Smt. Geetha Anand, VaikuNTha vAsi Koil, Sabdam, Vangeepuram,

↑

⇐ ПредыдущаяСтр 99 из 206Следующая ⇒

Smt. Geetha Anand, VaikuNTha vAsi Koil, Sabdam, Vangeepuram,

VeerApuram Sri SaThakOpacchAr

and “Sri nrusimha sEvA rasikan”

Oppiliappan Koil Sri VaradhAchAri SaThakopan

INTRODUCTION BY SRI. V. SADAGOPAN

The aiSvaryam and the Vaibhavam of PirATTi has been celebrated by SrI sUktam (Rg Veda khila Rk), Lakshmi tantram of pAncarAtra Agamam, catussloki of Swamy ALavantAr, SrI stavam of KureSar, SrI guNaratna koSam of ParASara BhaTTar, and SrI stuti of Swamy Desikan. All of these SrI sUktis have been covered in one of the e-book series (Sundarasimham.org, Ahobilavalli.org, Srihayagrivan.org). Echoes from many of the above SrI sUktis are heard in this aiSvarya stabakam consisting of 19 Slokams. The poet makes a convincing case for PirATTi to be revered as ISvari. Following the fine lines of SAstram, the poet states that She is equal to the Lord in every respect, while being subservient to Him as Her Lord. Following “veda-loka maryAdai”, She is recognized as Sesha bhUtai to Her Lord alone and as the unique divya Mithunam, Who is Seshi to all others. She is Seshi-bhUtai to all cetanams at all times (abhyAdishThAnam ca ekam Seshitvam) according to SomayAji ANDAn.

Each of the Slokams of aiSvarya stabakam are distillation of the meanings of siddhAntam that are quintessential to our Sri VaishNava sampradAyam. She is identified here as ISvari (ISvaryavati), Vibhu (pervasive presence every where) and antataryAmini (indweller of all cetana-acetanams). In the first Slokam itself, Kavi states what students of Veda-VedAntam say (brahma vAdina: vadanti) about Her: She is the Mother of the Universe (viSvasya jananI) with wealth equal to Her Lord (viSvambhaara sama aiSvaryAm) in every aspect.

In the second Slokam, Kavi says: “Oh Mother of the Universe! Both You and Your Lord display eka Seshitvam as a natural thing (anupAdhikam Isitrtvam murAre: te ca sAdhAraNam). Both of You as the divine couple (divya mithunam) demonstrate Lordship over the Universe (cetanams and acetanams) naturally. In accepting this common dharmam by both of You, the vedic concept of the mitra vAruNA or indrAgni dyads are revealed.

The nine verses of Rg VedA (V.62) pay tribute to this VaruNa-mitra dyad. Here VaruNa (rAjA varuNa) is saluted as infinity and purity, while Mitra is recognized as dear as life (prANavat suhrd) and harmonious. Together, they form the dyad and bless the world (Rg Vedam.V.62.2): “That is the utter vastness of You, Oh Mitra and VaruNa, there the Lord of the movement milks the herds of his stable radiances by the days. Lo, Your twain (dyad) swell all the streams of the blissful one and Your one wheel moves in their path”. The two Vedic Gods, Agni and Indra form another dyad named “indrAgni” just like “mithrAvaruNa”. They become one devatA for receiving havis in yAgam and they are invoked together. There are five Rg Veda Mantrams shaped in the form of a dialog between Indra and Agastya, where the indrAgni dyad is saluted (hymn I.170). IndrA explains to AgastyA here: “….. Let them make ready the altar, let them set Agni in blaze in front. It is there, the awakening of the consciousness to immortality. Let us two (indrAgni) extend for thee thy effective sacrifice”. AgastyA here is not the Vedic sage Agastya, but the infinitesimal soul (jIvan) inside each of us and indrAgni is the supreme Lord. The divine dampatis are referred to in the second Slokam of aiSvarya stabakam that They are demonstrating explicitly eka devatAtvam (mitravaruNAdi devatAtvam sphuTam nidarSanam pratIma:). As Lakshmi-nArAyaNars, they are one God such as indrAgni and Mitra-VaruNAs.

Jeevan serves EmperumAn and pirATTi in paramapadaam

In the third Slokam, Kavi points out that they are sarva Seshis for all cetanams (aSesha-Seshi bhAvam) while they observe between themselves Sesha-Seshi bhAvam (PirATTi as Sesham and the Lord as Her Seshi): “asyA mamaca Sesham hi vibhUti: upayAtmikA”.

In the 5th Slokam, Kavi dwells on the saha-dharmiNi aspect of the Lord's dAmpatyam with MahA Lakshmi. The indispensability of the Lord being with His consort as one performing an yaj~nam of SaraNAgata rakshaNam is emphasized here. Only a grhastan is qualified to perform a yAgam. Hence, Sriman nArAyaNan cannot ever be without His PirATTi even for a second. One never knows when a jIvan is going to perform SaraNAgati and offer his Atman as Havis and the Yaj~na Purushan and His consort have to be there together for the successful performance of the Yaj~nam.

In the 7th Slokam, Kavi takes on those, who out of their ignorance classify MahA Lakshmi in the assembly of jIvAs (jIva koTi). On the authority of SrI VishNu PurANa vAkyams, the Kavi establishes that She is a Vibhu and not an aNu and there is no difference between Lakshmi and Her Lord by svarUpam or svabhAvam.

In the 8th Slokam, the Kavi cites the Veda PramANam (SrI sUktam) to establish the eka Seshitva vaibhavam of PirATTi.

perumAl and pirATTi function as one ISwara — namperumal in mohini alankaram

In the 13th Slokam, the Kavi points out the sins one accumulates in denying the ISvaratvam of the Lord and His Devi. He has SaivAs in mind here, who declare that SivA is superior to VishNu. The sins of those who deny the ISvaratvam of PirATTi according to the Kavi are thousand fold higher than the SaivAs.

In the final two Slokams of this stabakam, the kavi cites the proof offered by dvaya mantram used in the anushThAnam of our SaraNAgati to settle the argument about both Lakshmi and her divine consort being the goal of Prapatti Yaj~nam and the Atma havis offered there. That Atma havis is offered with the invocation of “SrImate nArAyaNAya”, which underlines the fact that both Lakshmi and nArAyaNan are the uddheSyALs for the Atma havis.

In the final Slokam of this stabakam, SrI VenkaTAdhvari Kavi concludes by stating that Lakshmi has aiSvaryam equal to that of Her Lord and can bless one with Moksham like Her Lord through Her krpA kaTAksham. The Kavi recognizes Lakshmi as the ISvari of all and states that he will eulogize Her always.

***

Познавательные статьи:



Где возникла философия и почему?

Относительная высота сжатой зоны бетона

Сущность проекции Гаусса-Крюгера и использование ее в геодезии

Тарифы на перевозку пассажиров