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SriRangaSri List Archive: Message 00086 Jun 2005

 
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SrI:
SrImathE Gopaladesika mahadesikaya namah:
Dearest all, 

After mudhal aazhwArs, next we have begun to enjoy
Thirumazhisai AzhwAr?s verses on thiruvEnkatam.
Today?s verse is the 45th verse in Naanmukhan
ThiruvanthAthi. 

vaippan maNiviLakkaa maamadhiyai, maalukken
Reppozhudhum kainNIttum yaanaiyai, - eppaadum
vEduvaLaik kakkuRavar villedukkum vEngadamE,
naaduvaLaith thaadumEl nanRu.           46

(Look at AzhwAr?s imagination and poetic narration in
this pAsuram!) On top of this ThirumalA, the elephant
wants to offer to the Lord Srinivasa the cool moon
itself to the Lord and tries to catch it from the sky,
while the hunter looking at that elephant tries to
surround the elephant and trap. The gypsies (kuRavar)
who live in there, seeing the cruel hunters, take
their bows to attack the hunters. Such Great
ThirumalA- if one pays obeisance happily and sincerely
to Emperumaan here at this sthalam, it will DO HIM A
LOT GOOD. They will be tremendously benefited. (AzhwAr
implies that even the animals love to offer and pay
obeisance to the Lord and the Lord removes the hurdles
coming in the way). 

EmperumAn just destroys the hurdles ? and protects
even the animals who lives in there. He is the nAthan
for all. Without Him, we have no nAthan [master]. 

When the elephant is performing kaimkaryam offering
the moon and attempst to do, why they are trying to
kill and torture ? Gypsies wonder and try to save the
elephant. That is the way the resident of Thirumala
would do? to perform BhAgawatha kaimkaryam. Then- why
should hunters try to kill the elephant? Will they
behanve in different manner? Yes. They would- as they
come from other place [and NOT belonging to Tirumala].


Also [OR if at they also belong to Tirumala- as will
be clear from next verse tomorrow], they may not be
aware that the elephant is also offering the moon to
the Lord [as its kaimkaryam] and that?s why they try
to capture the elephant to let it perform the
kaimkaryam for the Lord. 
Thus He is the nAthan for all. 

vinA VenkatEsam na NaathO na Naatha:
SadhA Venkatesam smarAmi smarAmi |
HarE! VenkatEsa ! Praseedha Praseedha
Priyam Venkatesa ! Prayaccha Prayaccha ||

Oh VenkatEsa! Even in my dreams, adiyEn does not
consider any God superior to You. Therefore , adiyEn
is always meditating on You and You 
alone. Oh Hari! Please grant me the boon of what
adiyEn desires or better still, bless me with any
auspiciousness , which You deem appropriate for me. 

The "NAakaara" (inflexion) at the end of the word
"NaaraayaNA" proves beyond doubt  that the term
"Naaraayana" is a proper noun denoting the Lord of
Goddess Lakshmi- who is Vishnu. This is confirmed by
the grammatical rule of the Vedas (Vyaakaranam - one
among the six accessories of the Veda) and by
Paanini's sutra for Sanskrit grammar. It is of
significance to note that the renowned critic Appayya 
Deekshitar (who was an extremely great scholar in the
16th century) undertook the exercise of proving that
1000 names of the Vishnu Sahasranamam are applicable
to Shiva. However, even he could not do so since any
other explanation of the word Narayana violates the
rules of Panini's grammar. We quote below verbatim the
words of Sri Appayya Deekshitar [a great advaitic
scholar] in his Ananda Lahiri commentary. 

"vEdhaviBhAgArThamEvAvathIrNEna
sakalavEdhathAthparyABhigyEna 
sarvajnyashirOmaNinA vEdhavyAsEna 
pulasthyavaradAnalabDhadhEvathApAramArThyavEdhanEna
shriparAsharENa anyaIscha maharShiBhi:
vEdhOpabrahmaNArTham praNIthEShu shrimahaBhAratha
vishNupurANAdhiShu nischithaparabrahma BhAvasya 
sadBhi: sarvaIrapyaviBhAgEna parabrahmEthyEva
pUjithasya shrinarayaNasya kvachithkONE
niviShtamanthrArThavAdha
purANavachanAdhilEshamavalambya jIvaBhAvam vakthum
nAsmajjihvA pravarthathE I
thaThA chEth mUrDhA cha shathaDhA Bhavathi I
vEdhavaIdhikadhrOhO dhEvathAdhrOhascha jAyathE I
athO nArAyaNa: parabrahmakOtirEvEthyasmAkam
siDdhAntha: II

[Meaning:  Our tongue would not rise to assert in the
wake of a few mantras, arthavadas, and puraNic
statements found in some insignificant place that Sri
Narayana is a jiva since He has been worshipped by
sadhus as Godhead and has been confirmed and declared 
as parabrahman in the Mahabharata, and other religious
works, which were composed solely for bringing out the
essence of Vedas by eminent sages like Vedavyasa, who
classified and analysed the vedas, and Parashara, who
was blessed with the true knowledge about Godhead by
Sage Pulastya. If any such attempt were made, our head
would burst into a hundred pieces. We would be guilty
of treachery to the vedas, sages, and the deity
itself. Therefore, it is our considered opinion that
Narayana alone qualifies for the title of Godhead.]
[extract from Sri Muralidhar Rangaswamy?s article-
Thanks to him] 

AzhwAr ThiruvaDigaLE SaraNam
SrI PadmAvathI SamEtha Sri Srinivasa ParabrahmaNE
Namah: 
Regards
Namo Narayana
dAsan 


                
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