Request for Azhwar Vaibham CD ROM II Kaimkaryam support : Sri Vaikunta Stavam series : SlOkams 41-45

[Guest guest]

SrI:

 

Dear BhakthAs: We will study the next 5 slOkams ( 41- 45) today .

For slokam 41 to slOkam 45 , the common anvayam ( Kriyaa Padham ) is

the 4th paadham in slOkam 45 : " Vaikunta-nAma Tava dhAma tadhAmananthi "

( The ancients describe that the place named Sri Vaikuntam is Your

permanent abode ) . " Tath Vaikunta Naama Tava dhAma aamananthi "

is the anvaya kramam (prose order) . Attributes of that Vaikuntam are given

in

the slOkams 41 onwards upto the third paadham of the 45th SlOkam .

 

SlOkam 41 :

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Yadh VaishNavam hi paramam padham aamananthi

kham vaa yadhEva paramam tamasa: parasthAth

tEjOmayam parama-satthvamayam dhruvam yadh

aanandha-kandham athisundaram adhbhutham yath

 

(Meaning): (The ancients describe the place named Sri Vaikuntam

as Your permanent abode ) that is saluted as the Supreme abode of VishNu ;

it is the same Supreme abode of the Lord and is the ParamAkAsam beyond

Tamas known otherwise as Moola Prakruthi ; it is the place which is full of

lustre and is Suddha Satthvamayam ( free from any admixture of RajO

or TamO guNams) ; it is eternal , the basis of all bliss , the most

beautiful

and wonderous .

 

(Commentary ): In the first Paadham of this slOkam , KurEsar salutes

Sri Vaikuntam as " VaishNavam Paramam Padham " along the lines

saluted by the ancient VedAs : " Tadh VishNO: Paramam Padham ,

VishNO : padhE paramEmadhva uthsa: " .

 

In the second paadham , KurEsar salutes Sri Vaikuntam as ParamAkAsam

(teLi visumpu , sENuyar vaanam) : " kham vaa yadhEva Paramam " . Kham

means aakAsam ; " paramam kham " means ParamAkAsam , the Supreme

AakAsam beyond Moola Prakruthi . The PramANam is " kham vaa yadhEva

paramam tamasa: parastAth " .

 

The third paadham describes that VaishNava ParamAkAsam

as " tEjOmayam ( filled with radiance/lustre of aprAkrthic nature ) ,

Parama-satthvamayam ( free from admixture with rajO and tamO

guNams ) , dhruvam ( eternal , firm , unassailable) .

 

The fourth and final paadham salutes that Parama Padham as

" aanandha kandham athisundaram adhbhutham " ( the root of all

aanandham , the most beautiful and full of wonders ). KurEsar's

selection of words in the third and the fourth Paadhams are influenced by

the vaakyams of Maha Rishis: " Yath sath PurANam aakAsam sarvasmAth

Paramam dhruvam , Tadh vaa aakAsam sanaatanam " . That Vaikunta lOkam

is beyond tamas ( Moola Prakruthi) and as such aprAkrutham is based on

Veda Vaakyams : " Aadhithya VarNam Tamasasthu paarE , Tamasa parasthAth " .

The reference to " tEjOmayam " is again based on additional Veda Vaakyams :

" Param jyOthir- upasampadhya , na tathra SooryO bhAthi , na

chandra-tArakam nEmA vidhyuthO bhAnthi kuthOayamagni: " .

 

SlOkam 42

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yadh Brahma-Rudhra-PurUhutha-mukhai: dhurApam

nithyam nivrutthinirathai: SanakAdhibhirvaa

Saayujyam ujjvalam usanthi yadhAparOkshyam

yasmAth Param na padham anjithamasthi kimchith

 

(Meaning) : (The ancients describe the place named Sri Vaikuntam as

Your Supreme abode ) that is unattainable even by Brahma Devan ,

Sivan , Indhran and SanakAdhi Maharishis engaged always in travel by

the Moksha Maargam ; the visualization of that land is equal to

the enjoyment of the bliss on a par with the Lord Himself ;That land ,

which is the place of Your permanent residence has no comparable

lOkam in status equal or superior to it (SrI Vaikuntam) as a place of

worship .

 

(Commentary ) : There are three kinds of Jeevans : Karma Bhaavanaas ,

Bhrama BhAvanAs and Ubhaya BhAvanAs . Those who are born , die

and are reborn due to their karma Phalans are Karma BhAvanAs (Nithya

SamsAris). Those immersed in seeking the Moksha Maargam are

Brahma BhAvanAs( Sages Sanaka , Sanandhana , SanathkumAraas) .

Those like Brahma , Rudhran who are also Karma VasyALs but meditate on

Brahman in between their assigned duties are Ubhaya BhAvanAs .

Here KurEsar refers to Sri Vaikuntam beyond the reach of the three

kinds of BhavanAs following the VishNu PurANa slOkam :

 

yanna dEvA na munayO na chAham naapi Sankara:

jAnanthi ParamEsasya tadh VishNO: Param Padham

 

There are four kinds of Moksham (SaalOkyam , Saaroopyam ,

Saameepyam and Saayujyam ) . The supreme most among them

is Saayujya Moksham . Gaining the anubhavam of bliss on a par

with the Lord ( Sama rasAnubhavam) and performing nithya kaimkaryam

to the Lord is the Supreme Moksham of Saayujyam . The other three kinds

of Moksham are subsumed in Saayujya Moksham .KurEsar refers to this

incomparable Saayujya roopa Moksham in the third paadham of

this slOkam : " Saayujyam ujjvalam usanthi " .

 

Mere visualization of this Sri Vaikuntam by Muktha Jeevans and Nithya

Sooris ( YadhAparOkshyam ujjvalam Saayujyam ) unties all the binding knots

of the heart and destroys all the doubts and karmAs once and for all

says the Upanishad ( bhidhyanthE hrudhayagranTi : chidhyanthE sarva

samsaya: , ksheeyanthE chAsya karmANi Tasmin dhrushtE ParAvarE ).

The third Paadham of this slOkam refers to this tatthvam .

 

The fourth Paadham celebrates this Sri Vaikunta Parama Padham as

having no equal or Superior in status ( yasmAth Param na padham anjitham

asthi kimchith ) based on the PramANam : " YasmAth param naaparam

asthi kimchith yasmAnnANeeyO na ajyAyOasthi " .

 

SlOkam 43

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roopENa sadh-guNagaNai: parayA samruddhayA

bhAvai: udhAra madhurai: api vaa mahimnA

taadhruk tadh Idhrug-idham ithi upavarNayathyO

vaachO yadheeya vibhavasya thiraskriyAyai:

 

(Meaning ): Through its JyOthirmaya form ( roopENa) ,

through its assembly of auspicious attributes that bless

one with Jn~Anam and Kaimkarya prApthi , through its

abundant iswaryam ( paramA SamruddhayA ) , through

its delectable supreme bliss (udhAra Madhurai: bhAvai

and other special vaibhavams , this Sri Vaikuntam

possessing the above glories can not be described/defined

adequately as this or that ( Tadh Taadhruk idham Idhruk ithi

upavarNayanthya: ) . Such words/efforts/attempts to describe

these glories as this or that become like curtains hiding

these indescribable Vaibhavams of Sri Vaikuntam , which is

Your incomparable Supreme abode .

 

SlOkam 44

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yadh vrudhayapakshaya vinAsa mukhai: vikArai:

yEthai: asamsthutham anasthasmitha asthi sabdham

yadh gouravAth Sruthishu phalgu phalam kriyANAm

aadhishDam anyath asugOthram adhruvam cha

 

(Meaning): The Supreme abode of Yours (Sri Vaikuntam) is

free from changes based on growth and dissolution ( Vruddhyapakshaya

vinAsa mukhai yEthai: asamsthutham). This is the place , where

the word " asthi " ( present ) never ceases to exist ( anasmith asthi

sabdham) .

 

The fruits arising from the performance of the Yaaga Yaj~nams

recommended by the VedAs become insignificant compared to

the fruits arising from residence in Sri Vaikuntam and end in

sorrow instead of lasting bliss . That indeed is the glorious and

eternal place of residence of Yours saluted as SrI Vaikuntam .

 

(Commentary ) : Here KurEsar instructs us that SrI Vaikuntam is not

like the worlds , which are born and which are dissolved . That Vaikunta

lOkam unlike PrAkrutha lOkams does not undergo the six changes :

" JaayathE asthi vardhathE pariNAmathE apaksheeyathE vinasyathi " .

Unlike the transient words displayin gthe Shad (Six) bhAva VikArams

(changes) , SrI Vaikuntam is eternal and changeless . The Vaikunta

lOkam is free from the seven blemishes that PrAkrutha lOkam displays:

(1) limited aanandham (2) limited existence (3) ends up in sorrow (4)

admixed with sorrow , when enjoyed (5) unfit for MukthAs sworn to

perform Kaimkaryam to the Lord (6) not easily created and (7) born out of

viparItha abhimAnam . Therefore , Your SrI Vaikuntam is recognized as

the AprAkrutha , Suddha Sathtvamaya , dhruva Aanandhamaya ParamAkAsam .

 

SlOkam 45 :

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nishkalmashai: nihatha janma jarA-vikArai:

bhUyishta bhakthi vibhavai: abhavai: avApyam

anyai: adhanya purushai: manasaa api anApyam

Vaikunta naama Tava DhAma Tadh aamananthi

 

(Meaning) : The SadAchAryAs instruct Sri Vaikuntam as Your

Cherished Supreme abode , which is attainable only by those

who are free from desire , anger et al and only by those who do

not experience the changes of birth , aging et al . They instruct

us that Your Supreme abode is attainable only by those who are

Mumukshus with no desire in future births and perform Bhakthi or

Prapathti yOgam to be blessed with Sri Vaikunta Vaasam and

Kaimkarya SaamrAjyam . For all the others bereft of these qualifications ,

Your Supreme abode of Sri Vaikuntam can not even be thought of

even by their minds . ( BhUyishta Bhakthi here refers to SarNAgathy ).

 

Swamy KurEsar ThiruvadigaLE SaraNam ,

Daasan , Oppiliappan KOil VaradAchAri Sadagopan