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Oppiliappan List Archive: Message 00106 Mar 2005

 
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SrI :

 SlOkam 69:
************
 bhrUvibhramENa mrudhu seetha vilOkithEna
    mandhasmithEna madhurAksharayA cha vaachaa
 prEmaprakarsha pisunEna vikAsinA cha
    sambhAvayishyasi kadhaa mukha-pankajEna

 (Meaning) : Oh VishNu Bhagavann! When are You going to give
 the five signals that convey Your benovolent intentions towards
 me ?  adiyEn is awaiting the indication of those signals: the movement of
 Your auspicious brows  , Your beautiful and cool glances , Your bewitching
 smile ,  Your sweet words of welcome and Your thirumukha MaNDalam filled
 with affection for adiyEn .

 (Comments): Bharatha Naatya Saasthram states that one should express
 one's thoughts by fivemeans : Oshtaa-akshi-bhrU hastha paadhou vaachA
 mounEna soochayEth " ( lips, eyes, brow , hands , legs , speech and
 silence) .  Here , KurEsar begs the Lord to reveal His auspicious
 intentions towards him  with those signals . He asks : when are You going
 to bless  adiyEn and when  can  I know about that thru the signals
emanating
 from  the movements and  expressions  originating from Your limbs and
faculty ?
 KurEsar expresses his longing here  for signs of Bhagavath anugraham .

 SlOkam 70
 ************
 vajrAnkusa-dhvaja-sarOruha-sankha-chakra
    mathsee sudhaa kalasakalpaka kalpithAngam
 Thvath-Paadha-padhma-yugaLam vikaLath-prabhdhbhi:
    bhUyOadhikshEshyathi kadhaa nu sirO madheeshAm

 (Meaning): Oh Vaikunta NaaTa ! When will my head  be drenched
 and made cool by the sacred waters flowing from Your auspicious feet
 embossed with the holy marks of Vajram , elephant goad (ankusam) ,
 flag , lotus , chakram , conch , fish , nectar pot and  kalpaka tree ?

 (Commentary) : BhagavAnn is Mahaa Purushan and as such unique
 lakshaNams (marks) are seen on the sole of His sacred feet .They indicate
 that Bhagavaan is Para Tatthvam ( Supreme principle) and is the SaamrAD
 ( Emperor of the Universes) . VishNu Sooktham revelas that delectable honey
 flows from the sacred feet of the Lord : " VishNO: padhE ParamE madhva
 uthsa: ".

 Sounakar , Sukha Brahmam , Swamy AlavanthAr and Swamy Desikan have made
 similar prayers for the placement of the Lord's Thiruvadis with the above
 subha  lakshaNams on their heads . Sri Sukha Brahmam longed for such
 a blessing  this way : " sanchidhayEdh BhagathasccharaNAravindham
 vajrAnkusa-dhvaja- sarOruha-laanchanADyam ".

 SlOkam 71
 ***********
 Thraivikrama-kramakruthAkramaNa-thrilOkam
    utthamsamutthamam anutthama-bhakthi-bhAjam
 nithya dhanam mama kadhaa hi madhutthamAngam
   angeekarishyathi chiram Tava paadha padhmam

 (Meaning) : Oh Vaikunta NaaTa ! When will Your lotus soft feet
 have its permanent rest on adiyEn's head as undiminishing wealth ?
 Those sacred feet are the ones , which through their steps showed
 the dimensions of the worlds and stay as the matchless alankArams
 (decorations ) for the heads of Your BhakthAs .

 (Commentary) : Lord's sacred feet is the wealth that never diminishes
 or disappears (Nithya dhanam) . They are the superior decorations
 (noble SirOalankAram/utthamam utthamsam)  for the heads of visEsha
 BhakthAs of the Lord ( anutthama bhakthi bhAjAm utthamsam) . Those
 sacred feet are the Ones that measured the three worlds during Thrivikrama
 avathAram ( Thraivikrama krama krutha aakramaNa thrilOkam , Paadha
 Padhmam ) . During ThrivikramAvathAram , the mark of the Lord's feet
 was left on all objects in the three worlds . They got sanctified by that
 association .DevAs derived their sakthi from that imprint of the Lord's
 feet on their heads ( Rg Vedam : athO dEvA avanthu nO yathO VishNur-
 vichakramE ) . KurEsar longs for that sambhandham . In SrI Vaikuntam ,
 the abode of Muktha Jeevans is between the sacred feet of the Lord and
 the aadhAra Padhmam ( lotus below the sacred feet of the Lord ) .

 SlOkam 72
 ************
 unnidhra pathra sathapathra sagOthram anthar-
    lEkhAravindham abhinandhanam indhriyANAm
 mannmUrdhni hantha! kara-pallava-tallajam tE
    kurvan kadhaa krutha-manOraTaayishyasE mAmm

 (Meaning) : Oh Vaikunta NaaTa ! When are You going to make
 adiyEn fulfilled by placing Your tender hand over my head ?
 That hand of Yours is marked by softness reminescent of
 the lotus petals , has the lotus flower marks inside ( on the palm)
 and generates joy for the eye, nose , body and mind ( indhriyANAm
 abhinandhanam) .

 (Commentary ) : Sri Saathvatha Samhithai states that SrI Vaikunta NaaTan
 looks with affection at the Muktha Jeevans that reaches His supreme abode ,
 greets them with His sweet welcome and places His hand on the siras of
 the jeevans as anugraha mudhrai . KurEsar like others before him begs
 the Lord to prevent his indhriyams from roaming here and there ( patti
 mEyAthu) by placing His auspicious hands over his head (AzhwAr's request:
 " aNi mihu tAmaraik-kaiyai anthO ! adicchiyOm talaimisai Nee aNiyAyAi ) .

 SlOkam 73
 ************
 aanghee nisarganiyathA Thvayi hantha kaanthi:
    nithyam tavAlam iyamEva taTApi chAnthyA
 vaibhUshaNee bhavathi kaanthiralanthrAm
    hai pushkalaiva nikhilApi bhavath vibhUthi :

 (Meaning) : Oh Vaikunta NaaTa ! The natural beauty of Your body
 without the association of Your aabharaNams is itself  astounding .
 That would be sufficent to satisfy anyone . When the aabhAraNams
 are also added , that superior beauty celebrated by AzhwArs and
 AchAryAs becomes multifold and makes one say , enough , enough .
 This is indeed a matter of great wonder . This slOkam is linkable to
 ThiruppANAzhwAr's anubhavam of Lord RanganAtha ( kOla MaamaNi
 aaramum mutthu dhAmamum mudivillathOr yezhil neela mEni IyyO !
 niRai koNDathenn nenjinayE ! ) . Swamy Desikan would say later along
 these lines: " BhUshAyudhai: adhigatham nija kaanthi hEthO: ) . Every
 limb of the Lord is mangaLAnAm MangaLam . When the aabharaNams
 are added , then they get enhanced in their beauty and add to
 the Lord's Soundharyam .

 SlOkam 74
 ************
 Srivathsa-kousthubha-kirIDa lalADikAbhi :
   kEyUra-haara-kaDaka-uthtama kaNDikAbhi :
 uddhaama-dhAma maNi noopura neeviBandhai:
   bhAntham Bhavantham animEsham udheekshisheeya

(Meaning) : Oh SrI Vaikunta NaaTa ! May adiyEn be blessed to have
Your most beautiful and eye-filling  darsanam of Your ThirumEni with
its Srivathsam mole , Kousthubha gem , tilakam , shoulder decorations ,
pearl necklace , forest flower garland , gem -- laden waist belt , ankle
jewelery and  other aabharaNams !

(Commentary ) : Sripathy Roopa DhyAnam along the lines described
in SrI Poushkara Samhithai is attempted here ( sragvasthrAbaraNai:
yuktham svAnuroopai: anUpamai: , chinmayai: svaprakAsaisccha
anyOnya ruchiranjithai: ) . KurEsar wishes to enjoy that dhivya
soundharyam without blinking his eyes like the dEvAs ; sadhA pasyanthy
anubhavam is souhgt  . NaayikA BhAvam is implied in this anubhavam
( Bhuktham PriyAbhi: animEsha vilOchanAbhi: ) . There is no doubt about
the Svaroopam of the Lord , when one looks at the unique aabharaNams
adorning the Lord . For instance , the beautiful and tall crown adorning
His head is not seen on the heads of Brahmaa or Sivan . This crown
is unique to Him . Sivan has matted locks . Brahmaa has the appearance
of Tapasvi ( Taapasa Vesham) . Our Lord's SarvEswarathvam is indicated
by the Crown ( Bhagavatasthu kiriDAdhi yOgAth SarvEswarathva khyApakam) .
He is understood as " ImayOr Talaivan " through the adornment of
this Vaira Mudi .

 SlOkam 75
 ************
 Eindheevaree kvachidhapi kvachanAravindhee
   chAndhrAtapee kvachana cha , kvachanATa haimee
 kaanthis-tavODa-parabhAga-paraspara SrI:
   paaryEtha paaraNayithum kimu chakshushOr-mE

(Meaning) : Here KurEsar enjoys the integrated beauty of all
the limbs of SrI Vaikunta NaaTan(SamudhAya sObhA anubhavam) .
Oh Vaikunta NaaTa ! Your divine body and portions of Your eyes have
the dark bluish-black hue of NeelOthpalam ( Karuneythal pushpam) .
Your palms and sole of Your divine feet have a red hue reminding one of
the petals of red lotus. Your gentle smile and lips have the hue of
the cool , Moon's rays . Your chest has the radiance of gold arising
from the residence of HiraNya VarNai , MahA Lakshmi . All of these
different hues compliment each other and add to the total beauty of
Your dhivya ThirumEni . When will adiyEn enjoy that samudhAya
sobhA soundharyam as the dhvAdasi PaaraNai for one , who has
observed EkAdasi Vratham ?

(Commentary) SrivathsAnkAcchAr Swamy reminds us of a beautiful
slOkam from Tatthva Muktha KalApam regarding this SamudhAya Sobhai
of Srimann NaarAyaNan :

LakshmI-nEthrOthpala SrisathathaparichayAdhEsha  samvardhamAnO
naabhInAlee-karinghan madukarapaaDalee-dhattha hasthAvalamBa: ,
asmAkam sampadhOgAn-avirala-tuLaseedhama sanjAtha bhUma:
kaalindhee kaantheehAree kalayathu vapusha: kaalimaa kaiDabhArE :

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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