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Twelfth SlOkam of SrI DevanAyaka PanchAsath
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SvAdhIna visva vibhavam Bhagavan visEshAth
ThvAm DevanAyakam usanthi parAvaraj~nA:
prAya: pradarsayithum yEthath ithi pratheema:
Thvadh Bhakthi-bhUshitha-dhiyAm iha dEvabhAvam
Extended meaning:
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Oh DevanAyaka Bhagavann! The entire Universe is Your
special Isvaryam as LeelA VibhUthi. This universe is
totally under Your control and command (Sva adhiNa viswa
vibhavam). You shine as the One and Only Lord of
this Universe created by You. Brahma Devan and all
the other DevAs like Indhran along with the other assemblies
of Devaas serve You as Your humble and devoted servants .
The Brahma Jn~Anis (parAvaraj~na:), who clearly comprehend
Your Lordship over the DevAs prefer to address You particularly
as DevanAthan with affection ( ThvAm visEshAth Deva Naayakam
usanthi). When we examined why the Brahma Jn~Anis
like to address You as the Lord of DevAs (DevanAthan)
although they are fully aware of the fact that
Your Lordship extends to the entire universe and
not just to the DevAs, we understood their subtle
reasons. The intent of the Brahma Jn~Anis in this context
is for reminding every one of the reality that those
who worship You at ThiruvahIndhrapuram with visEsha
unwavering Bhakthi and lose their heart in that process
earn the high status of DevAs(Deva BhAvam) .That is why
they with their mind adorned with visEsha Bhakthi for
You ( Thvath Bhakthi bhUshitha dhiyAm )address and
salute You as DevanAthan. Due to Your aasritha Vaathsalyam ,
You bless particularly those , who performed SaraNAgathy
to you at Your dhivya dEsam and promote them to
the assembly of DevAs , who are very dear to You .
Additional Comments:
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ParAvaraj~nA:
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These are Brahma Jn~Anis, who have a clear
understanding of The Tatthva Thrayam ( Prakruthi, Jeevan
and Iswaran) as well as arTa Panchakam ( PrApya Svaroopam/
Iswara Svaroopam , PrAptha Svaroopam/JeevAthma Svaroopam ,
Upaaya, Phala and VirOdhi Svaroopam .These blessed ParAvaraj~nA:
recognize and addres You as Deva Naayakan since they know
clearly that the whole world and its beings created by You
is under Your control and protection.
Deva BhAvam and Asura BhAvam:
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In the 16th chapter of SrImad Bhagavath GitA , Sri DevanAtha
PerumAl in His incarnation as Lord ParthasArathy instructs His
disciple , Arjuna on the categories of the created beings
as divine and demonical ( Devaas and asuraas displaying
Deva and asura bhAvams rspectively).In the preceding three
chapters, GithAchAryan instructed Arjuna in the words of
AchArya RaamAnjA on:
" ---Prakruthi-PurushayO: BHAGAVATH VIBHUTHITHVAM , VibhUthimathO
BhagavathO VibhUthi-bhUthAdh achidh vasthuna: chidh vasthuna:
cha , Bhaddha-mukthObhaya roopAdh , avyayathvavyApanabharaNasvAmyai:
arTAntharatayaa PurushOtthamathvEna yATAthmyam cha varNitham".
Swamy AadidEvAnandA's translation of this revelatory passage
and that which precedes it takes the following form:
" In the preceding three chapters were elucidated the following,
(1) What constitutes the nature of the physical reality
(Prakruthi) , i.e., of the individual Self (PurushA ) taken
separately and in conjunction with each other ; (2)that their
conjunction is the result of attachment to the GuNAs , and their
separation , the result of non-attachment;(3)that PRAKRUTHI
AND THE INDIVIDUAL SELF IN WHATEVER MODES OF EXISTENCE THEY BE ,
BOTH CONSTITUTE THE GLORY (VIBHUTHI)OF THE LORD; and
(4)that the real nature of THE LORD AS THE SUPREME PERSON
IS DISTINCT FROM UNCONSCIENT MATTER (PRAKRUTHI) AND
CONSCIENT ENTITY (PURUSHA) IN BOTH THE STATES OF BONDAGE AND
FREEDOM , AS HE ( THE LORD OF ALL) IS IMMUTABLE , PERVADING ,
SUPPORTING AND RULING ".
Swamy Desikan seems to have in mind , the comforting assurances
that was given to us by GithAchAryan using Arjuna as a pretext(vyAjam):
Dhaivee sampadhvimOkshAya niBhandhAyAsurI mathA
Maa sucha: Sampadham Dhaiveem abhijAthOsi PaaNDava
---Bhagavadh GitA: 16.5
(Meaning):" The Divine destiny is deemed to lead to liberation ,
the demonaic to bondage , grieve not , Oh Arjuna , YOU ARE BORN
TO A DIVINE DESTINY.
This Divine destiny is what Swamy Desikan refers to as
"Deva Bhaavam" in this slokam. This Deva BhAvam or
Dhaivee Sampadh is attained by those possessing a mind
adorned with Bhakthi for You ( Thvadh Bhakthi-BhUsitha DhiyAm
iha DevabhAvam ). Like flowers for SirOlankAram to a lady ,
VisEsha Bhakthi is the adornment for the fortunate , who
perform Kaimkaryam for the Lord of ThiruvahIndhrapuram
and lose themselves over His dhivya soundharyam .
They become members of the Deva GhOshti and without
doubt attain Moksham . GithAchAryan uses in the above slOkam
the very words (Maa Sucha: ) that He is going to use in
the sacred Charama slOkam of His in the 18th chapter
( MokshayishyAmi Maa Sucha:). This then is the MokshAnugraham
through SaraNAgathy to the Lord of ThiruvahIndhrapuram
as members of Deva GhOshti as referred to in the Charama
slOkam of the most merciful Lord.He confers Deva BhAvam on
those , who seek His RakshaNam and raises them to Deva GhOshti
and earns in the process the title of Deva Naayakan.
In the next posting , Swamy Desikan describes how
the entire ChEthana and achethana tatthvams shine
in the divine body of Lord DevanAthan as special
weapons and Aabharanams.
Today , let us enjoy the 13th slOkam of SrI DevanAyaka PanchAsath
which refers to the divisions of the three Tatthvams and
their presence as the asthrams (weapons)and bhUshaNams
( aabharanams/decorating entitites) on the Lord's ThirumEni.
This slOkam deals with the Svaroopam (its essential nature),
Sthithi,and pravrutthi (vyApAram) of the three Tatthvams
(ChEthana-achEthana-Iswara Tatthvams) and relates them to
the appropraite weapons and Abharanams seen on
the Lord's divine body .These doctrines are covered by
Swamy Desikan in detail in the Tatthva Thraya chintanaadhikAram
of SrImad Rahasya Thraya Saaram .