Sri Vilakkoli Perumal, Thoopul/ThirutthaNkA dhivya Desam:NithyArAdhana kaimkaryam , Part 46: slOkam 42

[Guest guest]

SrI:

 

Dear BhakthAs:

 

Today , adiyEn will cover the Fourty Second slOkam

of Sri SaraNAgathi DhIpikai , where Swamy Desikan

continues to plead ardently with the Lord about

the granting of the boon of Bhagavad anubhavam

and argues that the Lord will not lose anything

by granting him the desired wish:

 

PadhmA MahI prabruthibhi: paribhuktha-bhUmna:

kaa haaniathra mayi BhOgthri tE BhavithrI

dhushyEth kimangri tadINi tava-sEvyA

dhurvAra tarsha chapalEna sunA avaleeDA

 

SrI SaraNAgathi DhIpikai: SlOkam 42

 

Meaning:

********

Oh ViLakkoLi PerumALE! Your dear consorts, SrI Devi and BhU Devi,

enjoy Your Svaroopam, ThirumEni (Divine body ) and auspicious

attributes to their heart's content . adiyEn, who is lowly ,

also wishes to enjoy Your dhivya MangaLa Vigraham , dhivya

aathma svaroopam and anantha kalyANa guNams .What is the harm to

You if you grant my request ? Your glory will not diminish an

iota if you respond positively to my request . Let me quote an

example . The river GangA incarnated from Your sacred feet and

attained thereby a sacred status.Lord Sivan keeps that GangA

on His matted hair with reverence. Brahma dEvan performs His

anushtAnam with GangA river . A thirsty dog reaches the bank

of the sacred river GangA and licks the waters to quench its

thirst. By that act of the dog , the sublimity of the Ganga

river is not diminished one bit. Similarly by granting me

my wish to enjoy You , there will be no dimunition of Your

glories.

 

Additional Comments (V.S):

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

The key words in this slOkam are " BhUmna: " and " Haani " .

Oh DhIpa PrakAsA! The divine consorts of Yours (SrI dEvi

and BhU dEvi saluted by Her own Sooktham starting with " BhUmir

BhUmnaa-- " ) are at your side enjoying Your Svaroopam ,

Soundharyam and KalyANa GuNams . They are indeed very

fortunate to be so blessed . You have the glories of

being enjoyed by Them ( Paribhuktha BhUmna:). If adiyEn

also longs to enjoy You as well (tE mayi bhOkthri) ,

what is the harm here ( athra kaa hAni: ?). What kind

of loss would come to You ( athra kaa hAni: BhavithrI ?).

There is Ganga , which incarnated from Your sacred

Thiruvadi ( Tava angri-taDinI). There is a dog , which has

developed an unquenchable thirst (dhurvAra tarsha aakrAntha

SunA )and desires to lick the waters of GangA to quench its

thirst ( dhurvAra tarsha chapalEna sunA avaleeDA ) . Will

the waters of Ganga become polluted by this act of the thristy

dog (kim dhushyEth?).adiyEn has also unquenchable thirst

to enjoy Your Svaroopam , Soundharyam and KalyANa GuNams.

What harm or danger (Haani)will come to You by granting

my deeply-desired wish ? Swamy Desikan questions the Lord

and asks him to explain to him as to what loss, damage

or detriment will come to the Lord , if He relents and

blesses him with ParipoorNa BrahmAnanda anubhavam .

 

The Lord's glories (BhUmA:)

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

BhumA means infinite, infinitely great , infinite bliss.

In the previious slOkams , Swamy Desikan was praying

for the boon of ParipoorNa BrhmAnandham (BhumA).

In this slOkam he refers to " PadhmA MahI prabrudhibhi:

paribhuktha BhUmna: tE " . Oh DhIpa prakAsA! Your two

consorts (SrI and BhUmi DEvi ), the Nithya Sooris and

the Muktha jeevans are enjoying your BhUmA . Will

there be any dimunition of that BhUmA , if this unfit

person (Swamy Desikan ) also enjoys it ? This is

a rhetorical question and the answer that Swamy Deikan

would like to hear from the Lord is " Certainly Not " .

 

Brahman as BhUman

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

The entire teaching of the Upanishads " stands summed up

in a supreme synthesis in the concept of NaarAyaNA " .

NaarAyaNA is the infinite bliss for us (Truth , knowedge

and Infinity is Brahman/Sathyam Jn~Anam anantham

BrahmA--TaitthirIya Upanishad:II.1).NarAyaNa (Sri DhIpa PrakAsan

is the BhUman , whose glories are enjoyed by His Devis et al

(tE paribhuktha BhUmna:).

 

BhumNaadhikarNam ( Brahma Soothrams: 1.3.7 and 1.3.8)

deal with the intrepretation of BhUman .Both AchArya

RaamAnujA and MadhvAchArya correctly intrepret BhUman

as Brahman. The vishaya Vaakya(subject matter of Brahma

Soothram 1.3.7 has been described as " Where one sees nothing

else , hears nothing else, knows nothing else , that is

immensely great (BhUmA); where one sees something else,

hears something else, knows something else , that is small

or trivial (alpa). " In another passage of ChaandhOgya Upanishad ,

BhumA is described as " He who is great indeed is Bliss ( yO vai

BhUmA tath Sukham).AchArya RaamAnujA defines Brahman as

" niratisaya-vipula-rUpasya Brahmana: lakshaNam idham " .

The infinite bliss principle is the mark of BhUman/Brahman

and contains in itself SvaroopA and VibhUthi (glorious

manifestation of Brahman). That is why one who experiences

the PoorNa Aanandham of BhUman/Brahman , one does not see

or hear or experience any suffering , but only Sukham

in the form of ParipoorNa BrahmAnandham .

 

This BhUma GuNA or the infinite bliss aspect of

Lord DhIpa PrakAsan is what Swamy Desikan wishes

to experience and prays for the conferral of such

a boon.

 

NamO NamO SrI VedAntha DesikAya ,

SrImath Azhagiya Singar ThiruvadigaLE SaraNam,

Oppiliappan Koil VaradAchAri SadagOpan