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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