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Oppiliappan List Archive: Message 00123 Oct 2004

 
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SrI :
 
(PraNavam) Veda Sriyai Nama:
(PraNavam) Paragathyai Nama:
(PraNavam) Sarva SaakshiNyai Nama:
(PraNavam) NaarAyaNyai Nama;
(PraNavam) AswakrAnthAyai Nama:
(PraNavam) RaTakrAnthAyai Nama:
(PraNavam) VishNukrAnthAyai Nama:
 
On this second day  of NavarAthri , adiyEn seeks your participation
and support in the kaimkaryam for realizing the living quarters
for the ArchakAs of Sri RanganAtha Temple . Please take
part in the special project , the details of which are
covered  the Temple Web Site ( http://www.ranganatha.org).
 
On this second day , adiyEn will focus on the commentaries of
VyaakhyAna Chakravarthy Sri PeriyavAcchAn PiLLai and KavitArkika
Simham ,  Swami Desikan . We will start with the first slOkam .
These commentaries are extensive & deep  and it will not be easy to avoid
VaishNava ParibhAshai entirley . Please bear with adiyEn.
 
SWAMY DESIKAN'S TANIYAN FOR CHATHUSSLOKI BHAASHYAM
******************************************************************
SvasEshaasEshArTO niravadhika--nirBhadha mahimaa
phalaanAm dhAthA ya: phalamapi cha saareerakamitha:
Sriyam tathsadhreecheem tadhupasadhanathrAsa--samaneem
abhishtouthi sthuthyAavithaTamathir-Yaamuna Muni: 
 
SaarIraka Saasthram ( Brahma Soothrams) have four chapters .
There are four slOkams in ChathusslOki . Swamy Desikan points
out that Yaamuna Muni intended that each of the four slOkams
of His divine Sookthi be connected to each of the four adhyAyams
of Brahma Soothrams . Swamy  Desikan's upadEsams/comments 
on this matter are seen in  the first two lines of the above taniyan .
 
(1)  " SvasEshaasEsharTO " ithyEna PraTamasya slOka sangraha:
(  This means that the essence of the First adhyAyam of Brahma 
Soothrams    is condensed in the First slOkam of ChathusslOki).    
 
(2) The next taniyan section , " niravadhika-nirBhAdha mahimaa "
represents the second slOkam and is a condensation of the
Second chapter of Braham Soothrams .
 
(3) "PhalAnaam dhAthA " section of the Taniyan  connects
to the third slOkam of Sri ChathusslOki and is considered as
the essence of the third chapter of Brahma Soothrams.
 
(4) " Phalamapi cha"  section of the Taniyan denotes the fourth
and the final chapter of Brahma Soothram summarized by
the fourth slOkam of Sri ChathusslOki .
 
Swamy  Desikan says: yEthath " Saareerakam itha: "
  
These four slOkams are indeed the condensation of
the vast subject matter housed in the four adhyAyams of
Brahma Soothrams according to Yaamuna Muni
says the KavitArkika Simham .
 
FIRST SLOKAM
***************
KaanthastE PurushOtthama: PhaNipathi: SayyAsanam vAhanam
  VedAthmA vihagEswarO yavanikA MaayA JaganmOhini 
BrahmEsAdhi-suravraja: sadayithasthvaddhAsa-dhAsIgaNa:
  SreerithyEva cha naama tE Bhagavathi ! BhrUma: kaTam ThvAm Vayam ?
 
Commentary on " KaanthastE PurushOtthama: "
**************************************************************
The incisive intellect of PeriyavAcchAn PiLLai (PVP)
poses the following two questions on " KaantastE
PurushOtthama: " .
 
(1) Why does not Yaamuna Muni say : " BharthAstE
PurushOtthama : " and (2) " KaanthastE Hari: " instead of
KaantstE PurushOtthama: " . Why did Yaamuna Muni
choose "Kaantha"  and " PurushOtthama " sabdhams?
 
PVP says in this context that one has to establish PirAtti's
sambhandha nibhandhana niroopaNam ( establishing EmperumAn's
identity through His relationship with PirAtti ) .PVP gives
the following PramANams for this need :
 
" Ka SrI: Sriya: " (SthOthra Rathnam : SlOkma 12
   Who is that Lord of Sri DEvi ?
 
" Sriya: Sriyam Bhaktha Janaika Jeevanam " :
SthOthra Rathnam SlOkam 45 ( Thiruvukkum 
ThiruvAhavum , Bhaktha JanangaLukku oru
uyirAhavum uLLa Sri DEvi ).  " Thiruvukkum ThiruvAhiya
SElvaa " is Thirumangai's definition (sambhandha Nibhandhana 
niroopaNam ) : The precious Lord  shines as the husband of
Sri Devi(Thiru). There are many other pramANams given by
PVP for defining the Lord thru Sri Devi such as "SrI Vallabhan",
Lakshmi Kaanthan , Sriya: Pathi .
 
Kaanthan
***********
Kaaanthan is a more endearing term ( beloved husband)
than Pathi or BharthA ( mere husband). Therefore , Swamy AlavanthAr
starts the First SlOkam with : "KaanthastE PurushOtthama: "
instead of " Bhartha tE PurushOtthama: "
 
PurushOtthaman
********************
Now , why does Swamy  AlavanthAr use the PurushOtthama
Sabdham instead of  " VishNu or NaarAyaNa " sabdham
to say " kaantastE VishNu:  or some thing similar ?
 
PurushOtthama Naamam and its significance has been
elaborated by the Lord Himself in Srimadh Bhagavath GeethA.
Sage ValmIki had saluted SitA PirAtti as " NaareeNAm Utthama "
(Naaree MaNi) and the Lord ( Utthama Purushan) is
the Kaanthan of that Utthama Naaree . Sri DEvi matches
point to point with PurushOtthaman in all auspicious attributes .
Names other than PurushOtthama do not match as well 
in the context of the divine couple (dhivya miTunam)
being the  joint owners of both Nithya and LeelA vibhUthis
 and  thereby demonstrating yEka sEshithvam.
 
SWAMY DESIKAN'S COMMENTS ON " KAANTHASTE PURUSHOTTHAMA:"
*******************************************************************************************
Swamy  Desikan says succinctly : " Kaantha: Priya:
anroopa-pathi : ithi arTa". ( Lord is the matching consort
to Sri Devi in every way ) . The " anroopa-pathi " pramANam
is the grand one from AchArya RaamAnujA's SaraNAgathy
Gadhyam  for our " Deva Deva dhivya Mahishi " :
 
" BhagavannArAyaNa abhimathAnuroopa  svaroopa roopa guNa
vibhavaiswarya seelAdhyanavadhikAdhisaya asankhyEya kalyANa
guNa gaNAm- - - - - " SaraNAgathy Gadhyam : part of First SoorNikai
 
(Meaning): Sri Devi has infinite number of tightly matching assembly of
auspicious attributes like svaroopam , Roopam , guNam , VibhUthi ,
Iswaryam, seelam and She takes on the corresponding forms in
the different avathArams . She demonstrates "anuroopam " with Her
Lord and defines Him as Sriya: Pathi or Lakshmi Kaantan.
 
(To Be continued)
Daasan , Oppiliappan KOil VaradAchAri Sadagopan



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