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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
http://www.sadagopan.org
 
  

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