Sri Srinivaasa Vaibhavam- Thirumazhisai Piraan anubhavam of ThiruvEnkatam- 3- 40th verse of Naanmukhan ThiruvanthAthi

[Guest guest]

SrI:

SrImathE Gopaladesika mahadesikaya namah:

Dearest all,

 

After mudhal aazhwArs, next we have begun to enjoy

Thirumazhisai AzhwAr’s verses on thiruvEnkatam.

Today’s verse is the 40th in Naanmukhan

ThiruvanthAthi..

 

veRpenRu vEngadam paadinEn, vIdaakki

nNiRkinREn ninRu ninaikkinREn, - kaRkinRa

nNUlvalaiyil pattirundha nUlaatti kELvanaar,

kaalvalaiyil pattirundhEn kaaN. 40

 

I just wished to utter a mountain name and have sung

the Thirumalai mountain. Immediately, I am standing

here as my home and with the certainty of mOksham i.e

this mountain residence itself for me. I am enquiring

myself as to how a simple one utterance, with such a

small deed of uttering ThirumalA, I am blessed with

SUCH GREATEST pErAnandham /mOksham i.e. staying here.

I am by getting myself caught and be there forever in

the trap (net) of the Lotus Feet of Sri LakshmI

Nathan, Sriya: Pathi -SarvEshwaran Sriman Narayanan,

who is trapped in the net of Vedas and SaasthrAs- i.e.

adhering to saashthrAs and Vedas- that are

apaurushEyam, and proclaim the Supremacy of Sriman

Narayanan. I have been meditating only on His Blessing

of my being in this ThirumalA and on Himself- the

Sriya: Pathi..

 

A wonderful verse. Having looked into, studied the

Vedas, Vedantha saasthrAs, Smruthi, Ithihasas[epics]

puraaNaas, etc., in tandem, one would be blessed with

an unambiguous knowledge of Supremacy of Sriman

Narayanan and Sri Mahalakshmi as the Divya Dampathi.

They both adhere to the saasthrAs –which are

authorless and are apourushEyam. One can only

comprehend Divya Dampathi only through saasthrAs and

not thorugh logic or perception. The same saasthrAs

[Vedas] proclaim that He is also in the net of Sri

MahalakshmI’s spell and listens to Her.. He is Sriya:

Pathi and She is Vishnu pathnee. Thus both adhere to

saasthrAs and abide by SaasthrAs. They both are

saasthra vasyars.

 

It is They – who have taken a pledge to protect and

save those who have surrendered to Them; and because

they both are sathya sankalpars, They do not go

against their word. Also He listens to Her; He is in

Her net and hence the most compassionate Mother- due

to Her vaathsalyam on Her children, appeals to Him to

save the Saranagathars. She is the personification of

anugraham. She will not change; Nor will He as He

listens to Her and is in Her net..

 

[in the PancharAtra smahitA, SrI Maha Vishnu explains

to his senior disciple VishvaksenA, the nature and

attributes of His consort, Sri Mahalakshmi. He states

that She is the resting place of all Gurus, ruler of

all worlds, eternal and imperishable. He elaborates

further on their relationship: Just as the Universe is

pervaded by me both in essence and quality, all this

is pervaded by Her also . Therefore, She is the

disposer and ruler of all.... She is pervaded by me

and similarly, I, the Lord, am also pervaded by Her.

The difference between me and Her is that She, who is

the ruler of all is subservient to me on Her own

accord being sahadharmachaarinI.. To Her as well as

the Universe that I am the Lord, is well known in

Vedas.

 

In the same PancharAtra SamhitA, Sri Mahalakshmi

herself has explained about Herself and Her consort,

their pervasion and their ruler ship. Sri Vatsya

Varada Guru [also called as Nadhadhoor ammaaL, the

author of the illustrious work on SaranAgathi known as

Prapanna ParijAtha has elaborated on the relationship

between the divine couple as follows : That supreme

energy of Brahman, which is as is lustre to the moon,

is the Goddess Lakshmi , who is coexistent with

Brahman in all His conditions, and who is in His own

nature and is indestructible.

 

Thus She is endowed with the three capacities of

UPAYATVA(being the means), UPEYATVA (being the end)

and PURUSHAKAARA (being the mediatrix) and is the

ruler of the whole world]

 

AzhwAr says: Hence I am also blessed to be in Their

net, having surrendered to Their Lotus Feet- says

AzhwAr. I had just wished to utter some mountain name;

and started singing ThiruvEnkatam only. He, out of His

dayA on me, has blessed me the same as my home itself.

That itself is mOkshasthAnam for me. When am simply

flabbergasted and amazed by His vaathsalyam and

overawed, I can not but meditate in His Lotus Feet and

Sri Mahalakshmi.

 

Here AzhwAr mentions first, singing; standing in

Thirumala; and thinking or meditating on Him. Vaak,

kaaya and manas are referred to. the speech, body and

mind all act in unison..

 

AzhwAr ThiruvaDigaLE SaraNam

SrI PadmAvathI SamEtha Sri Srinivasa ParabrahmaNE

Namah:

Regards

Namo Narayana

dAsan

 

 

 

 

 

[Guest guest]

Sri:

SrimatE Gopaladesika MahadesikAya Namaha

Dearest All,

Given below is the wondreful anubhavam of Sri

Muralidhar Rangaswamy Swamin...

Regards

Namo Narayana

dAsan

 

Sri:

 

SrimatE Gopaladesika MahadesikAya Namaha,

 

Dearest Sriman Madhavakkannan Swamin,

 

Thank you very much for your superb elaboration of the

verses from Thirumazhisai Azhwar. The Azhwar

summarizes many esoteric Sampradayic concepts in a

simple-to-understand language. The relationship

between Lord Narayana and Sri is typified by the Sama

Vedam benediction " Ethath thava hrudhayam hrudhayam

mama Ethath mama hrudhayam hrudhayam

thava " . In this context, a matter dearest to the heart

of Thayar and of utmost concern to her is the well

being of Her Children (errant baddha jivans who are

the most egregious violators of the Shastraic

principles).As a result of the vedic Rk, the Lord is

bound to hear the pleas of Thayar on behalf of Her

Children and bestow upon them His munificent grace.

Again it must be borne in mind that the term Sri

has 6 meanings

 

(i) ShruNothi-She hears the pleas of all (in

particular SharaNagatas)

(ii) ShrAvayathi-She conveys the pleas to Her

Consort-Lord Narayana

(iii) ShriyathE- She is sought after by all(in

particular Prapannas)

(iv) ShrayathE-She grants refuge to those who

seek her

(v)shruNAthi-She removes impediments ( For Prapannas,

the impediment is

the pile of sins which preclude them from attaining

the Lord's eternal abode. The benevolent glances of

Thayar destroy the sins of the Baddha Jivan. Swami

Desikan waxes eloquent on this theme in the Daya

Shatakam salutation " karuNE nishkaruNanirupaNethvam

athayEvahi thAvakAshrithAnam dhurithAnAm

Bhavathi thvadhEva BhIthi: " (vi) ShrInAthi-She confers

lasting wealth (For Prapannas this is the bliss

arising from uninterrupted kaimkaryam

rendered for Lord Narayana in Parama Padam).

 

We may remember the words of H.H. from his first

tele-upanyasam, wherein, Acharya SarvaBhouman noted

that Thayar is verily a manifestation of the Lord's

Daya. In the case of the Lord of Seven Hills, the

inseparability of Thayar from the Lord is two-fold (i)

On account of residence in His vakshasthalam (ii) Her

presence in his very name-The term nivasan makes

no sense without the prefix Sri. Therefore, if He is

the Pathi, Thayar lends Dam to the term Dampathi!

Hence merely uttering the name of the Venkatachalam

Hill confers the highest goal. We may also remember

that the 7 KhAndams of the Vedam transformed

themselves into the 7 hills to bear Lord

Srinivasa, who Shines as the beacon light of the

Shruti Shiras (as saluted by Sri Ramanujacharya in the

opening verse of the Sri Bhashyam). It is

also significant to note that the only Archa form

saluted by the Vedas is Lord Srinivasa in the Rg

Vedam. The Vedas denote Dharma, and where there is

Dharma there is victory! Furthermore, the Vedas

function as the life breath of the Lord! Thirumazhisai

Azhwar seems to remind us of these most

beautiful truths embedded in Our Sampradayam through

his outpouring in this verse.

 

Thanks again for your superb post highlighting these

aspects of Lord Srinivasa and His consort.

 

Namo Narayana,

SriMuralidhara Dasan

 

 

 

 

 

 

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