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Oppiliappan List Archive: Message 00039 Feb 2005

 
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Sri:
 
Dear BhakthAs :
 
Today , we will study together the 9th to the 12th slOkams of
Sri Vaikunta Sthavam .
 
Ninth SlOkam
******************
Devasya dhaithyamaTanasya guNEshviyatthA
  sankhyA cha vaangmanasagOcharam athyabhUthAm
apyEyavam aNvapi cha tathra mamArthi saanthyai
  keeDasya trushyatha udhanvathi viprushAlam
 
(Meaning): The auspicious attributes of the Lord ,
who defeats the asurAs and engages in the sport of
creating , protecting and destroying the worlds
have gone beyond any one's ability to count them by
word or mind. Even then , the eulogizing of  a small
portion of them is sufficent to quench my desire for
engaging in such an effort . For a  thirsty worm , is it n't sufficent
to quench its thirst by taking a small drop of water from the vast
water shed ?
 
(Commentary): When describing one of the guNams of BhagavAn ,
the Upanishad declares : " yathO vaachO nivartanthE aprApya
manasA saha " ( The speech united with mind stepped back in
failure , when they attempted to describe the Aanandha guNam
of the Lord ) . KurEsar has this Upanishadic passage in mind ,
when he observes here : "guNEshu iyatthA sankhyA cha Vaang-
manasa gOcharam athyabhUthAm  " .
 
Tenth SlOkam
*********************
prEmArdhra vihvalagira: Purusha: purANA :
   ThvAm thushtuvu: MadhuripO ! madhurair vachOpi:
vAchO viDamBithamidham mama neechavAcha:
   kshAnthisthu tE savishayA mama dhurvachObhi:
 
(Meaning) : Oh Lord HayagrIva Bhagavan ! with faltering voices
drenched by love , the ancient mahA purushAs like AzhwArs and 
AchAryAs eulogized You with sweet words . The salutation of adiyEn ,
who is least qualified to engage in such an eulogy , becomes
a hollow and false one compared to those of the AzhwArs and
AchAryAs . Indeed my feeble and insincere efforts to praise You
highlight Your noble guNam of forbearance . 
 
(Commentary ): Through their overflowing love for the Lord , ancient
great ones such as BhIshma , Narada and PrahlAdha eulogized the Lord
with choked voices .  AazhwArs like SaThakOpan and Thirumangai
assumed female roles to express their adoration of the Lord . KurEsar
describes the sweet experiences of the PurANa PurushAs that flowed as
delectable eulogy as : " prEma aardhra vihvala gira: purANaa: Purushaa:
madhurai: vachOpi: ThvAm thushtuvu: ". In a mood of stating his unfitness
( NaichyAnusandhAnam ) to follow the path of the noble Sages and AzhwArs ,
KurEsar  points out that his efforts are deceptive and they are testaments to
the efficacy of the Lord's KshamA guNam ( forbearance ) .
 
Eleventh SlOkam
************************
aj~nA tavAthra bhavathee vidhithA thrayee saa
   thAmm hi pramANam upajagmuratheendhriyE arTe
aabhAsabhUyam abhiyAnthyi aparANi dhOshai:
   yEshA thu dhOsharahithA mahithA purANee
 
(Meaning) : Oh Lord ! The noble assembly of the the three vEdAs ,
which are revered at all yugAs are known as Your commands .
Is it n't so that the aasthikAs have accepted them as the cardinal
pramANams (valid knowledge) for comprehending the tatthvams ,
which are beyond the analysis by our senses . Due to the many blemishes
that Para mathams like Jainam and Bhouddham , they take on false garbs
and pretend to be based on pramANams . The VedAs and Vaidhika mathams 
however are rooted in PramANams and are therefore celebrated as ancient
and totally devoid of any blemishes .
 
(Commentary ) : This slOkam was created by KurEsar to remind every one
that the VedAs head all PramANams and that Vaidhka mathams based on
Veda PramANams are the ones that are safe to follow for gaining the supreme
goal of life , viz, Moksham . Vedams are the commands of the Lord
(Sruthi smruthi : MamaivAj~nA ).Our Lord says further that one who
transgresses them is an avaishNavan even if he was His devotee
( Aaj~nAcchEdhee Mama dhrOhi MadhbhakthOapi na VaishNava: ).
The Vedams are counted as Triad (Thrayee) here although they are
four in number. The reason is that the fourth Vedam , AtharvaNam
is included in the three .    
 
Twelfth SlOkam
*********************
antharhithO nidhirasi Thvam-asEshapumsAm
    labhyOasi puNyapurushai: itharairdhurApa:
tathra thrayeem sukruthina: kruthinO adhijagmu:
    BhAhyEshu BhAhyacharithai: itharai: nipEthE
 
(Meaning) : Oh Lord ! You are like a hidden treasure for all chEtanams .
You are reached by a few fortunate . For others , You are unattainable
even with strenous efforts . In their successful efforts to attain You ,
the fortunate few follow the ancient Vedic path . The others who
fail to attain You  as a result of  following Veda BhAhya mathams
( Para Mathams that do not accept Vedam as PramANam ) .
 
(Commentary): There are those who suffer in poverty , while having
untold wealth of the Lord inside them as the indweller . Then there are
those , who recognize the presence of the Lord in their heart lotuses
and perform upAya anushtAnam and break the bonds of SamsAram .
The second category of the fortunate ones are saluted by KurEsar as
" kruthina: sukrithina: ". ChaNdhOgya Upanishad ( 8.3.2) describes
the unfortunate ones , who fail to realize the indwelling Lord
and the consequences of such failure this way : " Just as people ,
who do not know the place where treasure or gold is hidden,
do not get it  , though they move on the very ground under which
the gold is hidden . In the same way , all these Jeevans though they
go to the Supreme Lord day in and day out (during Sushupthi/sleep
without dream) do not get or know that indwelling Brahman .
KurEsar points out those , who perform upAya anushtAnam
( Bhakthi or Prapatthi yOgam) along the lines instructed by
the VedAs will gain this hidden treasure and enjoy BrahmAnandham.
Those who reject VedAs (Bhouddhaas and JainAs ) are also
the property (VibhUthi) of the Lord . They have failed in their
goal to attain the Lord by forsaking  Vedic instructions .
 
Swamy KurEsar ThiruvadigaLE SaraNam ,
Daasan Oppiliappan KOil VaradAchAri Sadagopan
SrI NaarAyaNa YathIndhra MahA DesikAya Nama:  

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