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Oppiliappan List Archive: Message 00099 Mar 2005

 
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SrI :

SlOkam 62
************
kshAnthis tavEyam iyathi mahathee kaTam nu
     muhuEdhahO ! Thvayi kruthAnjali pajarEshu
ittTham svathO nikhilajanthushu nirvisEsham
     vAthsalyam uthsuka janEshu kaTam guNastE

(Meaning) : Oh Bhagavann! How does Your great guNam of
Forbearance (Patience) gets overtaken by those adorning
the shield of anjali( folding the palms in a gesture of reverence
to You ) ?  Thus , your intrinsic vaathsalyam (affection) for all
janthus --independent of the differences that they are good or bad--
does not seem to make it (Your Vaathsalya guNam) some thing
unique for those , who are deeply attached to You .

(Commentary ) : Here , Swamy KurEsar salutes the natural Vaathsalya
guNam of " the Sarva SahishNu " , VishNu . Swamy AlavanthAr peformed
upadEsam for us about the extraordinary power of our Anjali MudhrA :
" Anjali ParamA MudhrA kshipram DevaprasAdhini " ( Anjali is a supremely
powerful gesture that brings the Lord's anugraham swiftly) .Anjali is
an amsam of SaraNAgathy . Swamy Desikan created later a SrI Sookthi
named "Anjali Vaibhavam "   to extoll the greatness of Anjali MudhrA
celebrated by Swamy AlavanthAr . For those wearing anjali as Kavacham ,
the anger of the Lord is held back . For those who are totally devoted to
the Lord , KurEsar says that it is not a surprise that BhagavAn's
Vaathsalyam takes on the form of a guNam of the Lord .

SlOkam 63
************
viswam dhiyaiva viracchayya nichAyya bhUya:
    sanjahrusha: sathi samAsrithavathsalathvE
aajagmushastava gajOtthama BrumhithEna
    padham parAmamrusushOapi cha kaa maneeshA ?

(Meaning) :For You who through Your sankalpam create, protect and destroy
the Universe ;  Your Vaathsalyam brought You to the side of the pond , when
You heard the heart rending cry of GajEndhran (AadhimoolamE ) arising from
his  battle with the powerful crocodile . You arrived at lightning speed on
Garudan , cut asunder the head of the crocodile and massaged
the sore foot of that elephant with Your sacred hand to reduce its pain .
adiyEn does not fully comprehend the depth of Your Vaathsalyam
displayed by that comforting gesture .You who is so powerful neeed not
have come directly to the pond side ; with Your sankalpam alone , You could
have killed the crocodile from Your comfortable seat in SrI Vaikuntam . Y
our overflowing affection however for Your  devotee got You to the pondside
in such a hurry . Not only did you arrive with utmost haste to the pondside
to kill the enemy of Your Bhaktha Janam but you also massaged with Your
own hands , the leg of the king of Elephant with great tenderness .
How are we to understand the depth of this Vaathsalyam towards
Your bhaktha janams ? We will never comprehend it fully .

SlOkam 64
************
ya: kaschidhEva yadhi kinjana hantha! janthu:
     bhavyO bhajEtha bahgavantham ananya chEthA:
tamm sOayam Idhrusa iyAn ithi vApyajAnan
     hai ! VainathEya samam apyuraree karOshi

(Meaning) : Oh Bhagavann! When a janthu becomes sanctified
through Bhagavath KatAksham and seeks Your protection without
any other recourse or prayOjanam , then You overlook any and all
blemishes that janthu has and treat that janthu on a par with
Your antharanga Parijanam , GaruDaazhwAn . This is indeed
a matter of great wonder .

(Commentary ): The end limit of forbearance is Vaathsalyam .
As AzhwAr says : " yEzhai yEthalan  Keezh-mahan  yennAthu irangi" .
The Lord  doe not think that this one is a poor bloke or from a lowly
background and makes even a Paapi transform into  a Parisuddhan
through His JaayamAna KatAksham .He does not look at the dhOshams
of those , who seek His protection . He even treats these Paapis as
equal in mahimai to His own intimate Kaimkarya Paran , Garudan .

SlOkam 65
*************
Thvath sAmyamEva bhajathAm abhivAnchasi Thvam
     tath sAthkruthai: vibhavaroopa guNai: Thvadheeyai:
mukthim tathO hi paramam Tava sAmyamAhu:
     Thvath dhAsyamEva vidhushAm Paramam matham tath

(Meaning) : Oh Bhagavann ! You desire that Your Muktha Jeevans
enjoy Your Iswaryam , TirumEni and ThirukkalyANa guNams on a par
with You .Those who are familiar with Veda manthrams hold the view
that the tight closeness to the Lord  is the same as Moksham .
The omniscient AzhwArs understood however the concept of Moksham
as serving the Lord . Both are examples of high-minded thought !

SlOkam 66
***********
tadhvai taTAsthu kathamOayamahO ! svabhAva:
    yAvAn yaTAvidhaguNO bhajathE bhavantham
thAvAn taTAvidhaguNa: tadhadheenavrutthi:
    samslishyasi thvamiha tEna samAna dharmA

(Meaning ) : Be that ( Souseelya guNam ) as it may (Tadh vai taTA asthu) !
What of Your svabhAvam that adiyEn is going to describe now ( ayam SvabhAva:
Katham ? aho ! ).  That is astonishing . You mingle with Your Bhaktha Kotees
with the same attributes (guNams) that they choose to worship You by and
You stay under their adheenam ( control) and mingle with those devotees
at their (same)  level  (tEna SamAna dharmA sann samslishyasi).

(Commentary ) : Now , KurEsar expands on the guNam of Souseelyam .
He reminds us of the Lord hiding His Svarupa-SvabhAvams so that
the devotees do not get frightened over their immensity and run away from
Him . Our Lord assumes therefore a simple amnushya form during
His avathArams ( Raama , KrishNa avathArams) and mingles with
the devotees as one of them (Soulabhyam) . He says : "AathmAnam
mAnusham manyE Raamam DasarathAthmajam " . Following the Tathkrathu
nyAyam explanation in SrI BhAshyam ( 4.3.14) , BhagavAn assumes the same
guNams in Mukthi dasai( at Sri Vaikuntam for BhakthAs) whatever that
Bhakthan meditated upon during his stay on earth (before ascending to
Parama Padham as a Mukthan) . This does not mean that BhagavAn has no
other KalyANa guNams . It means that the overpowering Soulabhya-Souseelya
guNams of Sri Vaikunta NaathAn makes Him display that guNam chosen over
the others by the devotee and leave the other guNams in the background
as per Tathkrathu nyAyam .

SlOkam 67
***********
neelAnjanAdhrinibham unnasam aayathAksham
     aajAnujaithrabhujam aayathakarNapAsam
SrIvathsalakshaNam udhAra gabhIra naabhim
     pasyEma dEva! saradha: sathameedhrusam ThvAm

(Meaning) : Oh EmperumAn ! Oh Lord of Parama Padham !
Here at Sri Vaikuntam , You shine as a gigantic blue mountain
with the hue of coleyrium ( neela anjana adhri nibham) . You have
a majestic nose ( unnasam) . You look with Your beautiful , big eyes
( aayathAksham) . Your hands extend all the way to Your knees
( aajAnu jaithra bhujam) . Your ears are beautiful and long ( aayatha
karNa pasam) .  Your chest is adorned with the mole of SrIvathsam ,
the lakshaNam of Parama Purushan .Your nabhi is deep . May we have
Your beautiful sEvai with all these Dhivya MangaLa vigraha subha
lakshaNams for many many years to come ( ThvAm eedhrusam saradha:
satham pasyEma: )  !

(Commentary ) : This is a PallANDu singing for Parama Padha NaaTan .
In the previous five slOkams , KurEsar enjoyed briefly the dhivya mangaLa
vigraham of the Lord . In the next twn slOkams , KurEsar salutes at length
the dhivya soundharyam of SrI Vaikunta NaaTan .KurEsar reaches a state of
mind (BhAvanA Prakarsham) of being in SrI Vaikuntam and enjoying the beauty
of the Lord there as His AchAryA (Sri RaamAnujA ) did at Srirangam on
a Panguni Uttharam day and blessed us with that vision via Sri Vaikunta
Gadhyam . At Sri Vaikuntam , BhagavAn gives His darsanam as Neela Megha
SyAmaLan ( Chathurbhuja: SyAmaLAnga: SrI BhUmyAm saha NeeLayA ). He is
like Neela JeemUtham ( Neela JeemUtha sannibha: ) . He displays the MangaLa
chihnam ( sign) of Sri Vathsam ( LakshmI - vAllabhya SoubhAgya - chihnam
Srivathsa: asya Vakshasi) .  KurEsar concludes this slOkam with a Vedic
prayer: "pasyEma saradha: satham " .

SlOkam 68
*************
ambhOruhAksham aravindha nibhAngriyugmam
     aatAmra tAmarasa ramyakarAgra kAnthi
brungAlakam bhramaravibhrama kaaya kaanthi
    peethAmbharam vaouradhasthu vayam sthavAma

(Meaning) : We eulogize the Lord of Sri Vaikuntam with lotus-like eyes ,
lotus-like red feet , with delicate fingers having the hue of a just
blossomed red lotus petals, with the dark black tresses having
the color of a black beattle and dark colored body ( shyAmaLam )
adorned with radiant yellow PeethAmbharam .

(Commentary) : Thirumangai AzhwAr's celebration of the beauty of
the Lord's ThirumEni and the avayavams are behind the inspiration for
KurEsar in this slOkam : " KaivaNNam thAmaraivaay kamalam pOlum
KaNNiNayum  aravindham ahthE " ( The palms and the fingers / Kai ,
the pair of eyes remind one of the soft , red hue of the lotus) .

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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