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Oppiliappan List Archive: Message 00090 Mar 2005

 
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SlOkam 51
************
 ThrayyudhyathA Tava yuvathva- mukhai: guNoukai:
    aanandhamEdhitham iyaan ithi sanniyanthum
 tE yE satham thvithi paramparayA pravrutthA
    naivEsha vaangmanasagOchara ithyudhAha

 (Meaning): Oh Bhagavann ! When the VedAs attempted to measure
 (quantify) Your aanandham , which continued to grow from the assembly of
 GuNAs starting from Your Youth  , they ( the VedAs ) counted in
 units of hundred and proceeded in an upward spiral from the Human
 aanandham to the aanandham of Brahma dEvan and gave up finally
 the count by concluding rightfully that there is no limit toYour aanandham.
 That aanandham of Yours is declared  as immeasurable and beyond
 count  by the VedAs . They continue to grow (yEdhitham) like Thrivikraman's
 form (vardhamAna: ) .


 (Commentary ): The aanandha svaroopam of Brahman was saluted earlier
 (24 th slOkam ) according to the way shown by VedAs ( AanandhO BrahmEthi
 vyajAnAth , AanandhAdhyEva khalvimAni bhUthAni jaayanthE ). KurEsar's words
 in the 24th slOkam are : " Aanandhamaiswaram  avaangmanasAvagAhyam
 aamnAsishu satha-guNOttharitha-kramENa " . Here , KurEsar points out that ,
 this Aaanandham of the Lord can also be a guNam as per the revelation of
 Aanandhavalli manthram (Aanandham BrahmaNO vidhvAn ) .
BruhadhAraNyakOpanishad
 also celebrates BrahmAnandham this Aanandham growing hundreds of folds
 starting from human aanandham and growing beyond the gigantic aanandhan of
 Brahma Devan ( section 6.3) . All the VedAs ( Thrayee) give up their
 attempts  to fully describe the aanandham behind  even one guNam like Youth
 ( "Yuvath-mukhai: guNougai: yEdhitham Aanandham iyAn ithi sanniyanthum"
 asakthA: ) .

 SlOkam 52
 *************
 yEvam tayA chathurayA Tava youvanAdhya:
    sarvE guNA: saha samastha vibhUbhisccha
 pravyAhruthA: syuravadheen avadheerayantha:
    vaachAmagOcharamahAmahimAna yEva

 (Meaning): Oh Bhagavann! The clever and competent VedAs
 declared that the assembly of Your auspicious GuNAs starting
 from Your youth together with Your Iswaryams of LeelA and
 Nithya VibhUthis are limitless and have the Vaibhavam that is
 beyond  descriptive powers of  the faculty of speech .

 (Commentary) : Here , KurEsar reminds us that the immeasurable
 magnitude of BhagavAn's aanandha guNam is not limited to just
 one GuNam like youth but it spreads to all the auspicious attributes of
 the Lord .In Aanandavalli , Sruthi starts with the guNam of youth ( yuvaa
 syAth) and then continues with srEshta Jn!Anam , Jagath SwAmithvam
 and other  guNams and declares that the BrahmAnadham associated
 with them are beyond descriptive power of the speech faculty  .

 SlOkam 53:
 ************
 samvarthavarthi nikhilam nitabhJ~nam aJ~nam
    chithrE cha karmaNi yaTArhamahO ! niyacchan
 sadhya: krimidhruhiNa-bhEdham abhEdhamEtadh
    aaviscchakarTa sakrudh- eekshaNa dheekshaNEna

 (Meaning ): Oh Bhagavann ! What a wonder ! During the time of
 the great deluge ( PraLayam) ,  You protect  all the chEtanams
 staying like jada vasthus ( achEtanams) in  a tiny portion of
 Your stomach since they are helpless  due to the shrunken state of
 their Jn~Anam  . Once again , at the time of creation (Srushti) ,
 You decide to look at the same instant at all of them( protected jeevans )
 resting safely inside Your stomach and immediately the naama-roopa
 prapancham in all its multi-faceted splendor springs forth .  With that
 KatAksham , this world from the lowly worm to the mighty Brahma Devan
 is created by You without any partiality . You are guided in this act of
 creation only by their karmaas .

 (Commnetary) : KurEsar's choice of words in his Sri Sookthis are always
 the distillation of essence of Sruthis and the thoughts of his AchAryan's
 SrI BhAshyam . This slOkam is an excellent illustration of that
 style(saili).

 BhagavAn has the six attributes starting from Jn~Anam (ShADguNya PoorNan).
 Here , KurEsar pays tribute now to the first of the Six GuNams (viz) .,
Jn~Anam .
 BhagavAn creates this universe out of Dayaa(KaruNai) and endows the Jeevans
 with a body, indhriyams, Jn~Ana visthAram according to their KarmAs ( Karma
 anuguNam) ; further , he blesses them with His (Bhagavath) Saasthrams
 to help them discriminate between the auspicious and the inauspicious .
 VedAs celebrate this compassionate act of creation by the Lord.

 During the time of PraLayam , the state of Jevans is like the state of
 achEtanam without Jn~Anam . They get amalgamated with Bhagavan like
 the water absorbed by the hot iron . Lord absorbs and protects these
Jeevans  ,
 which do not have any naamam or roopam . They ( Jeevans) could not be
 seperated  from the Lord (abhEdham yEthath) . SrivathsAngAcchAr Swamy
 quotes  a magnificent passage from Sri BhAshyam to illustrate KurEsar's
 thoughts  here  ( Sri BhAshyam : 2.2.3):

 "Sa BhagavAn PurushOtthama:  - - -leelA pravruttha:  , yEthAni karmANi
 sameecheenAni , yEthAni asamacheenAni ithi karma-dhvaitham samvidhAya  ,
 tadhupAnOchitha- dEhEndhriyaadhikam tanniyamana sakthim cha sarvEshAm
 kshEtra-jn~Anam saamAnyEna pradhisya - - - antharaathmatayaa anupravisya ,
 anumanthrutayaa cha niyacchan thishtathi " . KurEsar's 53rd slOkam is
 a marvellous summary of the Sri BhAshyam passage the Lord's srushti leelai
 in line with KarmAs ( KarmAnuguNam ) and thereafter , anupravEsam and
 anumanthruthvam . The Jeevan at the time of PraLayam was like a JaDa vasthu
 ( aj~nam) . Its Jn~Ana sakthi was dull and  shrunken ( nirabhij~nam) .
 Then , the Lord decided to create the Naama-roopa prapancham
 consistent with the karmAs of the individual jeevans (YaTArham )
 and after srushti entered into them as antharyAmi Brahman
 and directed them .  He creates and empowers the Jeevans with
 sakthi according to their history of karmAs and does not evince any
 partiality or preferences as per the Brahma Soothram's revelation:
 " vaishamya nairgruNyE na saapEkshathvAth " .

 SlOkam 54
 ************
 astham udh-udhyadh upachAyi  apachAyi chaivam
    Isam dharidhramaTa jangamam apyaningam
 viswam vichithram avilkashaNa veekshaNEna
    vikshObhayasyanavadhi: Batha ! sakthiraisee

 (Meaning) : Oh Lord ! Your matchless Sakthi is wonderous indeed .
 With the same sankalpam , You create the different species among
 Your creations ranging from those which grow and those which shrink ,
 as well as those , which reach an auspicious state and the others
 which propel themselves into an inauspicious state . All these polar
 opposites among Your creations arise as a result of Your unimaginable
 power .

 (Commentary ) : In the previous slOkam the Jn~Anam of the Lord was
 saluted .Here , one more guNam of the Lord , Sakthi is celebrated .
 VedAs salute this adhbhutha sakthi : " ParAsya Sakthi vividhaiva
 srUyathE " . He creates , enters into them and commands them
 through that matchless sakthi . This universe consisting of mutifarious
 wonderous entities are created with transformations and differentiations
 with the power of that sankalpa sakthi ( vichithram viswam avilakshaNa
 veekshaNEna vikshOpayasi) . KurEsar expresses his marvel over that
 Sakthi of the Lord .

 SlOkam 55
 *************
 roopa-prakAra pariNama krutha vyavasTam
    viswam viparyasithum anyath asath cha karthum
 kshAmyan svabhAva-niyamam kimudheekshasE Thvam ?
    svAtantryam Iswaram aparyanuyOjyam aahu :

 (Meaning) : Oh Bhagavann ! This world made up of sentients and
 insentients undergoes changes in form ( roopams) and modes
 ( tanmai/PrakArams) . You have the power to transform them
 (Chetanams and achEtnams) into different forms or to change
 them into different objects of creation or to make them nonexistent
 ( viparyasithum , anyath karthum ,  asath karthum cha KshAmyan) .
 While You are so powerful to bring forth any thing You wish , You rule
 them largely according to their svaroopams and SvabhAvams  .
 That restrained approach of Yours is very hard to understand
 ( Thvam SvabhAva niyamam kim udheekshasE ? ) . In this context ,
 VedAs and the wise men state that the independence unique to
 You ( Iswaram SvAtantryam) is beyond al of  our comprehension
 and it is not possible to explain why you anticipate SvabhAva
 niyamam inspite of Your SvAtantryam .

 (Commentary ): After paying tributes the two of the Six guNams
 ( Jn~Anam and Sakthi) , KurEsar shifts his attention to the third
 of the six guNams of the Lord (i-e) ., Iswaryam .For the JaDa vasthus ,
 svaroopa pariNaamam is siddham from timeless times ( anAdhi );
 similarly , for the Jeevans  , SvabhAva PariNamam is present (siddham)
 from time immemorial . This differnce between the achEtanam and
 ChEtanam  is brought about by Bhagavath Sankalpam . In Sri BHAshyam ,
 AchArya RaamAnuja comments on this difference : " JN~Ana sankOcha
 vikAsa lakshaNO jeevasyAnyaTA bhAva:  , viyadhAdEsthu svaroopAnyaTaa
 bhaava lakshaNa: " . ChEtanam has Jn~Anam , which may shrink and expand .
 AchEtanam is JaDa vasthu and has no Jn~Anam . This differentiation ( Bhaava
 lakshaNa vyavasthai ) is attributed to Bhagavath Sankalpam . This is
 the "roopa PrakAra pariNAma krutha vyavasthaa " referred to in this
 slOkam by KurEsar . Lord uses it to to create , transform and dissolve
 the chEtana-achEtanams of the universe according to these rules
 ( viswam viparyasithum , anyath karthum asath karthum KshAmyan) .
 Occasionally , BhagavAn chooses not play by these standard rules and
 creates the basis for the unsettled discussion to classify such nonstandard
 leelaas as  either svaroopAnyathA bhAvam or SvabhAvAnyathA bhAvam .
 He transforms a achEtana vasthu in to chEtanam with Jn~Anam . For example ,
 the stone on the road side got transformed into Muni Pathni (Ahalyaa);
 the pieve of charcoal got transformed into an infant ( Pareekshith raajaa)
..
 When Droupathi maana samrakshaNam took place , it was BhagavAn's
 Sankalpa roopa SvAtantrayam created the cotton , the thread , the color ,
 the weaving , the length of the clothing needed for her . This is referred
to
 in the fourth paadham of the slOkam to salute the adhisayam of Sankalpa
 Roopa SvAtantrya Iswaryam m that is beyond our comprehension: "SvAtantryam
 Iswaram  aparyanuyOjyam aahu : " .We can neither understand this Iswara
 Sankalpa SvAtantryam  nor ask why that takes place.


Swamy KurEsar ThiruvadigaLE SaraNam ,
Daasan , Oppiliappan Koil VaradAchAri Sadagopan

Srimate Sri Laksminrisimha Divya Paduka Sevaka
Srivan Satakopa Sri Narayana Yatindra Mahadesikaya Nama:




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