Sri Vilakkoli Perumal, Thoopul/ThirutthaNkA dhivya Desam: Nithya AarAdhana kaimkaryam for VilakkoLi PerumAL and Swamy Desikan : Part V: Second SlOkam

[Guest guest]

Dear BhakthAs:

 

Today , adiyEn will cover the second slOkam

of Sri SaraNAgathi DhIpikai:

 

nithyam SriyA VasudhayA cha nishEvyamANam

nirvyAja nirbhara dayA-bharitham vibhAthi

VedAntha-vEdhyamiha VegavathI SameepE

DhIpaprakAsa ithi Dhaivatham adhvithIyam

 

(meaning): ViLakkoLi PerumAL with incomparable and

Supreme Tejas is residing at the temple in ThirutthaNkA

near the banks of Vegavathi river .Here , Both Sri Devi

and BhU Devi perform their beloved kaimkaryams for

Him always.His mercy for the suffering chEthanams

(Jeevans) is spontaneous boundless and natural

(SvAbhAvikam / nirvyAjam ). VedAnthams ( Upanishads)

speak about Him in their valiant efforts to learn more

about His anantha KalyANa GuNams and mysteries. Here at

ThirutthaNkA , Lord DhIpa PrakAsan shines as

a matchless dhaivam (OppilA Appan ).

 

Additional Comments:

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First Line of the second slOkam:

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" Nithyam SriyA VasudhayA cha nishEvyamANam "

 

Utthara NaarAyaNaanuvAkam reminds us in this context :

 

" HrIsccha tE LakshmIsccha Pathnyou " .

 

This a well known Vedic passage , which states

that Both LakshmI and BhU Devi are the Consorts

of the Lord .They ( Sri Devi and VasundharA/VasudhA)

are being visualized here by Swamy Desikan in their roles as

Kinkaris serving Their Lord always ( Nithyam SriyA VasudhayA

cha nishEvyamANam ) . Bhagavaan does nithya

karmAs and They assist Him as His Dharma Pathnis in

the conductance of these karmAs . According to PaaNinI

soothram , Pathni is defined as " Pathyunou Yaj~na SamyOgE " .

Pathnis are the one , who take part in their Lord's

Yaj~nams .Without their particpation, the Lord is unable to

perform the Yaj~nams that He is ordained to do by

His own SaasthrAs. They (Pathnis) have equal rights

as Dampathis : " DampathyO: SahAdhikAra: " .

 

SitA pirAtti describes the Pathni Dharmam in AyOdhyA

KaaNDam for our benefit , while She presses Her Lord

to take Her with Him to the forest and insists on

performing SusrUshai ( Kaimakaryams ) for Her Lord

during the exile in the forest . She reminds Him :

" PathirEkO Gathi: sadhA " ( For a Pathni , the husband

alone is the refuge at all times). As DhvArakA Nathan,

Lord KrishNA recieves the PaNividaikaL ( Kaimkaryams)

of His 16,000 Devis and takes on separate forms

to recieve those kaimkaryams individually.

 

While they do these kaimkaryams for Their Lord , Ubhaya-

NaacchiyArs are like the lustre of the Sun ( DhIpa PrakAsan )

and like the nilavu (chandrikai) of Chandran as saluted

by Ahirbhudhnya Samhithai pramANa:

 

" PrabhEva DhivasEsya JyOthsnEva HimadhIdhithE: "

 

DhivEsan is Soorya NaarAyaNan and Hima DhIdhithi is

Chandran. Both Devis are like the radiant lustre ,

which can not be separated from the Sun and the cool beams

of Chandrikai that is part and parcel of the Moon.

They are two complimentary aspects of the JyOthi Svaroopan,

Sri DhIpa PrakAsan and are always with Him as

Ubhaya NaacchiyAr .

 

HH Srimath Prakrutham Azhagiya Singar has explained Their

relationship to the Lord Sriman NaarAyaNan as : The lustre

and the One possessing the lustre are the same " oLip PoruL

or tEjO dhravyam. Inspite of it , One is the Dharmi or

Aasrayam (OonRu kOl or supporting staff). The other is

the dharmam or VisEshaNam , which is like the creeper

dependent on the Dharmi. The relationship is tight

and interdependent. " VishNO; SriranapAyini " says

VishNu PurANam. Both Sri Devi, who is specifically

referred to here and Her amsa bhUthai, BhUmi Piratti are

inseparable from Him and have nithya kaimakrya prApthi

anugraham from Their Lord.

 

What are the Kaimkaryams they do ? They assist Him in

Yaj~nams. They prepare and serve Him delectable annam

(aRu suvai uNdi). They bring Him His slippers , when

He goes out for His vijaya Yathrais. They decorate Him

with Sarva aabharaNams and enjoy His dhivya soundharyam.

They play their role as DayA Moorthys and plead fro

the forgivance of Their trespassing children . They

remind Him of His sworn duties . Many indeed are Their

devoted Kaimakryams to the Lord.

 

Second Line of the Second SlOkam :

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

" NirvyAja Nirbhara DayA-bharitham VibhAthi "

 

Enjoying all the nithya kaimkaryams of His Ubhaya

NaacchiyArs , The Lord of ThiruttaNkA , Sri DhIpa PrakAsan

shines as paripoorNa DayA Svaroopan with unconditional ,

spontaneous compassion for the ChEthanams.

 

Sri DhIpa PrakAsan is DayAmbOdhi ( KaruNai Kadal,

the mighty ocean of Mercy). He is SrinivAsan and

BhU Vallabhan. His DayA has been elevated by Swamy

Desikan to the level of a Separate Devi, DayA Devi

and saluted with 108 slOkams in his DayA Sathakam.

Daya has been saluted a s " GruhamEdhi GuNam " or

the auspicous attribute of a Gruhasthan resulting

from the limitless compassion of His Devi and

addressed as Sridhara KaruNE ! Daya has been saluted as

" KamalA Kaantha GuNam " with the prefix of KamalA.This nAmam

refers to the relationship between the Ubha NaacchiyArs

(SrI Devi and DhAriNi Devi/BhUmi PirAtti ) and DayA devi

( DayA guNam of the Lord in the form of the fifth Devi ),

Swamy Desikan says :

 

avidhitha nija yOga kshEmam aathma-anabhij~nam

guNa lava rahitham maam GOPTHU KAAMAA DAYE THVAM

paravathi chathuraistE vibhramai: SrinivAsE

bahumathim anapAyAm vindhasi SRI-DHARANYO:

 

Swamy says here that DayA Devi recieves the commendation

of both Sri Devi and BhU Devi for succceding in Her efforts

to persuade Lord SrinivAsan ( DhIpa PrakAsan ) to overlook

his(Swamy Desikan's) deficencies and aparAdhams . Thus

DhIpa PrakAsa NaarayaNan's svAbhAvika , SampoorNa DayA

guNam is an object of adoration even by the Ubhaya NaacchiyArs.

 

Third and Fourth lines of the Second SlOkam

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

 

vEdhAntha-vEdhyam iha VegavathI sameepE

DhIpa PrakAsa ithi Dhaivatham adhvidhIyam

 

The VedAnthams ( Upanishads ) make a valiant effort

to comprehend even a little about His limitless

anantha KalyANa GuNams by saluting Him . They do

not fully comprehend . The VedAnthams stay close

to the Lord's Thiruvadi during their eulogies.

His sacred feet are their " abhilAsha Padham "

( object of desire) and they can not succeed in

fully describing the glories of those feet ( abhilApa-

krama dhuram ). They ( Upanishads) continue their

search to find the words to comprehend Him and salute

this " NirvyAja-nirbhara DayA-Bharitha Moorthy " and

do not want to give up inspite of the odds against full

comprehension of the limitless guNams of the Lord.

Their effort is described by Swamy Desikan in

th 8th slOkam of Sri Gopala Vimsathi:

 

" nigamAnthai adhunApi mrugyamANam

YuvAnam nithyam nisAmayAmi " .

 

SaraNya Saarathy has indicated the limitless nature of

His VibhUthi (Glories) : " vibhUthirAthmana: SubhA:

--NaasthyanthO vistharasya mE " ( Gitai X.19).

 

The limited Upanishad Vaakyams are visEshaNam ;

the indescribable Lord and His attributes are

VisEshyam.No wonder the Upanishads have such

a struggle.

 

That JyOthi Svaroopan, DhIpa PrakAsan is close to

the banks of the sacred river , Vegavathi at Kaanchi.

He is the Param Sudarappan or " TejasAm RaasimUrjitham "

according to VishNu PurAnam ( the integrated assembly

of all Tejas in one abode , Himself ).

 

That TEjO Maya dhivya Vighrahan is One with out equal in

glory : TannoppArilla Appan ( Dhaivatham adhvithIyam ).

He ( Sri DhIpa PrakAsan ) is ThiruttaNkA sErntha PirAn.

He is the avathAra Sthala PerumAL for Swamy Desikan.

His aarAdhanam is therefore very special.

 

He is The Matchless Para DhEvathai (SamAdhika Dharidhran).

Swamy Desikan recognizes this through his salutation

" Dhaivatham adhvithIyam " and perfomrs saraNAgathi to Him

in His Sri SaraNAgathi DhIpikai.

 

NaarAyaNa , NaarAyaNa , NaarAyaNa

Swamy Desikan ThiruvadigaLE SaraNam ,

Daasan , Oppiliappan Koil VaradAchAri SatakOpan

 

 

 

 

 

 

 

 

 

Swamy Desikan ThiruvadigaLE SaraNam ,

Oppiliappan Koil Varadachari SatakOpan