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Oppiliappan List Archive: Message 00079 Jul 2003

 
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 SrI:

Dear BhakthAs of Lord Dhaiva Naayakan :

Twenty First SlOkam ( The Ears of the Lord)
*******************************************
aahu: sruthim viBhudhanAyaka TaavakeenAm
aasAgana prasava hEthumadheetha vEdA:
aakarNitE tadhIyamArtharEva prajAnAm
aasA: prasAdhayithum aadhisathi svayam ThvAm 

Extended Meaning
***************** 
Oh DhaivanAyakA! The Vedic scholars refer to Vedams
pointing out that the directions were born out of Your
ears( "Disa: srOthrAth"... Purusha Sooktham). Those sacred 
ears of yours persuade you to chase away the sorrows 
and sufferings of the ChEthanams who cry out movingly
about their plight in front of You and You bless 
the chEthanams with auspiciousness based on the influence
that Your ears hold over You. You come to their(ChEthanam's)
rescue. Thus Your ears render great service to 
the suffering chEthanams.

Additional Observations: 
************************
Here, Swamy Desikan refers to the service rendered by
one limb of the Lord(i-e)., the Ears. The laments by 
the people come from all directions . As sensitive antenna 
assemblies , the ears pick up these moving cries of
the ChEthanams and bring them to the attention of
their Lord and stimulate Him to come to the help of
these suffering chEthanams. 

Swamy Desikan uses the double meanings of the word ,
"AasA".This word can mean directions or wishes.
In identifying the birth of the ten directions 
from the Lord's ears as pointed out by the four VedAs ,
Swamy comments: " ThavakeenAm Sruthim aasA gaNa 
prasava hEthum aahu: ". Swamy Desikan also uses 
the double meaning of the word "Sruthi".This word
can mean Vedam or Ears . " aasa gaNa prasavam "
refers to the birth of the groups of ten directions.
After referring to "aasA" to indicate directions in
the first paadham of the slOkam , Swamy Desikan 
identifies "aasA" with wishes in the second paadham:
"iyam sruthi: prajAnAm aartaravE aakarNithE aasA
prasAdhayithum svayam ThvAm aadhisathi" . When these 
ears of Yours hear the heart-rending cries of the suffering
samsAris , they persuade You to redress their sorrows
and fulfill their wishes and give them sadhgathi.
"Adhisathi" means the kindling of some thing . The Lord
had the intent to help but did not execute it. 
The ears kindled and stimulated His interest to come 
to the rescue of the suffering SamsAris. 

SlOkam 22 ( The Description of the Lord's Kundalams)
****************************************************
kandharpa lAnchana tanus-Thridasaika nATa
kAnthi pravAha ruchirE Tava karnapAsE
pushyathyasou prathimukha sTithi darsaneeyA
bhUshAmayee makarikA vividhAn vihArAn 

(Extended Meaning): Oh DhaivanAyakA! The Makara Kundalams
( the fish-shaped ear ornaments) provide a beautiful sight
to those , who stand in front of You to be blessed with
their darsana soubhAgyam. It has been said that Manmathan
has the fish as a symbol for adorning his flag. When the fish 
swim against the tide, their fast moving silvery appearance 
is beautiful to watch. Oh Lord ! In asimilar manner, when Your 
face moves in different directions to look at the Bhaktha Janams 
assembled before You , the lustre of Your kundalams generate 
a flood of beauty.In that flood of jyOthi, Your kundalams 
swim like the fish in aquatic flood and engage in lot of
sports ( vividhAn vihArAn pushyathi). 

Additional Comments:
********************
Swamy addresses the Lord of ThiruvahIndhrapuram as
Thridasa yEka NaaTa here to salute Him as the matchless
Lord of the DevAs. He has no superior or equal in power.
Swamy Desikan is overcome by the beauty and lustre of 
the Fish shaped aabharaNam for the ears (MakarikA) and 
the flood of jyOthi flowing (kAnthi pravAham) from them. 
He is reminded of the flag of Manmathan with the fish emblem 
embedded in it kandharpa lAnchana tanu:). Swamy is standing 
right in front of the Lord 's kundalams(prathimukha sTithi 
darsaneeyA) and enjoying the flood of jyOthi originating from 
the Lord's ear ornaments (Makara Kundalams). He is overcome by 
the beauty of the Kaanthi pravAham associated with those 
Makara Kundalams and visualizes the many enchanting sports 
performed by the fish , when they swim against flood with 
their shining scales ( Asou makarikA kAnthi pravAha ruchirE 
Tava karNa pAsE vividhAn vihArAn pushyathi).It is like 
a everchanging Kaledioscopic display of insatiable 
aanandhAnubhavams (blissful light show).

In the 27th slOkam of SrI VaradarAja Sthavam , KurEsar
describes the joy those makara kundalams of the Lord of
Kaanchi(DevarAjan) confer on him :

karNikA Tava Kareesa! kimEshA 
karnabhUshaNam ? uthAsamvibhUshA?
amsa lamByalaka bhUshanam aahO!
mAnasasya mama vaa parikarma?

One of the PerumAL's name is Makara Nedum kuzhai
Kaathan. KurEsar has four questions relating to
the Lord's ear ornament. He wonders whether 
(1)they are decorations for the ears( KarNa bhUshaNam 
kim ?)(2) Are they decorations for the upper shoulder?
( utha amsavibhUshA kim?).(3) Are they enhancements to
the beauty of curly locks of hair dangling over 
the shoulders?( amsalambi alaka bhUshaNam kim?).
(4) or are they there to serve as objects of
beauty for my mind ( atha vaa mama mAnasasya 
parikarma kim?).KurEsar concludes that among all
these four possibilities , the fourth option is
the correct one and the Lord's makara Kundalams 
are there for enchanting and overpowering his mind
with their JyOthi and Soundharyam.

In the next slOkam , Swamy Desikan enjoys 
the beauty of the brows of the Lord of Thiru Ayindhai.

NamO SrI DevanATAya,
Daasan, Oppiliappan Koil VaradAchAri SadagOpan 







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