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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