ThUppul NithyAradhana Trust : Appeal to support the continuation of Daily AarAdhanam to Swamy Desikan at His birth place

[Guest guest]

SrI:

 

Dear BhakthAs :

 

Today , we will study together the 5th to the 8th slOkams of

Sri Vaikunta Sthavam .

 

FIFTH SLOKAM :

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PeethAmBharam varaseethaLa-dhrushtipAtham

aajAnulamBi-bhujam aayatha-karNapaasam

tannmEghamEchakam udhagra-visAla-vaksha:

LakshmIdharam kimapi Vasthu mamAvirasthu

 

(Meaning ): May the immeasurable , limitless Vasthu ,

the Veda-prasiddha Supreme Being appear before me always

with His broad and lofty chest adorned with MahA Lakshmi ,

with His long and auspicious ears , with His hands reaching

all the way down to the knees ,with His cool and benovolent

eyes that grant whatever one seeks and adorned with the yellow

silk garment .

 

(Commentary ): KurEsar reminds NirguNa Brahma Vaadhins

that the Supreme Being has a divine , auspicous body (dhivya

MangaLa Vigraham) , Divine Consort as well as Jewelery and

PeethAmbharam .

 

SIXTH SLOKAM

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Yath tatthvam aksharam adhrusyam agOthravarNam

agrAhyam avyayam aneedhrusam adhvitheeyam

IsAnamasya JagathO yadhaNOraNeeya:

Tadh VaishNavam padham udhAram udhAharAma:

 

The previous slOkam focused on the Dhivya MangaLa Vigraham of

the Lord.This one focuses on the DhivyAthma Svaroopam based on

the many PramANams from Sruthis .

 

(Meaning): We attribute paramAthmA's Svaroopam as belonging to

that of VishNu (VaishNavam) , when it is changeless , eternal , unseeable

by the physical eyes , free from name and form , ungraspable by the mind ,

undefinable as this or that , undividable into two , subtler than subtle to

preside as indweller in all sentients and insentients and gigantic in size

to rule all the universe .

 

(Commentary ): The usage of "VaishNavam Padham " by KurEsar permits

us to conclude that Bhagavath(dhivyAthma ) Svaroopam , Sri Vaikuntam

adn the Lord's sacred feet are being referred to . Allthe adjectives used

in this slOkam are applicable to all the three (Svaroopam , SthAnam and

Thiruvadi ). In VedArtha Sangraham , AchArya RaamAnuja has intrepreted

Sri Vaikuntam along these lines .

 

The PramANams for the adjectives associated with the dhivyAthma

svaroopam comes from the following Sruthi Passages:

 

(1) Yath Tath adhrEsayam agrAhyam agOthram avarNam achkshus-srOthram

tadhapANipaadham , nithyam Vibhum sarvagatham susookshmam

tadhavyayam yadh paripasyanthi dheerA: ( MundakOpanishad )

 

(2) yEkamEva adhvitheeyam

 

(3) aNOraNeeyAn MahathOr-maheeyAn

 

(4) Sadhrusam thrishu lingEshu sarvAsu cha vibhakthishu

vachanEshu cha SarvEshu yanna vyEthi tadhavyayam

 

(5) Pathim Visvasya AathmEswaram , Saasvatham Sivam Achyutham

 

Seventh slOkam

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AamnAya-moordhani cha moordhani chOrdhvapumsAm

yadh dhAma VaishNavam abeekshaNataram chakAsthi

tanmAdhrusAmapi cha gOcharamEthi vaachO

manyE tadheeyam idham aasritha-vathsalasthvam

 

(Meaning) : That Supreme lustre (jyOthi=dhAma: of ParamdhAman )

of the Lord shines splendidly on the siras of VedAs ( Upanishads)

and the heads of highly evolved souls ( Urdhva pumsAm ) ; that tejas

( lustre) becomes the target for words even from people like me

( mAdhrusAmapi Vaacha: gOcharam cha). This state of the Lord's

dhivya tEjas being accessible to us is an indication of His great

vaathsalyam for us as those who sought His protection .

 

(Commentary ): The pramANams for words and word groups used

in this slOkam come from Swamy AlavanthAr's SthOthra Rathnam

and Srutha PrakAsikai of Sri Sudarsana Soori :

 

(1) First line of the 7th slOkam : " yann-Moordhni mE sruthi-sirassu

cha bhAthi " ( SthOthra Rathnam ) , "Yasccha MoordhA SaThArE ; "

( Sri VaradarAja Sthavam of KurEsar) .

 

(2) Aasritha Vaathsalyam : The visEsha Preethi of the Lord is

attested by many pramANams : "dhOshAnAdhara snEha: " and

" dhOshEshvapi guNathva Buddhi: " in Srutha PrakAsikai .

 

EIGHTH SLOKAM

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Jaanannapeeha kila mAmanapathra-pishNu:

VishNO: padha-praNayineem giramAdhriyEaham

na svAleeDAmapi teerTam-ateerTamAhu:

nOdhnayathAapi cha sunA kila lajjithavyam

 

(Meaning ): adiyEn knows fully well that I am unqualified to engage

in eulogizing the Lord and even then , adiyEn engages in such an

act shamelessly and utter words in deep affection for the sacred feet

of the all pervasive VishNu NaarAyaNan . Even if the waters of

Ganga are licked by a dog , no one declares that GangA theertham

has been polluted by the tongue of the dog and therefore ,

it is not sacred . As for the lowly dog , its thirst has been quenched

by the waters of the sacred Ganga river .

 

(Commentary ): KurEsar (AzhwAn ) has lowered himself before the Lord

out of his enormous Bhakthi for Him . It is common for the AzhwArs to

compare themselves to the lowly dogs while addressing their Lord :

" NaayinEn " .The comparison of the dog quenching its thrist with

the sacred waters of Ganga has been referred also in KurEsar's

Sri Sthavam: " dhushyEth saa thu na thAvathA nahi Sunaa

leeDAapi BhagIraTee " .

Swamy KurEsar ThiruvadigaLE SaraNam ,

Daasan Oppiliappan KOil VaradAchAri Sadagopan

SrI NaarAyaNa YathIndhra MahA DesikAya Nama: