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Oppiliappan List Archive: Message 00027 May 2005

 
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SrI:
SrImathE Gopaladesikamahadesikaya namah:

Dearest Srivaishnavas, 

After Poigai AzhwAr?s anubhavam, let us continue to
enjoy the next AzhwAr?s -BhoothatthAzhwAr?s- wonderful
anubhavams on ThiruvEnkatam. 

Next verse is 28th and is yet another brilliant and
wonderful verse. 

manatthuLLaan vEngadatthaan maakadalaan, maRRum
ninaippariya neeLarangath thuLLaan, - ennappalarum
thEvaathi thEva Nnenappaduvaan, munnorunaaL
maavaay piLantha magan.                               
 28

AzhwAr enjoys all five forms of the Lord here in this
verse in his anubhavam. 

Ennep palarum dhEvaadhi dhEvan enappaduvaan- Very many
devotees, sages like Vyasa, Vasishta, et al; devas
like Chathur mukha Brahma, Rudran, Devendra et al;
Nithyasuris- namely Anantha Garuda, Vishvaksena and
others, mukthAthmAs ? everyone proclaim and praise Him
as the Chief of Devas and Nithyasuris, Devaadhi Devan.
[yathra poorvE saadhyAs santhi dEvA:- says Sruthi] 

Who is that Lord?
He is Paramapadha nAthan- DevAdhi Devan Sriman
Narayanan - Chief of Nithyasuris; Supreme Lord who
rules both leelA vibhUthi and the Nithya vibhUthi
9cosmic Universe and Transcendental Universe]- Para
roopam; 

Maakadalaan- The One who reclines on Milky Ocean
(vyUha roopam)

munnorunAL maavaay piLandha magan- That day He took
KrishNA avathAram and killed Kesi asuran; [Vibhava
avathAram] 

vEnkatadatthAn- The Lord of ThiruvEnkatam [archA
roopam]
Also ninaippariya NeeL arangatthuLLAn- the One who is
at Srirangam- which is unperceivable in its glory
(means- one can never reach the end of comprehending
the glory of this Lord or even its dhivya Desam for
His mercy] 

manattthuLLAn- The Lord is here in the mind (heart) as
antharyaami roopam. [Haarda]

This He sits at Paramapadham; reclines at Milky ocean;
walks during Vibhava avathAram; stands, sits,
reclines, walks in Dhivya Desams; - All these deeds,
He does only in order to enter into the heart of His
devotees and thus takes pity on His child to bring him
back to the right track and take him ultimately to His
eternal world. What a dayA of the Lord! 

Why does AzhwAr refer to ThiruvEnkatam as well as
Srirangam here? The commentator writes: ThiruvEnkatam-
He is standing; Perhaps, He may choose to leave as He
is just standing; if someone is sitting; He may not
immediately go away; Not to worry at all, if He
chooses to recline in between the two Cauvery, in such
a wonderful place of Srirangam. He is there to stay.
Hence refers to both Diva Desam. 
Thirumazhisai AzhwAr also echoes in the same manner:

ninRadhu enthai ooragatthu 

Upanishad also reflects the same roopams as: 
ambhasya pArE bhuvanasya madhyE nAkasya prshTHE
mahathO mahIyAn shukRENa jyOthIgmSHi samanupravishtaha
prajApathihshcharathi garbHE anthah

The one who is greater than the great resides in the
vast ocean, in the   atmospheric region and on the
surface of the celestial abode, and having entered
into the luminary bodies with his own light, this Lord
of people, is moving within the hearts of all people."

In this section the supremacy of 'Sriman Narayana' who
is described in the previous section of the
'taittirIya' as 'anantha' or the infinite, is
expounded. This supreme Lord is showing himself
significantly in three places for blessing His
devotees. He is residing in the milky ocean.
'Bhuvanasya madhyE' means the orb of the sun. 'Naaka'
is the abode of the Lord that is never tainted with
sorrow. He is vaster than any vast entities like
'AkAsha'. He is illuminating with His brilliance all
luminaries like the sun, the ocean, the stars and
others. He is the one Lord of all beings in this
universe. Such a supreme Lord is residing in the
hearts of all beings as their inner-self.

The Lord resides in the milky ocean to become
accessible to the gods like Brahma, Indra and others.
He is residing in the 'AdityamaNdala', to enable the
devotees to meditate upon Him. The one who resides in
the 'AdityamaNdala' is the same as the one who resides
in the hearts of all people, as the inner controller.
Thus He makes Himself easily available to the
'upAsaka'. He is in His own form in His eternal abode,
Sri Vaikunta, granting the bliss of his communion to
the liberated. The term 'prajApathi' used in this
manthra signifies Sriman Narayana as described in the
Mahabharatha -rAjAdhirAjassarvEshAm vishNuhu
brahmamayO mahAn Ishwaram tham vijAnImaha sapithA
saprajApathihi "

Thus, this manthra expounds the supremacy and
accessibility of Sriman Narayana the supreme self.
[From Smt Padmini RanganAthan?s article on
Mahanaranaya Upanishad] 

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


                
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