Srimath Azhagiya Singar SathaabhishEkam Special series : 80.12 / SRI ACHYUTHA SATHAKAM : PART 12 / SLOKAM 26-30

[Guest guest]

Marghazhi Month : Day 4

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Sri:

 

Dear BhakthAs of Thiruvaheendhrapuram Achyuthan:

 

Let us study 5 more slOkams ( 26- 30 ) today .

 

SlOkam 26

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amrutha rasa sAgarasyEva AhindhrapuranAtha nirmala mahArgANi

Saknuvanthy na vigaNayithum ananyasulabhAni Tava guNarathnAni

 

(Meaning ) : Oh Lord of Ahindhrapuram! The gems in the form of Thy guNAs

associated with Thee are unique . If You are like an insatiable ocean of nectar

to experience , Your guNAs are like the priceless , faultless gems there ,which are not

found in any other gods. Either the people of the world or the VedAs can list

or adequately eulogize Your matchless guNAs .

 

In the previous few slOkams , Swamy Desikan was focusing on the svaroopam

of the Lord and now Swamy Desikan shifts to a salutation of the kalyANa guNams

of the Lord . Swamy Desikan compres the Lord to an ocean of nectar; he churns out

of that ocean the essence of that nectar. In that essence of the nectar, our AchAryan

finds the matchless, priceless , blemishless guNAs of the Lord like gems belonging

to that quintessence of that nectar .

 

SlOkam 27

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bhUshitha Sruthi seemantha:

bhujagEndhra purEsa sarvaguNa seemAntha:

kshapitha thrushA mala mOhO muneenAm

hrudhayEshu sphursi SyAmaLa mayUkha:

 

(Meaning according to D.R.Swamy ): Oh Lord of Ahindhrapura ! Thou who art

a jewel on the parting line on the hair on the heads of the Sruthi damsels , the ultimate boundary of all guNAs , dispeller of all desire , dirt (sins) and delusion , You shine in the hearts of

the sages with a blue effulgence .

 

(Comments) :On the siras of Veda SthreekaL , You are the adorning jewel

located at the parting line of their hair(i-e)., the VedAs carry You on their heads

in adoration (SirasA vahanthy) . The Yogis meditate on Your divine blue body

and You stay in their heart lotuses and shine there andremove their desires ,

sins and delusions .

 

After saluting the guNAs of the Lord , Swamy Desikan celebrates here the vigraham

of the Lord and states that He is the SirOnmaNi (crest jewel ) of the VedAs .

He transcends all His GuNAs . His dhivya MangaLa vigraham (SubhAsrayam)

has the power to chase away material desires , sins , delusions and illusions.

He has a divine bluish hue that thrills the hearts of the Yogis , who meditate on

this dhivya MangaLa vigraham .

 

SlOkam 28

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SubhalakshaNa SrIvathsa sObhasE

nirmuktha viraha kshaNa SrIvathsa:

raNadEvatha savidhagatha: udhbhaDa

Garudanadhee-theera vana savidha gaja:

 

(Meaning according to D.R.Swamy): With the auspicious mole known as

SrIvathsam as Thy identifying mark , and with MahA Lakshmi without

a moment's seperation on Thy chest, Thou , who art ever in the vicinity

of war which is a sport to Thee , shinest like a majestic elephant roaming

at will near the forest on the bank of Garuda river ( vide: DevanAyaka PanchAsath ,

52nd slOkam passage : " Garuda sarithanoopE gandhahastheeva dheevyan".

 

His chest has the divine mole , Srivathsam and the mark of the sacred feet of

MahA Lakshmi ( vide: 6th slOkma of Sri Bhagavath DhyAna sOpAnam :" SrIvathsEna

praTitha-vibhavam, SrIpadhanyAsa dhanyam , madhyam BhAvOrmaNivararuchA

ranjitham ") . MahA Lakshmi stays on Her Lord's chest without ever leaving

( ahalihillEn iRayumenRu AlarmElmangai uRai Maarbhan ) . Even in the Vaamana

avathAram , She stayed hidden under the deer skin of the sacred thread of Her

Lord ( vide : DehaLeesa Sthuthi : KrishNAjinEna yavanikAm kruthavAnn PriyAyA: ).

 

SlOkam 29

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akumAra youvana sTitham Aheendhrapura nATa abhimatam-anuroopam

nithyam svabhAva siddham SrUyathE soorimahitham sukham Tava roopam

 

( Meaning according to D.R.Swamy): Oh Lord of Aheendhrapura ! The Sruthis

celebrate Your ThirumEni (body) as forever youthful-without even having been

a kumAra (boy ) , as eternal , as having naturally coming into being out of thine

own will , as befitting Thee in every respect , as very much to Thy liking and

as ever praised by the Nithyasooris .

 

(Comments): Seven qualities of the Lord's ThirumEni (Divine body ) is

saluted here : (1) It is eternally youthful ( nithya yuvA) (2) it is eternal ,

it does not get destroyed ever (3)It is timeless (anAdhi) , (4) It came in to being

not because of the end result of the KarmAs but out of the Lord's own

sankalpam (5) ThiruvuLLatthukku uhappAnathu ( it befits the Lord in

every way), (6) It is of the form of bliss and (7) it is highly enjoyed by

the nithya sooris in Sri Vaikuntam as Para VaasudEvan .

 

SlOkam 30

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thriguNam Tasya vikArA: Achyutha Purusha ithyAgama gaNyamAnA:

arTAstava khalu samasthA: parasmin roopE bhUshaNaasthra svaroopA:

 

(Meaning according to D.R.Swamy ) : Oh Achyutha! Prakruthi consisting of

the three guNAs , Sathvam , Rajas and Tamas , its other manifestations like

mahath , ahankAra etc., and the JeevAthmA and all objects reckoned in

the SaasthrAs , they are all embedded in Thy ParavAsudEva ThirumEni

as weapons and AabharaNams ( ornaments).

 

( Comments): VisishtAdhvaitha siddhAntham states that there are 25 tatthvams.

The 25th tatthvam is JevAthma and the 26th Tatthvam is ParamAthma . All the other

24 Tatthvams are grouped under Prakruthi ( Mahath, ahankAra , mind , five Jn~ana

IndhriyAs , five Karma IndhriyAs , the five elements / Pancha bhUthams and five

TanmAthrAs) . The Veda PramANam is that all the 25 tathtvams are incorporated

in the body of Para VaasudEavan in Sri Vaikuntam as weapons and ornaments .

One of Swamy Desikan's AdhikaraNa Sangraha slOkam ( PuruDan MaNivaramAha--)

describes this phenomenon . The 15th SlOkma of DhaivanAyaka Panchakam

also elaborates on this matter . On the Lord's body , Moola Prakruthi shines as

SrIvathsam ; the growth from prakruthi becomes Mahath and takes the form of

the mace KowmEdhaki ; the derivative of Mahath becomes ahankAra and shines

as Saarangam bow and the conch Paanchajanyam. The manas tatthvam become

the disc , Sudarsanam. The 5 Jn~Ana and the five Karma Indhriyams becomes the ten

the arrows in His quiver . Jn~Anam becomes the sword Nandhakam . Ajn~Anam becomes

the sheath for the sword. The pancha bhUthams and the pancha tanmAthrais

become the forest garland , Vyjayanthy. Jeevan shines as the gem , Kousthubham.

Thus all these tatthvams are radiantly present as AabharaNams and Aayudhams

in Para VaasudEvan's ThirumEni .

 

Srimath Azhagiya Singar ThiruvadigaLE SaraNam ,

Daasan , Oppiliappan Koil VaradAchAri Sadagopan