Sri Vaikunta Stavam series : SlOkams 91-95

[Guest guest]

SrI :

 

SlOkam 91

***********

GarbhEshu nirbhara nipeeDana khinna dEha:

KshOdheeyasO-athimahath)-api akhilasaya janthO:

janmAntharANyanu vichinthya parassahasrANi

athrAham aprathi vidhir-nhatha: charAmi

 

(Meaning) : adiyEn roams around in this world after tens of

thousands of irths in different wombs ranging in size from tiny to mighty

animals, birds , humans and plants ; while residing in these wombs

during garbha Vaasam , adiyEn reflects with sorrow in that cramped

space about the current and future births resulting from adiyEn's

karmAs . Not discerning any hope for change in the deplorable

situation of repeated cycles of births and deaths , adiyEn roams

around ceaselessly in the prakruthi MaNdalam .

 

(Commentary ) : From this slOkam to the next 5 slOkams , KurEsar

describes the terrors of Prakruthi Bhandham ( SamsAric shackles )

resulting from one's karmaas . GarbhOpanishad , VishNu PurANam

( 6th amsam , 5th adhyAyam ) , SusruthAdhi samhithathAs , JyOthisha

Saasthram describe the memories recalled by the Jeevan during

garbha Vaasam (residence in the womb ) : the bad karmAs performed

during the previous births , the births taken and the future births to

be taken . The Jeevan resides in small wombs ( KshOdhIyasa: ) or

in big wombs ( athi Mahathi) ; it is positioned in a highly compressed

place ( nirbhara nipeeDana garbhEshu) . The body is sorrow stricken

( Khinna dEha: ) as the Jeevan reflects on its sad lot due to its history of

karmAs and its consequences .It thinks about its tens of thousands of

births taken upto this point ( JanmAntharANi para sahasrANi anuvichinthya).

The jeevan is despondent over not seeing any hopeful prospects for escape

from the cycles of births and deaths due to its load of KarmAs and feels

the pressures of roaming in this samsaric world endlessly .

 

SlOkam 92

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

bhUyasccha janma samayEshu sudhurvachAni

dhukkhAni dukkham athirichya kimapyajAnan

mooDOanubhUya punarEva thu BaalabhAvAth

dukkhOttharam nija charithram amuthra sEvE

 

(Meaning) : Oh Bhagavann ! Reentering the world from the mother's womb ,

adiyEn experiences and endures indescribable sufferings . adiyEn , who does

not know of anything but sufferings continue to engage in acts (KarmAs) that

will yield as phalan only additional suffering in the subsequent births too

because of my foolishness !

 

(Commentary) : Seven kinds of dhOshams (blemishes) are attached to PrAkrutha

bhOgams( worldly pleasures) enjoyed by the Jeevan that make the Jeevan get

wound up even more tightly in SamsAram . Swamy Desikan describes them

in a slOkam of SaraNAgathy DhIpikai ( 56th SlOkam) . They interfere with

the enjoyment of BhagavAn and Bhagavath-BhAgavatha Kaimkaryams .

These bhOgams are insignicant compared to the ParipoorNa BrahmAnandham ,

perishable , sorrow-producing as one enjoys them and sorrow-yielding after

the enjoyment . When the jeevan is inside the womb , it has the power to

know about its previous and future births ( Jaathi smarathvam ) . When the

wind

(SaTha Vaayu) touches the new born child , it becomes a Jatam and forgets

about all of its previous lives . Swamy NammAzhwAr chased away that SaTha

Vaayu with a hoomkAra, as a result of the blessings of the Dhivya dampathis

and VishvaksEnar as he lay in the womb and came to be known as SaThakOpan .

KurEsar suggests that it is impossible for chEtanams like us to gain

that type of anugraham .

 

SlOkam 93

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

bhUyAmsi bhUya upayan vividhAni dukkhAni

anyasccha dukkamanubhUya sukhabramENa

dukkhAnuBandham api dukkha-vimisram alpam

kshudhram jugupsitha sukham sukhamithyupAsE

 

(Meaning) : Oh Lord of Sri Vaikuntam ! Again and again , adiyEn

experiences multitudes of sufferings and continue to taste what adiyEn

thinks are Sukhams , which in reality are Dukkhams (like Sugar

coated bitter pills ) . These are insignificant and evanescent sukhams

that have been rejected by the wise . adiyEn does not free myself from

them .

 

(Commentary ) : KurEsar is performing upadEsam for us through his

NaicchAnusandhAnam . When KurEsar states that he is immersed in

the enjoyment of Vishaya bhOgams , it is to be considered as the limit of

Viraktha Jeevan's naicchAnusandhAnam .Swamy AlavanthAr described

himself this context as " amaryAdha: kshudhra: " . Thirumangai AzhwAr

described his sufferings in the famous Paasuram : " VaadinEn Vaadi

VarunthinEn " . Sounaka Maharishi described his state, where the body is

ailing from vyAdhis and the mind is running after vishaya sukhams

( " Sareeram mama DevEsa ! VyAdhibhi: paripeeDitham , manO mE

PuNDareekAksha vishayAnEva dhAvathy " ) .

 

SlOkam 94

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

lOlathbhir- indhriyahayai: paTEshu neetha:

dushprApa dhurbhaga -- manOraTa-- maTyamAna :

VidhyA-dhana-abhijana janmamadhEna kaama--

krodhAbhisccha hathadhee: na samam prayAmi

 

(meaning) : Oh Bhagavann ! AdiyEn has no mental peace due to being

taken for a ride on many crooked paths by the eleven horses

( 11 Indhriyams) . adiyEn is tempted by harmful desires that in reality

are unattainable . adiyEn is affected by the bundle of mischief

associated with knowledge , wealth , birth in a good kulam .

I have lost my mind from lust and anger . adiyEn does not possess

as a result equanimity and mental peace .

 

(Commentary ) : KatOpanishad compares the Indhriyams to wild horses

that take the jeevan across rough terrain : " IndhriyANi hayAnAhu :

vishayAn tEshu gOcharAn " . They drag one thru pathless tracks .

The arogance arising from thinking that one has excellent vidhyA

ends up in VidhyA Madham . Wealth creates dhana Madham ( madness

caued by wealth ) . Birth in a noble kulam generates abhijana madham .

Together , these three madnesses are known as " MukkuRumbhu "

(three kinds of madnesses ) . KurEsar known for his superior

aathma guNams and VairAgya-anushtAnams never suffered from

these madnesses or aasura svanhAvams . KurEsar expresses his

NaicchAnusandhAnam for correcting people like us .

 

SlOkam 95

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

labhyEshu dhurlabhatarEshvapi vaanchithEshu

jaathA sahasraguNatha: prathilambhanEapi

vignai: hathEshvapi cha tEshu samoolaghAtham

vardhishNurEva na thu sAmyathi hantha thrushNA

 

(Meaning) : Oh Bhagavann ! The intense desire for both

easily attainable and the difficult-to-attain things never

subsides . It grows thousand fold even after attaining them

to gain additional similar things . Even if the wished -- for things

are destroyed due to interferences , the intense longing for

such vishaya sukhams grows and grows uncontrollably .

This thrushNai ( desire and thirst for Vishaya bhOgam)

stays as VardhishNu ( ever growing ) and is never quenched

(na saamyathi) laments KurEsar .

 

Swamy KurEsar ThiruvadigaLE SaraNam ,

Daasan , Oppiliappan Koil VaradAchAri Sadagopan

 

Srimate Sri Laksminrisimha Divya Paduka Sevaka

Sri VaNN SaThakopa Sri Narayana Yatindra Mahadesikaya Nama: