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Oppiliappan List Archive: Message 00142 Mar 2005

 
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SrI :

 SlOkam 96
 *************
 Thvath keerthana sthuthi namskruthi vEdhanEshu
     sraddhA na bhakthirapi sakthiraTO chEcchA
 naivAnuthaapamathy : yEshvakrutEshu  , kim nu
     bhUyAn ahO ! parikara: prathikoolapakshE

 (Meaning) : Oh Bhagavann ! What a pity ? adiyEn is not
 engaged in reciting Your auspicious naamAs , eulogizing
 Your kalyANa guNams , prostrating before You and performing
 AarAdhanam for You or meditating on Your dhivya mangaLa
 vigraham . adiyEn has no ruchi or bhakthi for such noble acts.
 adiyEn has neither the desire nor sakthi to be engaged in such
 efforts . adiyEn does not even have the feeling of repentance over
 not being engaged in such activities . Are there anything left among
 saadhanAs that are opposed to Your auspicious mind set ( ThiruvuLLam ) ?

 (Commentary ) : When one performs SaraNAgathy to the Lord , the two angams
 of that Prapatthi( aanukoolya sankalpam and PrAthikoolya varjanam ) has to
 be accomplished very well . Here KurEsar has nirvEdham ( sorrow ) over his
 imperfections in his observance of PrAthikoolya Varjanam . The prayer
 behind  this sorrowful statement is that housed in VishNu PurANam
(5.7.70 ),  where  KaaLiyan (Naaga rAjan) prays to Lord KrishNa this way :
" sOham tE DevadEvEsa  nArchanAdhou sthuthou na cha , saamarTyavAn ,
krupAmAthra manOvrutthi:  praseedha mE " . KurEsar feels dejected that
even repentance ( anutApam )  over the omissions does not arise in his mind
.
The purpose behind this type of  statement of unfitness (
naicchAnusandhAnam)
is to get rid of such  prAthikoolyams and develop gradually the
qualifications for
performing  SaraNAgathy at the Lord's sacred feet .

 SlOkam 97
 ***********
 yEtEna vai suvidhitham Bata maamakeenam
     dourAthmyam apratividhEyam apAram Isa: !
 sammUrcchathOapyapadhamasmi yathasthvadheeya-
    nisseema bhUma karuNAmrutha veechi vaayO :

 (Meaning ) : Oh Lord of all ! What a pity ? adiyEn is not touched even
 by an iota by the nectarine and all pervasive breeze arising from
 Your Ocean of KaruNaa . adiyEn does not comprehand how this misfortune
 (dhourbhAgyam ) resulted . adiyEn wallows  in this state of helplessness ,
 and  is unable to find  a remedy to reverse this misfortune  . adiyEn's
 sorrowful status is clearly understood by me .

 (Commentary ): There are four ways to destroy the sins through
 prAyascchittham :  " AnutApa , Uparama , PrAchitthOnmukhathva
 and PrAyaschittha PoorNangaL " . In the previous slOkam , KurEsar
 said that he has no anutApam ; in the slOkam before the previous
 slOkam ( the 95th slOkam ) , KurEsar pointed out that there is no
 uparati for him and his sins keep on growing .  In this slOkam ,
 KurEsar despairs over his inability and lack of incentive (motivation)
 to perform the adequate PrAyascchitthams to destroy his paapams .
 He hints that there is no hope for him since the paapams are so
 heinous and limitless ( apAram)  that he has reason to despair .
 Swamy Desikan voiced such  feelings in Dayaa sathakam :
 " prasamayithum asEsham nishkriyAbhir-na sakyam " . He expresses
 his dhurbhAgyam ( lucklesness) about the ever-present breeze of
 the Lord 's infinite mercy missing to touch him .

 SlOkam 98
************
Iswarya veerya karuNAgarima kshamAdhyaa:
    Swamin ! akAraNa suhruthvam aTO visEshAth
sarvE guNA : savishayA : tava maamm apAra-
    gOrakapoorNam agathim nihatham samEthya

 (Meaning ) : Oh Lord of Nithya and Leelaa VibhUthis ! Your Lordship ,
 Your freedom from changes inspite of Your supporting every thing
 through Your indwellership in all of Your creations , Your compassion to
 remove the miseries of the suffering souls , Your omnipotence , Your
 forbearance and particularly Your guNam of blessing others with
 soubhAgyams without expecting any thing in return  are well celebrated .
 Those auspicious guNams have found their ideal target in  adiyEn ,
 who is the abode of limitless and fearsome sins , which gives  me
 the status of a goner .

 (Commentary ) : In the earlier slOkams , KurEsar saluted the anantha
 KalyANa GuNams of the Lord correcting the erring jeevans out of His
 dayaa and bringing them to His fold . Here , Kuresar states that all those
 guNams celebrarated by Vedams and Upanishads must be used in his
 favor . He points out that they can not afford to miss him as the most
 eligible target . by the principle of " Reductio ad absurdum "( elimination
 process)  . They will be  otherwise purposeless . Thus KurEsar  hints that
 he has the anugraham of SrI Vaikunta NaaTan .

 For the Nithya sooris or the Muktha Jeevans , there is not much need
 for the GuNams like KaaruNyam (Dayaa) . For sages like Sanaka , who
 possess Svaroopa Jn~Anam , these guNams are not much in need either.
 These guNams are only for the benefit of those who are helpless and
 lost in SamsAram . Sawmy  Desikan says in this context : " manyE MaathA
 JaDa iva SuthE vathsalA maadhrusE Thvam " . Swamy AlavanthAr observed:
 adiyEn is the fitting object of Your Dayaa ( idhAneem anutthamam
 pAthramidham DayAyA : " . KurEsar constructed the second Paadham of
 this slOkam ( SwAmin ! akAraNa suhruth Thvam aTO visEshAth ) to remind
 us of the mesage of Upanishad that Sriman NaarAyaNan is the path and
 goal  for us through SaraNAgathy ( nivAsa SaraNam suhrudh gathi:
 NaarAyaNa : ) . GeethAchAryan reminded us of this central doctrine :
 " suhrudham sarva bhUthAnAm  jn~AthvA mAmm sAnthimrucchathi " .
 Know Me as the well-disposed One to all janthus  and therefrom attain
peace of mind  says the Lord to Arjuna .

 SlOkma 99
 ************
 ThvathpAdha samsrayaNa hEthushu saadhikArAn
     udhyunjatha:charithakruthsnavidheen cha tAmstAnn
 Thvam rakshaseethi mahimaa na tavAlamEsha
      maamm chEth aneedhrusam ananyagathim na rakshE :

 (Meaning ) : Oh Bhagavann ! It is well known that You rush to protect
those who practise Bhakthi or Prapatthi yOgam to attain Your sacred
feet and also those who are fit to obeserve one of these yOgams .
That is not an act of generosity by you . It is almost natural  and
some thing to be expected of You . That is KarmAnuguNa phala-
pradhAnam since they follow the path laid out by Your Saasthrams .
It follows the rule : "kruthE cha prathikarthavyam yEsha dharma:
sanaathana : " . Your action towards me without any recourse or
inability to follow the difficult yogams of Karma, Jn~Ana and Bhakthi
has to be different . It will not be a great testament to Your anugraha
sakthi if You do not come to adiyEn's rescue during my state of
helplessness . adiyEn is " Dhee-karma-bhakthi rahitha asakthan " .
KurEsar's son (ParAsara Bhattar) commented on this aspect of
the Lord coming to the rescue of the asakthars and becoming fulfilled
through such an act .Bhattar described in his Sri RangarAja Sthavam
that such an act of the Lord is like having  a water stand in the middle of
a desert instead of having such a stand in a place abubdant ith water .
Saving those , who are competent in Jan~Ana , Bhakthi Yogams
is like adding water to a fish that is constantly in the middle of water .
Helping those struggling outside water needs to be placed instead
in the water said ParAsara Bhattar . Thus KurEsar expressed his
aakinchanyam (meekness) and ananyagathithvam ( being without
recourse ) .

 SlOkam 100
 *************
 yaa karmaNAm adhikruthi:ya ihOdhyamastEshu
     apyEshvanushDithirasEshamidham hi pumsAm
 thvAmantharENa na kaTanjana sakyamApthum
     yEvam cha tEshu mayi chAsthi na tE visEsha:

(Meaning ) : Oh Lord ! The adhikAram ( fitness and qualifications)
for practising Bhakthi or Jn~Ana or  Karma yogam can not
be realized unless You will it so ( athuvum Avanathu innaruLE ) .
It is impossible for them to succeed by themselves in such efforts .
The Lord , who is SiddhOpAyan blesses them with the fruits of
suh efforts . As for adiyEn  , SaraNAgathy at Your sacred feet
due some one with my  limitations in intellect  and aunshtAnam
is the way shown by the AzhwArs ( nORRa nOnbhilEn , nuNNaRivilEn
aahilum ini Unnai vittonRum aaRRahiRkkinRilEn AravinaNai AmmANE " ).
adiyEn has dared to observe SaraNAgathy at Your holy feet .
The SaasthrArTam of the impossibilty of SaadhyOpAyams like
Bhakthi Yogam giving the Phalan of Moksham without the prasadhanam
( favor ) of the SiddhOpAyan ( BhagavAn ) is indicated here . KurEsar
states that he is therefore clinging  to the upAyam of Prapatthi alone .

 SlOkam 101
 ***************
 nirbhandha yEsha yadhi tE yathasEshvaidha-
    samsEvinO Varadha ! rakshasi nEtharAmsathvam
 tarhi ThvamEva mayi sakthyAdhikAra vaanchaa :
    prathyUha saanthim itharath cha vidEhi viswam

(Meaning ) : Oh Boon granting Lord ( Varadha ) ! Thou art
known for protect those , who approach You by the ways
that You have created in Your SaasthrAs . If there are any
restrictions that You have about protecting the others outside
the above group , in that case , please bless me with the sakthi
to practise the required upAyam , fitness and the freedom from
seeking the fruits of such an observance . Please bless adiyEn
with all those required angams for reaching You as UpEyam  .

(Commentary ) : At the end of this Sthavam , KurEsar declares
without ambiguity that the Lord does not grant MOksham
without Svanishtai or AchArya or Ukthi  or BhAgavatha
Nishtai . BhagavAn expects vyAjamAthra SaraNAgathy
( rakshaapEkshAm pratheekshathE ) . This is the essence of
the Lord's upadEsam : " MaamEkam SaraNam vraja " .

Following the way shown by the AzhwAr , KurEsar appeals
for the Lord's dayaa to fulfill without deficiency all the angams of
SaraNAgathy including the completion of the  Utthara kruthyams
to realize nithya , niravadhya kaimkaryams at Parama Padham .

KurEsar addresses Lord VaradarAjan , his ishta dhaivam in
the last slOkam of Sri Vaikunta Sthavam  : "Varadha ! Thvam yEva
Mayi Sakthi , adhikAra vaanchaa , prathyUha Saanthim , itharath
viswam cha vidEhi " . Kuresar did not ask " dEhi " ( please grant me ) ;
instead , KurEsar selects the word " vidEhi " ( please generate in me ) .
KurEsar seeks the anugraham of Sakthi , desire for fitness to practise
the upAyam and removal of those that stand in the way of successful
practise of the angams of the SaraNAgathy yOgam . With MahA Viswaasam
in Lord Deva Raajan of Kaanchi , Kuresar concludes Sri Vaikunta Stavam
in the most hopeful , optimistic and triumphant note .

 Special Taniyan
 *******************
 Vyaktheekurvan nigamasirasaarTam antharnigooDam
     SrIvaikuntasthavamakrutha ya: srEyasO sajjanAnAm
 Kuraadheesam gurutara  dayaa dhugdha sindhum tameeDE
     SrIvathsAngam gurucchAthra seelaikadhAma

This Taniyan is about KurEsar and the SrI Sookthi of Sri Vaikunta
Stavam blessed to us by him . This Sri Sookthi the Vaibhavams of
Sri Vaikunta NaaTan housed in Veda-VedAnthams . He celebrates
His Vaikunta RaajadhAni , where He reigns supreme as the Emperor
surrounded by Nithya Sooris and Muktha jeevans  enjoying ParipoorNa
BrahmAnadham and perfoming nithya , abhimatha Kaimkaryams for Him .
In this Sri Sookthi , KurEsar salutes the UpAyams for attaining Him and
eulogizes His DhivyAthma Svaroopam , Dhivya Mangala Vigraham , His
three divine consorts ( SrI , BhUmi and NeeLA DEvis) , His anantha kalyANa
guNams , His dhivya aabharaNams and Aayudhams . KurEsar expressed
movingly His Naicchiyam .He prayed through this Sthavam for the well being
of his own sishyan , NaalUrAnun , who had committed unpardonable apachAram
against him . KurEsar had the ideal lakshaNams of a MahA Desikan
and forgave that MahAparAdhi , who committed AchArya drOham .

KurEsar also had the ideal sishya lakshaNam and demonstrated it
in every step of his way to his own AchAryan , SrI Bhagavath RaamAnujar .
He gave his own eyes to the darsanam  to keep AchArya RaamAnuja
outside the danger posed by the evil ChOLA king .

The attributes of the MahA Desikan celebrated in this Taniyan are :

(1) Nigama sirasAm antha: nigooDam arTam vyakthee kurvan =
      One who brought out the inner meanings hidden inside the Veda-
      VedAntha doctrines ( rahasyArTams embedded in Sruthi passages ) .

(2) SajjanAnAm srEyasE Ya: SrI Vaikunta Stavam akrutha = One who
      created the SrI Sookthi of SrI Vaikunta Sthavam for the benefit of
      the PrapannAs and to assure them auspiciousness here and in
      the other world .

(3) GurucchAthra seela yEka dhAmam = The whole abode of the ideal
      conduct to be observed by the AchArya and his sishyan as established
      in the VedAs . He was the model of the ideal observances of an
      exemplary  AchAryan to his sishyAs and an ideal sishyan to
      AchArya RaamAnuja.

(4) Gurutara dayA dhugdha sindhu : the most abundant milky ocean of Dayaa .

The Taniyan concludes with a prayer to the head of the agrahAram of Kooram
with the ThirunAmam of SrivathsAngar ( KoorAdheesam tamm SrIvathsAngam
eeDE ) .

SrI Vaikunta VinOdhini VyAkhyAnam of Sri VathSaangAcchAr sampoorNam ,

Swamy KurEsar ThiruvadigaLE SaraNam ,
Daasan , Oppiliappan Koil VaradAchAri Sadagopan

Srimate Sri Laksminrisimha Divya Paduka Sevaka
Sri VaNN SaThakopa Sri Narayana Yatindra Mahadesikaya Nama:





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