Sri Srinivaasa Vaibhavam- PeyAzhwAr anubhavam of ThiruvEnkatam- 11- 63rd verse of moonRaam ThiruvanthAthi

[Guest guest]

SrI:

SrImathE Gopaladesikamahadesikaya namah:

 

Dearest Srivaishnavas,

 

Let us continue to enjoy PeiyAzhwAr’s wonderful

anubhavams on ThiruvEnkatam. Today’s verse on

ThiruvEnkatam is the 63rd verse.

 

thaazsadaiyum neeNmudiyum oNmazuvum sakkaramum,

soozaravum ponnaaNum thOnRumaal, soozum

thiraNdaruvi paayum thirumalaimEl enthaikku,

iraNduruvu monRaay isainthu.

63

 

AzhwAr enjoys here enlisting some more Dhivya Desams

wherein the Lord out of His own accord resides in

archaa murthy and blesses us all with such easy

accessibility.

 

Regarding the words chosen by the AzhwAr in this

Paasuram ,

 

Thaazh sadaiyum- the matted locks of hair that hang

down [which are due to Rudran’s continuous penance…

thapasvi..

neeL mudiyum – The golden crown [of sriman Narayanan]

due to Himself being the Lord

oN mazhuvum- the weapon that Rudra has in his hand

chakaramum- the right Hand of VishNu- holding ChakrA

soozh aravum- the snake that hangs around the neck of

Rudra

pon naaNum- the golden waist band (araijnAN) declaring

His beauty;

 

Here the above appear in the Lord VenkatesA's

ThirumEni

a Azhwar performed MangaLAsAsanam at Thirumala . It is

the Lord’s sowlabhyam and sowseelyam [being able to

mix with others in spite of His Supreme Lordship as

mentioned in yesterday’s verse no.62]

 

Dr V.N Vedantha Desikan Swami gives the meaning of

this verse: My Lord-dwelling on the Thiruvenkatam

hill, enriched by Perennial streams, exhibits a unique

synchronized form in which He and Siva appear in a

body harmoniously, the right displaying a big crown,

chakra and gold girdle etc., and the left, a low lying

hair lock, trident and snake around. The former are

marks of a Master, the latter, those of a

practitioner. What a union of the two forms! The

Lord's Udhara svabhAvam is illustrated here . He has

given a portion of His body to Rudran. “Is This is a

sERA sErtthi ? no . oru kOvayAi porunthi vidhtyAsam

teriyAthavARu thORRum vindhai thAnn yennE!

 

It may appear that AzhwAr brings in identity of Rudran

and Narayana here; It is surely not so; He is

SarvEshwaran; Sriman Narayana is the Lord of all; and

of all other devathas including Chathurmukha Brahma

and Rudran the two important Vedic deities popularly

acknowledged as higher; In other words Sriman Narayana

is the Primordial Chief; When Gajendra called “Adhi

moolame” the Primary Cause of all”, na aham, na aham,

na cha aham – said all devas including Brahma Devendra

and Rudra. It was Narayana, being The primordial Chief

and Cause and creator of all, rushed to rescue

Gajendra.

 

NammAzhwAr says[in Thiruvaymozhi 1.3.7]: if one

dispassionately ponders over the issue whether the

three deities together constitute one Relaity or they

are different with equal status, it becomes obvious to

one’s mind, taking into consideration the

characteristic features of the three deities as

enunciated in the Sacred texts, that Narayanan is the

Highest.

 

The swethaswathara Upanishad states that the Supreme

Being first created Brahma. [yo brahmaanm vidhadhaathi

poorvam]. The Upanisahd clearly points out that Brahma

was brought into existence by Narayanan and that from

Narayanawas born Rudra etc.. [Narayanaat Brahmaa

jaayathE; Naaraayanaath RudrO jaayathE] In the same

manner, MahOpanishad relating to primary cause of the

Universe says: [in the beginning] only Narayana

existed, nether Brahma, nor Isaana [Rudra], nor the

heaven; nor the earth; nor the stars; nor the water

and the fire; nor the moon and the sun. [ekO ha vai

nArAyaNa Aseeth; na brahma nEsAnO nApO nAgnisOmau meme

dhaavaa prthivI na nakshathraani na sooryO na

chandramaah:]

 

AzhwArs refer to Brahma and Rudra quite often to prove

that they along with other devas are also subject to

origin, and affliction and that they can not therefore

be considered as Supreme Being and as the One who can

grant as Salvation. They too all seek His protection

and they (devas) worship Sriman Narayana.

 

In this connection, it may please be noted that none

of the AzhwArs and their references to Brahma and

Rudra exhibit any sectarian bias. In fact AzhwArs

speak about the glory of these two deities Brahma and

Rudra in such venerable terms as he would use in

respect of Mahalakshmi.

 

Similar to what PeryAzhwAr mentioned here, NammAzhwAr

also refers to all these are stated to have an abode

in the body of Narayana. Lakshmi resides in His divine

Chest, whereas Brahma is accommodated in His Naval and

Rudra on the right side of His body. Thus AzhwAr

mentions the Supremacy of Narayanan as well as His

sowseelyam of accommodating Rudra and Brahma in His

Body [TVM 2.8.3; TVM 4.8.1]

 

Where does one see Rudra in ThiruvEnkatam? This is

similar to last verse where AzhwAr says: one can see

Vaamanan in the dhivya Desams meaning- His sowseelyam

can be enjoyed in these Divya Desams. Same manner this

needs to be understood.

 

The same AzhwAr clearly states in the 97th Paasuram of

his MoonRAm ThiruvandhAthi (as translated by Dr.V.N

Vedantha Desikan Swami): The Lord with His complexion

resembling that of the atasee flower , is prime

creator-from Him was born Brahma in the navel lotus.

Devas like Brahma, Indra , Rudra and the like are no

where near in stature to the Lord. Could they even

mentally comprehend the greatness of the Lord? Even to

a slight degree, I say?

 

In the fifth Paasuram of Mudal ThiruvandhAthi , Mudal

AzhwAr states : The body of Siva has Narayanan (the

Para DEvathai) as his anatharyaami roopam the

indweller.

 

Also, the Poorvacharyas have mentioned that the two

worlds namely leelA vibhUthi (Lord’s cosmic universe)

and His Paramapadham [Nithya vubhoothi) are mentioned

here – which are His sareeram (Body as attributes).

That is the reference for thaazhsadai to leelA

vibhUthi being lower world; and neeL mudi (golden

crown)- to Nithya vibhoothi.

 

Poygai elaborated upon manana Paryantha Jn~Anam

(transcendent knowledge) as his way of experiencing

the Lord. BhoothathAzhwAr focused on the derivative

of Jn~Anam, dhyAnam/ nithidhyAsanam to similar effect.

pEy AzhwAr joined both experiences to arrive at Para

Jn~Anam for the total vision /sevai

[ParipoorNa-SaakshAthkaram) of the Lord with His

PirAtti.

 

It may be remembered that Poygai saluted the Lord as

Ubhaya Vibhoothi Yukthan (possessor of the wealth of

both leelA vibhoothi and nithya Vibhoothi [this world

and Sri Vaikuntam). BhoothatthAzhwAr pointed out that

the NaarAyaNa Naamam stands for the Ubhaya Vibhoothis

of our Lord. pEy AzhwAr asserted that this Ubhaya

Vibhoothi yuktha NaarAyaNan should be addressed with

the prefix of " Srimath " ( Sriman NaarAyaNan ) in

recognition of His Eka Seshithva Yogam. This is

reflected in its entirety in this verse.

 

AzhwAr ThiruvaDigaLE SaraNam

SrI PadmAvathI SamEtha Sri Srinivasa ParabrahmaNE

Namah:

Regards

Namo Narayana

dAsan

 

 

 

 

Discover

Get on-the-go sports scores, stock quotes, news and more. Check it out!

http://discover./mobile.html