SrI:
Dear Sri Devotees
of SrI
Hayagreeva Para Brahmam
:
We have studied sofar
the significance of the 5 years in the cycle of 60 and added some
comments .
The five years studied are
: Prabhava , Vibhava , Sukla , PramOdhUta and PrajOtpatti
.
Prabhava stands for the
amita ( limitless PrabhAvams of the Supreme Brahman sung by VedAs and Upanishads
.
Vibhava stands for the
vibhava avatArams of Raaama and KrishNa , when the Lord mingled with us at
AyOddhi and Gokulam/BrindhAvanam .
Sukla stands for Sukla
Yajur Vedam .
PramOdhUta stands for the
dhUtya Kaimkaryam of the Lord , who blessed us with Bhagavad GeethA . It also stands for
Sundara KaaNDam , which deals with the Raama DhUtan , AnjanEyar.
PrajOtpatti stands for
Chathurmukha Brahmaa , the direct son of the Lord .
We will now move on to the
slOkams associated with the years 6-12 :
6) AangeeraSa (7) SrImukha
(8) Bhava (9)
Yuvaa (10) DhAthu (11) Iswara and (12) BahudhAnya .
SlOkam 6/ Year
6/Aangeerasa
AangheerasO yasya kalaa
prapanchE
AangheerasOasou nigamAnta
Soori:
AanggerasAdhyA: sadhrusA:
katam vaa
SrI VenkatEsasya gurOr
vihArE
(Meaning): In the Sri Sookti creation of
Swami Desikan , Rasam will be dominant.Therfore one can identify Him as apara angheerasar. In the
garden of the creations of the Sri Sookthis of Swamy Desikan , even Angheerasar
can not match him in arta- gouravam ( depth of Meaning ) and poetic skills
.
(Commentary) : Aangiras is a Vedic
sage, the creator of the fourth Veda ( Atharvam) with sage Atharvan . He is one
of the Gotra Rishis and is also one of the 7 Rishis of the First
Manvantara.
He is a Maanasa putra of Brahma and his
son is the Deva Guru , Bruhaspati .
Sage Angherasa figures prominently in
MuNdaka Upanishad. He is also an author of Aaangheerasa Smrithi , spelling
out the code of conduct for us .He is also considered as the Second Agni:
PraJApatya Agni . The name of the sixth year linking to PrAjaapatya Agni follows
that of the name of the fifth year , PrajOtpatthi .
SlOkam 7/Year 7/Sukla
Samvatsaram
Srimukhas-satatam
Aagama chUDA-
soorirityadhisayO na jagatyAm
SrImukhAth adhigatam Birudham
tath
yEna VaajivadhanO
vaSaseentE
(Meaning): VedAnta Desikan is always a Sumukhar , one of pleasing
countenance ( SrI
MUkhar). There is no surprise here, when we
understand His dayaa guNam . He is a Srimukhar also because of the
ownership of the Birudhu of Sarva Tantra Svatantrar and because of having
Lord HayagrIvan seated on the throne of Swamy's
tongue.
(Comments): NigamAntha Desikan is saluted here as "Aagama ChUDA
Soori".There is no one to match this Sumukha
SrImaan in this world in the areas of AchAryakatvam , Tarka and poetic
skills ( Soori ithyadhisayO na jagatyAm).He has been conferred the title of
Sarva Tantra Svatantrar by Sri RanganAyaki
ThAyAr Herself and that makes Him a SrI
Mukhan . The Lord of VidhyA is sitting on the tip of His tongue on a throne
at Swamy's request ( JihvAgra SimhAsanam) . That makes Swamy a SrI Mukhar
.
SlOkam 8/Year
8/Bhava
bhavE bhavE bhAvuka
SaarvabhoumE
hrudhi sthitE
VenkatanAtha Soorou
bhavO hi noonam
vibhavEna poorNa:
parAbhavO naiva
bhavEth kathApi:
(Meaning): When the BhAvuka (
auspicious) SaarvaBhouma Swamy Desikan is sitting in our heart lotus , even this
difficult to bear samsAram becomes filled with glories
(Vaibhavam).We will not
suffer any adversities ( Paribhavam) in any one of our births
.
( Comments): Bhava means mundane worldly
existence. Swamy is Bhava Naasakar . Therefore , when the auspicous
Swamy ( bhAvuka- Saarvabhoumar) is presiding over our heart lotus in any
one of our births in this samsAram ( bhavE bhavE) ,we would not experience any
paribhavam( sorrows and amangaLams).
SlOkam 9/Year
9/Yuvaa
yoonA hEyanEnAth
sookti jaalai:
nityam samarAdhi
Yuvaa RamESa:
VihAra SeelOapi
virakti bhumA
SrI VenaktEsO
Gururasmadheeya:
(Meaning): Our AchAryan is
VenkatEsan (
VenkatanAthan) . He is the supreme among the ViraktAs (dispassionate ones)
,who treat wealth and loka
sukhams with utter
indiffernce .Our youthful AchAryan performed AarAdhanam for the nitya Yuvaa
, the Lord of Lakshmi , with many SrI Sooktis that have taken the form of
young ladies .
(Comments): Swamy VenkatEsa Kavi is
our Guru ( SrI VenkatESO Gurur-asmadheeya; ). He performed AarAdhanam for
the Lord of Ramaa , the nitya yuvaa ( adhbhuta sookti
jaalai:
RamESa: nityam Yuvaa samArAdhi). Our
Swamy's vihAram ( rakti) is wonderous in nature and yet He was an agrESarar in
Virakti ( VihAra
SeelOapi Virakti BhUmaa) . BhUmaa is LakshaNam for Brhaman ( Brahma SaBdha LakshaNam).
In this context , it is
linked to BhUma VidhyA of ChaandhOgya Upanishad.
10. SlOkam 10/ Year
10/DhAthu samvatsaram
DhAtu: PrakrushtO
hi vacha: prapanchE
DhAtA
prakrushtO hi visarga krutyE
dhAtupamO VenakatanAtha Vaidhya:
tanOtu
Sam sankaDa mOchanAth mE
(Meaning): In the world of Vaakyams , DhAtu is supreme . In
visargam( srushti),
Brahma
known as DhAtaa is most important .The doctor ( Vaidhyar) named VenkatanAthan (
Swamy Desikan) is matchable to DhAtu ( Brahma). May
Sri
VenaktanAthan remove our miseries and confer auspiciousness
!
(Comments) The play is on the words DhAtu , DhAta and DhatOpamar
.The prayer here is to Swamy Desikan , who cures the samsAric sufferings of the
created beings thru His upadEsams and thus serves as a superior
VaidhyanAthan.
SlOkam 11/Year 12/ Iswara
IswarO nikhilatantra
dhUrvaha:
kO nu DesikasamO
maheetalE
SamhrudhAviva vipaksha
samhrudhou
IswarO nahi samajn~atA
Para:
(Meaning): Is it n't so that Swamy
Desikan , who does unique nirvAham ( steering and intrepretation ) of
Bhagavth Saastrams our Iswaran? Is there
any one equal to Him in this matter? Iswaran does samhAram . Our Swamy
destroys the Vaadhams of PrathivAdhis( VipakshAs) . Our Swamy is a
Sarvajn~an like of whom we have not come across in this world .
(Comments): SevA Swamy's bhakti for
Swamy Desikan is boundless. He salutes him therefore as " Nikhila tantra
dhUrvahar". BhagavAn blesses us with His sAstrams to follow but human beings
either disregard them and
invite peril to themselves or do not understand them
and end up doing vipareetams
. Swamy Desikan came to their rescue and directed them to the right way to
observe Bhagavath Saastrams to please
the Lord .
SlOkam 12/Year 12/
BahudhAnya
BahudhAnya
SamruddhOyam
BahudhAnya
vimartanAth
BahudhAnya
RamAkAntO
Gurur nyAsa
krusheevala:
(Meaning): Swamy Desikan ,
who did not allow any Paramata Vaadhins to flourish
is indeed a
BahudhAnyar. He attained the BahudhAnya Samruddhi (wealth) by
incarnating as Ubhaya
VibhUthi Naatha Guru .
(Comments): Srimad Azhagiya Singar has
intrepreted the name of this
year as "BahudhA anya: ". It
is indeed different from other years .The year was BahudhAnya ( 1398 C.E) , when Lord Naraimhan initiated a
twenty year old scholar
from ThirunArAyaNa Puram into
SanyAsAsramam and commanded him to be
the Founding Jeeyar of SrI
Ahobila Matam .In the same year , this Jeeyar visited AzhwAr Thirunagari and
recovered the archa
vigraham of Swamy NammAzhwAr from a deep well and brought Him back to
AdhinAthan's temple . It was this year , which saw Swamy
NammAzhwAr blessing the Jeeyar with Hamsa Mudhrai and the EmperumAn , Adhi
Naathan conferring the title of "Adhi VaNN" on this
Jeeyar.
During another BahudhAnya Year (1099 C.E
Thai month,Punarvasu Nakshatram) AchArya RaamAnuja had arrived at ThirunArAyaNapuram for a
12 year long historic stay .It was during another BahudhA+ anya year , Brahma Tantra Jeeyar I presented the
Taniyan of " Sri RaamAnuja Dayaa Paatram " to His AchAryan , Swamy Desikan
at Thiru NaarAyaNa Puram. This year was 1338 C.E.
In other BahudhAnya Years , the 2nd ,
17th and 23rd Jeeyars ascended the Ahobila Mata Peetam ; the years were 1458 ,
1698 and 1758 C.E respectively.
The 42nd Jeeyar of Ahobila Matam and
MahA VidwAn and
GhOshtipuram Swamy were born in another BahudhAnya year
( 1878 C.E).
We have 50 more years to go before we
greet another BahudhAnya year
that is
always different and is rich in history
.
( To Be continued )
NamO SrI HayagreevAya
,
Daasan , Oppiliappan Koil
V.Sadagopan
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