ThiruppANAzhwAr AvathAra Dinam
SRI:
SrI NaarAyaNa Yatheendhra MahA DesikAya Nama:
Dear BhakthAs :
Today , adiyEn will cover slOkams 9 to 11 .
SlOkam 9
**************
karOshi na kriyasE kEnApi sTApayasi na samsTApyasE ananya sTitha:
harasi nikhilam na hriyasE Aheendhra-nagrEndhra anaga-jyOthi: sphuran
(Meaning according to D.R.Swamy ): Oh Lord of Ahindranagaram !
Thou shinest as a faultless effulgence (Knowledge) by Thyself
without any outside help . Thou dost create every thing but Thou art
not created by any one . Thou dost protect but are not protected by
any one else . Thou dost destroy , but art indestructible .
(Comments): Oh Lord of Thiruvaheendhrapuram ! Oh Lord with unchanging
sankalpa-maya jyOthi (effulgence ) ! No one is powerful enough to alter Your
sankalpam (will) . All deeds of Yours are empowered by Your sankalpam .
You bear everything in this universe but nothing supports You as Your
AadhAram .You create the entire universe with Your sankalpam but no one
can be identified as Your creator . With the power of Your sankalpam ,
You protect all the entities of this universe but no one protects You .
Your sankalpa Balam destroys the world during PraLayam but You can
not be destroyed by anyone. Thus You carry out Your duties of Creation,
Protection , destruction and bearing of the Universe and its beings
with the majestic power of Your sankalpam without assistance from any one .
It is for these reasons , You are saluted as the Para Devathai (Supreme One).
(Additional Observations) : In the previous slOkam , the svaroopam ( essential
nature ) and the svabhAvam ( inherent property )of the Supreme Being ( the
ultimate
God-head) was " postulated " in the Upanishadic language . In this slOkam ,
the svaroopam and svabhAvam of the Achyutha Para Brahman is recast
in terms of the Brahma Soothram ( Jagath VyApArathvam ) .
Sri D.R. Swamy points out that the MangaLa slOkam of Brahma Soothram
(akhila bhuvana janma sTEma-bhangAdhi leelE ) and the soothram 1.1.2
( JanmAdhyasya yatha: ) repostulate what Upanishads (Taittiriyam III.1
and ChAndhOgyam VI.ii.1 and 3) state . Here , the Upanishads and the Brahma
Soothram ( 1.1.2) deal with the svabhAvam and svaroopam of Brahman as
Omniscient , Omnipotent , Dayaa-Nidhi from whom proceeds the origin ,
sustenance and dissolution of the multitudinous and multi-faceted
entities of the world .
It has been pointed out that Swamy Desikan goes one step beyond as
NigamAntha MahA Desikan . He accepts the Lord as the Creator , protector
and the destroyer of all the entities of the world ( Tava anaga JyOthi:
sphuran nikhilam karOthi , sTApayathi , harathi) ; Swamy Desikan adds
that He does it all without any external help ( ananya sTitha: karOthi ,
sTApayathi , harathy ) . He does it all by Himself and that is the uniqueness
of this "anaga jyOthi " ( unchanging sanklapa JyOthi of the Supreme Being,
Aheendhra Nagara NaaTan) .
SlOkam 10
**************
aNU pramithasya api Achyuta Sakthis-tava sakala-dhAraNAdhi prabhUthA
tEna PrathivasthupoorNa: srUyasE aprathihatha nija-sTithi: sarvagatha:
(Meaning according to D.R.Swamy ) : Achyuta ! Even while Thou art contained
in an atom , Thy prowess in regard to supporting all objects is immense . Hence
,
Thou art proclaimed by the VedAs as One having untrammeled existence
(everywhere) and spreading Thyself everywhere , fully manifest Thyself in
each and every object .
( Comments): Oh Lord Dhaiva Naayaka , who does not abandon any one ,
who sought Your protection ! You enter into atomic sized vasthus and pervade
them . You are the indweller in all objects of every size . There is no place ,
where
You are absent . While You are inside the atomic-sized or gigantic-sized
vasthus ,
You display Your power to bear them and direct them . You thus display Your
fullness (PoorNathvam) in all objects . Vedam salutes You therefore as
Prathi-vasthu
PoorNan . There are no obstacles for Your pervasion of all objects. You are
the indweller of them all and pervade them outside as well . You surround them
(vyApthi) inside and outside .
( Additional Observations ) : The " Prathi-Vasthu PoorNathvam " of the Supreme
Being is emphasized in this slOkam . He is even inside the tiniest atom and
still retains His capacity to protect and direct every thing . Thus He retains
His
PoorNathvam in the tiniest or largest objects and is saluted by the Sruthis
as Prathi-Vasthu PoorNan . He stays in every vasthu and everywhere as
ParipoorNan ( OmkArAthmaka Iswara tatthvam ) . Sruthis therefore eulogize
Him as " Pathim VisvasyAthmEswaram " and " yEsha SarvabhUtha antharAthmA
apahathapApmA dhivyO Deva yEkO NaarAyaNa: " . The Saanthi mantram of
IsAvAsya Upanishad invokes this ParipoorNa Tatthvam of the Lord by
invoking it (PoorNam) SEVEN times :
"Om PoorNamadha: PoorNamidham PoorNAth PoorNamudhachyathE
PoorNasya PoorNamAdhAya PoorNamEvAvaSishyathE "
SlOkam 11
****************
sakalAnAm dharaNa niyamana SwAmithva niyama samsTitha: sarvatanu:
SrUyasE Achyuta sarva: svayam darSitha kArya-kAraNathva karBhura:
(Meaning according to D.R.Swamy ) : Achyutha ! Thou doth always support
and sustain every time , doth command them (into action) and doth stand out
as their overlord . By having everything and everyone as Thy body , Thou dost
demonstrate that Thou art both cause and effect mixed together . Therefore,
the VedAs refer to You as all (Sarva: ).
(Comments): Oh Achyuta ! You bear all the objects of the universe (i-e) with
Your
svaroopam , You make the vasthus retain their svaroopams .You direct and
command all the vasthus while staying as their indweller . You stay as their
Lord (SwAmi) (i-e) You accept through Your Lordship all the phalans from
their actions as Your own . These three aspects -- supporting , commanding
and staying as the Master -- stay with You always. As a result , all the
vasthus
become Your body (Sareeram) and You stay as their AathmA . You accept
the gross objects (SthUla vasthus) as Your Sareeram and become the cause
( the Kaarya PoruLkaL) . You use sookshma vathus (subtle objects) as sareeram
and become kaaraNa PoruL .Therefore all the sabdhams describing
the entire SthUla and Sookshma vasthus only denote You . Therefore Vedas
recite that " YOU ARE EVERY THING " .
(Additional Observations) : The PradhAna Paritantram ( the central doctrine)
of VisishtAdhvaitham (Viz) ., the body-soul relationship between the world
and the Lord is referred to here . This cardinal doctrine and the implications
of this relationship has been referred through the salutation of Lord
DevanAthan
as "Sarva Tanu" ( One who has got the individual souls and the inert matter as
His body ) .The sentients and the insentients are His body(Tanu/Sareeram) and
He is their antharAthmaa/indweller . He is their AadhAram ( Support) , NiyAmyan
( Commander ) and Seshi ( Master) . The Chetanams and achEtanams forming
the Lord's body are the AadhEyam ( Supported) , NiyAmya ( one that is
commanded)
and Seshan ( servant , one who exists for the benefit/enjoyment of the Seshi) .
The first half of the slOkam focuses on this cardinal doctrine :
sakalAnAm dharaNa-niyamana-swAmithva niyama samsTitha: sarva tanu:
Our Lord is responsible for dharaNam ( supporting) , Niymanam ( directing )
and Swamithvam ( Lordship) . He never slips from this sTaanam as Achyuthan
( niyama samsTithan) and has all of the sentients and insentients as His body
( Sarvatanu: ) .
The second half of the slOkam focuses on another cardinal doctrine of
VisishtAdhvaitham:
SrUyasE Achyuta sarva: svayam darsitha Kaarya-KaaraNathva karBhura:
Here reference is made to the VedAs saluting the Lord as the Cause and
the Effect ( KaaraNam and Kaaryam ) . Thus He covers all and is "Sarvan " .
He has gross objects as His body and becomes Kaarya Vasthu ; He has
subtle vasthus as His body as well and becomes KaaraNa Vasthu.
All the sabdhams describing the entire range of vasthus thus refer
to Achyuthan . Therefore , the VedAs salute Him : " Tath Sarvam
Thvamasi " ( Thou art every thing ) .
Srimath Azhagiya Singar ThiruvadigaLE SaraNam ,
Daasan , Oppiliappan Koil VaradAchAri Sadagopan
[Non-text portions of this message have been removed]
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