Post 7
Dear sri vaishNava perunthagaiyeer,
We are studying the naama "vaarijaa sana aadhi vandhitha paadhaaya nama:" and "Sanakaadhi yOgi brundha vandhya paadhAya nama:' together. We are continuing and now let us see how brahmaa started worshipping the lord so that the lord is to be addressed as "vaarijaa sana aadhi vandhitha paadhaaya nama:"
First on creation of brahmaa -- Slokam 13, 14 of chapter 8 of 3rd skandham in sreemadh bhaagavatham –
thasya arthha sookshma abhinivishTa dhrushTEh
anthar gathO~'rthhO rajasaa thaneeyaan |
guNEna kaala anugathEna vidhdhhah
sooshyams thadhaa abhidhyatha naabhi dhEsaath || 13
meaning: The subtle subject matter of creation, on which the Lord's attention was fixed, was agitated by the material mode of passion, and thus the subtle form of creation pierced through His abdomen.
sa padhma kOsah sahasaa udhathisTath
kaalEna karma prathibOdhhanEna |
sva rOchishaa thath salilam visaalam
vidhyOthayan arka iva aathma yOnih || 14
meaning: Piercing through, this sum total form of the fruitive activity of the living entities took the shape of the bud of a lotus flower generated from the body or Personality of VishNu, and by His supreme will it illuminated everything, like the sun, and dried up the vast waters of devastation.
thath lOka padhmam sa u eva vishNuh
praaveevishath sarva guna avabhaasam |
thasmin svayam vedhamayO vidhhaathaa
svayambhuvam yam sma vadhanthi sah~abhooth || 15
meaning: Into that universal lotus flower Lord VishNu personally entered as the Super soul, and when it was thus impregnated with all the modes of material nature, the personality of Vedic wisdom, whom we call brahmaa, the svayambhu, the self-born, was generated.
Point: see how brahmaa was created – it is he, the supreme lord raama or vishNu or naaraayaNa entered into that lotus - as his 'guNa avabhaasam' - and became brahmaa.
SlOkam 16
thasyaam sa cha ambhOruha karNikaayaam
avasthhithO lOkam apasyamaanah |
parikraman vyOmni vivruththa nEthrah
chathvaari lEbhE~anudhisam mukhani ||
Meaning: Brahmaa, born out of the lotus flower, could not see the world, although he was situated in the whorl. He therefore circumambulated all the space, and while moving his eyes in all directions, he achieved 4 heads in terms of the 4 directions.
Point: Since brahmaa could not understand wherefrom he came etc, he went to the bottom of the lotus, into the stem of the lotus and reached the naval of the lord – but since he could not find an answer, he came back to his seat and started meditating on the lord.
Slokam 18
ka Esha yO~'saava aham abja prushTha
Ethath kuthO va abjam ananyadh apsu |
asthi hi adhhasthaath iha kinchan na Ethadh
adhhisThitham yathra sathaa nu bhaavyam ||
meaning: Lord Brahma, in his ignorance, contemplated: Who am I that I am situated on the top of this lotus? Wherefrom has it sprouted? There must be something downwards, and that from which this lotus has grown must be within the water.
SlOkam 21
thathO nivruththO~'prathilabdha kaamah
sva dhishnyamaasaadhya punah sa dhEvah |
sanair jitha svaasa nivruththa chiththO
nyasheedhadh arooDha samaadhi yOgah ||
meaning: Thereafter, being unable to achieve the desired destination, he retired from such searching and came back again to the top of the lotus. Thus, controlling all objectives, he concentrated his mind on the Supreme Lord.
Point: At the end of Brahma's 100 years, when his meditation was complete, he developed the required knowledge, and as a result he could see in his head the Supreme lord within himself, whom he could not see before with the greatest endeavor. That scene is described in slokam 23 below --
Slokam 23
mruNaala gouraayatha sEsha bhOga
paryanka Ekam purusham sayaanam |
phaNaatha pathraayutha moordhha rathnadhyubhih
hatha dhhvaantha yugaantha thOyE ||
meaning: Brahma could see that on the water there was a gigantic lotus like white bedstead, the body of Sesa-naga, on which the supreme lord was lying alone. The rays of the jewels bedecking the hood of sEsha naagam illuminated the whole atmosphere, and that illumination dissipated all the darkness of those regions.
Point: since brahmaa wanted to see the lord, the lord showed his feet. The lord's posture in his snake bed are described in slokams 24, 25 - so next slokam -
Slokam 26
pumsaam sva kaamaaya viviktha maargair
abhyarchathaam kaama dhugha anghri padhmam |
pradharsayantham krupayaa nakha indhu mayookha
bhinna anguli chaaru pathram ||
meaning: The Lord showed His lotus feet by raising them. His lotus feet are the source of all awards achieved by devotional service free from material contamination. Such awards are for those who worship Him in pure devotion. The splendor of the transcendental rays from His moonlike toenails and fingernails appeared like the petals of a flower.
Point: thus that 'vaarija aasana brahmaa was shown the feet – thus identifying the devotee folks where to worship and on what to concentrate. So a namah to those feet by thyaagaraaja - vaarijaa sana aadhi vandhitha paadhaaya nama:
Dhasan
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