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Oppiliappan List Archive: Message 00117 Feb 2005

 
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SrI:

 SlOkam 26
 ***********
 JyOthi : Param Parama-tatthvam aTO ParamAthmaa
     BrahmEshu cha Sruthishu yath Paravasthvadheetham
 NaarAyaNastadhithi tadh  visinashti kaachidh
     VishNO; Padham Pramam ithyaparaa gruNAthi

 (Meaning) : One Sruthi (NaarAayaNa anuvAkam) salutes Sriman
NaarAyaNan , the object of our meditation as the Supreme Being
in the form of Supreme JyOthi , Supreme Tatthvam (doctrine) and
as  Supreme Soul and Brahman . The other Sruthi ( Kata valli )
identifies that vasthu as the Supreme abode of all pervasive
VishNu .

(Comments): Here , KurEsar refers to two Upanishads ( NaarAyaNa
anuvAkam and Kata Valli ) that salute VishNu as the Supreme Lord .
In the previous slOkam , KurEsar referred to two other Upanishads
( MahOpanishad and SubhAlOpanishad) in this context . The salutation of
NaarAyaNAnuvAkam is: " NaarAyaNa Param Bhramma tatthvam
NaarAyaNa: Para:, NaarAyaNa parO JyOthi: aathmA NaarAyaNa; para: " .
The Kata Valli Passage celebrating the glory of the Lord as ParamAthmA is :

" Vij~nAna  SaaraTir-yasthu mana: pragrahavAn nara:
   sOadhvana: pAramApnOthi Tadh VishNO: Paramam padham ".

 SlOkam 27
 *************
 Santheedhrusa: Sruthisirassu parassahasraa:
     Vaachastava praTayithum ParamEsithruthvam
 kim chEha na vyajagaNa: krimidhAtrubhEdahm
      krAman jaganthy nigiran punarudhgiran cha

(Meaning): Oh Sri Vaikunta NaaTaa ! There are thousands
of Upanishadic passages to salute your status as ParamAthmaa.
Your KaaruNyam and Sarva Rakshathvam was well demonstrated
in Your avathArams . For instance  , no differences were found between
a lowly worm and the grand Brahma Devan  at the times when You
measured the worlds with three steps as Thrivikraman or when You
swallowed the worlds as a small child floating innocently on
the bed of a pupil leaf or when You released the world from
Your stomach at the time of creation .  Such is Your greatness
in blessing one and all with Your compassion !

(Comments): BhagavAn is abhinna nimitthOpAdhana KaaraNan
( Moola Vasthu as well as SahakAran) for the world . This is HisParamAthma
Tatthvam . His greatness and dayA for all the created beings is revealed
during ThrivikramAvathAram and Vada Pathra sayanAvathAram .
During Thrivikrama avathAram , His sacred feet touched the heads of
the mighty Brahma to the lowly worm and consecrated all of them .
During His Vada Pathra sayanam , He protected His created beings
from insect to mighty BrahmA by holding them in a small portion of
His stomach and then releasing them at the end of the deluge .His
sacred feet during ThrivikramAvathAram has been loudly proclaimed
by the VedAs like the sound emanating from a gigantic drum
( Thrivikramasya Vijaya DiNDimAyitham vEdhai : ".  VishNu Sooktham
celebrates them as " SamooDam asya paamsurE "

 SlOkam 28
 ***********
 roopasriyaa Paramayaa paramENa dhAmnaa
    chithraisccha kaiscchith uchithai: Bhavatha: charithrai:
 chihnairanihnava parai: aparaisccha  kaiscchidh
    nicchinvathE  Thvayi vipascchitha Isithruthvam

(Meaning): Those with discriminating intellect establish Your Supermacy
among gods through (1) The supreme lustre of Your body (2) references that
deal with unique incidents connected to Your life that has led to Yourself
being saluted as the One having many abodes (KsheerAbdhi/Milky ocean ,
Vaikuntam (Tadh VishNO: Param Padham sadhA pasyanthi Sooraya: ) ,
 the minds of Yogis  , Veda Siras/Upanishads and dhivya dEsams).

(Comments): Here , KurEsar gives the reasons for the intelligent
people to arrive at he conclusion that BhagavAn alone is
the Supreme Being . His Soumya/SubhAsraya  roopam(Roopa SrI )
is unique among gods . The beauty and lustre of His body/dhivya MangaLa
vigraham , His weapons , His aabharaNams , His hastha Mudhrais
are not matched by any other gods . Other gods have karma sambhandham
( Karma yOnaya: ) and BhagavAn is totally untouched by karmAs . All
the others are "midikkilaa dEvar" ( those without any Srimath Gaambheeryam)
as described by by Thirumazhisai AzhwAr compared to our Lord .

 SlOkam 29
 **************
 YasyA: kaDAkshaNam anukshaNam IswarANAm
     Iswarya hEthurithi sarva-janeenam yEtath
 Thaamm Sririthi ThvadhupasamsrayaNAth nirAhu:
     ThvAM hi Sriya: Sriyam udhAhu: udhAra-vaacaha :

(Meaning): It is well known that the side glances of Sri DEvi
is the root (fundamental)  cause for the ever growing wealth of
all gods . Because She (SrI Devi) has joined You , She is known as "SrI".
The AchArya PurushAs like Swamy AlavanthAr and Thirumangai
AzhwAr describe You therefore as " Thiruvukkum Thiru " , the Lord of
the Supremely auspicious SrI Devi .

(Comments): The vaibhavam of Sri Devi and the impact of that
Vaibhavam on BhagavAn is alluded to in this slOkam . The pramANams
about the glories of MahA Lakshmi (Sri Devi ) conferring Sriya: pathithvam
to Her Lord as His lakshaNam (Chinham) are : " lOkEsa-savibhUtheenAm
kAraNam yannirIkshaNam"  ( the Iswaryam of dhig PaalakAs arise because
of Your auspicious glances falling on them ) . " BrahmAdhyasccha SurA:
sarvE munayasccha tapOdhanaa: , yEdhanthE Thvath-padhascchAyAm
aasrithya KamalEswari ! "

 SlOkam 30:
 ************
MaayA ThvayA guNamayee kila yaa nisrushtA
   Saa tE VibhO ! kimiva narma na nirmimeetE
kouthaskuthaa : sTirakutharka vasEna kEchith
  sathyAm sruthou cha Bhadiraa Thvayi tannmahimnA

(Meaning): Oh ParamAthmA ! That Moola Prakruthi created by You
is made up of the three guNams . It is banished only when the chEtanam
practises SaraNAgathy at Your sacred feet . Great indeed is the power of
this Moola Prakruthi ( Maayaa) , which needs to be chased away with Your
grace . You gain a great joy , when that happens through the rite of
SaraNAgathy. Those who do not accept VedAs and ask distorted
questions out of their ignorance come under the influence of Your
Moola Prakruthi and attain a state of deafness and acquire
aasuri bhAvam ( demonic traits ) and get immersed deeply
in the swirling ocean of SamsAram ( VishNu Maayaa mahAvartha
mOhAndha tamasaa vruthA:  according to Sage ParAsara).

 SlOkam 31
 ***********
 Ya: sTAvara krimi-pathanga-mathanga jaadhishu
     anyEshu janhtushu sadhaiva vijAyamAna:
 Thvam nithya-nirmala nirnjana nirvikAra-
    kalyANa-sdhaguNanidhE ! Sa ithiritasthai:

(Meaning): Oh Lord , who is blemishless , firmly established,
untouched by the dhOshams arising from Karmaas , auspicious ,
unchanging unlike JaDa vasthus and staying as the undepletable
mine of auspicious attributes !  There are those with distorted
views declaring that You are the Jeevan that is born again and again
due to its Karmaas as tree, plant , creeper , worm , insect , birds ,
animals and other janthus . Your avathArams are out of Your own sankalpam
(volition) and are without any blemish and beyond the influence of any
karmaas . Those deaf kudhrushtis do not understand Your true nature and
state that You are indeed the same as the Jeevan , which is distinctly
karma vasyan. You are untouched by Karmaas and their influence .

(Meaning): VedAs salute BhagavAn as " ajAyamAnO BahudhA vijAyathE ".
His birth is not like ours , which is controlled by our Karmaas . BhagavAn
enters into all created vasthus and makes them function . He does not
undergo changes (vikAram) in Svaroopam like achEtanams or changes in
SvabhAvam like Jeevan or  influenced by the Karmaas (na Maam
karmaNi limpanthi) . There is none , who is  equal or Superior to Him .
BhagavAn is nithyan , nirmalan , Niranjanan and nirvikAran ( eternal ,
blemishless and changeless ) . He is defined by the Ubhaya Lingams
Blemishless and KalyANa guNa PoorNan) . This slOkam is to answer
the claims of Adhvaithis that the Supreme Being (Brahman) is NirguNa
Brahman without any  attributes .  BhagavAn's incarnations are
SuddhAvathArams ( free from thriguNams) and SvEcchAvatharams
( happening out of His own Sankalpam).

 SlOkam 32
 ************
 Thvadh-dhrushti-jushDamidham aavirabhUth asEsham
    nO chEth kaDAkshayasi naiva bhavEth pravrutthi:
 sTAthum cha vAnchathi jagath tava dhrushtipAtham
   tEna sruthou jagadhishE hi jagath ThvamEva

(Meaning): All the chEtana - achEtana vasthus of the world
await the glances from Your auspicious eyes to fall on them .
If your glances do not fall on them , they can not even make
a movement . For staying in existence , the objects of the world
depend on Your rejuvenating glances .Therefore the VedAs
declare You as the World itself (Sruthou Thvam yEva Jagath
 jagadhishE ).

(Meaning) : Vedam says that the acts of creation , protection and
dissolution as the acts of the Supreme Being : " Tadhikshitha bhau syAm
prajAyEyRthi " . From this pramAnam , it becomes clear that the Lord's
KatAksham is the root cause for the creation of the world
and its beings . Swamy AlavanthAr elaborated this Veda PramANam this way:
" nAvEkshasE yadhi, tathO bhuvanAnyamUni nAlam PrabhO ! bhavithumEva
kutha : pravrutthi : ? ". Oh Lord , if your glances had not fallen on the
world , how could they have  originated and stayed into existence ?

 SlOkam 33
 ************
 yEvam BhagO ! iha bhavath-paratantra yEva
    saBdhOapi roopavath amushya charAcharasya
 Iswaryam Idhrusam idham sruthishUdhitam tE
    paapeeyasAm ayam ahO ! Thvayee mOhahEthu:

(Meaning): Oh Bhagavann with the six attributes of
Jn~Anam , Sakthi , Balam , Iswaryam, Veeryam and Tejas !
The VedAs point out  that all the sentient and insentient ones
have been given names and forms by You .You are indeed behind
them shining as Naama Roopa Prapancham . They are totally under
Your control . This unique greatness of Your glories makes
the great sinners  become filled with jealousy and get
deluded in the process (anAdhi pApavAsanAmushithaasEsha-
sEmusheekANAm  according to AchArya RaamAnuja) .

(Comments): There are many pramANams quoted by
SrivathsAnkAcchAr Swamy about the Lord creating
the Naama-Roopa Prapancham ( NaamAni RoopANi
vichithya dheera: , nAmaroopE vyAkarOth , nAmaroopE
VyAkaravANi ).None of the others are resoponsible for
Jagath KaaraNam ( na BrahmA nEsAna: ) .  Vedam states :
" yEkO ha vai NaarAyaNa aaseeth " .

 SlOkam 34
 ***********
 yE Thvath kaDAksha lavalakshyam iva kshaNam thai:
    Iswaryam Idhrusam alabhyam alambhi pumbhi:
 yath kEapi sanjagarirE ParamEsithruthvam
    tEshAmapi Sruthishu tann-mahima-prasangAth

(Meaning): Those occupying high positions as Brahma and Siva
attained  their  lofty offices only though the small portion of Your
auspicious glances falling on them for a fraction of a second .
They climbed to a state not attained ever by chEtanams. They
are called even Iswarans as a result of the BhagavAn's anupravEsam
that makes them an amsam of the Lord and they follow the path
laid out by BhagavAn to do their duties as the Creator (Brahma) and
destroyer of the Universe (MahEswaran) .

(Comments): Oh BhagavAn ! You alone have limitless Iswaryam.
When Your glances on one due to his Poorva Janma sukrutham ,
that soul is blessed to attain high status  as per Bhagavath GitA

Yadh yadh vibhUthimath satthvam SrimathUrjithamEva vaa
tatthadhEvAvagaccha thvam Mama tEjOmsa-sambhavaath

About Brahma and Sivan attaining the status as Creator of
the Universe and destroyer of the same, BhagavAn Himself says :
" MadhAdarsitha PanTAnou srushti-samhAra kaarako ". They
follow the path laid out by Him (Bhagavan ) and due to His
anupravEsam ( entry inside them) go about performing the duties
of creation and destruction of the universe .

 SlOkam 35
 ************
 nithyEshu vasthushu BhavannirapEkshamaiva
    tath-tath svaroopam ithi kEchidhihabramantha:
 Iswaryamathra Tava saavadhi samgiranthE
    BrUthE thrayee thu nirupAdhikam Isanam tE

(Meaning) :  In our VisishtAdhvaitha darsanam , we accept
as eternal , Moola Prakruthi , Jeevans and Nithya Sooris
( eternally liberated chEtanams) through Veda PramANams.
There are others , who out of delusion contend that Your Lordship
is limited in scope over these eternal entities (Iswaryams) .
Vedam on the other hand asserts that Your control over them
is total , limitless and reaches out  everywhere .

(Comments) : Here , KurEsar criticizes the Yaadhava PrakAsa Matham ,
Saiva Matham and the Matham that holds that the good and bad
happen to one due to the power of their karmAs and Bhagavan has no
role in controlling them . KurEsar cites the veda PramANam of
"Pathim ViswasyAthmEswaram " and therefore nothing in
His universe happens without His sankalpam and He is the Sattha of
all padhArTams/vasthus and they are all tied to Bhagavath Iccha .

 SlOkam 36
 ************
 icchAtha yEva Tava viswa padhArTa satthaa
    nithyam priyAstava thu kEchana thE hi nithyaa:
 nithyam ThvadhEka Paratantra nija svaroopaa
    bhAvatka-mangaLa-guNaa hi nidarsanamna:

(Meaning) : Oh Bhagavann! The existence (satthaa) of
all vasthus (entities) is realized only through Your
sankalpam . Among them , You select a few to stay
eternal such as ThriguNam , Kaalam , Suddha Satthvam
Nithya VibhUthi , Nithya Sooris and Dhivya MangaLa
Vigraham . The Jeevans are eternal(nithyam)  in Svaroopam but
become non-eternal ( changing/anithyam ) by SvabhAvam .
Even the latter , who are nithyam in Svarropam but
anithyam in SvabhAvam are "Iswara SankalpAsritham :
take refuge in Iswaran's sankalpam and gain their Satthaa).

(Comments): Here , KurEsar criticizes the VaisEshikAs , who
accept Jn~Ana , Balaadhi sakthis but refuse to accept
His sankalpa sakthi and points out that all vasthus are
under the Lord's total control through His sankalpam .  This way ,
KurEsar established Nithya VibhUthi for BhagavAn . The key
pramANam here is " IcchAdhEva Tava Viswa-padhArTa Satthaa".

Swamy KurEsar ThiruvadigaLE SaraNam ,
Daasan , Oppiliappan KOil VaradAchAri Sadagopan




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