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Oppiliappan List Archive: Message 00111 Sep 2008

 
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srI:
SrI  sAra  sAram â I (54)
-- 
I â ThirumantrAdhikAram 
                -- 
The Significance of ânArAyaNanAyaâ   
--- 
        Once the jIva, seeking mOksha, becomes aware of his being the natural 
servant of the Lord, what should be his prayer to the Lord? SwAmi DeSikan 
explains:
 âkeezhil padangkaLilE nirupAdhika-nitya-SEsha-nAkat thannait 
theLinthavanAkaiyAlE, SvAmiyAna nee ennaip parisuddhanAkki aDimai koLLa vENDum 
enkiRathuvum SEshi-prayOjanatthai apEkshitthapaDi.â --- 
        From the passages quoted just before, the jIva is clear about his being 
the eternal servant of the Lord, that too, not conditionally, but by his very 
nature. Hence, his prayer to the Lord for taking him as His servant after 
making him absolutely pure is aimed at the Lordâs benefit. 
 ââpraharshayishyAmiâ, âpaDiyAik kiDanthun pavaLavAi kANpEnEâ 
enkiRapaDiyE cEthananAkaiyAlE sva-prayOjanatthil thuvakkaRa 
cEshi-prayOjanatthil bhuddhi-poorva-pravrutti kooDAthu.â --  
        Here, SwAmi DeSikan makes a very important point from the practical 
angle. For understanding this point it is necessary to understand the message 
conveyed by the two quotes referred to by SwAmi DeSikan. The first quote is 
from SrI ALavanthArâs stOtra-ratnam. The full SlOka is:
 âbhavantamEvAnucaran nirantaram praSAnta-nihSEsha-manOrthAntarah /
  kadAhamaikAntikanityakimkarah praharshayishyAmi sanAthajeevitah //â 
(stOtra-ratnam-46)
Meaning:
âWhen shall I give You delight, ever remaining Your servant and considering 
You as my Master?â
        The second quote is from SrI PerumAL Thirumozhi, which we shall see now 
in full:
 âceDiyAya valvinaikaL theerkkum thirumAlE
 neDiyAnE vEngkaDavA nin kOyilin vAsal 
 aDiyArum vAnavarum arampaiyarum kiDanthiyangkum
 paDiyAik kiDanthun pavaLavAi kANpEnE.â (PerumAL thirumozhi, 4-9)

Meaning:
 âceDiyAya valvinaikaL theerkkum thirumAlEâ â Oh Lord, Who destroys the 
thicket-like sins! 
âneDiyAnEâ â the Lofty One!
âvEngkaDavAâ â the Lord of the vEnkaTa Hill!
ânin kOyilin vAsalâ â At the entrance of Your Temple,
âaDiyArum vAnavarum arampaiyarum kiDanthiyangkumâ â at the place where 
even Your devotees, gods and the heavenly dancers are hesitant to stay 
âpaDiyAik kiDanthâ â remaining firm as a step
âun pavaLavAi kANpEnE.â â I desire to enjoy Your coral-like lips. 

Summary:
        SrI KulasEkara AzhvAr prays to the Lord of VenkaTa Hills and expresses 
deep desire to remain for ever as the stone-step at the entrance of the 
Lordâs inner chamber, where even the nitya sooris, gods and the divine 
dancers are hesitant to stay (in fear of committing an offence), and to enjoy 
looking at His lips that resemble coral gems.
        The message conveyed by these two quotes, SwAmi DeSikan points out, is:
 âenkiRapaDiyE cEthananAkaiyAlE sva-prayOjanatthil thuvakkaRa 
cEshi-prayOjanatthil bhuddhi-poorva-pravrutti kooDAthu.â --  
SwAmi DeSikan says that it is impossible to perform service with awareness for 
the sake of the pleasure of the Master without oneâs own enjoyment.  That is, 
in every activity, there is an element of self-enjoyment. It is an unavoidable 
natural state of any cEtana, a person of knowledge. 
        The jIva is a person possessing the quality of knowledge. Being such a 
person, he cannot avoid his own enjoyment in any activity including the service 
he does for his Master. In every activity done for another person, there is an 
element of self-enjoyment. He takes pleasure in helping the other person even 
if it involves sacrificing his material wealth or physical strain. This applies 
to the service rendered to the Lord too. 
        For example, if a person sacrifices all including his family, material 
wealth, physical comforts and social position for the sake of his mother-land, 
there is an element of self-enjoyment even if it is infinitesimally tiny in 
quantity. 

(To continue)
dAsan
anbil S.SrInivAsan 
-------------------------- 



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