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Sri Vilakkoli Perumal, Thoopul/ThirutthaNkA dhivya Desam: Nithya AarAdhana kaimkaryam for VilakkoLi PerumAL and Swamy Desikan : Part V: Second SlOkam

From: Sadagopan (
Date: Tue Dec 11 2001 - 06:50:43 PST

Dear BhakthAs:

Today , adiyEn will cover the second slOkam 
of Sri SaraNAgathi DhIpikai:

nithyam SriyA VasudhayA cha nishEvyamANam
  nirvyAja nirbhara dayA-bharitham  vibhAthi
VedAntha-vEdhyamiha VegavathI SameepE
  DhIpaprakAsa ithi Dhaivatham adhvithIyam 

(meaning): ViLakkoLi PerumAL with incomparable and
Supreme Tejas is residing at the temple in ThirutthaNkA 
near the banks of  Vegavathi river .Here , Both Sri Devi 
and BhU Devi perform their beloved kaimkaryams for 
Him always.His mercy for the suffering chEthanams 
(Jeevans) is spontaneous boundless and natural 
(SvAbhAvikam / nirvyAjam ). VedAnthams ( Upanishads) 
speak about Him in their valiant efforts to learn more 
about His anantha KalyANa GuNams and mysteries. Here at
ThirutthaNkA , Lord DhIpa PrakAsan shines as 
a matchless dhaivam (OppilA Appan ).

Additional Comments:
First Line of the second slOkam:
" Nithyam SriyA VasudhayA cha nishEvyamANam "

Utthara NaarAyaNaanuvAkam reminds us in this context :

" HrIsccha tE LakshmIsccha Pathnyou ".

This a well known Vedic passage , which  states 
that Both LakshmI and BhU Devi are the Consorts
of the Lord .They ( Sri Devi and VasundharA/VasudhA)
are being visualized here by Swamy Desikan in their roles as
Kinkaris serving Their Lord always ( Nithyam SriyA VasudhayA 
cha nishEvyamANam ) . Bhagavaan does nithya 
karmAs and They assist Him as His Dharma Pathnis in
the conductance of these karmAs . According to PaaNinI 
soothram , Pathni is defined as "Pathyunou Yaj~na SamyOgE ".
Pathnis are the one , who take part in their Lord's
Yaj~nams .Without their particpation, the Lord is unable to
perform the Yaj~nams that He is ordained to do by
His own SaasthrAs. They (Pathnis) have equal rights 
as Dampathis : "DampathyO: SahAdhikAra: ".

SitA pirAtti describes the Pathni Dharmam in AyOdhyA
KaaNDam for our benefit , while She presses Her Lord
to take Her with Him to the forest and insists on
performing SusrUshai ( Kaimakaryams ) for Her Lord 
during the exile in the forest . She reminds Him :
"PathirEkO Gathi: sadhA "( For a Pathni , the husband 
alone is the refuge at all times). As DhvArakA Nathan, 
Lord KrishNA recieves the PaNividaikaL ( Kaimkaryams)
of His 16,000 Devis and takes on separate forms 
to recieve those kaimkaryams individually.

While they do these kaimkaryams for Their Lord , Ubhaya-
NaacchiyArs are like the lustre of the Sun ( DhIpa PrakAsan ) 
and like the nilavu (chandrikai) of Chandran as saluted
by Ahirbhudhnya Samhithai pramANa:

"PrabhEva DhivasEsya JyOthsnEva HimadhIdhithE:"

DhivEsan is Soorya NaarAyaNan and Hima DhIdhithi is 
Chandran. Both Devis are like the radiant lustre , 
which can not be separated from the Sun and the cool beams 
of Chandrikai that is part and parcel of the Moon. 
They are two complimentary aspects of the JyOthi Svaroopan, 
Sri DhIpa PrakAsan and are always with Him as 
Ubhaya NaacchiyAr .

HH Srimath Prakrutham Azhagiya Singar has explained Their
relationship to the Lord Sriman NaarAyaNan as : The lustre
and the One possessing the lustre are the same "oLip PoruL 
or tEjO dhravyam. Inspite of it , One is the Dharmi or
Aasrayam (OonRu kOl or supporting staff). The other is
the dharmam or VisEshaNam , which is like the creeper 
dependent on the Dharmi. The relationship is tight
and interdependent. "VishNO; SriranapAyini" says 
VishNu PurANam. Both Sri Devi, who is specifically
referred to here and Her amsa bhUthai, BhUmi Piratti are 
inseparable from Him and have nithya kaimakrya prApthi 
anugraham from Their Lord.  

What are the Kaimkaryams they do ? They assist Him in
Yaj~nams. They prepare and serve Him delectable annam
(aRu suvai uNdi). They bring Him His slippers , when 
He goes out for His vijaya Yathrais. They decorate Him
with Sarva aabharaNams and enjoy His dhivya soundharyam. 
They play their role as DayA Moorthys and plead fro
the forgivance of Their trespassing children . They 
remind Him of His sworn duties . Many indeed are Their
devoted Kaimakryams to the Lord. 

Second Line of the Second SlOkam :
" NirvyAja Nirbhara DayA-bharitham VibhAthi"

Enjoying all the nithya kaimkaryams of His Ubhaya
NaacchiyArs , The Lord of ThiruttaNkA , Sri DhIpa PrakAsan
shines as paripoorNa DayA Svaroopan with unconditional ,
spontaneous compassion for the ChEthanams. 

Sri DhIpa PrakAsan is DayAmbOdhi ( KaruNai Kadal,
the mighty ocean of Mercy). He is SrinivAsan and 
BhU Vallabhan. His DayA has been elevated by Swamy
Desikan to the level of a Separate Devi, DayA Devi
and saluted with 108 slOkams in his DayA Sathakam. 
Daya has been saluted a s"GruhamEdhi GuNam " or 
the auspicous attribute of a Gruhasthan resulting 
from the limitless compassion of His Devi and 
addressed as Sridhara KaruNE ! Daya has been saluted as 
"KamalA Kaantha GuNam " with the prefix of KamalA.This nAmam
refers to the relationship between the Ubha NaacchiyArs
(SrI Devi and DhAriNi Devi/BhUmi PirAtti ) and DayA devi 
( DayA guNam of the Lord in the form of the fifth Devi ), 
Swamy Desikan says :

avidhitha nija yOga kshEmam aathma-anabhij~nam
 guNa lava rahitham maam GOPTHU KAAMAA DAYE THVAM
paravathi chathuraistE vibhramai: SrinivAsE
 bahumathim anapAyAm vindhasi SRI-DHARANYO:

Swamy says here that DayA Devi recieves the commendation 
of both Sri Devi and BhU Devi for succceding in Her efforts
to persuade Lord SrinivAsan ( DhIpa PrakAsan ) to overlook
his(Swamy Desikan's) deficencies and aparAdhams . Thus 
DhIpa PrakAsa NaarayaNan's svAbhAvika , SampoorNa DayA 
guNam is an object of adoration even by the Ubhaya NaacchiyArs.

Third and Fourth lines of the Second SlOkam 

vEdhAntha-vEdhyam iha VegavathI sameepE 
 DhIpa PrakAsa ithi Dhaivatham adhvidhIyam 

The VedAnthams ( Upanishads ) make a valiant effort
to comprehend even a little about His limitless 
anantha KalyANa GuNams by saluting Him . They do
not fully comprehend . The VedAnthams stay close 
to the Lord's Thiruvadi during their eulogies. 
His sacred feet are their "abhilAsha Padham "
( object of desire) and they can not succeed in
fully describing the glories of those feet ( abhilApa-
krama dhuram ). They ( Upanishads) continue their
search to find the words to comprehend Him and salute
this " NirvyAja-nirbhara DayA-Bharitha Moorthy"  and
do not want to give up inspite of the odds against full
comprehension of the limitless guNams of the Lord.
Their effort is described by Swamy Desikan in
th 8th slOkam of Sri Gopala Vimsathi:

"nigamAnthai adhunApi mrugyamANam 
YuvAnam nithyam nisAmayAmi ".

SaraNya Saarathy has indicated the limitless nature of
His VibhUthi (Glories) :" vibhUthirAthmana: SubhA: 
--NaasthyanthO vistharasya mE " ( Gitai X.19).

The limited Upanishad Vaakyams are visEshaNam ; 
the indescribable Lord and His attributes are 
VisEshyam.No wonder the Upanishads have such
a struggle.  

That JyOthi Svaroopan, DhIpa PrakAsan is close to 
the banks of the sacred river , Vegavathi at Kaanchi. 
He is the Param Sudarappan or " TejasAm RaasimUrjitham "
according to VishNu PurAnam ( the integrated assembly
of all Tejas in one abode , Himself ).

That TEjO Maya dhivya Vighrahan is One with out equal in 
glory : TannoppArilla Appan ( Dhaivatham adhvithIyam ).
He ( Sri DhIpa PrakAsan ) is ThiruttaNkA sErntha PirAn.
He is the avathAra Sthala PerumAL for Swamy Desikan.
His aarAdhanam is therefore very special.

He is The Matchless Para DhEvathai (SamAdhika Dharidhran). 
Swamy Desikan recognizes this through his salutation 
"Dhaivatham adhvithIyam " and perfomrs saraNAgathi to Him 
in His Sri SaraNAgathi DhIpikai.

NaarAyaNa , NaarAyaNa , NaarAyaNa 
Swamy Desikan ThiruvadigaLE SaraNam ,
Daasan , Oppiliappan Koil VaradAchAri SatakOpan 



Swamy Desikan ThiruvadigaLE SaraNam ,
Oppiliappan Koil Varadachari SatakOpan

           - SrImate rAmAnujAya namaH -
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