Request for Azhwar Vaibham CD ROM II Kaimkaryam support : Sri Vaikunta Stavam series : SlOkams 26-36

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SrI:

 

SlOkam 26

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JyOthi : Param Parama-tatthvam aTO ParamAthmaa

BrahmEshu cha Sruthishu yath Paravasthvadheetham

NaarAyaNastadhithi tadh visinashti kaachidh

VishNO; Padham Pramam ithyaparaa gruNAthi

 

(Meaning) : One Sruthi (NaarAayaNa anuvAkam) salutes Sriman

NaarAyaNan , the object of our meditation as the Supreme Being

in the form of Supreme JyOthi , Supreme Tatthvam (doctrine) and

as Supreme Soul and Brahman . The other Sruthi ( Kata valli )

identifies that vasthu as the Supreme abode of all pervasive

VishNu .

 

(Comments): Here , KurEsar refers to two Upanishads ( NaarAyaNa

anuvAkam and Kata Valli ) that salute VishNu as the Supreme Lord .

In the previous slOkam , KurEsar referred to two other Upanishads

( MahOpanishad and SubhAlOpanishad) in this context . The salutation of

NaarAyaNAnuvAkam is: " NaarAyaNa Param Bhramma tatthvam

NaarAyaNa: Para:, NaarAyaNa parO JyOthi: aathmA NaarAyaNa; para: " .

The Kata Valli Passage celebrating the glory of the Lord as ParamAthmA is :

 

" Vij~nAna SaaraTir-yasthu mana: pragrahavAn nara:

sOadhvana: pAramApnOthi Tadh VishNO: Paramam padham " .

 

SlOkam 27

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Santheedhrusa: Sruthisirassu parassahasraa:

Vaachastava praTayithum ParamEsithruthvam

kim chEha na vyajagaNa: krimidhAtrubhEdahm

krAman jaganthy nigiran punarudhgiran cha

 

(Meaning): Oh Sri Vaikunta NaaTaa ! There are thousands

of Upanishadic passages to salute your status as ParamAthmaa.

Your KaaruNyam and Sarva Rakshathvam was well demonstrated

in Your avathArams . For instance , no differences were found between

a lowly worm and the grand Brahma Devan at the times when You

measured the worlds with three steps as Thrivikraman or when You

swallowed the worlds as a small child floating innocently on

the bed of a pupil leaf or when You released the world from

Your stomach at the time of creation . Such is Your greatness

in blessing one and all with Your compassion !

 

(Comments): BhagavAn is abhinna nimitthOpAdhana KaaraNan

( Moola Vasthu as well as SahakAran) for the world . This is HisParamAthma

Tatthvam . His greatness and dayA for all the created beings is revealed

during ThrivikramAvathAram and Vada Pathra sayanAvathAram .

During Thrivikrama avathAram , His sacred feet touched the heads of

the mighty Brahma to the lowly worm and consecrated all of them .

During His Vada Pathra sayanam , He protected His created beings

from insect to mighty BrahmA by holding them in a small portion of

His stomach and then releasing them at the end of the deluge .His

sacred feet during ThrivikramAvathAram has been loudly proclaimed

by the VedAs like the sound emanating from a gigantic drum

( Thrivikramasya Vijaya DiNDimAyitham vEdhai : " . VishNu Sooktham

celebrates them as " SamooDam asya paamsurE "

 

SlOkam 28

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roopasriyaa Paramayaa paramENa dhAmnaa

chithraisccha kaiscchith uchithai: Bhavatha: charithrai:

chihnairanihnava parai: aparaisccha kaiscchidh

nicchinvathE Thvayi vipascchitha Isithruthvam

 

(Meaning): Those with discriminating intellect establish Your Supermacy

among gods through (1) The supreme lustre of Your body (2) references that

deal with unique incidents connected to Your life that has led to Yourself

being saluted as the One having many abodes (KsheerAbdhi/Milky ocean ,

Vaikuntam (Tadh VishNO: Param Padham sadhA pasyanthi Sooraya: ) ,

the minds of Yogis , Veda Siras/Upanishads and dhivya dEsams).

 

(Comments): Here , KurEsar gives the reasons for the intelligent

people to arrive at he conclusion that BhagavAn alone is

the Supreme Being . His Soumya/SubhAsraya roopam(Roopa SrI )

is unique among gods . The beauty and lustre of His body/dhivya MangaLa

vigraham , His weapons , His aabharaNams , His hastha Mudhrais

are not matched by any other gods . Other gods have karma sambhandham

( Karma yOnaya: ) and BhagavAn is totally untouched by karmAs . All

the others are " midikkilaa dEvar " ( those without any Srimath Gaambheeryam)

as described by by Thirumazhisai AzhwAr compared to our Lord .

 

SlOkam 29

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YasyA: kaDAkshaNam anukshaNam IswarANAm

Iswarya hEthurithi sarva-janeenam yEtath

Thaamm Sririthi ThvadhupasamsrayaNAth nirAhu:

ThvAM hi Sriya: Sriyam udhAhu: udhAra-vaacaha :

 

(Meaning): It is well known that the side glances of Sri DEvi

is the root (fundamental) cause for the ever growing wealth of

all gods . Because She (SrI Devi) has joined You , She is known as " SrI " .

The AchArya PurushAs like Swamy AlavanthAr and Thirumangai

AzhwAr describe You therefore as " Thiruvukkum Thiru " , the Lord of

the Supremely auspicious SrI Devi .

 

(Comments): The vaibhavam of Sri Devi and the impact of that

Vaibhavam on BhagavAn is alluded to in this slOkam . The pramANams

about the glories of MahA Lakshmi (Sri Devi ) conferring Sriya: pathithvam

to Her Lord as His lakshaNam (Chinham) are : " lOkEsa-savibhUtheenAm

kAraNam yannirIkshaNam " ( the Iswaryam of dhig PaalakAs arise because

of Your auspicious glances falling on them ) . " BrahmAdhyasccha SurA:

sarvE munayasccha tapOdhanaa: , yEdhanthE Thvath-padhascchAyAm

aasrithya KamalEswari ! "

 

SlOkam 30:

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MaayA ThvayA guNamayee kila yaa nisrushtA

Saa tE VibhO ! kimiva narma na nirmimeetE

kouthaskuthaa : sTirakutharka vasEna kEchith

sathyAm sruthou cha Bhadiraa Thvayi tannmahimnA

 

(Meaning): Oh ParamAthmA ! That Moola Prakruthi created by You

is made up of the three guNams . It is banished only when the chEtanam

practises SaraNAgathy at Your sacred feet . Great indeed is the power of

this Moola Prakruthi ( Maayaa) , which needs to be chased away with Your

grace . You gain a great joy , when that happens through the rite of

SaraNAgathy. Those who do not accept VedAs and ask distorted

questions out of their ignorance come under the influence of Your

Moola Prakruthi and attain a state of deafness and acquire

aasuri bhAvam ( demonic traits ) and get immersed deeply

in the swirling ocean of SamsAram ( VishNu Maayaa mahAvartha

mOhAndha tamasaa vruthA: according to Sage ParAsara).

 

SlOkam 31

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Ya: sTAvara krimi-pathanga-mathanga jaadhishu

anyEshu janhtushu sadhaiva vijAyamAna:

Thvam nithya-nirmala nirnjana nirvikAra-

kalyANa-sdhaguNanidhE ! Sa ithiritasthai:

 

(Meaning): Oh Lord , who is blemishless , firmly established,

untouched by the dhOshams arising from Karmaas , auspicious ,

unchanging unlike JaDa vasthus and staying as the undepletable

mine of auspicious attributes ! There are those with distorted

views declaring that You are the Jeevan that is born again and again

due to its Karmaas as tree, plant , creeper , worm , insect , birds ,

animals and other janthus . Your avathArams are out of Your own sankalpam

(volition) and are without any blemish and beyond the influence of any

karmaas . Those deaf kudhrushtis do not understand Your true nature and

state that You are indeed the same as the Jeevan , which is distinctly

karma vasyan. You are untouched by Karmaas and their influence .

 

(Meaning): VedAs salute BhagavAn as " ajAyamAnO BahudhA vijAyathE " .

His birth is not like ours , which is controlled by our Karmaas . BhagavAn

enters into all created vasthus and makes them function . He does not

undergo changes (vikAram) in Svaroopam like achEtanams or changes in

SvabhAvam like Jeevan or influenced by the Karmaas (na Maam

karmaNi limpanthi) . There is none , who is equal or Superior to Him .

BhagavAn is nithyan , nirmalan , Niranjanan and nirvikAran ( eternal ,

blemishless and changeless ) . He is defined by the Ubhaya Lingams

Blemishless and KalyANa guNa PoorNan) . This slOkam is to answer

the claims of Adhvaithis that the Supreme Being (Brahman) is NirguNa

Brahman without any attributes . BhagavAn's incarnations are

SuddhAvathArams ( free from thriguNams) and SvEcchAvatharams

( happening out of His own Sankalpam).

 

SlOkam 32

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Thvadh-dhrushti-jushDamidham aavirabhUth asEsham

nO chEth kaDAkshayasi naiva bhavEth pravrutthi:

sTAthum cha vAnchathi jagath tava dhrushtipAtham

tEna sruthou jagadhishE hi jagath ThvamEva

 

(Meaning): All the chEtana - achEtana vasthus of the world

await the glances from Your auspicious eyes to fall on them .

If your glances do not fall on them , they can not even make

a movement . For staying in existence , the objects of the world

depend on Your rejuvenating glances .Therefore the VedAs

declare You as the World itself (Sruthou Thvam yEva Jagath

jagadhishE ).

 

(Meaning) : Vedam says that the acts of creation , protection and

dissolution as the acts of the Supreme Being : " Tadhikshitha bhau syAm

prajAyEyRthi " . From this pramAnam , it becomes clear that the Lord's

KatAksham is the root cause for the creation of the world

and its beings . Swamy AlavanthAr elaborated this Veda PramANam this way:

" nAvEkshasE yadhi, tathO bhuvanAnyamUni nAlam PrabhO ! bhavithumEva

kutha : pravrutthi : ? " . Oh Lord , if your glances had not fallen on the

world , how could they have originated and stayed into existence ?

 

SlOkam 33

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yEvam BhagO ! iha bhavath-paratantra yEva

saBdhOapi roopavath amushya charAcharasya

Iswaryam Idhrusam idham sruthishUdhitam tE

paapeeyasAm ayam ahO ! Thvayee mOhahEthu:

 

(Meaning): Oh Bhagavann with the six attributes of

Jn~Anam , Sakthi , Balam , Iswaryam, Veeryam and Tejas !

The VedAs point out that all the sentient and insentient ones

have been given names and forms by You .You are indeed behind

them shining as Naama Roopa Prapancham . They are totally under

Your control . This unique greatness of Your glories makes

the great sinners become filled with jealousy and get

deluded in the process (anAdhi pApavAsanAmushithaasEsha-

sEmusheekANAm according to AchArya RaamAnuja) .

 

(Comments): There are many pramANams quoted by

SrivathsAnkAcchAr Swamy about the Lord creating

the Naama-Roopa Prapancham ( NaamAni RoopANi

vichithya dheera: , nAmaroopE vyAkarOth , nAmaroopE

VyAkaravANi ).None of the others are resoponsible for

Jagath KaaraNam ( na BrahmA nEsAna: ) . Vedam states :

" yEkO ha vai NaarAyaNa aaseeth " .

 

SlOkam 34

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yE Thvath kaDAksha lavalakshyam iva kshaNam thai:

Iswaryam Idhrusam alabhyam alambhi pumbhi:

yath kEapi sanjagarirE ParamEsithruthvam

tEshAmapi Sruthishu tann-mahima-prasangAth

 

(Meaning): Those occupying high positions as Brahma and Siva

attained their lofty offices only though the small portion of Your

auspicious glances falling on them for a fraction of a second .

They climbed to a state not attained ever by chEtanams. They

are called even Iswarans as a result of the BhagavAn's anupravEsam

that makes them an amsam of the Lord and they follow the path

laid out by BhagavAn to do their duties as the Creator (Brahma) and

destroyer of the Universe (MahEswaran) .

 

(Comments): Oh BhagavAn ! You alone have limitless Iswaryam.

When Your glances on one due to his Poorva Janma sukrutham ,

that soul is blessed to attain high status as per Bhagavath GitA

 

Yadh yadh vibhUthimath satthvam SrimathUrjithamEva vaa

tatthadhEvAvagaccha thvam Mama tEjOmsa-sambhavaath

 

About Brahma and Sivan attaining the status as Creator of

the Universe and destroyer of the same, BhagavAn Himself says :

" MadhAdarsitha PanTAnou srushti-samhAra kaarako " . They

follow the path laid out by Him (Bhagavan ) and due to His

anupravEsam ( entry inside them) go about performing the duties

of creation and destruction of the universe .

 

SlOkam 35

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nithyEshu vasthushu BhavannirapEkshamaiva

tath-tath svaroopam ithi kEchidhihabramantha:

Iswaryamathra Tava saavadhi samgiranthE

BrUthE thrayee thu nirupAdhikam Isanam tE

 

(Meaning) : In our VisishtAdhvaitha darsanam , we accept

as eternal , Moola Prakruthi , Jeevans and Nithya Sooris

( eternally liberated chEtanams) through Veda PramANams.

There are others , who out of delusion contend that Your Lordship

is limited in scope over these eternal entities (Iswaryams) .

Vedam on the other hand asserts that Your control over them

is total , limitless and reaches out everywhere .

 

(Comments) : Here , KurEsar criticizes the Yaadhava PrakAsa Matham ,

Saiva Matham and the Matham that holds that the good and bad

happen to one due to the power of their karmAs and Bhagavan has no

role in controlling them . KurEsar cites the veda PramANam of

" Pathim ViswasyAthmEswaram " and therefore nothing in

His universe happens without His sankalpam and He is the Sattha of

all padhArTams/vasthus and they are all tied to Bhagavath Iccha .

 

SlOkam 36

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icchAtha yEva Tava viswa padhArTa satthaa

nithyam priyAstava thu kEchana thE hi nithyaa:

nithyam ThvadhEka Paratantra nija svaroopaa

bhAvatka-mangaLa-guNaa hi nidarsanamna:

 

(Meaning) : Oh Bhagavann! The existence (satthaa) of

all vasthus (entities) is realized only through Your

sankalpam . Among them , You select a few to stay

eternal such as ThriguNam , Kaalam , Suddha Satthvam

Nithya VibhUthi , Nithya Sooris and Dhivya MangaLa

Vigraham . The Jeevans are eternal(nithyam) in Svaroopam but

become non-eternal ( changing/anithyam ) by SvabhAvam .

Even the latter , who are nithyam in Svarropam but

anithyam in SvabhAvam are " Iswara SankalpAsritham :

take refuge in Iswaran's sankalpam and gain their Satthaa).

 

(Comments): Here , KurEsar criticizes the VaisEshikAs , who

accept Jn~Ana , Balaadhi sakthis but refuse to accept

His sankalpa sakthi and points out that all vasthus are

under the Lord's total control through His sankalpam . This way ,

KurEsar established Nithya VibhUthi for BhagavAn . The key

pramANam here is " IcchAdhEva Tava Viswa-padhArTa Satthaa " .

 

Swamy KurEsar ThiruvadigaLE SaraNam ,

Daasan , Oppiliappan KOil VaradAchAri Sadagopan