Sri Srinivaasa Vaibhavam- BhoothatthAzhwAr anubhavam of ThiruvEnkatam- 4- [28th verse]

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SrI:

SrImathE Gopaladesikamahadesikaya namah:

 

Dearest Srivaishnavas,

 

After Poigai AzhwAr’s anubhavam, let us continue to

enjoy the next AzhwAr’s -BhoothatthAzhwAr’s- wonderful

anubhavams on ThiruvEnkatam.

 

Next verse is 28th and is yet another brilliant and

wonderful verse.

 

manatthuLLaan vEngadatthaan maakadalaan, maRRum

ninaippariya neeLarangath thuLLaan, - ennappalarum

thEvaathi thEva Nnenappaduvaan, munnorunaaL

maavaay piLantha magan.

28

 

AzhwAr enjoys all five forms of the Lord here in this

verse in his anubhavam.

 

Ennep palarum dhEvaadhi dhEvan enappaduvaan- Very many

devotees, sages like Vyasa, Vasishta, et al; devas

like Chathur mukha Brahma, Rudran, Devendra et al;

Nithyasuris- namely Anantha Garuda, Vishvaksena and

others, mukthAthmAs – everyone proclaim and praise Him

as the Chief of Devas and Nithyasuris, Devaadhi Devan.

[yathra poorvE saadhyAs santhi dEvA:- says Sruthi]

 

Who is that Lord?

He is Paramapadha nAthan- DevAdhi Devan Sriman

Narayanan - Chief of Nithyasuris; Supreme Lord who

rules both leelA vibhUthi and the Nithya vibhUthi

9cosmic Universe and Transcendental Universe]- Para

roopam;

 

Maakadalaan- The One who reclines on Milky Ocean

(vyUha roopam)

 

munnorunAL maavaay piLandha magan- That day He took

KrishNA avathAram and killed Kesi asuran; [Vibhava

avathAram]

 

vEnkatadatthAn- The Lord of ThiruvEnkatam [archA

roopam]

Also ninaippariya NeeL arangatthuLLAn- the One who is

at Srirangam- which is unperceivable in its glory

(means- one can never reach the end of comprehending

the glory of this Lord or even its dhivya Desam for

His mercy]

 

manattthuLLAn- The Lord is here in the mind (heart) as

antharyaami roopam. [Haarda]

 

This He sits at Paramapadham; reclines at Milky ocean;

walks during Vibhava avathAram; stands, sits,

reclines, walks in Dhivya Desams; - All these deeds,

He does only in order to enter into the heart of His

devotees and thus takes pity on His child to bring him

back to the right track and take him ultimately to His

eternal world. What a dayA of the Lord!

 

Why does AzhwAr refer to ThiruvEnkatam as well as

Srirangam here? The commentator writes: ThiruvEnkatam-

He is standing; Perhaps, He may choose to leave as He

is just standing; if someone is sitting; He may not

immediately go away; Not to worry at all, if He

chooses to recline in between the two Cauvery, in such

a wonderful place of Srirangam. He is there to stay.

Hence refers to both Diva Desam.

Thirumazhisai AzhwAr also echoes in the same manner:

 

ninRadhu enthai ooragatthu

 

Upanishad also reflects the same roopams as:

ambhasya pArE bhuvanasya madhyE nAkasya prshTHE

mahathO mahIyAn shukRENa jyOthIgmSHi samanupravishtaha

prajApathihshcharathi garbHE anthah

 

The one who is greater than the great resides in the

vast ocean, in the atmospheric region and on the

surface of the celestial abode, and having entered

into the luminary bodies with his own light, this Lord

of people, is moving within the hearts of all people. "

 

In this section the supremacy of 'Sriman Narayana' who

is described in the previous section of the

'taittirIya' as 'anantha' or the infinite, is

expounded. This supreme Lord is showing himself

significantly in three places for blessing His

devotees. He is residing in the milky ocean.

'Bhuvanasya madhyE' means the orb of the sun. 'Naaka'

is the abode of the Lord that is never tainted with

sorrow. He is vaster than any vast entities like

'AkAsha'. He is illuminating with His brilliance all

luminaries like the sun, the ocean, the stars and

others. He is the one Lord of all beings in this

universe. Such a supreme Lord is residing in the

hearts of all beings as their inner-self.

 

The Lord resides in the milky ocean to become

accessible to the gods like Brahma, Indra and others.

He is residing in the 'AdityamaNdala', to enable the

devotees to meditate upon Him. The one who resides in

the 'AdityamaNdala' is the same as the one who resides

in the hearts of all people, as the inner controller.

Thus He makes Himself easily available to the

'upAsaka'. He is in His own form in His eternal abode,

Sri Vaikunta, granting the bliss of his communion to

the liberated. The term 'prajApathi' used in this

manthra signifies Sriman Narayana as described in the

Mahabharatha -rAjAdhirAjassarvEshAm vishNuhu

brahmamayO mahAn Ishwaram tham vijAnImaha sapithA

saprajApathihi "

 

Thus, this manthra expounds the supremacy and

accessibility of Sriman Narayana the supreme self.

[From Smt Padmini RanganAthan’s article on

Mahanaranaya Upanishad]

 

AzhwAr ThiruvaDigaLE SaraNam

SrI PadmAvathI SamEtha Sri Srinivasa ParabrahmaNE

Namah:

Regards

Namo Narayana

dAsan