Appeal to support the continuation of Daily AarAdhanam to Swamy Desikan at His birth place: Sri Vaikunta sthavam : SlOkams 13-18

[Guest guest]

Sri:

 

Dear BhakthAs :

 

Today , we will study together the 13th to the 18th slOkams of

Sri Vaikunta Sthavam of KUrEsar .

 

SlOkam 13 :

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chithram vidhEr-vilasitham thvidhamaavirasthi

dhushtAthmanAm ayamahO ! kila dhurvibhAga:

yath kEchith-athrabhavatheem sruthimAsrayanthOapi

arTE kudhrushti vinishDadhiyO vinashDaa:

 

(Meaning) : The Lord's sport is mysterious indeed !

Alas ! Those with deplorable attitude attain the status of

misintrepreters of the true meanings of VedAs due to

their sins . They destoy themselves inspite of the fact

that they celebrate the VedAs and yet end up misintrepreting

their meanings . They gain distorted visions and acquire

the title of kudrushtis . Their mind gets polluted ( Kudhrushti-

vinivishta dhiya: ) and they end up in narakam .

 

(Comments) : They are Vedic Scholars alright and yet

they develop viparItha Jn~Anam and Kudhrushti and

end up intrepreting the Vedic passages such as KapyAsa

Sruthi . One of the early AchAryAs of Sri RaamAnuja

(Yaadhava PrakAsar ) intrepreted KapyAsa Sruthi in

an abominable way and hurt Sri RaamAnujA very much.

Sri RaamAnua corrected Yaadhava PrakAsa and parted

with him .

 

SlOkam 14 :

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BaahyA: kudhrushtasya ithi dhvitayEapyapaaram

ghOram tama: samupayanthi naheekshasE thaann

jagdhasya kaanana mrugai: mrugatrushNikEpsO:

kaasara satthva nihathasya cha kO visEsha: ?

 

(Meaning ) :There are two kinds of people : one does not

accept Vedam as PramANam (Valid knowledge) and are

known as Veda BhAhyars; the other accepts VedAs as

PramANam but intreprets their meanings in an erroneous

manner . Both of them land in the bottomless SamsAram .

Oh Lord ! Your benovolent glances do not fall on them .

There is no difference between these two (Veda BhAhyan

and Kudhrushti) . One is like the deluded person , who

runs after mirage , enters the forest and is eaten up by

the beasts of the forest ; the other is like a fool , who enters

the river at forbidden places (bathing ghats not recommended

by AchAryAs) and loses his life to crocodiles . There is no difference

between the two in their stupidities . Sruthi vaakyam says in this

context : " andham tama:pravisanthi yEavidhyAm upAsathE " .

 

SlOkam 15 :

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nyAya smruthi parabhruthir-bhavathA nisrushDai:

vEdhOpabruhmaNavidhou uchithair-upAyai :

sruthyarTam arTamiva bhAnukarai: vibhEju:

Thvadh-bhakthi bhAvitha vikalmasha sEmusheekA:

 

(Meaning ): In the previous slOkams , KurEsar instructed us

that BhagavAn can be comprehended only with Veda manthrams

and not by false sources in opposition to the VedAs . In this slOkam ,

KurEsar instructs us that Smruthis , Sath Saasthrams ,

Saathvika PurANams and IthihAsams (UpabrhmaNams)

act as instruments to interpret correctly the true meanings

of the VedAs .

 

Swamy KurEsar says here : " With minds filled with profound

Bhakthi for You , the scholars with pure mind have used MeemAsa

Saasthram , Manu Smruthi passages to comprehend the inner

meanings of the Veda mantrams just as the Sun's light is used

to recognize the various objects clearly " . These upAyams

to understand the true meanings of the Veda Mantrams have been

given to us by the Lord ( BhavathA nisruthai: uchithai; UpAyai : ).

 

 

SlOkam 16 :

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yE thu Thvadhangri-saraseeruha bhakthiheenA :

tEshAm ameebhirapi naiva yaTArTaBhOdha:

pitthagnam anjanamanaapushi jaathu nEthrE

naiva prabhAbhirapisankhasitathva-Buddhi:

 

(Meaning ) : Oh Lord ! For those , who are not blessed with Bhakthi

at Your lotus feet , they will not get clarity about the Sruthi ,

Smruthi passages . When the eyes are not treated with the potion

(colyrieum ) for destroying the bile-generated disease , even the Sun's

rays wont be of helpful to know that the true color of the white conch .

 

(Comments) : Here KurEsar is referring to the dhurbhAgyam

(misfortune) of those , who are devoid of Bhakthi for the lotus

feet of the Lord ( yE thu Thvadhangri araseeruha bhakthiheenA: ).

They wont get clarity about the meanings of the Sruthis and

Smruthis ( tEshAm yEva ameebhi: api yaTArTa BhOdhA: na ) .

For a man with bile disease , every thing will look yellow

and even the bright Sun's rays will not help him recognize

that the conch before him has the white color .

 

Swamy DEsikan has referred to this analogy in SubhAshitha Neevi :

" PitthEna Paanchajanyam peetham pasyan bhishajyathu kam " .

It is thus clear that SaasthrArTams will become

evident only to those for those with true Bhakthi

for the Lord .

 

SlOkam 16.1

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vEdArTa dhees-Thvayi thu bhakthitha yEva labhyA

yaavAn hi yasccha bhagavannasi tatthvatasthvam

jn~Athum taTA bhuvana-bhAvana ! vEdhavEdhyam

dhrashtum pravEshtumapi bhakthitha yEva sakya:

 

This is a slOkam not found in many commentaries except

in Sri Parakaala Matam palm leaves . SrivathsAngAcchAr

Swamy has included it here since it has no conflict with

SaasthrArTams .

 

(Meaning): Oh Lord meditated upon by the residents of the three

worlds ! Only Bhakthi for You can bless one with the intellect to

comprehend the VedArTams.Bhakthi for You alone permits one

to know your Svaroopam and limitless glories . That Bhakthi alone

helps one comprehend You as the One to be known by the Veda

Manthrams and to have Your vision during DhyAnam as well as

being united with You . " VedArTa dhee: Bhakthita yEva labhyA " .

EmperumAn's sankalpam , AchArya KatAksham and Nija Bhakthi

and the help from the true Vedic scholars can help us comprehend

a little the limitless auspicious attributes of the Lord .

 

SlOkam 17

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tathvArTa tathpara parassatha vEda-vaakyai:

saamarTyatha : smruthibhirapyaTa thaadhruseebhi:

ThvAmEva tatthvapara saathvika sathpurAnai:

dhaivaj~nadheebhirapi nicchinuma: parEsam

 

(Meaning): Oh Lord ! Through the hundreds of Veda Manthrams

broadcasting Your Para Tatthvam and similar passages from Manu,

Yaj~navalkya Smruthis and Saathvika PurANams engaged in saluting

Your Supreme status among gods and from the Sri Sookthis of AchAryAs ,

who understand Your true nature , We have arrived at the unassailable

conclusion that You alone are the Supreme Being ( ParamAthmA ) .

 

This slOkam of KurEsar is modelled after the SthOthra Rathna slOkam

of Swamy AlavanthAr , " ThvAm Seela roopa Vibhavai: " ( SlOkam 15).

 

SlOkam 18 :

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anyathra thu kvachana kEchith ihEsa saBhdhAth

lOka prasiddhim upagamya TameesamAhu:

thaisccha prasiddha vibhavasya samoolathAyai:

grAhyA thrayee , Thvayee thu Saachyutha ! sammuukheenA

 

(Meaning): Oh Achyutha ! Some (SaivAs) state that Sivan is

the Supreme God because some purANAs and AagamAs address

Him as Isan , Iswaran and IsAnan . For strengthening that point of view ,

One has to look for valid support from Rg , Yajus and Saama Vedams .

Those three Vedams are focused on You . Those Vedam specifically

salute You as : " Pathim viswasyAthmEswaram sAsvatham Shivam

Achyutham " . Other Smruthi passages recognize You as " TameeswarANAm

Paramam MahEswaram " . Therefore , when Vedam says Iswaran ,

it refers to EmprumAn only .

 

Swamy KurEsar ThiruvadigaLE SaraNam ,

Daasan Oppiliappan KOil VaradAchAri Sadagopan

SrI NaarAyaNa YathIndhra MahA DesikAya Nama: