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 :
******************************
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 :
*******************************
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 ) .
************************************************************************************************************************
kEnOpanishad
*****************
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) .
**********************************************************************************************************
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 ".
**********************************************************************************************************
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 ) ".
************************************************************************************************************
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 ".
*****************************************************************************************************************
MuNDaka Upanishad: 1.2 : " All this is Surely Brahman"
******************************************************************************************************************
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 )".
*********************************************************************************************************************
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 ".
***********************************************************************************************************
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) ".
***************************************************************************************************************
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 ).
***********************************************************************************************************************************
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
[Non-text portions of this message have been removed]
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