Sri Srinivaasa Vaibhavam- NammAzhwAr's divine anubhavams- Thiruvaymozhi 3.3.5- Adhimoorthy enRaal aLvaagumO?

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SrI:

SrImathE Gopaladesika mahadesikaya namah:

Dearest all,

 

Let us continue to enjoy AzhwArs wonderful verses on

Thiruvenkatamudiayaan.

 

BhakthAmrutham viswa janAnumodhanam

sarvArthatham Sri Satakopa Vaangmayam

sahasra SaakOpanishadh samAgamam

namAmyaham Draavida Vedha Saagaram

 

Meaning ): adiyEn salutes the ocean of Tamizh Vedam ,

which is of the form of Sri SaThakOpan's vaak

(speech/aruLiccheyalkaL). These are linked to the

thousand upanishads and includes in them all the deep

meanings (Taathparyams)of Tatthva-Hitha-PurushArthams

and artha Panchakam. They are nectar to the minds of

the devotees of Sriman NaarAyaNan and they enjoy it

with relish as aparyAthAmrutham [insatiable amirtham].

 

Today’s ThiruvEnkatam verse is: NammAzhwAr’s

Thiruvaaymozhi 3.3.5

 

sOthi yaakiyel laavula kumthozum,

aathi moortthiyen RaalaLa vaagumO?,

vEthi yarmuzu vEdhath thamuthatthai,

theethil seer_tthiru vEngadath thaanaiyE. 3.3.5

 

He, My Emperumaan- is the Bliss of Sweetness of Nectar

as described in VedAs, the rich wealth of Vedic

Brahmins; [dhanam of Brahmins; mama kulanAtham; mama

kula dhanam; mama kula daivatham]. He has got the Most

Auspicious attributes (kalyANa guNAs) with no

blemishes; He is ThiruvEnkadatthAn; If I address Him

as " the One who is the Cause and Effect of all worlds

and is the Primordial Chief, who is of ever shining,

Most Illustrious Light! " - then, Will it be a Glory to

Him? Will it do justice to His Greatness! Never.

 

In 3.3.5 , Azhwaar praises the " simplicity and the

magnanimous grace " of the Lord of Thiruvenkatam ( the

essence of DayaSathakam ) and states that He patiently

stands on top of Thiruvenkatam hills waiting for

Saranagathars, unmindful of the merits or demerits of

them. He is not satisfied even when a large number of

those sought His refuge are redeemed . He waits for

more to grant them the bliss of Moksham .

 

He is Veda Vedyan; essence of all Vedas. It is Vedas

that declare Him to be the Ultimate Cause and Chief of

all worlds, beings. If one tells that and even if

Vedas declare that, will it do justice to His

greatness? Never one can comprehend His greatness.

yathO vachO nivartthanthE aprA aapya manasa sa:

 

Sriman Narayanan is the supreme being glorified in all

the four Vedas. He is the one who is described as

" YathO vAchO nivartantE AprApya manasA saha " (meaning:

Words cannot adequately describe the

vast expanse of His glory. The mind cannot comprehend

his incomparable mahima.) in the Taittriya upanishad.

 

In this connection and conmtext, let us enjoy another

reference to VishNusahasranAmam, wherein there is a

naamam sthuthaya… One who is praised. [Extract from

Sri N Krishnachari’s brilliant compilation]:

stutah - He Who is praised.

 

SrI BhaTTar's vyAkhyAnam is that bhagavAn is called

stutah because He is praised by everyone including the

nitya sUri-s for the attainment of their respective

desires. This includes the thousand-hooded

AdiSesha,garuDa who is the embodiment of the

three-fold veda-s, brahma and other gods, and also by

humans being like ourselves (sahasra-phaNa

trayI-mayAdibhih anantaih brahmAdibhih, asmadAdibhiSca

tat-tad-abhilAsha siddhaye stuta iti). SrI BhaTTar

gives reference to

the Sruti " dhAtA purastAt yamudAjahAra Sakrah

pravidvAn pradiSaS-catasrah " - purusha sUktam - " At

first, brahma, the creator,praised Him, then indra of

great knowledge extolled Him, and then the four

directions " . The reference to the four directions

indicates that He is the Object of praise by all

beings like ourselves. SrI v.v.rAmAnujan gives

reference to nammAzhvAr's tiruvAimozhi 3.3.5, which

conveys this idea - " SodiyAgi ellA ulagum tozhum Adi

mUrti enRAl aLavAgumO? " .

 

AzhwAr ThiruvaDigaLE saraNam

Regards

Namo narayana

dAsan