pleased with this writing .. KRISHNARPANAMASTU ..