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 9th to the 12th slOkams of

Sri Vaikunta Sthavam .

 

Ninth SlOkam

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Devasya dhaithyamaTanasya guNEshviyatthA

sankhyA cha vaangmanasagOcharam athyabhUthAm

apyEyavam aNvapi cha tathra mamArthi saanthyai

keeDasya trushyatha udhanvathi viprushAlam

 

(Meaning): The auspicious attributes of the Lord ,

who defeats the asurAs and engages in the sport of

creating , protecting and destroying the worlds

have gone beyond any one's ability to count them by

word or mind. Even then , the eulogizing of a small

portion of them is sufficent to quench my desire for

engaging in such an effort . For a thirsty worm , is it n't sufficent

to quench its thirst by taking a small drop of water from the vast

water shed ?

 

(Commentary): When describing one of the guNams of BhagavAn ,

the Upanishad declares : " yathO vaachO nivartanthE aprApya

manasA saha " ( The speech united with mind stepped back in

failure , when they attempted to describe the Aanandha guNam

of the Lord ) . KurEsar has this Upanishadic passage in mind ,

when he observes here : "guNEshu iyatthA sankhyA cha Vaang-

manasa gOcharam athyabhUthAm " .

 

Tenth SlOkam

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prEmArdhra vihvalagira: Purusha: purANA :

ThvAm thushtuvu: MadhuripO ! madhurair vachOpi:

vAchO viDamBithamidham mama neechavAcha:

kshAnthisthu tE savishayA mama dhurvachObhi:

 

(Meaning) : Oh Lord HayagrIva Bhagavan ! with faltering voices

drenched by love , the ancient mahA purushAs like AzhwArs and

AchAryAs eulogized You with sweet words . The salutation of adiyEn ,

who is least qualified to engage in such an eulogy , becomes

a hollow and false one compared to those of the AzhwArs and

AchAryAs . Indeed my feeble and insincere efforts to praise You

highlight Your noble guNam of forbearance .

 

(Commentary ): Through their overflowing love for the Lord , ancient

great ones such as BhIshma , Narada and PrahlAdha eulogized the Lord

with choked voices . AazhwArs like SaThakOpan and Thirumangai

assumed female roles to express their adoration of the Lord . KurEsar

describes the sweet experiences of the PurANa PurushAs that flowed as

delectable eulogy as : " prEma aardhra vihvala gira: purANaa: Purushaa:

madhurai: vachOpi: ThvAm thushtuvu: ". In a mood of stating his unfitness

( NaichyAnusandhAnam ) to follow the path of the noble Sages and AzhwArs ,

KurEsar points out that his efforts are deceptive and they are testaments to

the efficacy of the Lord's KshamA guNam ( forbearance ) .

 

Eleventh SlOkam

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aj~nA tavAthra bhavathee vidhithA thrayee saa

thAmm hi pramANam upajagmuratheendhriyE arTe

aabhAsabhUyam abhiyAnthyi aparANi dhOshai:

yEshA thu dhOsharahithA mahithA purANee

 

(Meaning) : Oh Lord ! The noble assembly of the the three vEdAs ,

which are revered at all yugAs are known as Your commands .

Is it n't so that the aasthikAs have accepted them as the cardinal

pramANams (valid knowledge) for comprehending the tatthvams ,

which are beyond the analysis by our senses . Due to the many blemishes

that Para mathams like Jainam and Bhouddham , they take on false garbs

and pretend to be based on pramANams . The VedAs and Vaidhika mathams

however are rooted in PramANams and are therefore celebrated as ancient

and totally devoid of any blemishes .

 

(Commentary ) : This slOkam was created by KurEsar to remind every one

that the VedAs head all PramANams and that Vaidhka mathams based on

Veda PramANams are the ones that are safe to follow for gaining the supreme

goal of life , viz, Moksham . Vedams are the commands of the Lord

(Sruthi smruthi : MamaivAj~nA ).Our Lord says further that one who

transgresses them is an avaishNavan even if he was His devotee

( Aaj~nAcchEdhee Mama dhrOhi MadhbhakthOapi na VaishNava: ).

The Vedams are counted as Triad (Thrayee) here although they are

four in number. The reason is that the fourth Vedam , AtharvaNam

is included in the three .

 

Twelfth SlOkam

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antharhithO nidhirasi Thvam-asEshapumsAm

labhyOasi puNyapurushai: itharairdhurApa:

tathra thrayeem sukruthina: kruthinO adhijagmu:

BhAhyEshu BhAhyacharithai: itharai: nipEthE

 

(Meaning) : Oh Lord ! You are like a hidden treasure for all chEtanams .

You are reached by a few fortunate . For others , You are unattainable

even with strenous efforts . In their successful efforts to attain You ,

the fortunate few follow the ancient Vedic path . The others who

fail to attain You as a result of following Veda BhAhya mathams

( Para Mathams that do not accept Vedam as PramANam ) .

 

(Commentary): There are those who suffer in poverty , while having

untold wealth of the Lord inside them as the indweller . Then there are

those , who recognize the presence of the Lord in their heart lotuses

and perform upAya anushtAnam and break the bonds of SamsAram .

The second category of the fortunate ones are saluted by KurEsar as

" kruthina: sukrithina: ". ChaNdhOgya Upanishad ( 8.3.2) describes

the unfortunate ones , who fail to realize the indwelling Lord

and the consequences of such failure this way : " Just as people ,

who do not know the place where treasure or gold is hidden,

do not get it , though they move on the very ground under which

the gold is hidden . In the same way , all these Jeevans though they

go to the Supreme Lord day in and day out (during Sushupthi/sleep

without dream) do not get or know that indwelling Brahman .

KurEsar points out those , who perform upAya anushtAnam

( Bhakthi or Prapatthi yOgam) along the lines instructed by

the VedAs will gain this hidden treasure and enjoy BrahmAnandham.

Those who reject VedAs (Bhouddhaas and JainAs ) are also

the property (VibhUthi) of the Lord . They have failed in their

goal to attain the Lord by forsaking Vedic instructions .

 

Swamy KurEsar ThiruvadigaLE SaraNam ,

Daasan Oppiliappan KOil VaradAchAri Sadagopan

SrI NaarAyaNa YathIndhra MahA DesikAya Nama: