SrI:
Dear Sri Ranganatha BhakthAs
:
This famous slOkam can be
split up as a conversation
this way
:
thvam mE , aham mE
, kuthasthAth , tadhapi kutha ,
idham vEdamoola pramANam , yEthaccAnAdhisiddhAth
anubhava vibhavAth , tarhi saakrOsa yEva " , kAkrOsa: kasya ?
,
GeethAdheeshu Mama vidhitha: , kOathra sAkshee ?
sudhee: syAth , hantha Thvath PakshapAthee Sa
ithi
nrukalahE mrugya
madhyasvathvam
The passages in red (italics)
are Lord RanganAthA's words .
The words in blue are those
of the arguing Jeevan .
The Vaibhavam of the Lord at
Srirangam
*****************************************************
Bhattar's introduction :
Among the Para-vyUha-vibhava-antharyAmi-archA
manifestations , the Lord
incarnates as the adhyantha sulabha ( most easily
accessible) , aparAtha-saha (
easily forgiving trespasses) , aapiroopya
Moolagandha ( the
tap/Main root for Soundharyam ) archAvathAran
at Srirangam ( the
quintessential archai ) . Here He rests in the island
formed by the two Cauverys as
a result of the power of the penance of
Brahmaa , IshvAku
kings , DasaraTa
nandhana ( Raamachandra) , VibheeshaNa
and ChOLA king
Dharmavarmaa by the banks of Chandra PushkaraNi on
Sesha peetam . This dhivya
dEsam is on the top of the list of dhivya dEsams
enjoyed by the bhaktha janams
( Bhagavad-abhimatha ashtOtthara satha
sTAna srEshtatamam ) . It is
ancient and primordial ( aadhyam ) , self-manifested
( svayam vyaktham) with the
VimAnam known as Rangam ( vimAnam Ranga
Samj~nakam ) . AzhwArs have
saluted its glories with the MangaLAsAsanams like:
" Senkayal paay neer
Thiruvarangam " , Kuyil koovum kuLir pozhil soozh
Thiruvarangam " , "aRRapaRRar
suRRi vaazhum anthaNeerarangam " .
Here , the Lord enjoys
ThirumanjanOthsavam on special days with
CauvEry Theerttham . It is
here , He engages in the debate with
the stubborn Jeevan, which
believes with gusto that it is its own
Master
.
Additional details on this
slOkam included in the Thirumanjana Kattiyam
composed by adiyEn for
Oppiliappan are at :
Detailed Commentary by
Bhattar :
******************************************
The introduction for this
slOkam was briefly covered in
the previous posting . Let us
cover the rest of the introductory
passage from Bhattar that
dwells on the Lord's most enjoyable
residence at His Supreme
abode , where He is served by His
two Devis , Parijanams .
There at His nithya VibhUdhi , He is
saluted by Deva Rishis ,
AzhwArs and Sruthis for His dhivyAthma
Svaroopam and Dhivya MangaLa
vigraham as :
" Satyam Jn~Anam Anantham
Brahma " ,
" Samastha KalyANa
guNAmruthan " ,
" ayarvaRum amararkaL
adhipathi" ,
" ParAsya Sakthir-vividhaiva
srUyatE svAbhavikee
Jn~Ana Bala
kriyA cha "
" GuNa NaamAkArO MahAn
"
" vaSeevadhAnyO guNavAn
rujusSuchi "
There at Parama Padham , He
is adored and served by
Sri Devi and BhU Devi
:
" Hreesccha tE Lakshmeeccha
Pathnyou "
" Thirumadanthai MaNN
Madanthai irupAlum thihazha "
" VadiviNai-illA Malar MahaL
maRrai nilamahaL
pidikkum
melladiyAn "
He is served by the DevAs
holding fragrant garlands in their hands ,
perform Thirumanjanam for Him
and present shOdasOpachArams
thereafter at SrI
Vaikuntam :
" Sootu nanmAalikaL
thUyanavEnthi ViNNOrhaL nanneerAtti andhUpam
tarA niRkavE "
That Lord of exquisite
beauty is served by His DEvis , NithyasUris and
enjoys the Vaikunta
BhOgams
in His blissful abode as described by
AchArya RaamAnuja
in his Sri
Vaikunta Gadhyam . His sacred feet are
familar to the NithyasUris
through their prostrations . While sitting at
Sri Vaikuntam on the seat of
Aadhi Seshan , He worries about the suffering
Jeevans in LeelA VibhUthi (
BhU lOkam ) . " dEsAntharagathanAna puthran
pakkalilE Pithru hrudhayam
kidaikkumAppOlE , samsAri chEtanar
pakkalilE ThiruvuLLam kudi
pOnthu "( It is like the compassion & concern of
a Father for his son , who
has gone to a faroff land , Lord RangananAtha
worries about the chEtanams
suffering from SamsAric afflictions ) . He descends
to earth as ArchAvathAran and
engages the impudent bhaddha Jeevan
to rescue him from his own
follies . This is a beautiful dialog between
God and man , "
of whom the God is
ever eager and ready to establish
the Sesha-Seshi relation
between Himself and the rest of His creation ".
Thvam mE : Oh Suffering Jeevan ! You are mine . You are
my sEsha bhUthan .
I can not see you suffer
aham mE : As dEhAthmAbhimAni , I am my Lord ( IswarOahamaham bhOgi)
Jeevan
says here:SvantrAthmabhimAna yukthanAna yenakkE nAnn
sEshabhUthan .
Bhagavaan asks How is that ?
( Kuthas-tadh ? ) . It can not be
possible.
The impudent and deluded
Jeevan retorts : " tadhapi kutha " . How about
Your own claim
?
RanganAtha answers : " idham Veda moola pramANAth " . My
statement is
on the authority of the VedAs
(Sudar mihu Sruthi) . Vedam is eternal and
changeless ( VaachA viroopa
nithyayA ) . Vedam which is my breath says
about you , the chEtanan , as
my Sesha bhUthan are :
" Pathim VisvasyaathmEswaram
"
" TameeswarANAm Paramam
MahEswaram Tamm dhaivathAnAm Paramam
cha Dhaivatham "
" KsharAthmanou IsathE Deva
Yeka: "
" PradhAna KshEthraj~na
pathirguNEsa : "
" BhOkthA bhOgyam prErithAram
cha mathvA "
" nithyO nithyAnAm
chEtanas-chEtanAnAm "
" antha: pravishta SaasthA
janAnAm SarvAthmA "
" Yasya AathmA Sareeram
"
" Yasya Pruthvee Sareeram "
Thus from Veda pramANam
, you are My sEshabhUthan .
Now Jeevan responds to the
Veda PramANam cited by the Lord
and says : My statement of
being independent and in control of
my destiny is based on my own
experience , which is beginningless
in nature ( yEthaccha anAdhi-siddhAdh-anubhava vibhavAth )
Lord RanganAthA observes
what you say is repudiated
( tarhi sAkrOsa yEva )
Jeevan is still unconvinced
and asks : Where and by whom
is it repudiated ?( kkvAkrOsa: kasya) .
Lord RanganAtha
explains : It is Me , who has repudiated clearly
that
view that
you hold in
My GithOpanishad ( GeethAdhishu
Mama
vidhitha: )
:
Jeevan is still unconvinced
and asks , " who is the witness to Your
repudiation in GitA ?
" ( kOathra Saakshee ? )
.
Lord replies : A man of
wisdom ( Jn~Ani, Sudheeya:) is the witness
(SudheeyasyAth ) .
Jeevan still shows its
skepticism and comments: " Jn~Ani is indeed
partial to You /PakshapAthi .
How can I trust the Jn~Ani ? He will be
a false witness as far as I
am concerned ( KooDa Saakshi) .
Thus the exchanges and the
debate continued ( ithi nru kalahE
) .
Lord now wants to settle the
dispute once and for all and adorns
the wet vasthram and TuLasi
garland ( Jala
dhivya and TuLasi
dhivya)
to provide
the conclusive pramANam for the stubborn ChEtanam
to rescue him from his
untenable and dangerous position about
the Jeevan's
nonexistent independence as a Sesha bhUthan (nrukalahE
pramANam
karthum ithyuktha: mrugya
madhyastha: yeeritha: ).
Swamy ParAsara Bhattar created this
profound slOkam in the form of
a dialog on the ancient and deeep
relationship between the Lord
and the dependent Jeevan as the essence of
VedAntham .
Swamy ParAsara Bhattar
ThiruvadigaLE SaraNam ,
Daasan , Srimath Azhagiya
Singar Thiruvadi , Oppiliappan Koil
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