Request for ThUppul NithyArAdhana Kaimkaryam support : Sri Vaikunta Stavam series : SlOkams 19-25

[Guest guest]

Sri :

 

Dear BhakthAs :

 

Today , we will study slOkAs 19-25 .

 

SlOkam 19:

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ya: khalu aNO: aNutarO mahathO maheeyAn

Aathmaa janasya JanakO jagathsccha yOabhUth

vEdAthmaka praNavakAraNa varNavaachyam

thamm ThvAm vayam thu paramEswaram aamanAma:

 

( Meaning) : Oh Sriman NaarAyaNa ! Vaikunta NaaTa ! We conclude

that You and You alone as the ParamEswaran and worship

you with the help of PramANams from the Vedaas . You became

the One , who is subtler than " the subtlest " and grander than

" the grandest ". You gave birth to the sentient and the insentient

universe and entered inside all of them to direct them . You are

indicated by the One lettered PraNavam, which is the root and

the essence of all the Vaachaka sabdhams of Vedaas .

 

(Comments) : Taittiriya Upanishad in the NaarAyaNAnuvAkam section

described the Svaroopa-Roopa-GuNams of the Lord : " aNOraNeeyAn

MahathO MaheeyAn aathmAasya janthOr-nihithO guhAyAm " ( smaller

than the smallest and larger than the largest ) and concludes with

" prasAdhAnmahimAnam Isam " indicating that Sriman NaarAyaNan

is the Isan/Iswaran/ParamEswaran ( Supreme Lord ) . KurEsar concludes

here therefore : 'ThvAm thu vayam ParamEswaram aamanAma: " ( We

recognize You as our Supreme Lord based on Veda Manthrams ). That

Supreme Being as the One embodiment of the single lettered PraNavam

is saluted here by KurEsar : " Tamm VedAthmaka PraNava-kAraNa varNa-vAchyam

ThvAm thu vayam ParamEswaram aamanAma: " . When KurEsar salutes

the Lord as " VedAthmaka praNava kaaraNa varNa vaachyam " , it is

clear that PraNavam can not refer to any one other than EmperumAn .

 

SlOkam 20 :

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AathmEswarOasi na parOasthi tavEswarOanya :

viswasya chAdhipathirasya parAyaNam cha

NaarAyaNAchyutha ! parasthvamihaika yEva

BrahmAdhayOapi bhavathIkshaNa labdhasatthA :

 

(Meaning ) :Siman NaarAyaNa ! You are the Lord unto Yourself

( Thvam AathmEswara asi) . There is no one who is Superior to

You ( Tava Para: adhya Iswara: na asthi). Thou art the Lord and

goal of this universe and its beings ( Asya viswasya adhipathi:

ParAyaNam cha ). Oh Lord , who never lets down any one ,

who performed SaraNAgathy to You and sought Your protection !

(Oh Achyutha!) . When we inquire as to who is the Superior

amongst all gods , it becomes apparent that You alone are

the Para DEvathai (Supreme Being ). Even Brahma , Rudran

and others have realized their own existence through the power of

Your benovolent glances ( BrahmAdhaya: api bhavadheekshaNa

labdha sattaa:) .

 

(Comments) : KurEsar uses the following Sruthi PramANams for

the thoughts behind this slOkam : " YasmAth Param naaparam

asthi " , " Pathim viswasyaathmEswaram " , "NivAsa: suhrudh gathi:

NaarAyaNa: " .

 

SlOkam 21:

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nithya: samAbhyadhika varjitha: UrjithasrI:

nithyEaksharE dhivi vasan Purusha: PurANa:

satthvapravarthanakarO jagathOasya moolam

naanyasthvadhasthi DharaNeedhara vEdavEdhya:

 

(Meaning ):Oh the Lord of BhUmi DEvi( DharaNeedhara )! You alone

are eternal ( Thvam yEka nithya: ). You have no equal or superior

( Sama abhyadhika varjitha: ) . You are the timeless (anAdhi ) Purushan

(PurushOtthaman ). You are the sole seed for this universe as You stay in

Your eternal Parama Padham ( NithyE dhivi aksharE vasan asya jagatha:

moolam ) . You are the One resplendent with the inseperable association

of MahA Lakshmi ( Thvam Urjitha SrI: ) . You spread the Sathtva guNam

linked to Jn~Anam (Satthva pravartanakara: ) . There is no one , who could be

comprehended with the help of the VedAs ( Thvadh anya: Veda vEdhya:

na asthi ) .

 

(Comments) : When KurEsar uses the term " nithya: " , he has

in mind the Sruthi passages : " nithyO nithyAnAm chEtanas-chEtanAnAm" .

KurEsar selects the Vedic passage of "Hreesccha tE Lakshmeesccha

Pathnyou " as PramANam , when he selects the words " DharaNidhara-

Urjitha SrI: " to salute the Lord as the divine consort of BhUmi Devi

and MahA Lakshmi .

 

SlOkam 22 :

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yamm bhUtha-bhavya bhavadheesam aneesam aahu:

antha: samudhra nilayam yamanatharoopam

yasya thrilOka jananee mahishee cha LakshmI:

SaakshAth Sa yEva PurushOasi sahasramoordhA

 

(Meaning ) : You are the Master of the past , future and present

(BhUtha bhavya bhavadheesan) . You are saluted as One , who has

no Master ( aneesan ) . You are recognized as reclining in the middle of

the Milky Ocean ( antha: samudhra nilyan ) . You are saluted as One with

multitudes of roopam/forms ( anantha roopan) . As the Supreme being of such

glorious attributes and as the divine consort of the Mother of the beings of

the three worlds , You become the thousand-headed Purushan visulaized by

the Purusha Sooktham of the VedAs .

 

( Comments ) : Vedam states : " na tasyEsa kascchana" ( There is no Master

for the Lord . He is His own Master ). KurEsar salutes in this context as:

"Yamm aneesam aahu: " . The roopam of the Lord resting in the middle of

the milky ocean is PadhmanAbhan . KurEsar's Sruthi PramANams for

salutation of KsheerAbdhi NaaTan as " Yamm antha: samudhra nilayam "

are : " ambasya paarE " , SamudrEntham Visvasambhuvam " , " yamantha

SamudhrE kavayO vayanthi " . The Lord's countless forms ( ananta roopams)

is based on the following Sruthi PramANams : " tadhEkam avyaktham

ANANTHA ROOPAM , KrishNa roopANi ANANTHAANI " . Swamy Desikan

refers later to the 77 roopams of Lord Narasimhan in Gadhya BhAshyam.

KurEsar saluted MahA Lakshmi as "ThrilOka Jananee " . The pramANam

here is from VishNu PurANam : "SnapayAm chakrirE Deveem SarvalOka-

MahEswareem " . KurEsar concludes this slOkam with the statement that

the Lord of MahA Lakshmi is the Purushan celebrated by Purusha Sooktham

as "Sahasra Seersha : " KurEsar's words are : "Sa: Sahasra-MoordhA Purusha:

SaakshAth " . Wherever one turns , SrivathsAngAcchAr Swamy identifies

the Sruthi , Smruthi , PurANa PramAnams behind each word chosen by

KurEsar in the slOkams of Sri Vaikunta Sthavam to establish the supermacy

of Sri Vaikunta Naathan .

 

SlOkam 23 :

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sarvasruthishvanugatham sTiramaprakamyam

NaarAyaNAhvayadharam ThvamivAnavadhyam

Sooktham thu pourusham asEsha jagath pavithram

ThvAm utthamam Purusham Isam udhAjahAra

 

(Meaning ) : Oh the Lord of BhUmi Devi ! The same firm (sTiram)

and unassailable (aprakamyam) Purusha Sooktham has its abode in

all the 4 vedams (Sarva sruthishu anugatham ) with the name of NaarAyaNa

(NaarAyaNa aahvayataram ) . This blemishless Purusha Sooktham , which

creates purity (Suddhi) in the universe has identified You as the PurushOtthaman

in this world (ThvAm utthama Purusham Isam udhAjahAra) .

 

(Comments) : This slOkam is a joinrt celebration of the Lord and

the Purusha Sooktham eulogizing Him . The five adjectives of

the first two lines of this slOkam " Sarva Sruthishu anugatham ,

sTiram , aprakamyam , NaarAyaNa aahvayataram ,anavadhyam "

qualify " asEsha Jagath pavithram " . These five visEshaNams

(qualifiers ) are equally relevant to Purusha Sooktham : It is found

in all the four VedAs (Sarva sruthishu anugatham) ; it is firmly

established (sTiram) ; it is unassailable ( aprakamyam) ; it has

the name of NaarAyaNa ( PourushamEva SookthEna , Tadh

VishNOrithi manthrENa sookthEna PurushENu thu ) .Pourusham

Sooktham refers to Purusha Sooktham here .

 

SlOkam 24 :

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Aanandham Iswaram avAngh-manasAvagAhyam

aamnAsishu: satha-guNOttharith-kramENa

sOayam Tavaiva nrushu hi ThvamihAntharAthmA

Thvam PuNDareeka-nayana: Purushasccha PoushNa:

 

(Meaning ) : Oh Lord ! Your auspicious guNams have been declared by

the VedAs to be beyond mind and speech ( avAngh-manasa avagAhyam)

and that bliss arising from the contemplation of these divine guNams

increases in units of hundred starting from the aanandham of humans .

That bliss is unique to You and Your matchless guNams . In the Aananda

valli passage , You are identified as the indweller of the chEtanams.

You also become the indweller of the Sooryan as white lotus eyed

Purushan .

 

(Comments) : Aanandhavalli passage from Taittireeya Upanishad starts of

with Maanusha aanandham /human bliss ( sa yEkO Maanusha aanandha: ).

That is taken as the unit for the measurement of the bliss of (1) Manushya-

Gandharva (2) Deva-GandharvAs (3) Pithrus (4)aajanaja dEva (5)karma dEva

(6)Deva (7) Indhra (8)Bruhaspathi and (9) PrajApathi. The bliss of each of

the set of ten starting from Manushyan is 100 fold larger and ends with

the aanandham of Brahman as the loftiest ( sa yEkO BrahmaNa aanandha: ).

KurEsar draws the Upanishad PramANam on Aanandham to point out

that the Loftiest of aanandham is enjoyed by the Parama Purushan

as the Supreme Being . That He is inside all chEthanams as

antharyAmi ( indweller) and in achEthanams as anupravEsam

proves His SarvEswarathvam . He is inside the orbit of the Sun

(PoushNa: Purusha: Sa: ) and has eyes resembling the lotus

( " tasya yaTA kapyAsam PuNDareekam yEvamakshiNeem " ).

KurEsar piles up pramAnam after PraMANam to remind us

of the ParadEvathA Tatthvam of Sri VaikuntanATan here .

 

SlOkam 25 :

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Yann-moola-kAraNam aBhudhyatha srushti vaakyai:

BrahmEthi vaa sadhithi vaa aathmagirA aTavaa tath

NaarAyaNasthvithi mahOpanishadh Braveethi

souBAlikee PrabrutaYOapi anujagmu: yEnAm

 

(Meaning) :MahOpanishad dealing with the creation of the universe

states that the ancient kaaraNam (reason) for Srushti is described by

the Vedic word , Sath or Brahman or Aathmaa . That aadhi kaaraNam

for the creation of this naama-roopa prapancham has been identified

further as none other than Sriman NaarAyaNan . SubhAlOpanishad

and other upanishads follow the path laid out by MahOpanishad .

 

(Comments) : In the previous slOkam , KurEsar stated that the Lord

has the guNam of immeasuarable bliss and He is the One who grants

MOkshAnandham to those perform SaraNAgathy to Him . In this slOkam ,

KurEsar salutes the Lord as Jagath KaaraNan . VedAs salute this Jagath-

KaaraNa Vasthu as "Brahman , Sath , AathmA " . That Sriman NaarAyaNan

is the Jagath KaaraNan is pointed out by the passages of MahOpanishad

( yEkO havai NaarayaNa aaseeth , na Brahmaa nEsAna: " ) and

SubhAlOpanishad (dhivyO dEva yEkO NaarAyaNa: ) . Thus all

padhams speak about NaarAyaNan ( Siva means auspicious)

and therefore NaarAyaNan alone is the Jagath KaaraNan .

 

Swamy KurEsar ThiruvadigaLE SaraNam ,

Daasan Oppiliappan Koil VaradAchAri Sadagopan

http://www.sadagopan.org