Marghazhi Month : Day 4
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Sri:
Dear BhakthAs of Thiruvaheendhrapuram Achyuthan:
Let us study 5 more slOkams ( 26- 30 ) today .
SlOkam 26
**************
amrutha rasa sAgarasyEva AhindhrapuranAtha nirmala mahArgANi
Saknuvanthy na vigaNayithum ananyasulabhAni Tava guNarathnAni
(Meaning ) : Oh Lord of Ahindhrapuram! The gems in the form of Thy guNAs
associated with Thee are unique . If You are like an insatiable ocean of nectar
to experience , Your guNAs are like the priceless , faultless gems there
,which are not
found in any other gods. Either the people of the world or the VedAs can list
or adequately eulogize Your matchless guNAs .
In the previous few slOkams , Swamy Desikan was focusing on the svaroopam
of the Lord and now Swamy Desikan shifts to a salutation of the kalyANa guNams
of the Lord . Swamy Desikan compres the Lord to an ocean of nectar; he churns
out
of that ocean the essence of that nectar. In that essence of the nectar, our
AchAryan
finds the matchless, priceless , blemishless guNAs of the Lord like gems
belonging
to that quintessence of that nectar .
SlOkam 27
***************
bhUshitha Sruthi seemantha:
bhujagEndhra purEsa sarvaguNa seemAntha:
kshapitha thrushA mala mOhO muneenAm
hrudhayEshu sphursi SyAmaLa mayUkha:
(Meaning according to D.R.Swamy ): Oh Lord of Ahindhrapura ! Thou who art
a jewel on the parting line on the hair on the heads of the Sruthi damsels ,
the ultimate boundary of all guNAs , dispeller of all desire , dirt (sins) and
delusion , You shine in the hearts of
the sages with a blue effulgence .
(Comments) :On the siras of Veda SthreekaL , You are the adorning jewel
located at the parting line of their hair(i-e)., the VedAs carry You on their
heads
in adoration (SirasA vahanthy) . The Yogis meditate on Your divine blue body
and You stay in their heart lotuses and shine there andremove their desires ,
sins and delusions .
After saluting the guNAs of the Lord , Swamy Desikan celebrates here the
vigraham
of the Lord and states that He is the SirOnmaNi (crest jewel ) of the VedAs .
He transcends all His GuNAs . His dhivya MangaLa vigraham (SubhAsrayam)
has the power to chase away material desires , sins , delusions and illusions.
He has a divine bluish hue that thrills the hearts of the Yogis , who meditate
on
this dhivya MangaLa vigraham .
SlOkam 28
**************
SubhalakshaNa SrIvathsa sObhasE
nirmuktha viraha kshaNa SrIvathsa:
raNadEvatha savidhagatha: udhbhaDa
Garudanadhee-theera vana savidha gaja:
(Meaning according to D.R.Swamy): With the auspicious mole known as
SrIvathsam as Thy identifying mark , and with MahA Lakshmi without
a moment's seperation on Thy chest, Thou , who art ever in the vicinity
of war which is a sport to Thee , shinest like a majestic elephant roaming
at will near the forest on the bank of Garuda river ( vide: DevanAyaka
PanchAsath ,
52nd slOkam passage : " Garuda sarithanoopE gandhahastheeva dheevyan".
His chest has the divine mole , Srivathsam and the mark of the sacred feet of
MahA Lakshmi ( vide: 6th slOkma of Sri Bhagavath DhyAna sOpAnam :" SrIvathsEna
praTitha-vibhavam, SrIpadhanyAsa dhanyam , madhyam BhAvOrmaNivararuchA
ranjitham ") . MahA Lakshmi stays on Her Lord's chest without ever leaving
( ahalihillEn iRayumenRu AlarmElmangai uRai Maarbhan ) . Even in the Vaamana
avathAram , She stayed hidden under the deer skin of the sacred thread of Her
Lord ( vide : DehaLeesa Sthuthi : KrishNAjinEna yavanikAm kruthavAnn PriyAyA:
).
SlOkam 29
**************
akumAra youvana sTitham Aheendhrapura nATa abhimatam-anuroopam
nithyam svabhAva siddham SrUyathE soorimahitham sukham Tava roopam
( Meaning according to D.R.Swamy): Oh Lord of Aheendhrapura ! The Sruthis
celebrate Your ThirumEni (body) as forever youthful-without even having been
a kumAra (boy ) , as eternal , as having naturally coming into being out of
thine
own will , as befitting Thee in every respect , as very much to Thy liking and
as ever praised by the Nithyasooris .
(Comments): Seven qualities of the Lord's ThirumEni (Divine body ) is
saluted here : (1) It is eternally youthful ( nithya yuvA) (2) it is eternal ,
it does not get destroyed ever (3)It is timeless (anAdhi) , (4) It came in to
being
not because of the end result of the KarmAs but out of the Lord's own
sankalpam (5) ThiruvuLLatthukku uhappAnathu ( it befits the Lord in
every way), (6) It is of the form of bliss and (7) it is highly enjoyed by
the nithya sooris in Sri Vaikuntam as Para VaasudEvan .
SlOkam 30
**************
thriguNam Tasya vikArA: Achyutha Purusha ithyAgama gaNyamAnA:
arTAstava khalu samasthA: parasmin roopE bhUshaNaasthra svaroopA:
(Meaning according to D.R.Swamy ) : Oh Achyutha! Prakruthi consisting of
the three guNAs , Sathvam , Rajas and Tamas , its other manifestations like
mahath , ahankAra etc., and the JeevAthmA and all objects reckoned in
the SaasthrAs , they are all embedded in Thy ParavAsudEva ThirumEni
as weapons and AabharaNams ( ornaments).
( Comments): VisishtAdhvaitha siddhAntham states that there are 25 tatthvams.
The 25th tatthvam is JevAthma and the 26th Tatthvam is ParamAthma . All the
other
24 Tatthvams are grouped under Prakruthi ( Mahath, ahankAra , mind , five Jn~ana
IndhriyAs , five Karma IndhriyAs , the five elements / Pancha bhUthams and five
TanmAthrAs) . The Veda PramANam is that all the 25 tathtvams are incorporated
in the body of Para VaasudEavan in Sri Vaikuntam as weapons and ornaments .
One of Swamy Desikan's AdhikaraNa Sangraha slOkam ( PuruDan MaNivaramAha--)
describes this phenomenon . The 15th SlOkma of DhaivanAyaka Panchakam
also elaborates on this matter . On the Lord's body , Moola Prakruthi shines as
SrIvathsam ; the growth from prakruthi becomes Mahath and takes the form of
the mace KowmEdhaki ; the derivative of Mahath becomes ahankAra and shines
as Saarangam bow and the conch Paanchajanyam. The manas tatthvam become
the disc , Sudarsanam. The 5 Jn~Ana and the five Karma Indhriyams becomes the
ten
the arrows in His quiver . Jn~Anam becomes the sword Nandhakam . Ajn~Anam
becomes
the sheath for the sword. The pancha bhUthams and the pancha tanmAthrais
become the forest garland , Vyjayanthy. Jeevan shines as the gem , Kousthubham.
Thus all these tatthvams are radiantly present as AabharaNams and Aayudhams
in Para VaasudEvan's ThirumEni .
Srimath Azhagiya Singar ThiruvadigaLE SaraNam ,
Daasan , Oppiliappan Koil VaradAchAri Sadagopan
[Non-text portions of this message have been removed]
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