SrI :
SlOkam 86
***********
JaanEaTavaa kimahamanga ! yadhEva sangAdh
angIkarOshi na hi mangaLam anyadhasmAth
tEna Thvam yEnam urareekurushE janam chEdh
naivAmruthO bhavathy yukthatamO hi Kascchith
(Meaning) : Oh Bhagavann! What does adiyEn know except the fact
that there is nothing superior to Your sankalpam to rescue adiyEn
based on the unalterable , ancient and permanent realtionship
between us as Master and servant (Seshi-sEsahan ) . Here is nothing
that is greater in auspicousness to experience than the fruits of
Your sankalpam to accept adiyEn for Your nithya kaimkaryam .
(Commentary ) : Here , KurEsar focuses on KarpaNyam , one of
the five angams of SaraNAgathy . The state that generates the KaruNai
(Mercy ) of the Lord in us is KaarpaNyam . PeriyAzhwAr declared in
such a mood that he does not know anything about the auspicious
and inauspicious in this world and even if he knows about those
distinctions , it is not that either he could do anything about warding
them off ( " Nanmai theemaikaL onRum nAnn aRiyEn , aRivEn aanAlumivai
yellAm yennAl adaippu neekoNNAthu " ) . This unremovable , inalienable ,
undisputable sambhandham ( Sesha-sEshi relationship ) and the avsara
pradheekshai (Dayaa) propels the Lord to come to our rescue . Swamy Desikan
followed this thought and recorded it for us this way : " KarmasvanAdhi
vishamEshu samO DayALu : SvEnaiva kluptam upadEsam apEkshamANa: ,
SvaprApthayE tanubhruthAm thvarasE Mukundha ! SVAABHAAVIKAM
TAVA SUHRUTTHVAM IDHAM GRUNANTHY ".
AzhwAr also reminds the Lord about this never- ending relationship with
Him : " viduvEnO yenn ViLakkai yenn aaviyai naduvE vanthuuyyakkoLhinRa
Naathanai " . In AchArya RaamAnujA's Vaishamya- NairgruNya soothra
BhAshyam , he refers to EmperumAn responding to our adopting one of
the two upAyams for Moksham to be practised by the chEtanams . Our Lord
elects the ones , who observe the UpAyam of SaranAgathy or Bhakthi yOgam
( priyatamO hi VaraNeeyO bhavathy , YasyAyAm nirathisaya priya:
Sa yEvAsya priyatamO bhavathy according to BhAshyakArar ) . He responds to
the ones , who adopt the UpAyams ( in gaining His anugraham , SaraNAgathy
is the easiest and the best to practise according to BhAshyakArar :
" Tasya cha vaseekaraNam TaccharaNAgathyrEva" ) . KurEsar followed
His AchArya UpadEsam and stated in this slOkam : " Thvam yEnam
janam urareekurushE chEth , amrutha: kascchith yukthatama: na
bhavathy yEva " ( If You , my Master , choose this janthu , there is
no one to match this status as the best among Yogis ) .
SlOkam 87
************
yannAbhavaama bhavadheeya kaDAkshalaksham
samsAra gartha parivartham athOagamAma
aagAmsi yE khalu sahasramajasramEva
Janmasvatanmahi kaTam ta imEanukampyaa:
(Meaning) : Oh SarvEswaraa ! If we do not become the object of Your
nectarine glances , we are condemned to go round and round the deep
pit of samsAram and suffer there interminably (SamsAra gartha parivartham
aagAmAmsi ) . How can we , who have committed countless sins hope for
those rejuvenating glances of Yours to fall on us ?
(Commenatary ) : KurEsar states that those , who are not blessed to recieve
the moksham granting glances of the Lord ( VishNO: kaDAksham ) keep on
accumulating Paapams and go round and round the wheel of SamsAram
without hope of redemption ( PaapamE seythu Paavi aanEn ) . How can we
under
those circumstances hope to recieve Your anugraham asks KurEsar .
SlOkam 88
************
sathkarma naiva kila kinchana sanjinOmi
vidhyAapyavadhyarahithA na cha vidhyathE mE
kimcha thvadanjitha padhAmbhua bhathiheena:
pAthram bhavaami Bhagavan! BhavathO dayAyaa:
(Meaning) : Oh Bhagavann! adiyEn has not accumulated any SathkarmAs
through the practise of Karma Yogam . adiyEn does not possess any sharp
intellect to comprehend Your Saasthrams and upadEsams . adiyEn has not
engaged in the worship of Your sacred feet . Therefore , adiyEn stands as
the most fitting object for Your karuNai ( avasara Pradheeksha karuNaa) .
(Commentary ) : Swamy NammAzhwAr's Paasura Vaakyams ( nORRa nOnbhilEn ,
NuNNaRivilEn - -) and Swamy AlavanthAr's SthOthra Rathna slOkam
( na dharmanishtOsmi na chAthmavEdhi na bhakthimAn ThvaccharaNAravindhE ,
akinchanOanyagathi: SaraNya! Thvath Paadhamoolam SaraNam prapadhyE )
inspired Swamy Kuresar to bless us with this slOkam . adiyEn is not adept
at
Karma or Jn~Ana or Bhakthi yOgams . adiyEn does not have the discipline to
worship Your lotus feet . adiyEn is destitute and deficient in all means .
Your KaaruNyam and SahEthuka dayaa alone can rescue adiyEn from this
cruel samsAric sufferings . adiyEn has no other gathi ( annaya gathithvam
is invoked here ) . adiyEn is therefore seeking Your protection (
rakshaa) as a helpless one. Thou art the omniscinet and the most Merciful
;
yet You expect a plea for protection to save us from the horrors of
SamsAram: "
Saravj~nOapi hi VisvEsa: sadhaa KaaruNikOapi , SamsAra- tantravAhithvAth
RakshApEkshAm pratheekshathE " .
SlOkam 89
************
kim bhUyasaa pralapithEna ? yadhEva kimchith
pApAhvam alpam uru vaa tadhasEsham yEsha:
jAnan na vaa sathasahasra parArdhakruthvO
yOakArsham yEnam agathim krupayA kashamasva
(Meaning) : Oh Bhagavann! What is the use of my meaningless
utterances ? adiyEn has accumulated paapams beyond counts
hundreds and thousands of times over the aeons consciously or
without knowing . adiyEn is pulled under the weight of all these
big and small bundles of sins . adiyEn has no recourse except you .
You must forgive me and lift me out of my miseries out of your infinite
and intrinsic guNam of Dayaa .
(Commentary ) : In the previous slOkam , KurEsar had the adhikAri
Svaroopam of aakinchanyam (sense of Meekness) . In this slOkam ,
KurEsar states his ananyagathithvam ( not having any one as recourse
to save him ) . He echos Swamy AlavanthAr's moving plea : " akinchanO-
anyagathi: SaraNya ! Thvath Paadhamoolam SaraNam PrapadhyE !
KulasEkhara AzhwAr's paasurams on VitthuvakkOttammAn ( Taru thuyaram
tadAyEl ) dealing with ananyagathithvam also form the basis for this slOkam
.
It fits with our PoorvAchAryA's prayer : " agathim SaraNAgatham HarE krupayA
kEvalamAthmasAth kuru " .
SlOkam 90
*************
Deva ! Thvdheeya charaNa praNaya praveeNa
RaamAnujArya vishayekrutham apyahO ! Maam
bhUya: pradarshayathi vaishayikO vimOhO
mathkarmaNa: katarath athra samAnasAram
( Meaning) : Oh Lord ! adiyEn is the object of the merciful glances of
AchArya RaamAnujA , who is the dearest among those having
uninterruped anugraham of Your lotus feet . The attachment to
the Indhriya sukhams ( PrAkrutha bhOgams ) is tumbling me around
in the fierce ocean of SamsAram . Where is the experience equivalent to
the power of my karmAs ? There are none implies KurEsar in his effort to
describe the miserable state he is in . KurEsar suggests that BhagavAn's
matchless power alone can free him from these samsAric miseries .
Here KurEsar invokes tha sambhandham of AchArya RaamAnujA ,
who considered every worldly anubhavam as thruNam ( an insignificant
speck of dust ) out of his love for the lotus feet of Achyuthan
( yO nithyam Achyutha padhAmbhuja yugmarugma vyAmOhathas-tath
idharANI thruNAya mEnE ) . AchArya RaamAnuja corrected those who
are deeply attached to Vishaya anubhavams like URangA villi Daasar .
As Swamy Desikan observed , AchArya RaamAnujA's sishyAs are
not affected by PrAkrutha bhOgams : " Madhana kadhanai: na klisyanthE
Yatheeswara Samsrayaa: " . In this context , KurEsar thinks about
Raamanuja KaruNA and the power of EmperumAn in banishing the Paapams
resulting from Vishaya sukhams and echos AzhwAr's words: " aavi tihaikka
Iyvar kumaikkum siRRinbham paaviyEnai pala Nee kAttippaduppAyO ? " .
Swamy KurEsar ThiruvadigaLE SaraNam ,
Daasan , Oppiliappan Koil VaradAchAri Sadagopan
Srimate Sri Laksminrisimha Divya Paduka Sevaka
Sri VaNN SaThakopa Sri Narayana Yatindra Mahadesikaya Nama:
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