SRI: SrI NaarAyaNa Yatheendhra MahA DesikAya Nama: Dear BhakthAs : Today , we will cover slOkmas 6 to 8 . In slOkams 6 and 7 , Swamy Desikan states that The Lord of ThiruvEndhipuram will not stay even for a moment in the hearts of non-devotees , who are fickle in seeking His rakshaNam . On the other hand , He stays undoubtedly in the hearts and minds of those , who place MahA VisvAsam in Him . In slOkam 8 , our AchAryan states that hundreds of Upanishads praise His dhivya guNmas and dhivyAthma svaroopam . adiyEn will provide a sampling of the ways in which the Upanishads celebrate Sriman NaarAyaNan . SlOkam 6 ************* hrudhayEshu dEsikAnAm jaahanavee lahareeshu poorNachandra iva sphuDa: kalusha-jalEshviva hamsa: kashAya-karBhurEshu thishtasi Achuyutha na kashaNam Word by Word Meaning : ****************************** Achyutha ! = Oh Lord who does not abandon His adiyArs ! Jaahnavee lahareeshu poorNachandra iva = just as the full Moon is reflected clearly on the waves of Ganga River , (Thvam ) dEsikAnAm hrudhayEshu sphuDa: = You are clearly seen in the hearts and minds of our AchAryAs . Kalusha jalEshu hamsa iva = just like the Swans do not prefer to stay in muddy waters , (Thvam) kashAya karBhurEshu kshaNam na thishtasi = You do not stay even for a second in the minds of chEtanams with blemishes . Overall Meaning according to D.R.Swamy : " Achyutha ! Thou art clearly lodged in the hearts of AchAryAs like the full Moon in the waves of the waters of the GangA. Thou wilt never stay even for a moment in the hearts turbid with faults and blemishes even like a swan , which shuns dirty water." Only those with pure hearts filled with prEmai for You can meditate successfully on You and experience You. In the pure hearts of AchAryAs , You stay always with all of Your vaibhavams. SlOkam 7 ************** Aagama-mAthra-pramANa AagOpi-janam prakAsa nija-mahAthmya: Sraddhitha-hrudhaya-sulabhO dhUram munjasi Natha-Sathya dhOlAyamAnam Word by word Meaning : ******************************* Natha Sathya ! = Oh Lord , who is true to Your adiyArs ! Aagama-mAthra-PramANa: = as the One , who uses Vedam alone as His PramANam / valid knowledge and AadhAram (support) , AagOpi Janam prakAsa nija MahAthmya: = You reveal Your glories from the scholarly AchAryAs to unlettered Gopis of Gokulam . Sraddhitha hrudhaya sulabha: = You are easy of access to those , who have undiminishing faith in You . dhOlAyamAnAn dhUram munjasi = You leave the fickle minded far away. Overall Meaning by D.R.Swamy : " Lord true to Thy devotees ! Thou art understandable only through the VedAs and have revealed Thy glory down to the cowherd damsels (of Gokulam ) . Thou art easy of approach only to those , who have constant and unflickering minds and You keep away at a distance from those , who have wavering minds ." adiyEn who has understood this aasritha sulabhathvam clearly and surrendered to You is fully confident that You wont abandon me ever . SlOkam 8 ************** sadhA kshapitha sakala hEyam SaraNAgatha-sathya sathya-jn~Ananandham ullangitha thrividhAntham upanishadhAm Sathaani gaayanthy ThvAm Word by word Meaning : ********************************* SaraNAgatha Sathya ! = Oh Lord who is true to those , who have sought Your protection ! ThvAm sadhA kshapitha sakala hEyam (ithi) upanishadhAm SathAni gAyanthi = hundreds of Upanishads sing about You always as the Lord with no hEya guNams ( blemishes) . Thvam sathya-Jn~Ana- Aanandham ithi gAyanthi = The many Upanishads sing about You as One without changes and as an embodiment of Jn~Anam Truth and bliss . ThvAm ullangitha thrividha antham ithi gAyanthi = They also sing of You as One who can not be calbrated by the three measuring rods of dEsam , Kaalam and vasthu . You are not measaurable by these three units to determine that You are of this magnitude or that feature . You are beyond these three way ascertainments . In the case of sentients and insentiens , variations are seen with time , and place ; You however do not show any such vikArams (changes). There are no changes ever in Your dhivya mangaLa svaroopam or svbhAvam . Unlike the chEtanams and achEtanams , You can not be described as being at one place , or being present only at this time or manifesting Yourself as this object (vasthu) . You are beyond such definitions . You pervade the Universe (Sarva chEtanAchEtana svaroopan ) and exists in the form of all Vasthus , be they small or big ;You exist at all times and places ( One without beginning or end). Thus praise the Upanishads . Little me also engage in praising You following the foot steps of the mighty Upanishads . Here are some Upanishadic declarations (Translations are from Dr. NSA Swamy): IsAvAsyam and ChAndhOgyam **************************************** Isaa vaasyam idham sarvam yath kimcha jagathyAm jagath --- IsAvasya Upanishad : 1st Manthram "All this whatsoever changable in this world is pervaded by the Lord ". Isa here stands for Sriman NaarAyaNa , who is quite distinct from the two other tatthvams : Sentients and Matter (achEtanam) . ChAndhOgya Upanishad elaborates on this truth with the statement : " yEtadhmyam idham sarvam Tath Sathyam " ( ParamAthma is the indweller of all and it is Truth ) . ************************************************************************************************************************ kEnOpanishad ***************** Manthram 1.2 : " Knowing Him , who is the ear of the ear , the mind of the mind , the speech of speech , the life of the life and eye of the eye , the wise passing out of this world (through archirAdhi mArgam) after death become immortal (amruthA bhavanthy) . ********************************************************************************************************** KatOpanishad ( 2 Manthrams): ************************************** Mantram 2.20 : " The Supreme Self , the inner self of this creature , who is subtler than the subtle and greater than the great is lodged in the cave of the heart . (the individual soul) who has given up action and is bereft of sorrow sees Him , the endower of greatness to the atman , through the grace of the sustainer". ParamAthmAna: mahimAnam pasyathi : the evolved soul sees the glory of the ParamAthman of the form of rulership over the entire universe , by the grace of that Supreme sustainer , he (jeevan) becomes freed from sorrow . Mantram 3.12 : " This Supreme Self is residing hidden in all beings as their inner self and does not show Himself ( to those , who have not controlled their mind and senses ) . He is seen by those , who are capable of seeing the subtle with their fine and pointed intellect ". ********************************************************************************************************** PrasnOpanishad 4.7 : In answer to the question " in whom all this is established ? " . the Upanishad says : " Even as the birds proceed towards the tree , which is their dwelling place , O good looking one , in the same way all this becomes established in the Supreme Self (Tath sarvam Para Aathmani samprathishtathE ) ". ************************************************************************************************************ Mundaka Upanishad describes the essential nature of Brahman " as the cause of the Universe that transcends every thing else . Every thing else is born of Him . The Supreme alone is True and immortal and humanity is exhorted to know Him alone giving up all other talks ... One who has conquered desires becomes qualified for the attainment of the highest ". ***************************************************************************************************************** MuNDaka Upanishad: 1.2 : " All this is Surely Brahman" ****************************************************************************************************************** Taittiriya Upanishad : For understanding the essentials & the definition of Brahman , we have to resort to this Upanishad : "Sathyam Jn~Anam Anantham BrahmA " (Brahman is True , conscious and infinite )". ********************************************************************************************************************* MahA NaarAyaNOpanishad : Mantram 1.10 ( Brahman is not graspable by the IndhriyAs): " No one has grasped Him from above nor from the sides nor in the middle . Nor there is anyone who rules over Him . His great fame is well known . Matram 1.11: " His form does not stand for being percieved . No one can see Him with his eyes . He is graspable by the mind full of devotion and stead fastness and those who know Him thus become immortals ". Mantram 12.3 : " Sriman NarayaNa , the Lord of all entities --sentient tor nonsentient-- moves within the cave of the hearts of all as the inner controller . Being of the nature having no birth , He is born many-wise on account of His divine will . The wise know well the cause of His birth .Such Yogins yearn to attain the eternal abode where the eternals ever abide ". *********************************************************************************************************** SvetasvatarOpanishad : Mantram 6.2: " He , by whom all this is pervaded , who is omniscient , who is the ordainer of time , who is the one repository of all auspicious qualities , who is the knower of all models is the ParamAthman , ruled over by whom this effect of the form of the world constituted of earth , water , fire , air and ether is produced . This truth is to be thought over (chinthyam) ". *************************************************************************************************************** BrahadhAraNyaka Upanishad *************************************** Profound truths aboutr Brahman and His lakshaNam are revealed Here: The refrain in Madhu Brahmana is : " tEjOmaya: amruthamaya: Purusha: ayamEva Sa: yOayamAthmA , Idham amrutham idham Brahma idham Sarvam ". (This is verily Bliss-nectar , it is all and this is the Brahman . This Purushan of infinite lustre and the embodiment of bliss is the indweller of all Jeevans"; " sarvEshAm bhUthAnAm adhipathi: , sarvEshAm bhUthAnAm Raajaa " ( He is the Lord of all sentient and insentient ). Vij~nAnaanandha roopam Brahmaiva Jaganmoolam " (Brahman alone of the nature of Vij~nAna and Aananda is the cause of this universe ). *********************************************************************************************************************************** ChAndhOgyam ********************** Mantram 6.2.1: " All this Universe of diverse names and forms was prior to creation only one Sath , the ever existent Reality , ParamAthman and nonsecond (adhvitheeyam ) .." Mantram 6.3.3: " The Sath (Brahman ) being called AadEsA resolved , Let me make each of these three elements three fold and three fold by mixing them appropriately . This deity entered into these elements having Jiva as its body ( The Jiva is caused to enter carrying within itself the Supreme Self as its own athman .) ; through this athman , the Jiva and the differentiated names and forms " . The 8th chapter of ChANdhOgyam (Dahara VidhyA ) talks about the Supreme Brahman residing as Subtle ether in the small space of the heart for easy meditation purposes (DaharOpAsanA) . That Brahaman in the form of subtle ether is nirvikAram (Sathyam , immutable) and hence is not affected by old age , hunger , thirst or desires . Every night , people unite with Dahara at the time of Sushupthy , they do not know that they have untied with this ParamAthman in the daharAkAsam . DaharAkAsa is there for blessing the SaadhakA and AntharyAmin is there as AadhAra or support . " UpanishadhAm SathAni gAyanthy ThvAm :" observes Swamy Desikan in this slOkam and then he elaborates on the ways in which the Upanishads salute His Svaroopam , SvabhAvam and anantha KalyANa guNams . We shall study them next . Srimath Azhagiya Singar ThiruvadigaLE SaraNam , Daasan , Oppiliappan Koil VaradAchAri Sadagopan [Non-text portions of this message have been removed] ------------------------ Yahoo! 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