Srimath Azhagiya Singar SathaabhishEkam Special series : 80.6 / SRI ACHYUTHA SATHAKAM : PART 6 / SLOKAMS 6-8

[Guest guest]

SRI:

 

SrI NaarAyaNa Yatheendhra MahA DesikAya Nama:

 

Dear BhakthAs :

 

Today , we will cover slOkmas 6 to 8 . In slOkams 6 and 7 ,

Swamy Desikan states that The Lord of ThiruvEndhipuram

will not stay even for a moment in the hearts of non-devotees ,

who are fickle in seeking His rakshaNam . On the other hand ,

He stays undoubtedly in the hearts and minds of those , who

place MahA VisvAsam in Him . In slOkam 8 , our AchAryan

states that hundreds of Upanishads praise His dhivya guNmas

and dhivyAthma svaroopam . adiyEn will provide a sampling of

the ways in which the Upanishads celebrate Sriman NaarAyaNan .

 

SlOkam 6

*************

hrudhayEshu dEsikAnAm jaahanavee

lahareeshu poorNachandra iva sphuDa:

kalusha-jalEshviva hamsa: kashAya-karBhurEshu

thishtasi Achuyutha na kashaNam

 

Word by Word Meaning :

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Achyutha ! = Oh Lord who does not abandon His adiyArs !

 

Jaahnavee lahareeshu poorNachandra iva = just as the full Moon

is reflected clearly on the waves of Ganga River ,

 

(Thvam ) dEsikAnAm hrudhayEshu sphuDa: = You are clearly seen

in the hearts and minds of our AchAryAs .

 

Kalusha jalEshu hamsa iva = just like the Swans do not prefer to stay in

muddy waters ,

 

(Thvam) kashAya karBhurEshu kshaNam na thishtasi = You do not

stay even for a second in the minds of chEtanams with blemishes .

 

Overall Meaning according to D.R.Swamy : " Achyutha ! Thou art clearly lodged in

the hearts of AchAryAs like the full Moon in the waves of the waters of the

GangA.

Thou wilt never stay even for a moment in the hearts turbid with faults and

blemishes

even like a swan , which shuns dirty water. " Only those with pure hearts filled

with prEmai for You can meditate successfully on You and experience You.

In the pure hearts of AchAryAs , You stay always with all of Your vaibhavams.

 

SlOkam 7

**************

Aagama-mAthra-pramANa AagOpi-janam prakAsa nija-mahAthmya:

Sraddhitha-hrudhaya-sulabhO dhUram munjasi Natha-Sathya dhOlAyamAnam

 

Word by word Meaning :

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Natha Sathya ! = Oh Lord , who is true to Your adiyArs !

 

Aagama-mAthra-PramANa: = as the One , who uses Vedam

alone as His PramANam / valid knowledge and AadhAram (support) ,

 

AagOpi Janam prakAsa nija MahAthmya: = You reveal Your glories

from the scholarly AchAryAs to unlettered Gopis of Gokulam .

 

Sraddhitha hrudhaya sulabha: = You are easy of access to those ,

who have undiminishing faith in You .

 

dhOlAyamAnAn dhUram munjasi = You leave the fickle minded far away.

 

Overall Meaning by D.R.Swamy : " Lord true to Thy devotees ! Thou art

understandable only through the VedAs and have revealed Thy glory

down to the cowherd damsels (of Gokulam ) . Thou art easy of approach

only to those , who have constant and unflickering minds and You keep

away at a distance from those , who have wavering minds . " adiyEn who

has understood this aasritha sulabhathvam clearly and surrendered to You

is fully confident that You wont abandon me ever .

 

SlOkam 8

**************

sadhA kshapitha sakala hEyam SaraNAgatha-sathya sathya-jn~Ananandham

ullangitha thrividhAntham upanishadhAm Sathaani gaayanthy ThvAm

 

Word by word Meaning :

*********************************

SaraNAgatha Sathya ! = Oh Lord who is true to those , who have sought

Your protection !

 

ThvAm sadhA kshapitha sakala hEyam (ithi) upanishadhAm SathAni

gAyanthi = hundreds of Upanishads sing about You always as the Lord

with no hEya guNams ( blemishes) .

 

Thvam sathya-Jn~Ana- Aanandham ithi gAyanthi = The many Upanishads

sing about You as One without changes and as an embodiment of Jn~Anam

Truth and bliss .

 

ThvAm ullangitha thrividha antham ithi gAyanthi = They also sing of You

as One who can not be calbrated by the three measuring rods of dEsam ,

Kaalam and vasthu . You are not measaurable by these three units

to determine that You are of this magnitude or that feature . You are

beyond these three way ascertainments .

 

In the case of sentients and insentiens , variations are seen with time ,

and place ; You however do not show any such vikArams (changes).

There are no changes ever in Your dhivya mangaLa svaroopam or svbhAvam .

Unlike the chEtanams and achEtanams , You can not be described as

being at one place , or being present only at this time or manifesting

Yourself as this object (vasthu) . You are beyond such definitions .

You pervade the Universe (Sarva chEtanAchEtana svaroopan )

and exists in the form of all Vasthus , be they small or big ;You exist

at all times and places ( One without beginning or end).

 

Thus praise the Upanishads . Little me also engage in praising You

following the foot steps of the mighty Upanishads . Here are some

Upanishadic declarations (Translations are from Dr. NSA Swamy):

 

IsAvAsyam and ChAndhOgyam

****************************************

Isaa vaasyam idham sarvam yath kimcha jagathyAm jagath

--- IsAvasya Upanishad : 1st Manthram

 

" All this whatsoever changable in this world is pervaded by the Lord " .

Isa here stands for Sriman NaarAyaNa , who is quite distinct from

the two other tatthvams : Sentients and Matter (achEtanam) .

ChAndhOgya Upanishad elaborates on this truth with the statement :

" yEtadhmyam idham sarvam Tath Sathyam " ( ParamAthma is the indweller

of all and it is Truth ) .

 

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kEnOpanishad

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Manthram 1.2 : " Knowing Him , who is the ear of the ear , the mind of the mind

,

the speech of speech , the life of the life and eye of the eye , the wise

passing out

of this world (through archirAdhi mArgam) after death become immortal (amruthA

bhavanthy) .

 

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KatOpanishad ( 2 Manthrams):

**************************************

Mantram 2.20 : " The Supreme Self , the inner self of this creature , who is

subtler

than the subtle and greater than the great is lodged in the cave of the heart .

(the individual soul) who has given up action and is bereft of sorrow sees

Him , the endower of greatness to the atman , through the grace of the

sustainer " .

ParamAthmAna: mahimAnam pasyathi : the evolved soul sees the glory of

the ParamAthman of the form of rulership over the entire universe ,

by the grace of that Supreme sustainer , he (jeevan) becomes freed

from sorrow .

 

Mantram 3.12 : " This Supreme Self is residing hidden in all beings as their

inner self and does not show Himself ( to those , who have not controlled

their mind and senses ) . He is seen by those , who are capable of seeing

the subtle with their fine and pointed intellect " .

 

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PrasnOpanishad 4.7 : In answer to the question " in whom all this is established

? " .

the Upanishad says : " Even as the birds proceed towards the tree , which is

their

dwelling place , O good looking one , in the same way all this becomes

established

in the Supreme Self (Tath sarvam Para Aathmani samprathishtathE ) " .

 

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Mundaka Upanishad describes the essential nature of Brahman " as the cause of

the Universe that transcends every thing else . Every thing else is born of Him

..

The Supreme alone is True and immortal and humanity is exhorted to know Him

alone

giving up all other talks ... One who has conquered desires becomes qualified

for the attainment of the highest " .

 

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MuNDaka Upanishad: 1.2 : " All this is Surely Brahman "

 

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Taittiriya Upanishad : For understanding the essentials & the definition of

Brahman ,

we have to resort to this Upanishad :

 

" Sathyam Jn~Anam Anantham BrahmA " (Brahman is True , conscious and infinite ) " .

 

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MahA NaarAyaNOpanishad : Mantram 1.10 ( Brahman is not graspable by the

IndhriyAs):

 

" No one has grasped Him from above nor from the sides nor in the middle .

Nor there is anyone who rules over Him . His great fame is well known .

 

Matram 1.11: " His form does not stand for being percieved . No one can

see Him with his eyes . He is graspable by the mind full of devotion and

stead fastness and those who know Him thus become immortals " .

 

Mantram 12.3 : " Sriman NarayaNa , the Lord of all entities --sentient tor

nonsentient--

moves within the cave of the hearts of all as the inner controller . Being of

the nature

having no birth , He is born many-wise on account of His divine will . The wise

know

well the cause of His birth .Such Yogins yearn to attain the eternal abode where

the eternals ever abide " .

 

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SvetasvatarOpanishad : Mantram 6.2:

 

" He , by whom all this is pervaded , who is omniscient , who is the ordainer of

time , who is the one repository of all auspicious qualities , who is the knower

of

all models is the ParamAthman , ruled over by whom this effect of the form of

the world constituted of earth , water , fire , air and ether is produced . This

truth is to be thought over (chinthyam) " .

 

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BrahadhAraNyaka Upanishad

***************************************

Profound truths aboutr Brahman and His lakshaNam are revealed Here:

 

The refrain in Madhu Brahmana is : " tEjOmaya: amruthamaya: Purusha:

ayamEva Sa: yOayamAthmA , Idham amrutham idham Brahma idham Sarvam " .

(This is verily Bliss-nectar , it is all and this is the Brahman . This Purushan

of

infinite lustre and the embodiment of bliss is the indweller of all Jeevans " ;

 

" sarvEshAm bhUthAnAm adhipathi: , sarvEshAm bhUthAnAm Raajaa "

( He is the Lord of all sentient and insentient ).

 

Vij~nAnaanandha roopam Brahmaiva Jaganmoolam "

(Brahman alone of the nature of Vij~nAna and Aananda is the cause of this

universe ).

 

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ChAndhOgyam

**********************

Mantram 6.2.1: " All this Universe of diverse names and forms was prior to

creation only one Sath , the ever existent Reality , ParamAthman and

nonsecond (adhvitheeyam ) .. "

 

Mantram 6.3.3: " The Sath (Brahman ) being called AadEsA resolved , Let me

make each of these three elements three fold and three fold by mixing them

appropriately . This deity entered into these elements having Jiva as its body

( The Jiva is caused to enter carrying within itself the Supreme Self as its

own athman .) ; through this athman , the Jiva and the differentiated names

and forms " .

 

The 8th chapter of ChANdhOgyam (Dahara VidhyA ) talks about the Supreme

Brahman residing as Subtle ether in the small space of the heart for easy

meditation

purposes (DaharOpAsanA) . That Brahaman in the form of subtle ether is

nirvikAram (Sathyam , immutable) and hence is not affected by old age ,

hunger , thirst or desires . Every night , people unite with Dahara at the time

of

Sushupthy , they do not know that they have untied with this ParamAthman

in the daharAkAsam . DaharAkAsa is there for blessing the SaadhakA and

AntharyAmin is there as AadhAra or support .

 

" UpanishadhAm SathAni gAyanthy ThvAm : " observes Swamy Desikan

in this slOkam and then he elaborates on the ways in which the Upanishads salute

His Svaroopam , SvabhAvam and anantha KalyANa guNams . We shall study them

next .

 

Srimath Azhagiya Singar ThiruvadigaLE SaraNam ,

Daasan , Oppiliappan Koil VaradAchAri Sadagopan