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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