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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