Sri :
Dear BhakthAs
:
Today , we will study slOkAs
19-25 .
SlOkam 19:
***************
ya: khalu aNO: aNutarO mahathO
maheeyAn
Aathmaa janasya JanakO
jagathsccha yOabhUth
vEdAthmaka praNavakAraNa
varNavaachyam
thamm ThvAm vayam thu
paramEswaram aamanAma:
( Meaning) : Oh Sriman NaarAyaNa !
Vaikunta NaaTa ! We conclude
that You and You alone as the
ParamEswaran and worship
you with the help of
PramANams from the Vedaas
. You became
the One , who is subtler than
" the subtlest " and
grander than
" the grandest ". You gave
birth to the sentient and
the insentient
universe and entered inside all of
them to direct them . You
are
indicated by the One lettered
PraNavam, which is the
root and
the essence of all the
Vaachaka sabdhams of Vedaas .
(Comments) : Taittiriya Upanishad in the NaarAyaNAnuvAkam
section
described the Svaroopa-Roopa-GuNams
of the Lord : " aNOraNeeyAn
MahathO MaheeyAn aathmAasya
janthOr-nihithO guhAyAm " ( smaller
than the smallest and larger than
the largest ) and concludes with
" prasAdhAnmahimAnam Isam "
indicating that Sriman NaarAyaNan
is the
Isan/Iswaran/ParamEswaran ( Supreme Lord ) . KurEsar concludes
here therefore : 'ThvAm thu vayam
ParamEswaram aamanAma: " ( We
recognize You as our Supreme Lord
based on Veda Manthrams ). That
Supreme Being as the One embodiment
of the single lettered PraNavam
is saluted here by KurEsar : " Tamm
VedAthmaka PraNava-kAraNa varNa-vAchyam
ThvAm thu vayam ParamEswaram
aamanAma: " . When KurEsar salutes
the Lord as " VedAthmaka praNava
kaaraNa varNa vaachyam " , it is
clear that PraNavam can not refer to
any one other than EmperumAn .
SlOkam 20 :
***************
AathmEswarOasi na parOasthi
tavEswarOanya :
viswasya
chAdhipathirasya parAyaNam cha
NaarAyaNAchyutha ! parasthvamihaika
yEva
BrahmAdhayOapi bhavathIkshaNa
labdhasatthA :
(Meaning ) :Siman NaarAyaNa ! You
are the Lord unto Yourself
( Thvam AathmEswara asi) . There is
no one who is Superior to
You ( Tava Para: adhya Iswara: na
asthi). Thou art the Lord and
goal of this universe and its beings
( Asya viswasya adhipathi:
ParAyaNam cha ). Oh Lord , who never
lets down any one ,
who performed SaraNAgathy to You and sought Your protection
!
(Oh Achyutha!) . When we inquire as
to who is the Superior
amongst all gods , it becomes
apparent that You alone are
the Para DEvathai (Supreme Being ).
Even Brahma , Rudran
and others have realized their own
existence through the power of
Your benovolent glances (
BrahmAdhaya: api bhavadheekshaNa
labdha
sattaa:) .
(Comments) : KurEsar uses the following Sruthi PramANams
for
the thoughts behind this slOkam : "
YasmAth Param naaparam
asthi " , " Pathim
viswasyaathmEswaram " , "NivAsa: suhrudh gathi:
NaarAyaNa: " .
SlOkam 21:
*****************
nithya: samAbhyadhika varjitha:
UrjithasrI:
nithyEaksharE dhivi
vasan Purusha: PurANa:
satthvapravarthanakarO jagathOasya
moolam
naanyasthvadhasthi
DharaNeedhara vEdavEdhya:
(Meaning ):Oh the Lord of BhUmi
DEvi( DharaNeedhara )! You alone
are eternal ( Thvam yEka nithya:
). You have no equal or superior
( Sama abhyadhika varjitha: ) . You
are the timeless (anAdhi ) Purushan
(PurushOtthaman ). You are the sole seed for this universe as You stay
in
Your eternal Parama Padham (
NithyE dhivi aksharE vasan asya jagatha:
moolam ) . You are the One
resplendent with the inseperable association
of MahA Lakshmi ( Thvam Urjitha SrI:
) . You spread the Sathtva guNam
linked to Jn~Anam (Satthva
pravartanakara: ) . There is no one , who could be
comprehended with the help of the
VedAs ( Thvadh anya: Veda vEdhya:
na asthi )
.
(Comments) : When KurEsar uses the term " nithya: " , he has
in mind the Sruthi passages : "
nithyO nithyAnAm chEtanas-chEtanAnAm" .
KurEsar selects the Vedic passage of
"Hreesccha tE Lakshmeesccha
Pathnyou " as PramANam , when
he selects the words " DharaNidhara-
Urjitha SrI: " to salute the Lord as
the divine consort of BhUmi Devi
and MahA Lakshmi
.
SlOkam 22 :
***************
yamm bhUtha-bhavya bhavadheesam
aneesam aahu:
antha: samudhra nilayam
yamanatharoopam
yasya thrilOka jananee mahishee cha
LakshmI:
SaakshAth Sa yEva
PurushOasi sahasramoordhA
(Meaning ) : You are the Master of
the past , future and present
(BhUtha bhavya bhavadheesan) . You
are saluted as One , who has
no Master ( aneesan ) . You are
recognized as reclining in the middle of
the Milky Ocean ( antha: samudhra
nilyan ) . You are saluted as One with
multitudes of roopam/forms ( anantha
roopan) . As the Supreme being of such
glorious attributes and
as the divine consort of the Mother of the beings of
the three worlds , You
become the thousand-headed Purushan visulaized by
the Purusha Sooktham of the VedAs
.
( Comments ) : Vedam states : " na tasyEsa kascchana" ( There is no
Master
for the Lord . He is His own Master
). KurEsar salutes in this context as:
"Yamm aneesam aahu: " . The roopam
of the Lord resting in the middle of
the milky ocean is PadhmanAbhan .
KurEsar's Sruthi PramANams for
salutation of KsheerAbdhi NaaTan as
" Yamm antha: samudhra nilayam "
are :
" ambasya paarE " , SamudrEntham Visvasambhuvam " , "
yamantha
SamudhrE kavayO vayanthi " . The
Lord's countless forms ( ananta roopams)
is based on the following Sruthi
PramANams : " tadhEkam avyaktham
ANANTHA ROOPAM , KrishNa roopANi
ANANTHAANI " . Swamy Desikan
refers later to the 77 roopams of
Lord Narasimhan in Gadhya BhAshyam.
KurEsar saluted MahA Lakshmi as
"ThrilOka Jananee " . The pramANam
here
is from VishNu
PurANam : "SnapayAm chakrirE Deveem SarvalOka-
MahEswareem " . KurEsar concludes
this slOkam with the statement that
the Lord of MahA Lakshmi is the
Purushan celebrated by Purusha Sooktham
as "Sahasra Seersha : " KurEsar's
words are : "Sa: Sahasra-MoordhA Purusha:
SaakshAth " . Wherever one turns ,
SrivathsAngAcchAr Swamy identifies
the Sruthi , Smruthi , PurANa
PramAnams behind each word chosen by
KurEsar in the slOkams of Sri
Vaikunta Sthavam to establish the supermacy
of Sri Vaikunta
Naathan .
SlOkam 23 :
***************
sarvasruthishvanugatham
sTiramaprakamyam
NaarAyaNAhvayadharam ThvamivAnavadhyam
Sooktham thu pourusham asEsha jagath
pavithram
ThvAm utthamam
Purusham Isam udhAjahAra
(Meaning ) : Oh the Lord of BhUmi
Devi ! The same firm (sTiram)
and unassailable (aprakamyam)
Purusha Sooktham has its abode in
all the 4 vedams
(Sarva sruthishu
anugatham ) with the
name of NaarAyaNa
(NaarAyaNa aahvayataram ) . This
blemishless Purusha Sooktham , which
creates purity (Suddhi) in the
universe has identified You as the PurushOtthaman
in this world (ThvAm utthama
Purusham Isam udhAjahAra) .
(Comments) : This slOkam is a joinrt
celebration of the Lord and
the Purusha Sooktham eulogizing Him
. The five adjectives of
the first two lines of this slOkam "
Sarva Sruthishu anugatham ,
sTiram , aprakamyam , NaarAyaNa
aahvayataram ,anavadhyam "
qualify " asEsha Jagath pavithram
" . These five visEshaNams
(qualifiers ) are equally relevant
to Purusha Sooktham : It is found
in all the four VedAs (Sarva
sruthishu anugatham) ; it is firmly
established (sTiram) ; it is
unassailable ( aprakamyam) ; it has
the name of NaarAyaNa ( PourushamEva
SookthEna , Tadh
VishNOrithi manthrENa sookthEna
PurushENu thu ) .Pourusham
Sooktham refers to Purusha
Sooktham here .
SlOkam 24 :
***************
Aanandham Iswaram
avAngh-manasAvagAhyam
aamnAsishu:
satha-guNOttharith-kramENa
sOayam Tavaiva nrushu hi
ThvamihAntharAthmA
Thvam PuNDareeka-nayana:
Purushasccha PoushNa:
(Meaning ) : Oh Lord ! Your
auspicious guNams have been declared by
the VedAs to be beyond mind and
speech ( avAngh-manasa avagAhyam)
and that bliss arising from
the contemplation of
these divine guNams
increases in units of
hundred starting from the aanandham of humans .
That bliss is unique to You and Your
matchless guNams . In the Aananda
valli passage , You are identified
as the indweller of the chEtanams.
You also become the indweller of the
Sooryan as white lotus eyed
Purushan .
(Comments) : Aanandhavalli passage from Taittireeya Upanishad starts
of
with Maanusha aanandham /human bliss
( sa yEkO Maanusha aanandha: ).
That is taken as the unit for the
measurement of the bliss of (1) Manushya-
Gandharva (2)
Deva-GandharvAs (3)
Pithrus (4)aajanaja dEva (5)karma dEva
(6)Deva (7) Indhra
(8)Bruhaspathi and
(9) PrajApathi. The bliss of each of
the set of ten starting from
Manushyan is 100 fold larger and ends with
the aanandham of Brahman as the
loftiest ( sa yEkO BrahmaNa aanandha: ).
KurEsar draws the Upanishad PramANam
on Aanandham to point out
that the Loftiest of aanandham is
enjoyed by the Parama Purushan
as the Supreme Being . That He is
inside all chEthanams as
antharyAmi ( indweller) and in
achEthanams as anupravEsam
proves His SarvEswarathvam . He is
inside the orbit of the Sun
(PoushNa: Purusha: Sa: ) and has
eyes resembling the lotus
( " tasya yaTA kapyAsam PuNDareekam
yEvamakshiNeem " ).
KurEsar piles up pramAnam after
PraMANam to remind us
of the ParadEvathA Tatthvam of Sri
VaikuntanATan here .
SlOkam 25 :
***************
Yann-moola-kAraNam aBhudhyatha
srushti vaakyai:
BrahmEthi vaa
sadhithi vaa aathmagirA aTavaa tath
NaarAyaNasthvithi mahOpanishadh
Braveethi
souBAlikee
PrabrutaYOapi anujagmu: yEnAm
(Meaning) :MahOpanishad dealing with
the creation of the universe
states that the ancient
kaaraNam (reason) for Srushti is described by
the Vedic word ,
Sath or Brahman or
Aathmaa . That aadhi kaaraNam
for the creation of
this naama-roopa prapancham has been identified
further as none other than
Sriman NaarAyaNan . SubhAlOpanishad
and other upanishads follow the path
laid out by MahOpanishad .
(Comments) : In
the previous slOkam , KurEsar stated that the Lord
has the guNam of immeasuarable bliss
and He is the One who grants
MOkshAnandham to those perform
SaraNAgathy to Him . In this slOkam ,
KurEsar salutes the Lord as Jagath
KaaraNan . VedAs salute this Jagath-
KaaraNa Vasthu as "Brahman , Sath ,
AathmA " . That Sriman NaarAyaNan
is the Jagath KaaraNan is pointed
out by the passages of MahOpanishad
( yEkO havai NaarayaNa aaseeth , na
Brahmaa nEsAna: " ) and
SubhAlOpanishad (dhivyO
dEva yEkO NaarAyaNa: ) . Thus all
padhams speak about NaarAyaNan (
Siva means auspicious)
and therefore NaarAyaNan alone is
the Jagath KaaraNan .
Swamy KurEsar ThiruvadigaLE SaraNam
,
Daasan Oppiliappan Koil VaradAchAri
Sadagopan
Yahoo! Groups Links
|
Home Page
http://www.ibiblio.org/sripedia |
oppiliappan-subscribe@yahoogroups.com To subscribe to the list |