SrI:
SrImathE Gopaladesika Mahadesikaya nama:
Dearest all,
Let us continue to enjoy the ThirunedunthANdakam.
adiyEn attempts to write down from Sri Utthamoor
Swami's wonderful commentary.
Sri Satakopan Swami had written an introduction
earlier for this ThirunedunthANdakam which adiyEn is
permitted to make use of (thanks to Swami for his
permission)
Parama padham, where the Lord is resident as
Parama padha nAthan is surrounded by the aNDams and
the aavaraNam waters (Oceans). It is not of easy
access to us residing on earth. We can not travel
there even to get a vessel filled with aavaranam
waters.It is too far away.
Hence param and parama padham can not be enjoyed with
our sthUla sarIram. Only as a muktha Jivan possesing
Sookshma sarIram, one can enter and enjoy the anthamil
pErinbham there.
The second rUpam of the Lord is as Sesha saayee in
the middle of the milky ocean.Here He is presenting
Himself as KshIrAbhdhi nAthan to DevAs and maharishis.
Again, this is beyond our reach with SthUla sarIram.
hence, it is not of much use either for us to see
and enjoy.
The Third rUpam of the Lord is what has been
celebrated as Raama, KrishNAvathArams. These Vinhava
avathArams were enjoyed by those who were
contemproaries. Today, it is histroy and we can not
enjoy Lord KrishNA as Gopis and AkrUrar did. Thus this
rUpam is in the past like last year's river water,
which is no longer available
to quench our thirst (dried up river bed).
The fourth rUpam is antharyAmi savrUpam. It is likened
to OoRRu jalam. You have to dig in the river bed sand
and access the water under. Through the difficult
JNa~na Yogam, one can visualize this svarUpam of the
Divya dampathis seated in our heart cavities. Very few
have the power to succeed in such efforts and thus,
this svarUpam is also not within reach of ordinary
folks on this earth.
The fifth rUpam is the One that Sriman NaarAyaNan
took to make Himself easily available to one and all
and to enjoy Him with our own sthUla sarIram and
Maamsa chakshus. No divya dhrushti as needed by ArjunA
is a must to see the VisvarUpam of
the Lord." angu vaitthu, inghE piRanthathu " is
the celebration of this ArchAvathAram by Eedu
grantham.
Srimath Andavan went on to describe the five
rUpams celebrated by Vedams in the manthram
in the manner of tamizh maRai:
ambhasya paarE bhuvanasya madhyE
naakasya prushtE mahathO mahIyAn
sukrENa jyOthIgumshi samanupravishta:
PrajApathisccharathi garbhE antha:
-- TaittirIya AaraNyakam: III.13.3
In ParAvathAram, the Lord is in Sri Vaikuntam
as para VaasudEvan enjoying the Saama ghAnam.
Therefore it is described as Paattu kEtkumidam.
It is not accessible to us; we can not hear this
music with our Maamsa karnams.
In VyUham, Lord rests on the serpent bed
enjoying His yOga NidhrA.He is rudely awakned
by all the terror stricken devAs, who seek
His interventiion and complain about the terrors
inflicted on them by the asurAs. He has to come to
help after listeing to their fear-laden prayers
(muRaidal iDam). This far off place is also
inaccessible to us.We can not get there to appeal
to Him to intervene and help us from our afflictions.
Therefore Vyuha Moorthy is off limits for us.
Vibahva avathArams are known as kuthittha iDam.
Lord NarasimhA jumped out of the pillar and
performed His avathAra Kaaryam and can no longer
be seen in His original vibhava form.
AntharyAmi svarUpam is known as OottumiDam.
It is a svarUpam exclusively seen by those,
who have succeeded in their Jn~ana Yoga saadhanais.
It is again out of reach for us.
ArchA SvarUpam is known as VaLaittha iDam.
Here, the Lord ahs become very accessible to us
and rests at Srirangam suggestign that He would not
leave us until all of our Paapams are removed.
He patiently waits for us to get SadAchArya
Sambhandham and come to Him. AzhwArs and AchAryAs
enjoyed the ArchA mUrthys at the various divya desams
and stated unequivocally that it is their prefeered
choice among the five prakAra rUpams of Sriman
NaarAyaNan.
It is interesting to note that para VaasudEvan
gives us sEvai on the PraNava VimAnam at Srirangam,
VyUha Moorthy is seen as Archai at Srirangam, Anbil,
Thirukkudanthai et al, Vibhava Moorthys are present in
the ArchA form at ThiruevuLL (Sri Veera Raaghavan),
Dwarakai (KrishNan), AhObilam (Narasimhan) et al.
AzhwArs and AchAryAl's assertion of their preference
for the archA form of the Lord over all the other
Four forms are abundant.
icchuvai taviRa yaan pOy Indira lokamALum
achuvai peRinum vENDEn Arangamaa naharuLAnE
-- ThirumAlai of ThindaradipoDi: 2nd Paasuram
aNdavANanarangan, van pEy mulai
uNDa vAyanRanunmatthan kANminE
-- KulasEkharar: PerumAL Thirumozhi:3.4
sempavaLa vaayan ThiruvEnkatamennum
EmperumAn Ponn malai mEl yEthEnum aavEnE
--- Kulasekharar: PerumAL Thirumozhi: 4.10
AanDAi unaik KaaNpathOr aruLenaakaruLithiyEl
vENDEn manai vAzhkhayai ViNNagar MEyavanE
-- Thirumangai's Paasuram on ThiruviNNagarAn
Manai means here Sri Vaikuntam.
athraiva sukhamAsva
-- Sri RanganAthA's instruction to AchArya RaamAnujA
nirantharam nirvisatha: tvadhIyam
asprushta chinthA padham aapirupyam
satyam sapE Vaarana sailanAtha
vaikunta vaasEpi na mEabhilAsha:
--Swaami Desikan, Sri VaradharAja-
PanchAsath: 49th slOkam
Here Swami Desikan that he has no desire to reside
in Sri Vaikuntam since he has the bhAgyam to enjoy the
unparalleled beauty of Sri VaradarAjan right here in
His archA form on top of Hasthigiri.He swears that he
prefers Kaanchi Vaasam to have the Sevai of Lord
VaradarAjA over residence in Sri VaikuntanAthan.
That is the glory of ArchA rUpam for us as revealed by
our AzhwArs and AchAryAs.
Lord Ramachandra in His vibhavAvathAram performed
AarAdhanam to Sri RanganAthA in ArchA form at AyOddhi.
That is the highest form of tribute that one can come
across regarding the celebration of ArchA rUpam as the
most enjoyable by us on earth among all the five
prAkarams of Sriman NaaraayaNan.
Let us enjoy the verses from next post.
Regards
AzhwAr ThiruvadigaLE SaraNam
namo narayana
dAsan
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