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Sri Varadaraja Sthvam: part XXVII: SlOkm 16

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Sadagopan • January 24, 2002 


Dear Sri VaradarAja BhakthAs:

Today , adiyEn will cover the 16th slOkam of
SrI VaradarAja Sthavam dealing with the Vyuha
Tatthvams :

GuNai: shaDbhisthvEthai: praTamatara moorthystava Bhabhou
  tatha:thisra: tEshAm Thriyuga! yugaLairhi thribhirabu:
vyavasTA yaa chaishA nanu Varadha! saa-aavishkruthivasAth
  BhavAn sarvathraiva thvagaNitha mahAmangaLa guNa:

Prose order Meaning
*******************

Thriyuga! Varadha! =   Oh Lord VaradharAjA with three pairs 
                       of primary GuNams (ShAdguNYa Moorthy)!

praTamatara Moorthy:     Your primordial form of Para VaasudEva
Thai: shaDbhi: guNai: =  is defined by all of the above Six guNams
Babhou                   (Jn~Ana, Sakthi, Bala , Isvarya ,Veerya and
                          tEjas).

tatha: tisra: tEshAm
thribhi: yugaLai:abhu: = possessing selected six guNams arose 
                         the three Moorthys ( SankarshaNa -Pradhyumna-
                         Aniruddha )with charactrestric pairs
                         of GuNams (Two each) and they are resplendent with 
                         their unique pair of guNams .

yEshA yaa vyavasTA saa
aavishkruthivasAth     = This classification as three Moorthys
                         are defined by the above unique pair of 
                         guNams that they are known for.
                       
thu BhavAn sarvathra yEva
agaNitha mahA mangaLa guNa: = But , You, as Lord VaradarAjan in all 
                              Your five states ( Para, VyUha,
                              Vibhava , ArchA and Hartha roopams)
                              display limitless auspicious attributes.
                              The six guNAs are not confined to 
                              Your VyUha state.

Extended Meaning (Based on SrIvatsAngAcchAr Swamy's commentary) : 
***************************************************************
The VyUhaa states are four in number: 
VaasudEvan-SankarshaNan-Pradhyumnan-Aniruddhan .
In the above Four VyUha roopams, the first One 
( VaasudEvan) is identical with Para VaasudEvan of 
SrI Vaikuntam . Both have all the Six guNams 
( Jn~Anam , Bhalam , Veeryam , Isvaryam , Sakthi
and Tejas ). Thus PaancharAthra Saasthrams inform us that 
the other three VyUha Moorthys have unique pairs of 
the above six guNams between Them . According to this 
view , SankarshaNan has exclusive ownership of Jn~Anam 
and Bhalam pair ; Pradhyumnan has Veeryam and Isvaryam;
Aniruddhan has Sakthi and Tejas. This is the view of 
PaancharAthra Aagamam. The VaikAnasa Aagamam identifies 
on the other hand the Four Moorthys of the VyUham as : 
Purusha-Sathya-Achyutha-Aniruddha Roopams .Aniruddhan is 
thus common to both the Aagamams. 

If Para VaasudEvan is identical to the VaasudEva
Roopam of the four VyUhams of PaancharAthram , 
then the total number of VyUhams can be reduced 
to just three ( Thri-vyUha Paksham ). Even with
all these splits of the six guNams between the three
VyUha Moorthys, they have inherently all the six 
guNams at all states. It is only for the convenience of 
UpAsakAs , the six GuNams are split as three diads and 
are linked to each of the three VyUha Moorthys. 
We have to remember again the ShAdguNya Poorthi 
( embodiment of all the Six GuNams) is manifested in 
all the five states of the Lord ( Para-VyUha-Vibhava-
ArchA and antharyAmi).That is why KurEsar chooses 
the word " Sarvathra" to emphasize this fact.

Swamy Desikan has chosen this SlOkam of Sri VardarAja 
Sthavam as the pramANam for his elaboration of the VyUhA
and other derivative VyUhA concepts ( vyUhAntharam). In Srimath
Rahasya Thraya Saaram , Swamy Desikan has used this
slOkam to reconcile the fact that the VyUham can be either 
Three or Four. Swamy Desikan has also referred to the meanings
of this slOkam in the context of his commentary on VyUham
in the Chillarai Rahasyams of Sri Tatthva Maathurkai and
Sri Tatthva Thraya chuLakam . Swamy Desikan provided pramANam 
for the three fold VyUham view ( Thri-VyUha-paksham View)
in His Taathparya Chandrikai, which is a commentary on
GithOpanishad of Lord KrishNaa.

Out of the Four VyUhams arise the twelve KesavAdhi Roopams.
Three VyUhantharams are linked to each of the four VyUhams
to yield the Twelve VyUhAnthara Roopams , which we wear as
Urdhva PuNDrams at different parts of the upper torso invoking
the presence of these 12 VyUhAnthara Moorthys:

1.Kesavan : Chathuscchakram namasyAmi Kesavam Kanakaprabham

2.NaarAyaNam :NaarAyaNam ghana-shyAmam chathussankham
  namAmyaham

3.Maadhavan (4) Govindhan (5) VishNu (6)Madhusoodhanan
7.Thrivikraman (8) Vaamana (9)Sridharan (10)HrishIkEsan
(11) PadhmanAbhan and (12) DhAmOdharan. 

Each of these 12 VyUha Moorthys are linked to each of the Twelve
AdhithyAs ; Each of these 12 VyUha Moorthys are also associated with
each of the twelve months starting from Maarghazhi. 

Thus the Four VyUhams and their derivative Twelve VyUhAntharams
are linked to the 12 PuNDrams, 12 Months and 12 AdhithyAs 
(as NirvAhakars for them). All of these glories are assoicated
with Lord VaradarAjan is the upadEsam by KurEsar in this slOkam.

KurEsar takes care to point out that the Three fold classification
of VyUhams elaborate on the particular pair of GuNams attributed
to the individual VyUha Moorthy to help the UpAsakAs and yet each
of Them have the Six GuNams at all states and at all times. 
The meditation (UpAsanai) on the individual VyUha Moorthys 
in the PaancharAthrAdhikaraNam section of SrI BhAshyam of
AchArya RaamAnujA.

KurEsar's precocious son, Sri ParAsara Bhattar ,
who recieved NaamakaraNam form AchArya RaamAnuja ,
has commented further on VyUha Moorthys in His commentary on
SrI VishNu Sahasra Naamams ( SrI Bhagavath GuNa dharpaNam ) .
He elaborates on the  VyUha Tatthvams during his commentaries 
on the naamms from 128 ( janArhdana:) to the 140 ( Chathur-vyUha:).

Sri VardarAja ParabrahmaNE Nama:
Daasan, Oppiliappan Koil V.SaThakOpan

P.S : Please come and participate in the Nithya AaarAdhana
Kaimkaryam of Swamy Desikan and ViLakkoLi PerumAL at
ThUppul/ThirtthaNkA dhivya desam. 



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