Sri Srinivaasa Vaibhavam- Thirumazhisai Piraan anubhavam of ThiruvEnkatam- 9- 46th 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 45th verse in Naanmukhan

ThiruvanthAthi.

 

vaippan maNiviLakkaa maamadhiyai, maalukken

Reppozhudhum kainNIttum yaanaiyai, - eppaadum

vEduvaLaik kakkuRavar villedukkum vEngadamE,

naaduvaLaith thaadumEl nanRu. 46

 

(Look at AzhwAr’s imagination and poetic narration in

this pAsuram!) On top of this ThirumalA, the elephant

wants to offer to the Lord Srinivasa the cool moon

itself to the Lord and tries to catch it from the sky,

while the hunter looking at that elephant tries to

surround the elephant and trap. The gypsies (kuRavar)

who live in there, seeing the cruel hunters, take

their bows to attack the hunters. Such Great

ThirumalA- if one pays obeisance happily and sincerely

to Emperumaan here at this sthalam, it will DO HIM A

LOT GOOD. They will be tremendously benefited. (AzhwAr

implies that even the animals love to offer and pay

obeisance to the Lord and the Lord removes the hurdles

coming in the way).

 

EmperumAn just destroys the hurdles – and protects

even the animals who lives in there. He is the nAthan

for all. Without Him, we have no nAthan [master].

 

When the elephant is performing kaimkaryam offering

the moon and attempst to do, why they are trying to

kill and torture – Gypsies wonder and try to save the

elephant. That is the way the resident of Thirumala

would do… to perform BhAgawatha kaimkaryam. Then- why

should hunters try to kill the elephant? Will they

behanve in different manner? Yes. They would- as they

come from other place [and NOT belonging to Tirumala].

 

 

Also [OR if at they also belong to Tirumala- as will

be clear from next verse tomorrow], they may not be

aware that the elephant is also offering the moon to

the Lord [as its kaimkaryam] and that’s why they try

to capture the elephant to let it perform the

kaimkaryam for the Lord.

Thus He is the nAthan for all.

 

vinA VenkatEsam na NaathO na Naatha:

SadhA Venkatesam smarAmi smarAmi |

HarE! VenkatEsa ! Praseedha Praseedha

Priyam Venkatesa ! Prayaccha Prayaccha ||

 

Oh VenkatEsa! Even in my dreams, adiyEn does not

consider any God superior to You. Therefore , adiyEn

is always meditating on You and You

alone. Oh Hari! Please grant me the boon of what

adiyEn desires or better still, bless me with any

auspiciousness , which You deem appropriate for me.

 

The " NAakaara " (inflexion) at the end of the word

" NaaraayaNA " proves beyond doubt that the term

" Naaraayana " is a proper noun denoting the Lord of

Goddess Lakshmi- who is Vishnu. This is confirmed by

the grammatical rule of the Vedas (Vyaakaranam - one

among the six accessories of the Veda) and by

Paanini's sutra for Sanskrit grammar. It is of

significance to note that the renowned critic Appayya

Deekshitar (who was an extremely great scholar in the

16th century) undertook the exercise of proving that

1000 names of the Vishnu Sahasranamam are applicable

to Shiva. However, even he could not do so since any

other explanation of the word Narayana violates the

rules of Panini's grammar. We quote below verbatim the

words of Sri Appayya Deekshitar [a great advaitic

scholar] in his Ananda Lahiri commentary.

 

" vEdhaviBhAgArThamEvAvathIrNEna

sakalavEdhathAthparyABhigyEna

sarvajnyashirOmaNinA vEdhavyAsEna

pulasthyavaradAnalabDhadhEvathApAramArThyavEdhanEna

shriparAsharENa anyaIscha maharShiBhi:

vEdhOpabrahmaNArTham praNIthEShu shrimahaBhAratha

vishNupurANAdhiShu nischithaparabrahma BhAvasya

sadBhi: sarvaIrapyaviBhAgEna parabrahmEthyEva

pUjithasya shrinarayaNasya kvachithkONE

niviShtamanthrArThavAdha

purANavachanAdhilEshamavalambya jIvaBhAvam vakthum

nAsmajjihvA pravarthathE I

thaThA chEth mUrDhA cha shathaDhA Bhavathi I

vEdhavaIdhikadhrOhO dhEvathAdhrOhascha jAyathE I

athO nArAyaNa: parabrahmakOtirEvEthyasmAkam

siDdhAntha: II

 

[Meaning: Our tongue would not rise to assert in the

wake of a few mantras, arthavadas, and puraNic

statements found in some insignificant place that Sri

Narayana is a jiva since He has been worshipped by

sadhus as Godhead and has been confirmed and declared

as parabrahman in the Mahabharata, and other religious

works, which were composed solely for bringing out the

essence of Vedas by eminent sages like Vedavyasa, who

classified and analysed the vedas, and Parashara, who

was blessed with the true knowledge about Godhead by

Sage Pulastya. If any such attempt were made, our head

would burst into a hundred pieces. We would be guilty

of treachery to the vedas, sages, and the deity

itself. Therefore, it is our considered opinion that

Narayana alone qualifies for the title of Godhead.]

[extract from Sri Muralidhar Rangaswamy’s article-

Thanks to him]

 

AzhwAr ThiruvaDigaLE SaraNam

SrI PadmAvathI SamEtha Sri Srinivasa ParabrahmaNE

Namah:

Regards

Namo Narayana

dAsan

 

 

 

 

Mail

Stay connected, organized, and protected. Take the tour:

http://tour.mail./mailtour.html