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Oppiliappan List Archive: Message 00049 Feb 2005

 
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Sri:
 
Dear BhakthAs :
 
Today , we will study together the 13th to the 18th slOkams of
Sri Vaikunta Sthavam of KUrEsar .
 
SlOkam 13 :
******************
 
chithram vidhEr-vilasitham thvidhamaavirasthi
dhushtAthmanAm ayamahO ! kila dhurvibhAga:
yath kEchith-athrabhavatheem  sruthimAsrayanthOapi
arTE kudhrushti vinishDadhiyO vinashDaa:
 
(Meaning) : The Lord's sport is mysterious indeed !
Alas ! Those with deplorable attitude attain the status of
misintrepreters of the true meanings of VedAs due to
their sins . They destoy themselves inspite of the fact
that they celebrate the VedAs and yet end up misintrepreting
their meanings .  They gain distorted visions and acquire
the title of kudrushtis . Their mind gets polluted ( Kudhrushti-
vinivishta dhiya: ) and they end up in narakam .
 
(Comments) : They are Vedic Scholars alright and yet 
they develop viparItha Jn~Anam and Kudhrushti and
end up intrepreting the Vedic passages such as KapyAsa
Sruthi . One of the early AchAryAs of Sri RaamAnuja
(Yaadhava PrakAsar ) intrepreted KapyAsa Sruthi in
an abominable way and hurt Sri RaamAnujA very much.
Sri RaamAnua corrected Yaadhava PrakAsa and parted
with him .  
 
SlOkam 14 :
**************
BaahyA: kudhrushtasya ithi dhvitayEapyapaaram
ghOram tama: samupayanthi naheekshasE thaann
jagdhasya kaanana mrugai: mrugatrushNikEpsO:
kaasara satthva nihathasya cha kO visEsha: ?
 
(Meaning ) :There are two kinds of people : one does not
accept Vedam as PramANam (Valid knowledge) and are
known as Veda BhAhyars; the other accepts VedAs as
PramANam but intreprets their meanings in an erroneous
manner . Both of them land in the bottomless SamsAram .
Oh Lord ! Your benovolent  glances do not fall on them .
There is no difference between these two (Veda BhAhyan
and Kudhrushti) . One is like the deluded person , who
runs after mirage , enters the forest and is eaten up by
the beasts of the forest ; the other is like a fool , who enters
the river at  forbidden places (bathing ghats not recommended 
by AchAryAs) and loses his life to crocodiles . There is no difference
between the two in their stupidities . Sruthi vaakyam says in this
context : "andham tama:pravisanthi yEavidhyAm upAsathE " .
 
SlOkam 15 :
**************
nyAya smruthi parabhruthir-bhavathA nisrushDai:
vEdhOpabruhmaNavidhou uchithair-upAyai :
sruthyarTam arTamiva bhAnukarai: vibhEju:
Thvadh-bhakthi bhAvitha vikalmasha sEmusheekA:
 
(Meaning ): In the previous slOkams , KurEsar instructed us
that BhagavAn can be comprehended only with Veda manthrams
and not  by false sources in opposition to the VedAs . In this slOkam ,
KurEsar instructs us that  Smruthis , Sath Saasthrams ,
Saathvika PurANams and IthihAsams (UpabrhmaNams)
act as instruments to interpret correctly the true meanings
of the VedAs .
 
Swamy KurEsar says here : " With minds filled with profound
Bhakthi for You , the scholars with pure mind have used MeemAsa
Saasthram , Manu Smruthi passages to comprehend the inner
meanings  of the Veda mantrams just as the Sun's light is used
to recognize the various objects clearly " . These upAyams
to understand the true meanings of the Veda Mantrams have been
given to us by the Lord ( BhavathA nisruthai: uchithai; UpAyai : ).
 
 
SlOkam 16 :
**************
yE thu Thvadhangri-saraseeruha  bhakthiheenA :
tEshAm ameebhirapi naiva yaTArTaBhOdha:
pitthagnam anjanamanaapushi jaathu nEthrE
naiva prabhAbhirapisankhasitathva-Buddhi:
 
(Meaning ) : Oh Lord ! For those , who are not blessed with Bhakthi
at Your lotus feet , they will not get clarity about the Sruthi ,
Smruthi passages . When the eyes are not treated with the potion
(colyrieum ) for destroying the bile-generated disease , even the Sun's
rays wont be of helpful  to know that the true color of the white conch .
 
(Comments) : Here KurEsar is referring to the dhurbhAgyam
(misfortune) of those , who are devoid of Bhakthi for the lotus
feet of the Lord  ( yE thu Thvadhangri araseeruha  bhakthiheenA: ).
They wont get clarity about the meanings of the Sruthis and
Smruthis ( tEshAm yEva ameebhi: api  yaTArTa  BhOdhA: na ) .
For a man with bile disease , every thing will look yellow
and even the bright Sun's rays will not help him recognize
that the conch before him has the white color .
 
Swamy  DEsikan has referred to this analogy in SubhAshitha Neevi :
"PitthEna Paanchajanyam peetham pasyan bhishajyathu kam ".  
It is thus clear that SaasthrArTams will become
evident only to those for those with true Bhakthi
for the Lord . 
 
SlOkam 16.1
****************
vEdArTa dhees-Thvayi thu bhakthitha yEva labhyA
yaavAn hi yasccha bhagavannasi tatthvatasthvam
jn~Athum  taTA bhuvana-bhAvana ! vEdhavEdhyam
dhrashtum pravEshtumapi bhakthitha yEva sakya:
 
This is a slOkam not found in many commentaries except
in Sri Parakaala Matam palm leaves . SrivathsAngAcchAr
Swamy has included it here since it has no conflict with
SaasthrArTams .
 
(Meaning): Oh Lord meditated upon by the residents of the three
worlds ! Only Bhakthi for You can bless one with the intellect to
comprehend the VedArTams.Bhakthi for You alone permits   one
to know your Svaroopam and limitless glories . That Bhakthi alone
helps one comprehend You as the One to be known by the Veda
Manthrams  and to have Your vision during DhyAnam as well as
being united with You .  "VedArTa dhee: Bhakthita yEva labhyA ".
EmperumAn's sankalpam , AchArya KatAksham and Nija Bhakthi
and the help from the true Vedic scholars can help us comprehend
a little the limitless auspicious attributes of the Lord .
 
SlOkam 17
***************
tathvArTa tathpara parassatha vEda-vaakyai:
saamarTyatha : smruthibhirapyaTa thaadhruseebhi:
ThvAmEva tatthvapara saathvika sathpurAnai:
dhaivaj~nadheebhirapi nicchinuma: parEsam
 
(Meaning): Oh Lord !  Through the hundreds of Veda Manthrams
broadcasting Your Para Tatthvam and similar passages from Manu,
Yaj~navalkya Smruthis and Saathvika PurANams engaged in saluting
Your Supreme status among gods and from the Sri Sookthis of AchAryAs ,
who understand Your true nature , We have arrived at the unassailable
conclusion that You alone are the Supreme Being ( ParamAthmA ) .  
 
This slOkam of KurEsar is modelled after the SthOthra Rathna slOkam 
of Swamy AlavanthAr , " ThvAm Seela roopa Vibhavai: " ( SlOkam 15).   
 
SlOkam 18 :
**************
anyathra thu kvachana kEchith ihEsa saBhdhAth
lOka prasiddhim  upagamya TameesamAhu:
thaisccha prasiddha vibhavasya samoolathAyai:
grAhyA thrayee , Thvayee thu Saachyutha ! sammuukheenA
 
(Meaning): Oh Achyutha ! Some (SaivAs) state that Sivan is
the Supreme God because some purANAs and AagamAs address
Him as Isan , Iswaran and IsAnan .  For strengthening that point of view ,
One has to look for valid support from Rg , Yajus and Saama Vedams .
Those three Vedams are focused on You . Those Vedam specifically
salute You as : " Pathim viswasyAthmEswaram sAsvatham Shivam
Achyutham ". Other Smruthi passages recognize You as " TameeswarANAm 
Paramam MahEswaram ". Therefore , when Vedam says Iswaran ,
it refers to EmprumAn only . 
 
Swamy KurEsar ThiruvadigaLE SaraNam ,
Daasan Oppiliappan KOil VaradAchAri Sadagopan
SrI NaarAyaNa YathIndhra MahA DesikAya Nama:  

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