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Oppiliappan List Archive: Message 00167 Apr 2006

 
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SrI:

Dear BhakthAs of MahA Lakshmi:

In the 32nd SlOkam , the poet instructs us that Mahaa Lakshmi's
NaamAs recited with or without the right pronunciation or recited
as a VyAjam or even accidentally will still yield all the fruits 
of proper wworship:

vyAjAdhupAtthamapi VaaridhirAjakanyE
ThvannAma kAmapi dhadhAthi mudhAm samruddhim
AapethamulBaNathapAthapathApaSAnthyai
dhUrikarOthy dhurithAnyapi vAri Gaangam

The key words are : " Vaaridhi-rAja-kanyakE !  VyAjAth upAttham api 
ThvannAma kAmapi mudhAm samruddhim dhadhAthi ".

(Meaning): Oh Daughter of the Ocean! Even if Your nAmAs are 
recited as a pretence or pretext with no sincerity or belief 
will bless the reciter with an abubdance of joy . 

This efeect is comparable to drinking the waters of Ganga 
during a hot summer by one to quench his thirst ; such an act 
not only quenches his thrist but it also chases away 
his sins from the consumption of  those sacred waters :

" ulBaNa tapa Aathapa tApa Saanthyai Aapetham gAngam
vAri , dhurithAni api dhUreekarOthy ". 

The thirsty one with a parched throat from the fierce summer 
heat wishes to quench his thirst ( ulBaNa tapa Aathapa tapa 
Saanthi). While fulfilling the desired purpose , that act of consuming 
the waters of the sacred GangA river led to another result:
the banishment of the sins of the consumer .   

(Commentary):The context of the word  VyAjam has been
intrepreted in six different ways in BhAgavatha PurANam :

1.   The vyAjam classed as SankEtham : For instance , when
One describes an event as : " I withdrew Money from Lakshmi 
VilAsa Bank, went to Raajalakshmi stores to buy a dhoti 
and returned home via Jaya clinic road to meet my wife 
RukmiNi , who was waiting for me ". Here there was no
deliberate intent in reciting MahA Lakshmi's nAmAs . 
The decalaration was a bland description of the morning's
activity . Oh MOther! You listen to this and use it as 
an excuse (SankEtham) to bless the speaker .

2. VyAjam as ParihAsam: Mother ! You go even one step further.
When one makes fun of Naama Sankeerthanam by stating : what is
the use of reciting Lakshmi , SeethA , IndhirA etc ; it is just a waste
of time " . Here the man makes fun of those who recite Your Names .
Mother ! You bless the man who mocked at the act of reciting Your
nAmAs for the simple fact that his tongue uttered  them .

3. VyAjam as complaint : One might complain in this manner: When
SeethA and VedA get together , no work gets done . Here the angry
complaint is heard by the Mother and blesses the annoyed complainer
with Her blessings for the mere fact that he used Her nAmAs .

4. VyAjam as being hidden in other words: When one gives instruction
such as , " Seegramaa kiLampu , avasaramaa pO , Oramaa nada ,
bhadramaa pOy sEru " , the word " ramaa" is hidden in these 
sentences.Our Mother  takes it that the speaker is calling Her 
by one of Her nAmAs and rushes to bless him .


5. VyAjam when the words unite to form a sentence :
When one says for instance : "yEngka malaicchu pOreenga ?
                                                               **********
Please place the liquid in " the kadaisee thAmbALam ".  
                                                               **********
Here, while referring to some other thing, Mother's nAmAs 
such as Kamala , SeethA  are implicit although the speaker did not
utter those names deliberately . MahA Lakshmi hears the echos of
Her nAmAs and is pleased to bless the speaker .

6. VyAjam as incorrect utterances : One stutterer wants to call
the Mother as "PadhmA " but his stuttering drives him to utter
Her name as " Pa Pa Pa PadhmA ". Another with a different kind
of speech defect can not use the letter "r" . That person says
" hamA , when he means "  RamA" . He maeans one and says 
another . That is another kind of vyAjam and our Mother responds
still with alacrity , since She can understand what was meant .

7) " VyAjamupAttham " : This slOkam has the compound word
arising from the combination of VyAjam and UpAttham . This compound
word has three meanings of its own : 

7.1: The vyAjam of uteering the Mother's name without 
any intention to address Her .

7.2: The vyAjam of pronouncing Her nAmAs incorrectly

7.3: The vyAjam of uttering Her names with the correct 
abhisanthi (union of individual words forming a compound word).

All of these vyAja Maathrama  result in Mother's anugraham.

One may have doubts about all these vyAjams yielding 
the fruits of nAma sankeerthanam . The poet gives an example
of an unintended act giving unthought  results : One drinking
GangA water to quench his thrist in summer time ends up 
accidentally getting his sins destroyed by the  waters of 
the sacred  GangA river .

8. The poet states that the utterer of Her nAmAs who intentionally
or unitentionally referred to Her nAmAs derives indescribable 
bliss ( Kaamapi mudhaam samruddhim anubhavathy). Such is 
Her Naama Vaibhavam !

9. The FOUR SaasthrArTams incorporated in this slOkam are :

9.1:Even if one utters Her names without intention or without
knowledge about the greatness of Her names or under pretext
is filled with bliss . If that were to be so for the unintentioned and
poorly informed one, we can guess how  many levels of higher 
bliss would surround one , who recites Her names deliberately 
with a full knowledge about Her glories .

9.2: Devi's grace grants us indescribale and numerous kind of 
bliss and soubhAgyams.

9.3: The inherent attributes ( Vasthu svabhAvam) will not change
with the thoughts of the handlers.

9.4: Our nAma sankeerthanam is vyAja-mAthram. We should never
think that we earned Her anugraham because of our effort . She 
blesses us not because She feels obligated but she does so
because of Her overwhelming Dayaa. Even if our sankeerthanmas
have blemishes , She overlooks them and uses them as a vyAjam
to shower Her blessings.        

Sri PadhmAvathy SamEtha Sri SrinivAsa ParabrahmaNE nama:
Daasan , Oppiliappan KOil VaradAchAri Sadagopan 
   
     


[Non-text portions of this message have been removed]



 
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