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Sri Third kalasam of PraNavAkruthi VimAnam : Rg Vedam --part 10

From the Bhakti List Archives

Sadagopan • April 23, 1998 


Dear RanganAtha Premis :

In this posting , we will pay our homage to
" SRI RANGANATHA , THE RG VEDA SVARUPI "
AS REPRESENTED BY THE THIRD KALASAM ON HIS 
PRANAVAKRUTHI VIMAANAM AT SRIRANGAM .

We will focus on nine Rg Veda manthrams 
to salute Sri RanganAthA in the context of 
our 18 brick kaimkaryam for His temple at
Pomona . I will focus on one manthram 
from the First nine khAndams of Rg Vedam .
The Marriage manthrams came from the 10th 
Khaandam and have already been covered 
extensively .

1. THE PRIMORDIAL LORD RANGANAATHAA 
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Indram Mithram VaruNamagnimAhurathO 
divya sa suparNO GaruthmAn 
yekam sadh viprA bahudhA vadanthyagnim 
Yamam MaatharisvAnamAhu : ---R.V. I.164.46

(Meaning ) : He ( Sriman naarAyaNA ) is THE ONE ,
though the learned preists call Him by different 
names , such as IndrA , MithrA , VaruNA , Agni ,
SuparNA , GaruthmAn , Yaman  and Maatharisvan 
in their Yagnams .

Indra here refers to His resplendent feature;
MitrA means the surveyor , the Visva Saakshi 
aspect of the Lord of Srirangam . VaruNA recognizes 
that He is the most venerable ; Agni covers His
adorable attributes ; He is the celestial one soaring 
skyward and beyond as the well-winged GaruthmAn 
( the great One ) . He is the Yaman or the ordainer 
of rewards and punishments .He is the life behind 
the universe (cosmic breath) as inferred from His name
as Maatarisvan . The learned preists call the Very same 
Para Bhrammam by many names and yet the object of their
adoration is the ONLY ONE : Sriman NaarAyaNA .

The learned preists ( ViprA: ) is the equivalent of 
" Inn kavi paadum parama kavigaL " saluted by NammAzhwAr.
The object of salutation is " Periyavappan "
of NammAzhwAr's Thiruvaimozhi (8.1.11 ) .He is also 
called by AzhwAr as " TannoppArillappan " in 
ThiruviNNagr Thiruvaimozhi and as " UlahukkOr 
Taniappan " ( Grand Master of  All DevAs and
their in-dweller ) .

2 . THE ONE AND ONLY PROTECTOR: SRI RANGANAATHA 
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na tamamhO na dhuritham kuthascchana 
nArAtayas titirur na dhvyAvina :
visvA idh asmadh dhvarasO vi 
bhAdhasE yamm sugOpA rakshasi BrhamaNaspathE 
                        ----Rg Vedam II. 23.5 

( Meaning ) : No one AND No power on earth or
heaven will harm the person , whom , YOU , 
the Lord omnipotent and superscient have decided 
to defend and protect . Neither sin nor sorrow from 
any quarter , neither sworn enemies nor hypocrites
or double dealers will ever succeed in harming 
the Bhaktha ( like PrahlAdhA or GajendrA or
Draupathi ) that YOU have vowed to protect .
You with Your infinite power drive away all 
trecherous and injurious harms that come their way . 

This is the essence of Abhaya PradhAna Saaram .
" abhayam sarva bhUthEbhyO dadhAmyEthadh vratham 
mama" was the declaration of the Lord in Srimadh
RaamAyaNam ( Yuddha KhAndham 18.34) . This is known
as SaraNya abhiprAyam ( the inner thought of 
the Rakshakan ) .That is why Prapatthi in essence
is"Moksha Paryantha sakala purushArtha Saadhanam " 
in Swami Desikan's view .

Swami Desikan expresses the same Vedic thought 
in the 37th slokam of Sri VaradarAja PanchAsath :
O Lord VaradarAja ! Mayi RakshaNeeyE dharmAdhi 
bhAhya sahakAri gavashaNEna kim vaa? -- Bhavatha 
sankalpa yEva nipuNa ; sahAya : ( O Lord ! I am
an akinchanan . In the matter of protecting me ,
what is the point of seeking external help like
Nithya , Naimmitthika dharmams ? Your Own sankalpam
( determination ) is the most capable and unfailing 
assistance for me . There is nothing else .

The prayer of KaamasikhAshtakam , " Tvayi rakshathi
Rakshakai: kimanyaI: , tvayi chArakshathi Rakshakai:
Kimanyai: " is also an echo of this sentiment .
Swami asks rhetorically , " When you have vowed to 
protect one , where is the need for others? When You
have decided not to protect one , what can be the use 
of other "protectors " ? 

3. ACHAARYA BHAKTHI : RG VEDAM III.27.1
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This manthram reminds one of Mathura kavi AzhwAr ,
who rejected the Lord in favor of his AchAryA .
" thEvu maRRaRiyEn KuruhUr Nambi
paavinnisai paadit thirivEnE "  is 
the statement of Madhura Kavi .

The  echoing Rg Veda Manthram is III.27.1 :

pra vOvAjA abhidhyavO havishmanthO gruthAchyA I
dEvAn jigAthi sumnaya: II

( Meaning ) : With the gifts of nourishing 
and tasteful food and with butter-yielding 
cows and other objects worthy of oblations , 
the worshipper (disciple) in search of happiness
(true knowledge ) approaches the enlightened AchAryAs .

4.INVOCATION &INVITATION TO THE LORD : RG VEDAM--IV.29.1
*********************************************************

Aa na; sthutha upa vAjEbhir Uthi 
Indra yAhi haribhirmandasAna: I
tiras chidh aryah: savanA purUNyai 
angushEbhir gruNAna: satyarAdhA : II

(Meaning ) : Saluted and eulogized with sacred
hymns , O Resplendent Lord , most auspicious 
embodiment of truth (rutham , sathyam ) , May
Thou rush to our places of worship and work 
with the speed of light and powered by the ecstasy 
of Your matchless strength and protect us .

5. A PRAYER FOR LORD'S NOURISHMENT : RG VEDAM V.6.4
****************************************************

Aa thE Agna idheemahi dhyumantham dEvAjaram I
yaddha syA thE paneeyasI samidh didhayathi 
dhyavisahm sthOthrubhya Aa bhara II

( Meaning ) : O Adorable Lord ! We kindle Your bright ,
eternal light in our hearts so that its lustre shines 
deep in our hearts . May Thou grant nourishment to us ,
who adore You .

The next manthram goes on salute this Lord of bright light
as the bestower of bliss and protector of the righteous .

6. DHRUVAM JYOTHI: THE STEADY LIGHT - RG VEDAM : VI.9.6
*********************************************************

vi mEh karNA pathayathO vi chakshurveedham 
jyOthir hrudhaya aahitham yath I
vi mEh manasccharathi dhUraadhee: 
kim svidh vakshyAmi kimu nU manishyE II

( Meaning ) : My ears are turned (tuned ) to hear Him
( His footsteps ) ; my eyes are straining to behold
Him ( His approaching Form ) ; The divine light shining
in my heart is also eager to know (recognize) Him .
My mind , the receptacle of distant objects , hastens 
towards Him (like a sprinting deer ) . What shall I 
speak (when I see Him ) ? How shall I comprehend Him
and give Him His due accord ? 

7. THE LORD IS NEAR AND DEAR : RG VEDAM -VII.15.1
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UPASADHYAAYA MEElHUSHA AASYE JUHATHAA HAVI:

(Meaning ) : oh people! Offer homage to the ever-present,
adorable Lord , the grantor of boons ( VaradarAjan ) and
the showerer of auspicious blessings . Offer your homage 
directly as He is available (present ) in our close proximity .

8. ACHALA BHAKTHI : RG VEDAM --VIII.1.1
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maa chidh anyadh vi samsatha sakhAyO maa rishaNyatha I
indramith sthOthA vrushaNam sachA suthE muhur ukthA ca samsatha II

( Meaning ) : O Dear Ones ! Do not offer worship to anyone 
but Him , the divine One ( NaarAyaNA ). Let no grief or doubt 
perturb you . Praise Him alone and sing His glories .
Eulogize Him alone , the radiant , the showerer of 
sadhanugrahams . During the course of your self-realization ,
continue to repeat uttering hymns in praise of Him .

9. A PRAYER FOR PURIFICATION : RG VEDAM -IX.67.25
***************************************************

ubhAbhyAm dEva savitha: pavithrENa savEna cha I
maam puneehi visvatha: II 

(Meaning ) : O Impeller of auspicious thoughts ! 
O Light supreme! purify me by your processes of
filtration and effusion both ; purify me from 
every side . 

Sri RanganAthA , the parama pavithran is the 
Purifier that we seek in the state of wakefulness 
and sllep and sushpthi .

The very same Sri RanganAthA , the indweller of 
Indran , VaruNan and others is requested by one
of the maanthrams  of Sri MahA NaarAyaNOpanishad
to destroy completely al the sins committed by 
a person and their family :

yanmE manasA vAchA karmANA vaa dhushkutham krutham I
tanna IndrO VaruNO Bruhaspathi: 
SavithA cha punanthu puna : puna :  MNU :I.56 

With prayers to Sri RanganaathA to complete His own 
Kaimkaryam through His BhakthAs ,

Oppiliappan Koil VaradAchAri Sadagopan