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: Yahoo! Groups Links <*> To visit your group on the web, go to: http://groups.yahoo.com/group/Oppiliappan/ <*> To unsubscribe from this group, send an email to: Oppiliappan-unsubscribe@xxxxxxxxxxxxxxx <*> Your use of Yahoo! Groups is subject to: http://docs.yahoo.com/info/terms/
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