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Oppiliappan List Archive: Message 00030 Feb 2005

 
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Sri:
Dear BhakthAs of Swamy  Desika :
 
Today , we will continue with the study of the fourth
slOkam of Sri Vaikunta Sthavam .
 
Fourth SlOkam of Sri Vaikunta Sthavam
****************************************************
yannmangaLAya mahathE jagathAmusanthy
   thraivishtapAnyapi padhAni yadhAsrayANi
vandhAmahE sarasijEkshaNam adhvitheeyam
vedAntha-vEdhyam anidhampraTamam mahastham
 
(Meaning): The great ones (MahAns)  attribute the MahA tEjas of
Bhagavaan (Mahastham) as being the cardinal reason for the kshEmam
of this world (Yath JagathAm mahathE MangaaLAya usanthi ). 
 
This grand jyOthi is resorted to by the DevAs , Rudran and BrahmA
for  maintaining/retaining their assigned rulerships ( ThraivishtubhAni padhAni
api  YadhAsrayANi ).
 
We offer our salutations (vandhAmahE ) to that lotus eyed Lord
( SarasijEkshaNam) , who is matchless (adhvitheeyam) , ancient/
timeless ( anidham praTamam) and can be understood only
by the Upanishads , the siras of the Vedams ( VedAntha Vedhyam ) .
 
(Commentary Excerpts ) : The first quarter of the slOkam points out that
the Lord is ever-present , solely for blessing the world with auspiciousness.
This is the meaning of the First quarter (padham) of this slOkam). The greatest of
the MangaLams originating from BhagavAn is Moksham since He is the Only
One who can grant us Moksham ( Mokshapradhan). Since DevAs are powerless
to grant that  boon , KurEsar reminds us in the second padham that those
Devaas owe their positions as Indhran , Rudhran , Brahma Devan due to
BahgavAn's anugraham .The PurANams state that Brahma Devan got
their lofty positions  by performing AarAdhanam for thousands of crores of
Yugams ( YugakOti sahasrANi VishNum aarAdhya PadhmabhU: ,
puna: thrailOkya dhAthruthvam prApthavAn ithi susruma: ) .
 
The powerfrul reference to the Lord as SenthAmarai KaNNan ( SarasijEkshaNan)
comes straight out of ChAndhOgyam ( KapyAsam PuNDareekAksham ) . The allusion
to "adhvitheeyan " is based on other Upanishadic and AchArya Sri Sookthis:
(1) yEkamEvAdhvitheeyam --- Description of Brahman in Sadh Vidhyai
(2) dhvitheeya soonyathO ukthyaa cha tath-samAna nishEdhanam --Swamy
Desikan in Satha DhUshaNi .
 
The usage of "VedAntha Vedhyam" refers to the unassailable fact that BhagavAn
can be comprehended by His own SaasthrAs . AchAryAs instruct us on those
Saasthrams to help us understand Bhagavath Svaroopam  (Swamy  Desikan stated
later: " iRai nilayAm uNarnthOm yemm gurukkaL iyampiyathE ".
 
Daily new "gods" come into prevalence in this world. AzhwAr has already
referred to this fashion : " maRROr puthu dhaivam koNDAdum ThoNDeer " .
Sriman NaarAyaNan did not arise yesterday or the day before but has stayed
as the Aadhi Moolam ( primordial root ) all these times and will continue as
the Supreme Being forever . KurEsar refers to this tatthvam by the choice of
the word : " anidham PraTamam ". KurEsar used the word "Maha: " for
BhagavAn to refer to His Param (Svyam) JyOthi Tatthvam ( Param JyOthir-
upasampadhya , NaarAyaNa ParO JyOthi: ).
 
When one unites the three words used by KurEsar , " Mahas-tath SarasijEkshaNam "  ,
SrivathsAngAcchAr Swamy points out that we arrive then at the meaning of
the sacred Gayathri Manthram as derived by Swamy Desikan .
 
Swamy KurEsar ThiruvadigaLE SaraNam ,
Daasan Oppiliappan KOil VaradAchAri Sadagopan
SrI NaarAyaNa YathIndhra MahA DesikAya Nama: 


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