SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
In the previous part we had seen how the jIvAthmA, who has been liberated from samsAram (materialistic realm) enters SrIvaikuNtam and views the grace and splendour of the place, the central maNdapam (hall) in which on the bed of AdhiSEshan (thousand hooded serpent), bhagavaAn gives audience with his consorts. We had seen the minute details of SrIvaikuNtanAthan’s (lord of SrIvaikuNtam) features. SrI rAmAnuja now starts describing the ornaments and weapons that adorn bhagavAn and ends with how the jIvAthmA gets to have dharSan of bhagavAn and offers himself to bhagavAn. First let us go through that part of the chUrNai which we will be seeing here:
athimanOhara kirIta makuta chUdAvathamsa
makarakuNdala graivEyaka hAra kEyUra kataka SrIvathsa
kausthubha mukthAdhAma udharabandhana pIthAmbara kAnchIguNa nUpurAdhdibhi:
athyantha sukhasparSai: dhivya gandhai: bhUshaNai: bhUshitham,
SrImathya vaijayanthyA vanamAlayA virAjitham,
Sanka chakra gadhAsi SArngAdhi dhivyAyudhai: sEvyamAnam,
svasankalpa mAthrAvakluptha jagaj janma sthithi dhvamsAdhikE
SrImathi vishvaksEnE nyastha samsthAthmaiSvaryam,
vainathEyAdhibhi: svabhAvatho nirastha samastha sAmsArika svabhAvai:
bhagavath parichryAkaraNa yOgyai: bhagavath paricharyaika bhOgai: nithya sidhdhai:
ananthai: yathAyOgam sEvyamAnam,
Athma bhOgEna anusamhitha parAdhikAla dhivyAmala kOmalAvalOkanEna viSvam AhlAdhayantham,
Ishadh unmeelitha mukhAmbhuja adhara vinirgathEna dhivyAnanAravindha,
SObhA janakEna dhivya gAmbhIrya audhArya saundharya mAdhuryAdhi
anavadhika guNagaNa vibhUshithEna athimanOhara
dhivya bhAvagarbhEna dhivya leelAlApAmruthEna
akhila jana hrudhayAntharANi ApUrayantham,
bhagavantham nArAyaNam dhyAna yOgEna dhrushtvA,
thathO bhagavatha: nithya svAmyam Athmana: nithya dhAsyam cha yathAvasthitham anusandhAya
athimanOhara kirIta makuta – athi – very; manOhara – captivating the heart; kirIta – the round ornament worn over the head; makuta – the long crown worn over kirItam. The head gears that bhagavAn wears are capable of capturing the hearts of those who happen to have their dharshan (view).
chUdA avathamsa – chUdA – a pendant worn on the head, coming upto the top of the forehead. avathamsa – worn on the top portion of the ears.
makara kuNdala – makara – fish; kuNdala – ear drops.
graivEyaka – ornament worn around the neck (neck-band, does not come below the neck).
hAra – chains which hang upto the stomach or further below.
kEyUra – bracelet worn on the upper arm (armlet)
kataka – bracelet worn on the wrist.
SrIvathsa – the captivating mole on the chest
kausthubha – the ornament adorning his chest, representing all jIvAthmAs
mukthAdhAma – pearl necklace
udhara bandhana – waist band around his stomach
pIthAmbara – gold laced, silk vEshti (clothe worn around the waist, covering the lower part of his divine form)
kAnchIguNa – a golden cord worn around the waist.
nUpura – anklet
Adhibhi: – many other such ornaments which have not been stated
athyantha sukha Sparsai: – athyantha – without an end; sukha – comfortable; Sparsai – touch. With so many ornaments on his divine form, will they not cause him discomfort or irritation? No, on the other hand, they would be like touching him with flowers, so soft they would be. These ornaments are nithyasUris. Will they cause him any discomfort?
dhivyagandhai – dhivya – aprAkrutha (divine); gandhai: – smell. They are ornaments only, but even they would emit a sweet fragrance.
bhUshaNair bhUshitham – bhUshaNair – with such ornaments; bhUshitham – decorated. He is adorned with such divine ornaments.
SrImathyA vaijayanthyA vanamAlayA virAjitham – SrImathya – beautiful; vaijayanthyA vanamAlayA – an ornamental garland made with 5 stones which is an identity for SrIman nArAyaNan similar to his conch, discus, AdhiSEshan paryankam (serpent bed) etc; virAjitham – adorned.
Sanka chakra gadhASi SArngAdhi dhivyAyudhai: sEvyamAnam – Sanka – conch (pAnchajanyam); chakra – discus (sudharSan); gadhA – mace (kaumOdhaki); aSi – sword (kadgam); SArnga – bow; Adhi – various weapons like these. dhivya – divine; Ayudhai: – weapons; sEvyamAnam – worshipped by. Why should he have weapons in SrIvaikuNtam where no enemy can ever approach? It is perfectly understandable if he has these weapons in our bhUlOkam (earth) as people like rAvaNa, kumbhakarNa, SiSupAla et al keep coming. But why there? Two reasons are given – one is that they are also there as ornaments to decorate him. The other reason is that his ASrithars there (such as AzhwArs) are always worried that something terrible would happen to him even at a place such as SrIvaikuNtam. Hence to pacify them he wears these.
sankalpamAthrAvakluptha jagaj janma sthithi dhvamsAdhikE – sankalpa – will; mAthra – only; avakluptha – administered; jagaj – universe; janma – creation; sthithi – protection; dhvamsa – destruction. Possessing to a high degree the ability to create plant, animal, human species in the world merely at his will. Who is this nithyasUri?
nyastha samastha Athma aiSvaryam – nyastha – placed; samastha – all; Athma aiSvaryam – controlling all AthmAs. bhagavAn has given the role of creating, protecting and destroying all worlds to his principal nithyasUri, vishvaksEnar.
vainathEyAdhibhi: – Starting with vainathEya (garuda, bhagavAn‘s vehicle), included in this list are bhagavAn’s bodyguards and chieftains. There are guards for protecting entrance to SrIvaikuNtam in each of the 4 directions. There are also armies in all directions and for each of these units there are heads (chieftains).
svabhAvatha: nirastha samastha sAmsArika svabhAvai: – svabhAvatha: – as their nature; nirastha – removed; samastha – all; sAmsArika – of samsAris (those who dwell in bhUlOkam, earth); svabhAvai: – their basic traits and nature. These nithyasUris do not have any connection with the nature of jIvAthmAs who dwell in materialistic realm, samsAram.
bhagavath paricharyA karaNa yOgyai: – bhagavath – bhagavAn‘s; paricharyA – kainkaryam; karaNa – to carry out; yOgyai: – have the capability. These nithyasUris have the right and capability to carry out kainkaryam to bhagavAn always.
bhagavath paricharyaika bhOgai: – bhagavath – bhagavAn‘s; paricharya – kainkaryam; Eka bhOgai: – only sustenance. These nithyasUris have only kainkaryam to bhagavAn as their sustenance.
nithya sidhdhai: – they are always present.
ananthai: – endless – there is no count to their numbers.
yathA yOgam sEvayamAnam – yatha – whatever; yOgam – kainkaryam that the nithyasUris have been blessed with; sEvyamAnam – worshipped by. bhagavAn is worshipped by these nithyasUris who are blessed with appropriate kainkaryam each day.
Athma bhOgEna anusamhitha parAdhikAla dhivya amala kOmala avalOkanEna – Athma – self; bhOgEna – enjoyment; anusamhitha – protect; parAdhikAla – for ever; dhivya – divine; amala – pure; kOmala – beautiful; avalOkanEna – graceful glance. bhagavAn enjoys these kainkaryams from nithyasUris, for his own enjoyment. He looks at with divine, faultless, divine eyes. Looks at whom?
viSvam AhlAdhayantham – viSvam – entire world, with all its living entities. AhlAdhayantham – making them happy and comfortable.
Ishadh unmeelitha mukhAmbuja adhara vinirgathEna – Isadh – a little bit; unmeelitha – just blossomed; mukha – face; ambuja – lotus; adhara – lips; vinirgathEAna – coming out from . Starting with this, until akhilajana hrudhAyAntharAni Apurayantham, SrI rAmAnuja describes the sweetness in the words and the beautiful way that bhagavAn speaks. Here he says that his lips are parted just a little, like a just blossoming lotus, and out of these opened lips come out the sweet words.
dhivya Anana aravindha SObhAjanakEna – dhivya – divine; Anana – mouth; aravindha – lotus; SObhA – splendour; janakEna – producing; His divine words have the effect of producing an effect which is like adding an ornament to his lotus-like lips.
dhivya gAmbhIrya audhArya mAdhurya Adhi anavadhika guNa gaNa vibhUshithEna – dhivya – divine; gAmbhIrya – depth; audhArya – generous; mAdhurya – sweet (honey-like); Adhi – similar qualities; anavadhika – countless; guNa – qualities; gaNa – cluster of; vibhUshithEna – decorated. His divine words are decorated with qualities such as being deep (like thunderous sound), generous (giving lot of meanings to whatever he says), sweet etc which are all divine.
athi manOhara dhivya bhAvagarbhENa – athi – very; manOhara – captivating the minds of listeners; dhivya – divine; bhAvagarbhENa – emotional content. His divine words are capable of captivating minds with their emotional (having lot of meanings) content.
dhivya leelA AlApa amruthEna – dhivya – divine; leelA – elegance; AlApa – sweet words; amruthEna – like nectar. His divine elegant words are sweet and full of nectar.
akhila jana hrudhya antharAnya apUrayantham – akhila – all; jana – living species; hrudhaya – hearts; antharAnya – inner space; apUrayantham – filled with. He fills up the inner spaces in the hearts of all living beings with his sweet words.
bhagavantham nArAyaNam – bhagavantham – one who has all auspicious qualities, which are opposite of all faults; nArAyaNam – the personification of such an entitiy, SrIman nArAyaNan.
dhyAna yOgEna dhrushtvA – dhyAna yOgEna – through meditation; dhrushtvA – able to see. The jIvAthmA who has got liberated and reached SrIvaikuNtam is able to have dharshan (vision) of bhagavAn through meditation. This is called as mAnasa sAkshAthkAram (ability to see through the mind). Normally, this mAnasa sAkshAthkAram is acquired by a person who reaches bhagavAn through bhakthi yOgam (devotional path), which is a very tough path to wade through. The same effect is reached by a prapannan (one who carries out prapaththi or SaraNAgathi). This is the end result of repeatedly thinking about bhagavAn every day (we had seen this in the 2nd chUrNai, prathyaham Athma ujjIvanAya Evam anusmarEth).
bhagavatha: nithya swAmyam Athmana: nithya dhAsyam cha yathA avasthitham anusandhAya – bhagavatha: – bhagavAn; nithya – always; swAmyam – master; Athmana: – jIvAthmA; nithya dhAsyam – always servant; cha – and; yathA – whatever; avasthitham – situation or position. anushandhAya – to repeat. Once the true positions of the two entities (bhagavAn and jIvAthmA) are realised (that he is swAmy or owner and jIvAthmA is dhAsan or servant or owned), mind immediately starts desiring for kainkaryam.
We shall now see the remaining portion of this chUrNai in part 4.
Translation by krishNa rAmAnuja dhAsan.
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