SrI:
Dear BhakthAs :
Today , we will study together the
5th to the 8th slOkams of
Sri Vaikunta Sthavam
.
FIFTH SLOKAM :
*********************
PeethAmBharam
varaseethaLa-dhrushtipAtham
aajAnulamBi-bhujam
aayatha-karNapaasam
tannmEghamEchakam
udhagra-visAla-vaksha:
LakshmIdharam kimapi Vasthu
mamAvirasthu
(Meaning ): May the immeasurable ,
limitless Vasthu ,
the Veda-prasiddha Supreme Being
appear before me always
with His broad and lofty chest
adorned with MahA Lakshmi ,
with His long and auspicious ears ,
with His hands reaching
all the way down to the knees
,with His cool and benovolent
eyes that grant whatever one seeks
and adorned with the yellow
silk garment .
(Commentary ): KurEsar reminds
NirguNa Brahma Vaadhins
that the Supreme Being has a divine
, auspicous body (dhivya
MangaLa Vigraham) , Divine Consort
as well as Jewelery and
PeethAmbharam .
SIXTH SLOKAM
*********************
Yath tatthvam
aksharam adhrusyam agOthravarNam
agrAhyam avyayam aneedhrusam
adhvitheeyam
IsAnamasya JagathO
yadhaNOraNeeya:
Tadh VaishNavam padham
udhAram udhAharAma:
The previous
slOkam focused on the Dhivya MangaLa Vigraham of
the Lord.This one focuses on the
DhivyAthma Svaroopam based on
the many PramANams from Sruthis
.
(Meaning): We
attribute paramAthmA's Svaroopam as belonging to
that of VishNu (VaishNavam) , when
it is changeless , eternal , unseeable
by the physical eyes , free from
name and form , ungraspable by the mind ,
undefinable as this or that ,
undividable into two , subtler than subtle to
preside as indweller in all
sentients and insentients and gigantic in size
to rule all the universe
.
(Commentary ): The usage of
"VaishNavam Padham " by KurEsar permits
us to conclude that
Bhagavath(dhivyAthma ) Svaroopam , Sri Vaikuntam
adn the Lord's sacred feet are being
referred to . Allthe adjectives used
in this slOkam are applicable
to all the three (Svaroopam , SthAnam and
Thiruvadi ). In VedArtha Sangraham ,
AchArya RaamAnuja has intrepreted
Sri Vaikuntam along these lines .
The PramANams for the adjectives
associated with the
dhivyAthma
svaroopam comes from the following
Sruthi
Passages:
(1) Yath Tath adhrEsayam agrAhyam
agOthram avarNam achkshus-srOthram
tadhapANipaadham , nithyam Vibhum sarvagatham susookshmam
tadhavyayam
yadh paripasyanthi dheerA: ( MundakOpanishad )
(2) yEkamEva adhvitheeyam
(3) aNOraNeeyAn
MahathOr-maheeyAn
(4) Sadhrusam thrishu lingEshu
sarvAsu cha vibhakthishu
vachanEshu
cha SarvEshu yanna vyEthi tadhavyayam
(5) Pathim Visvasya AathmEswaram ,
Saasvatham Sivam Achyutham
Seventh
slOkam
**********************
AamnAya-moordhani cha
moordhani chOrdhvapumsAm
yadh dhAma VaishNavam
abeekshaNataram chakAsthi
tanmAdhrusAmapi cha
gOcharamEthi vaachO
manyE tadheeyam idham
aasritha-vathsalasthvam
(Meaning) : That Supreme lustre (jyOthi=dhAma: of
ParamdhAman )
of the Lord shines splendidly on the siras of
VedAs ( Upanishads)
and the heads of highly evolved souls ( Urdhva
pumsAm ) ; that tejas
( lustre) becomes the target for words even from
people like me
( mAdhrusAmapi Vaacha: gOcharam cha). This state
of the Lord's
dhivya tEjas being accessible to us is an
indication of His great
vaathsalyam for us as those who sought His
protection .
(Commentary ): The pramANams for words and word
groups used
in this slOkam come from Swamy AlavanthAr's
SthOthra Rathnam
and Srutha PrakAsikai of Sri Sudarsana Soori
:
(1) First line of the 7th slOkam : "
yann-Moordhni mE sruthi-sirassu
cha bhAthi " ( SthOthra Rathnam ) , "Yasccha
MoordhA SaThArE ; "
( Sri VaradarAja Sthavam of KurEsar)
.
(2) Aasritha Vaathsalyam : The visEsha Preethi of
the Lord is
attested by many pramANams : "dhOshAnAdhara snEha:
" and
" dhOshEshvapi guNathva Buddhi: " in
Srutha PrakAsikai .
EIGHTH
SLOKAM
***********************
Jaanannapeeha kila
mAmanapathra-pishNu:
VishNO: padha-praNayineem
giramAdhriyEaham
na svAleeDAmapi
teerTam-ateerTamAhu:
nOdhnayathAapi cha sunA kila
lajjithavyam
(Meaning ): adiyEn knows fully well
that I am unqualified to engage
in eulogizing the Lord and even then
, adiyEn engages in such an
act shamelessly and utter words in
deep affection for the sacred feet
of the all pervasive VishNu
NaarAyaNan . Even if the waters of
Ganga are licked by a dog , no one
declares that GangA theertham
has been polluted by the tongue of
the dog and therefore ,
it is not sacred . As for the lowly
dog , its thirst has been quenched
by the waters of the sacred Ganga
river .
(Commentary ): KurEsar (AzhwAn
) has lowered himself before the Lord
out of his enormous Bhakthi for Him
. It is common for the AzhwArs to
compare themselves to the
lowly dogs while addressing their Lord :
" NaayinEn " .The comparison of
the dog quenching its thrist with
the sacred waters of Ganga has been
referred also in KurEsar's
Sri Sthavam: " dhushyEth saa thu na
thAvathA nahi Sunaa
leeDAapi BhagIraTee "
.
Swamy KurEsar ThiruvadigaLE SaraNam
,
Daasan Oppiliappan KOil VaradAchAri
Sadagopan
SrI NaarAyaNa YathIndhra MahA DesikAya
Nama:
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