Nava Raathri Season / Fund Raising for the Priest's quarters at Sri RanganAtha Temple : Part III( Second Day of NavarAthri)

[Guest guest]

SrI :

 

(PraNavam) Veda Sriyai Nama:

(PraNavam) Paragathyai Nama:

(PraNavam) Sarva SaakshiNyai Nama:

(PraNavam) NaarAyaNyai Nama;

(PraNavam) AswakrAnthAyai Nama:

(PraNavam) RaTakrAnthAyai Nama:

(PraNavam) VishNukrAnthAyai Nama:

 

On this second day of NavarAthri , adiyEn seeks your participation

and support in the kaimkaryam for realizing the living quarters

for the ArchakAs of Sri RanganAtha Temple . Please take

part in the special project , the details of which are

covered the Temple Web Site ( http://www.ranganatha.org).

 

On this second day , adiyEn will focus on the commentaries of

VyaakhyAna Chakravarthy Sri PeriyavAcchAn PiLLai and KavitArkika

Simham , Swami Desikan . We will start with the first slOkam .

These commentaries are extensive & deep and it will not be easy to avoid

VaishNava ParibhAshai entirley . Please bear with adiyEn.

 

SWAMY DESIKAN'S TANIYAN FOR CHATHUSSLOKI BHAASHYAM

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SvasEshaasEshArTO niravadhika--nirBhadha mahimaa

phalaanAm dhAthA ya: phalamapi cha saareerakamitha:

Sriyam tathsadhreecheem tadhupasadhanathrAsa--samaneem

abhishtouthi sthuthyAavithaTamathir-Yaamuna Muni:

 

SaarIraka Saasthram ( Brahma Soothrams) have four chapters .

There are four slOkams in ChathusslOki . Swamy Desikan points

out that Yaamuna Muni intended that each of the four slOkams

of His divine Sookthi be connected to each of the four adhyAyams

of Brahma Soothrams . Swamy Desikan's upadEsams/comments

on this matter are seen in the first two lines of the above taniyan .

 

(1) " SvasEshaasEsharTO " ithyEna PraTamasya slOka sangraha:

( This means that the essence of the First adhyAyam of Brahma

Soothrams is condensed in the First slOkam of ChathusslOki).

 

(2) The next taniyan section , " niravadhika-nirBhAdha mahimaa "

represents the second slOkam and is a condensation of the

Second chapter of Braham Soothrams .

 

(3) "PhalAnaam dhAthA " section of the Taniyan connects

to the third slOkam of Sri ChathusslOki and is considered as

the essence of the third chapter of Brahma Soothrams.

 

(4) " Phalamapi cha" section of the Taniyan denotes the fourth

and the final chapter of Brahma Soothram summarized by

the fourth slOkam of Sri ChathusslOki .

 

Swamy Desikan says: yEthath " Saareerakam itha: "

These four slOkams are indeed the condensation of

the vast subject matter housed in the four adhyAyams of

Brahma Soothrams according to Yaamuna Muni

says the KavitArkika Simham .

 

FIRST SLOKAM

***************

KaanthastE PurushOtthama: PhaNipathi: SayyAsanam vAhanam

VedAthmA vihagEswarO yavanikA MaayA JaganmOhini

BrahmEsAdhi-suravraja: sadayithasthvaddhAsa-dhAsIgaNa:

SreerithyEva cha naama tE Bhagavathi ! BhrUma: kaTam ThvAm Vayam ?

 

Commentary on " KaanthastE PurushOtthama: "

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The incisive intellect of PeriyavAcchAn PiLLai (PVP)

poses the following two questions on " KaantastE

PurushOtthama: " .

 

(1) Why does not Yaamuna Muni say : " BharthAstE

PurushOtthama : " and (2) " KaanthastE Hari: " instead of

KaantstE PurushOtthama: " . Why did Yaamuna Muni

choose "Kaantha" and " PurushOtthama " sabdhams?

 

PVP says in this context that one has to establish PirAtti's

sambhandha nibhandhana niroopaNam ( establishing EmperumAn's

identity through His relationship with PirAtti ) .PVP gives

the following PramANams for this need :

 

" Ka SrI: Sriya: " (SthOthra Rathnam : SlOkma 12

Who is that Lord of Sri DEvi ?

 

" Sriya: Sriyam Bhaktha Janaika Jeevanam " :

SthOthra Rathnam SlOkam 45 ( Thiruvukkum

ThiruvAhavum , Bhaktha JanangaLukku oru

uyirAhavum uLLa Sri DEvi ). " Thiruvukkum ThiruvAhiya

SElvaa " is Thirumangai's definition (sambhandha Nibhandhana

niroopaNam ) : The precious Lord shines as the husband of

Sri Devi(Thiru). There are many other pramANams given by

PVP for defining the Lord thru Sri Devi such as "SrI Vallabhan",

Lakshmi Kaanthan , Sriya: Pathi .

 

Kaanthan

***********

Kaaanthan is a more endearing term ( beloved husband)

than Pathi or BharthA ( mere husband). Therefore , Swamy AlavanthAr

starts the First SlOkam with : "KaanthastE PurushOtthama: "

instead of " Bhartha tE PurushOtthama: "

 

PurushOtthaman

********************

Now , why does Swamy AlavanthAr use the PurushOtthama

Sabdham instead of " VishNu or NaarAyaNa " sabdham

to say " kaantastE VishNu: or some thing similar ?

 

PurushOtthama Naamam and its significance has been

elaborated by the Lord Himself in Srimadh Bhagavath GeethA.

Sage ValmIki had saluted SitA PirAtti as " NaareeNAm Utthama "

(Naaree MaNi) and the Lord ( Utthama Purushan) is

the Kaanthan of that Utthama Naaree . Sri DEvi matches

point to point with PurushOtthaman in all auspicious attributes .

Names other than PurushOtthama do not match as well

in the context of the divine couple (dhivya miTunam)

being the joint owners of both Nithya and LeelA vibhUthis

and thereby demonstrating yEka sEshithvam.

 

SWAMY DESIKAN'S COMMENTS ON " KAANTHASTE PURUSHOTTHAMA:"

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Swamy Desikan says succinctly : " Kaantha: Priya:

anroopa-pathi : ithi arTa". ( Lord is the matching consort

to Sri Devi in every way ) . The " anroopa-pathi " pramANam

is the grand one from AchArya RaamAnujA's SaraNAgathy

Gadhyam for our " Deva Deva dhivya Mahishi " :

 

" BhagavannArAyaNa abhimathAnuroopa svaroopa roopa guNa

vibhavaiswarya seelAdhyanavadhikAdhisaya asankhyEya kalyANa

guNa gaNAm- - - - - " SaraNAgathy Gadhyam : part of First SoorNikai

 

(Meaning): Sri Devi has infinite number of tightly matching assembly of

auspicious attributes like svaroopam , Roopam , guNam , VibhUthi ,

Iswaryam, seelam and She takes on the corresponding forms in

the different avathArams . She demonstrates "anuroopam " with Her

Lord and defines Him as Sriya: Pathi or Lakshmi Kaantan.

 

(To Be continued)

Daasan , Oppiliappan KOil VaradAchAri Sadagopan