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Oppiliappan List Archive: Message 00114 May 2005

 
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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 :
 
http://www.oppiliappan.org
 
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
VaradAchAri Sadagopan


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