- SlOkam 16
- SlOkam 17
- “patim viSvasyAtmeSvaram”
- “nArAyaNa param brahma”
- “purusha yEvedhagum sarvam”
- “tattvam nArAyaNa: para:”
- “param jyOtir-upasampadhya”
- “parAt param”
- “nArAyaNa aaseet”
- SlOkam 18
sadbrahmAtmapadai: trayee Sirasi yO naarAyaNoktyA tathA
vyAkyAtO gatisAmya labdha vishayAnanyatva bOdhOjjvalai: |
nistulyAdikam adviteeyam amrutam tamm PuNDarIkekshaNam
prArooDhaSriyam aasraye vanagire: kunjOditam sundaram ||
adiyEn seeks the refuge of Sundara baahu of ThriumAlirumchOlai, who incarnated in His archA form amidst the hilly, lush green gardens of Vana Giri (kunjOditam sundaram aasraye) He has eyes similar to a soft and beautiful lotus flower (puNDareeka IkshaNam) and has MahA Lakshmi in His Vaksha sthalam (prArooDha-Sriyam). He has no equal or Superior (nistulya adikam) and is nectar like to experience (amrutham) as well as matchless (adviteeyam) in every way.
The Upanishads (trayee Sirasee) reveal Him (Sundara bAhu) to be none other than Sriman NaarAyaNan following the Gathi SaamAnya NyAyam (Brahma Soothram 1.1.11). This NyAyam teaches that Sriman NaarAyaNan (Brahman) is the First Cause regarding the origin of the world (trayee Sirasi gatismya labdha vishaya ananyatva-bOdham) and is saluted as Sath, Brahman, Aathmaa sabdhams as well as by naarAyaNa sabdham. To that Lord residing forever at Vanagiri, adiyEn performs my SaraNAgathy
patim viSvasyAtmeSvaram iti param brahma purusha:
param jyOtis-tattvam paramapi ca nArAyaNa iti |
Sruti: brahmeSAdeen tadudita vibhUteen tu gruNatee
yamAhArooDhaSrI: sa vanagiridhAmA vijayatE ||
This Lord of Solaimalai shines resplendent (sa: vanagiri dhAma: vijayate) over BrahmA, Sivan and all other DevAs according to the revelations of the Vedas. They instruct us that He is SaakshAth Sriman NaarAyaNan (param nArAyaNa: iti) from whom BrahmA, Sivan and others received their respective aiswaryams as revealed by the VedAs (brahma IsAdeen tu tadudita vibhUteen iti Sruti: gruNAtee). He is the Lord of the Universe (viSvasya pati:), He is the Lord of Himself (aatmeSvaram), He is the Supreme Being (param brahma), the Parama Purushan (purusha:) and the Supreme JyOthi (param jyOti).
Comments by Sri Srivathsangacchar Swamy:
The message in this slOkam is tightly coupled with Sruthi salutations:
pruthivyAti ya: aatmAntam niyamayati ya: tattva nikaram
tadantaryAmee tat vapu: avidita: tena bhagavAn |
sa yEsha svaiSvaryam na vijahat asesham vanagirim
samadhyAseenO nO visatu hrudayam sundarabhuja: ||
May Lord SundarabAhu, who resides at ThirumAlirum ChOlai choose our hearts as His abode! (vanagirim samadhyAseena: sundara bhuja: na: hrudayam visatu!). He is the indweller of the assembly of tattvams from Earth (insentient) to JeevAthmA (ya: pruthivyAti aatmAntam tattva nikaram, tat antaryAmee). He has also the sentient and the insentient as His body (Ya: tat vapu:). In spite of the fact that He is both the antharyAmee and the SarIram for this assembly of tattvams, He is not comprehended by them (tena avidita:). He as Bhagavaan with the six GuNams (Jn~Anam, Sakthi, Bhalam, aiswaryam, Veeryam and tejas) controls them all (tena avidita: bhagavAn niyamati). During His archai as Sundara Bhujan, or incarnations, He never leaves aside His six guNams and aiswaryam (sa yEsha: svaiSvaryam na vijahat).
Special notes from U.Ve. Sri Srivathsangacchar Swamy
This slOkam is based on the section (PrakaraNam) known as AntharyAmee BrAhmaNam from BruhadhAraNyaka Upanishad. This PrakaraNam is very important for our siddhAnthAm. This prakaraNam reveals that the Lord is pervasively present as the indweller in all the tatthvams ranging from Pruthvee (Earth) to JeevAthmA and commands them in their activities and yet they do not know Him as the indweller and commander (Example of pruthvee: “(ya: pruthivyA anthara: yamm pruthivee na Veda, yasya pruthvee sareeram, ya: pruthiveemantarO yamayati, yEsha ta aatmA antaryAmi amrutha:)”. Having the status of antharyAmee inside pruthvee, AakAsam, tamas, agni, antariksham, prANan, Vaak, Manas, Vij~nAnam, rEthas, Jeevan et al (All the tattvams: tattva nikaram), the Lord directs them in all their activities. The antharyAmi adhikaraNam of SrI BhAshyam and SubhAlOpanishad expound further on the antharyAmi Brahma tatthvam. Here, KurEsar focuses on this important atthvam (ya: pruthivyAti AatmAntam tattva nikaram tadantaryAmee). The Lord of Solaimalai (archAvathAran) of this Vaibhavam is not without His six GuNams as BhagavAn. He stays as PoorNa ShADguNyan even in His archA manifestation (svabhAvam ajahat sasvat ajOapi sann avyayAtmA). KurEsar prays now for the Lord in his hrudhaya kamalam (heart lotus). The question may arise: Was not He there as antharyAmee all this time? Why invite Him afresh with the plea: “visatu”.
KurEsar follows the anubhavam of the AzhwAr: “ThirumAlirumchOlai Malai yenREn yenna ThirumAl vanthu yenn nenju niRayap-puhunthAn”, “malai mEl taann ninRu yenn manatthuL irunthAnai”. AzhwAr says that the Lord on top of Solai Malai is also inside His Hrudhaya Kamalam. AzhwAr says further that he uttered the name, ThirumAlirumchOlai and the Lord used it as an excuse to enter His heart. Until that time, his heart was filled with desire and hatred (Raaga dhvEshams) and the Lord and it was impossible to recognize the indwelling Lord (raagadhi-dhUshitE chitthE naspadhee Madhusoodana:) . Once those interfering factors exited, the darsanam of the indweller was easy. KurEsar prays for the Lord to enter now to be seen clearly.