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Oppiliappan List Archive: Message 00255 May 2004

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SrI:

 Dear SrI VaradarAja BhakthAs :

 Today , we will continue the study of the
 Paasurams of the Desika Prabhandham ,
dealing with the  Dhvaya Churukku .

305. The "Madhup " sabdham attached to SrI Sabdham
********************************************
Ohr uyirAi ninRa oNN inbha sudar urutthanilum
 pEr uruvatthilum pinn  athil tORRum urukkaLalium
Ohr uruvAna ulahilum yERkkum urukkaLinAl
sEruthal mannu seyyAL anbhar namm manam sErnthanarE (3)

(Meaning): The Lord dear to SrI Devi and forever united
with Her has now taken up permanent residence in our heart
lotuses. He has many forms . He is the indweller(antharyAmi
Brahmam) in all chEthanams and achEthnams. He is of the radiant
Jn~Ana and Aanandha Svaroopam . He is of the dhivyAthma
Svaroopan ( Urutthan/abode of all auspicious attributes) present
as the big , Moola Purushan , Para VaasudEvan and all the other
vyUha Moorthys originating from that Para VaasudEva Moorthy.
He has the world and chEthanams as His body. He is accompanied
by His PirAtti with the appropriate forms in all His avathArams .
He has now taken up nithya Vaasam in our hrudhaya kamalams.

306. First section of Dhvayam : NaarAyaNa Sabdham
********************************************
kAraNamAi iRayAyAi gathiyAi amarum pathiyAi
aaraNam ohdhum anaitthu uRavAi ahalA uyirAi
seer aNiyum sudarAi seRinthengum thihazhnthu ninRa
NaaraNanAr namakkAi nalhi nAmm thozha ninRanarE (4)

Special comments : The details on the NaarAyaNa Sabdham related
comments are housed in the Paasurams 299 and 300 covered
earlier under Thirumanthira Churkku Prabhandham . There are
however distinctions in meanings between the "NaarAyaNa "
sabdham housed in Thiru Manthiram and Dhvayam. The common feature
is that both clebrate the general guNams of the Lord but in Dhvayam ,
the particular guNams like Vaathsalyam , Souseelyam , Soulabhyam
and Swamithvam , which will be elaborated under the third slOkam of
Charama SlOka Churukku that is yet to be covered
(317th Prabhandha sLOkam).

(Meaning): In NaarAyaNa sabdham , when we define Naaram as
the Janthus born out of Naran , then it leads to NaarAyaNan as
the KaaraNam for all creation. When Naran is intrepreted as
originating from the root "Nru" , then the meaning for NaarAyaNan
becomes the "AaLbhavan/NiyanthA " , who is the ruler of all .
The Ayana sabdham has the three meanings: UpAyam , Phalan and
AadhAram . Therefore , NaarAyaNan becomes the Means(UpAyam)
and goal ( upEyam) for all and He becomes the Lord in whom all
are housed as their aadhAram ( resting / supporting place ) The word
"Naaram"  has also connections to the sixth case (Shashti Vibhakthi) ,
when we refer to Naarams as belonging to Naran . That leads to
the Upanishads recognizing Him as the Father , Mother , Brother ,
AadhAram , the object of Surender and Phalan of that
surrender as well FOR ALL .

307. CharaNa sabdham
********************
vAnn amar mann uruvAi vahaiyAl athil nAll uruvAi
meeanamadhu aamai kEzhal mudalAm vibhavangaLumAi
Oon amar uLLuruvAi oLiyAtha arucchyumAm
thEn amar SenkazhalAn sErtthanan kazhal yemmanatthE  (5)

This Paasuram's "CharaNa " sabdham refers directly to the Lord's
sacred feet and through that reference extends it to His entire
Dhivya MangaLa Vigraham (Auspicious Divine Body) .

(Meaning): EmperumAn 's ThirumEni is worshipped in Five
different ways:

(1) Param ( As Para VaasudEvan in SrI Vaikuntam)
(2) VyUham ( VaasudEvan , SankarshaNan , Pradhyumnan
     and Aniruddhan , the four VyUha Moorthys)
(3) Vibhavam ( the ten forms as Raama , KrishNa et al)
(4) AntharyAmi ( Indweller in all created beings)
(5) Archai ( Consecrated or Self-manifested Images
      at SrIrangam , Kaanchipuram , Thiruppathi et al).

The Lord of this magnificent Vaibhavam has placed
His sacred feet in my hart lotus and resides there.

308. SaraNa Sabdham
******************
vERu ohr aNangu thozhum vinai theertthu yeamai aaNDiduvAn
aaRum athan payanum tanthaLikkum aruLudayAn
maaRu ilathAi ilahum mel adippOthu iraNDAl
nARu thuzhAi mudiyan namakku saraNAyinanE (6)

(Meaning): That the Lord is the UpAyam is denoted by
the "Sarana " sabdham . Our Lord , SrIman NaarAyaNan
adorning the ever fragrant TuLasi garland removes
the inauspicousness to worship other gods that resulted from
our previous bad karmAs . He has decided to protect all those ,
who sought His divine feet as the means for protection and stays
as the unfailing UpAyam for us all .  Thus , the meaning of
"SaraNa " sabdham is SarvEswaran standing as our UpAyam
for Moksham .

309. (Pr)pathyE Verb : Preficx : "Pra"
***************************
peRuvathu nAmm periyOr peRum pERena ninRa yemai
veRumai uNartthi vilakkAtha nannilai aadharippitthu
uRumathiyAl Tanai oNN saraNN yenRa uNarvu tantha
maRuvudai MaarbahanukkE mann adaikkalam aayinamE (7)

(Meaning): The "Padh" portion of "PrapadhyE " in Dhvayam
represents the verb standing for Jn~Anam. The important message
associated with this Jn~Anam is that " SarvEswaran will protect us
always " .The prefix (upasargam ) , " Pra" shows that MahA ViswAsam ,
which is based on the firm faith that the Lord endeared by
our performance of Prapatthi will overlook all our deficencies
and will protect us without fail.
.
MahA ViswAsam is the central angam  of one's Prapatthi. That type of
Prapatthi yOgam rooted in MahA ViswAsam is implied here. This
MahA ViswAsam assures that we are eligible for the bliss of Moksham
that is normally  gained through giganctic  penance ( Bhakthi Yogam)
of  great sages; even if our blemishes would normally disqualify us
from such Moksha Sukham , our prapatthi has equal power to
gain the hard-earned Moksha  Sukham by the adoption of
the tough to practise Bhakthi yOgam .The potential and power of MahA
ViswAsam makes us thus long for adopting the upAyam of  Prapatthi.
SarvEswaran gives us the Jn~Anam to know that we do not have
the wherewithall ( Kaimmuthal) to aspire to seek the Bhakthi yOgam
route . Through His souseelya guNam ( ease of access by one and all
independent
of one's status)  , He prevents us from running away from Him in
an overwhelmed state and blesses us to perform SaraNAgathy at
His sacred feet. Thus we become the objects of protection by
the SarvalOka SaraNyan , who sustains us with MahA ViswAsam
in Him and enables us to surrender unto Him .One can then conclude
that the verb "Prapath" is nothing but the act of performing Prapatthi
with Unflinching/unwavering Faith in Him as our Protector at all times .

NaarAyaNa , NaarAyaNa , NaarAyaNa
Daasan , Oppiliappan Koil VaradachAri Sadagopan

SrimathE SrI Lakshminrusimha Dhivya PaadhukA Sevaka
SrIvaNN SaThakOpa SrI NaarAyaNa YathIndhra MahA DesikAya Nama:



 
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