SrI:
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SrimatE Nigamaanta Mahaa Desikaaya Namaha //
SrIman! SrI Ranga Sriyam anupadravam anudhinam Samvardhaya/
SrIman! SrI Ranga Sriyam anupadravam anudhinam Samvardhaya//
KAvEri VardhathAm kAlE, kAlE varshathu vAsava: /
SrI RanganAthO jayathu Sri Ranga Sri cha VardhathAm//
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SRI RANGA SRI VOL.10 / ISSUE # 04 dated 30th November 2008
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IN THIS ISSUE:
1. SIGNIFICANCE OF VISHNU SAHASRANAMAM- Sri ANBIL RAMASWAMY
2. TAATPARYA RATNAVALI - SLOKAM 23
(SRI N. KRISHNAMACHARAIAR SWAMI OF CHICAGO)
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1. VEDIC WEDDING ? Part 2 (By Anbil Ramaswamy)
IMPORTANCE OF SRI VISHNU SAHASRANAMAM
1. ORIGIN OF SRI VISHNU SAHASRANAMAM
Let us first see the personalities involved in this.
? Dharmaputra, the epitome of righteousness and virtue was so
depressed on seeing the devastation caused by the KurukshEtra war
and needed some solace.
? Bheeshma, the grand patriarch and the very personification of
Dharma was on his death bed. It was feared that after his departure,
his lifetime experience in Dharma and ancient wisdom was sure to be
lost to the World.
? Lord Krishna who was himself the eternal Dharma (Krishnam Dharmam
Sanaatanam) advised Dharmaputra to seek clarifications of his doubts
from Bheeshma Pitaamaha.
? Sage Vyaasa and other Rishis and Lord KrishNa himself were
personally witnessing the exposition of Bheeshma ? including
this "Sri VishNu Sahasranaamam"
2. THE GLORY OF SRI VEDA VYAASA
Sri Veda Vyaasa who classified Vedas was the author of Mahaabhaarata
in which this forms an integral part. The glory of his lineage has
been succinctly encapsulated in the famous SlOkam:
Vyaasam VasishTa naphtaaram SaktEh poutram akalmasham/
Paraasara aatmajam vandE Sukha Taatham TapO nidhim//
"He was the great grandson of VasishTa, the grandson of Sakti, Son
of Paraasara and the father of Sukha Brahmam"
It may be noted that normally one derives greatness from one's
ancestors but Sage Vyaasa's glory was enhanced as much by the glory
of his son as by those of his forebears. Indeed, this is a rare
honor!
Besides the above, there is another SlOkam that depicts him as the
very incarnation of Lord VishNu Himself ?
"Vyaasaaya VishNU roopaaya, Vyaasa roopaaya VishNavE"
3. SATVIKA vs RAAJASA and TAAMASA SCRIPTURES
Besides Mahaabhaarata, the greatest of epic of all time, Sage Vyaasa
authored as many as 18 PuraaNas that have been classified into 3
categories, namely, Saatvika, Raajasa and Taamasa ? the first being
most authoritative, the second less authentic and the last the least
in the scale ? to satisfy the needs of different levels of knowledge
and understanding of the readers.
The litmus test to differentiate Saatvika from the rest is that in
Saatvika scriptures, questions of a general nature on deities are
raised and the answers zero in on the one who fits the bill whereas
in the other categories, they begin with questions on a specific
deity requiring expatiation on the qualities of that deity in
particular and the answer is also specific to that deity in
particular.
For example, in Srimad Valmiki Ramayanam, Valmiki catalogues as many
as 16 qualities and asks Sage Narada whether there was anyone who
possessed all these qualities. Pat comes the reply from Sage Narada
that there indeed was one and that was Sri Rama who ruled in AyOdhya.
Similarly, here Dharmaputra asks 6 general questions:
Kim Ekam deivatam lOkE, kim vaapi Ekam paraayaNam/
Sthuvantah kam, Kam archntah praapnuyur maanavaa: subham//
kO dharmah sarva dharmaanaam bhavata: paramO mata:/
kim japam muchyatE jantu janma samsaara bhandanaath//
Meaning:
- Who is the ONE Supreme Being?
- What is the ultimate goal of life?
- Which deity should be praised by human beings for attaining
prosperity here and bliss in the hereafter?
- Which deity should be meditated upon to attain the above deity?
- Which, in your considered view, is the best means of attaining
this?
- Which Mantra should be recited, for human beings in securing
release from the bondage of Samsaara?
In reply, Bheeshma answers in the next 10 SlOkas, that in his
considered opinion it is the recitation, meditation and prayers of
the names of only Sri MahaavishNu that can bestow the desired
results (Dhyaayan, sthuvan, namasyams yajamaanas tamEva cha)
4. WHY ONLY 1000 NAMES?
There are millions of names of Sri VishNu but though each one is
great by itself, still falls short of the actual qualities of
Bhagavaan. Even the Vedas are reported to have attempted to
enumerate his qualities but returned crestfallen unable to complete
the count of Bhagavaan's glories. (YatO vaachO nivartantE apraapya
manasaa saha). In his infinite mercy, Sage Vyaasa compiled a few of
them to help us meditate on at least these 1000 names.
5. NARAYANA, THE GREATEST THIEF!
Vaamana PuraaNa cleverly brands Sriman Narayana as thje "Known
Dacoit" (KD)! What does he steal? He steals the insurmountable
burden of our sins accumulated over several lives, the moment he
hears our mentioning his name.
Here is the SlOka:
NaaraayaNo naama narO naraaNaam, prasiddha Chowrah kathita
prithivyaam/ anEka janma aarjita paapa sanchayam harati arishTaan
sruta maatramEva//
And
"Harir harati paapaani"
6. WHAT DO THESE 1000 NAMES SIGNIFY?
Each one of these 1000 names points to a particular quality of
Bhagavaan.
Let us see a few examples:
- GajEndra, when caught by the crocodile cried out "Aadhimoolam".
None other deity could boast of a claim to that honorific and it was
Lord Narayana who rushed to save the pachyderm using his disc to cut
the throat of the crocodile like an expert surgeon without hurting
the foot of GajEndra!
- Draupadi while she was about to be disrobed, cried aloud the name
of the Lord as "GOvinda" He did not appear. It is his name that
saved her honor. In fact, Lord Krishna lamented later saying "Her
cry wrenched my heart so deep that I feel eternally indebted to her
like an unsatisfied debt that carried usurious rate of interest"
Govindaa! Iti yat aakraandaat Krishna maam doora vaasinam/ riNa
pravrittam iva mE hridayaat na apasarpati//
- Sri AnjanEya crossed the ocean by merely reciting the name of Sri
Rama whereas Sri Rama had to build a bridge to cross over to Lanka.
Thus, "Rama nama" proved more powerful than Rama himself!
Thus, every single name of the Lord exhibited his unique qualities
of accessibility and compassion (Soulabhyam and KaaruNyam).That is
why, these "naamas" denoting qualities were praised by one and all ?
Celestials, Parama Rishis, Azhwaars and many others for securing
instant relief.
Yaani naamaani gouNaani vikhyaataani mahaatmana:/
Rishibhi: parikeertaani taani vakshyaami bhootayE//
7. COMMENTARIES ON SRI VISHNU SAHASRANAMAM
There are over 40 commentaries of Sri VishNU Sahasranamam. Aadi
Sankara, the earliest commentator based his work on Advaita
philosophy according to which only "NirguNa Brahmam" was real and
others were mere illusion. Sri Paraasara BhaTTar, a disciple of
Bhagavad Ramanuja based his commentary on VisishTaadvaita philosophy
according to which Paramaatma and Jeevaatmas were both real and
Paramaatma being SaguNa Brahmam having qualities of Souseelyam,
Soulabhyam, KaaruNyam etc he was prepared to suspend his Paratvam
and subordinate his supremacy in favor of his sincere devotees. The
Madhva Saint Satyasanda Yatiswara commented based on Dvaita
philosophy. Besides the above, Sri NeelakanTar, Sri VidhyaaraNyar
and many others also wrote commentaries according to their own view
points. We thus have a cornucopia of delectable fare that presents
different facets of the qualities of Bhagavaan to delight our
intellect.
8. ADI SANKARA'S ADVICE
Adi Sankara in his "Bhaja Govindam" advises that it is "Bhagavad
Git" and "Sri VishNU Sahasranamam" that should be sung and the
person to be constantly meditated upon is none other than the
Svaroopam of "Sriya: Pati" (Consort of Mahaalakshmi)
"gEyam geeta naama sahasram, dhyEyam Sreepati roopam ajasram"
9. WHY SANKARA WROTE COMMENTARY ON SRI VISHNU SAHASRANAMAM?
The story goes that after completing his commentaries on "Brahma
Sutram", Upanishads and Bhagavad gita (called Prastaana Trayam), he
desired to write a commentary on "Lalitaa Sahsranamam" and asked his
disciple to bring that book. When he opened the book, it was NOT the
one on "Lalitaa" but was on Lord VishNu". He sent the disciple back
to fetch "Lalitaa Sahasranamam" but again he brought another copy of
Sri VishNu Sahasranamam and told him that a spinster ordered him to
take only this book. When Sankara went in to check, she had
disappeared. He took it as an order of Lalitaa that he should write
on "VishNu". Thus, the word "Sahasranamam" even when it is used as
a "stand alone' came to mean EXCLUSIVELY, "Sri VishNu Sahasranamam"
10. CAN WOMEN RECITE SAHASRANAMAM?
This is a FAQ that has been raised and answered a million times. The
preclusion relates only to the recital of Vedas because they are
supposed to be practiced CONTINUOUSLY WITHOUT BREAK FOR THE ENTIRE
DURATION of "adhyayanam" in "Gurukulam" extending to several years.
As women were subject to biological disabilities, they would not be
able to do so taking breaks during their "periods". So, they were
EXEMPTED from the recital of Vedas. It is NOT that they
were "PROHIBITED". They are, however, advised to read Itihaasas and
PuraaNas that explain the purport of the Vedas. Mahaabhaarata is an
itihaasa. So, there appears to be no such restrictions in reciting
Sahasranaamam.
There is a SlOkam that permits this:
Sthree soodra dvija bandoonaam trayee na sruti gocharaa:/ Iti
Bhaaratam aakhyaanam kripayaa muninaa kritam//
(Vide Page 29 of Lifco's "Sri VishNU Sahasranama Stotram" by
Keezhaattur Srinivasachariar)
Also, in the Phala Sruti itself, there appears a SlOKa detailing the
effects accruing to anyone reciting "Sri VishNu sahasranamam" for
those belonging to different castes.
vEDaantakO BraahmaNas syaat KshatriyO vijayee bhavet/ vaisyO dhana
samruddhs syaat Soodras sukham avaapnuyaat//
- Brahmins will become well versed in the study of VEdantas
- Kshatriyas will be successful in their conquests
- Vaisyas will amass wealth in their business and
- Sudras will live happily enjoying all comforts and luxuries.
So, there does not seem to be any disqualifications in women
reciting this.
11. WHY NAMA SANKEERTHANAM IS SO IMPORTANT?
There is SlOKam that says: "What one can obtain only by "YOga
nishTa" (Severe penance) or "Dhyaana" (concentrated meditation) in
Krita yuga, by Yagjna (Sacrifices) in TrEtaa yuga, by "Archana"
(intense worship) in Dvaapara yuga ? can be achieved by merely
reciting the names of Bhagavaan, known as "Naama SmaraNam" in the
Kali yuga.
Dhyaayn kritE, yajan ygjnE TrEtaauyaam, dvaapare archayan/ Yad
aapnOti tad aapnOti, kalou Snkeertya kEsavam//
Thaayumaanavar adds that group recitation of Lord's names is almost
infectious (in a healthy sense). He cites the example saying that
just as in a bunch of bananas, one ripe fruit ripens the rest, the
mellifluous vibrations of chants imperceptibly draw even those who
are indifferent in the beginning to join the chorus!
12. WHAT HAPPENS WHEN ONE IS DRAWN INTO THE VORTEX OF DEVOTION?
The mind of the person who is deeply attached to enjoying the GuNa-
anubhavam of Bhagavaan gets slowly detached from sensual objects and
gets purified to deserve the grace of the Lord and the person
attains the Kingdom of God.
"Paramaatmani yO raktO, virakto a-paramaatmani" (Barhaspatya Smriti)
Just as we cleanse our body by taking bath, the recital of Lord's
names purifies our mind. And, no special or strenuous effort is
needed for doing this!
dasoham
Anbil Ramaswamy
(To be continued)
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2.TAATPARYA RATNAVALI - SLOKAM 23
(SRI N. KRISHNAMACHARAIAR SWAMI OF CHICAGO)
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tAtparya ratnAvaLi - Submission 60-62 - Slokam 23
tiruvAimozhi 2.1 Introduction and pASuram 2.1.1.
tAtparya ratnAvaLi - tiruvAimozhi 2nd pattu.
The subject matter of the second pattu is identified
as 'prApyatvam' -
that BhagavAn is the final goal to be attained - by svAmi deSikan.
He
has also referred to the guNam sung in this pattu as 'bhogyattvam' -
that BhagavAn is the most enjoyable - ati-bhogyan, to the point that
He
bestows moksham on the seeker. The subject matter is also described
as
upeyam - that BhagavAn is the ultimate Goal to be attained.
NammAzhvAr describes the great joy that results from worshiping Him -
leading to moksham itself, which is final goal to be attained by the
jIva. (Note that the terms 'prApayam, upeyam, bhogyam etc., convey
the
same meanings - that He is the Ultimate Bliss to be attained.)
In the first pattu, AzhvAr pointed out that BhagavAn gives the
enjoyment of Himself freely and without limit or constraint to His
devotees. AzhvAr concluded the 1st pattu by singing that BhagavAn is
seated permanently in his mind and is giving him intense joy by His
presence. This extreme delight leads AzhvAr to want to physically
embrace Him now. This is mutual - BhagavAn also feels this intense
love towards AzhvAr who is His great devotee.
In the first tiruvAimozhi of the second pattu, AzhvAr again longs for
union with Him in the role of His nAyaki who has been separated from
Him - as parA'nkuSa nAyaki. The deep meaning of the nAyikA bhAvam in
the case of a yogi experiencing BhagavAn has been discussed in
Slokam 3
by svAmi deSikan. Also recall that in tiruvAimozhi 1.4 - 'am-SiRaiya
maDa nArAi' - AzhvAr had sent several birds etc., as messengers to
Him
in his nAyikA bhAvam. The subject of that tiruvAimozhi was one of
recognizing the jIva's limitations and sins, and seeking His
protection
- signifying upAyatvam, or His being the means to attain the ultimate
goal. The sense of sending messengers in the current tiruvAimozhi is
the intense longing to attain Him - upeyatvam or prApyatvam -
enjoying
His bhogyatvam and longing for the joy of union with Him. SrI UV
points out that this is along the lines of interpretation for the
ashTAkshara mantra - the interpretation for the first part of the
mantra vs. the interpretation for the word 'nArAyaNa' . The sorrow
of
separation expressed in the current tiruvAimozhi is much more intense
than in the earlier one seeking His protection.
In tiruvAimozhi 1.4, AzhvAr was willing to accept that the relation
of
the messengers with Him was at a different level from his own
relationship with BhagavAn. Here, AzhvAr sees all beings as equal to
himself, and sees that all his messengers are also suffering because
of
their separation from Him - Atmavat sarva bhUtAni yah paSyati sa
paSyati - 'The true knower is one who sees himself in all things
around
him'.
VAlmIki describes in SrImad RamAyaNam that when Lord Rama left for
the
forest, all the plants, trees, shrubs, etc., dried out in sorrow, and
the rivers dried out too. Thus it is true that His dayA -
compassion -
extends towards all beings, and separation from Him is intolerable to
all beings. This is the state that AzhvAr reflects in this first
tiruvAimozhi of 2nd pattu - 2.1.
SrImad ANDavan notes that in tiruvAimozhi 1.4, AzhvAr had had the
experience of enjoying Him through 30 pASuram-s, amd was feeling
sorrow
that he was not able to enjoy BhagavAn in His vibhava incarnations -
as
KRshNa, RAma, tri-vikrama, vAmana, etc. Since then he has sung
BhagavAn's glory through 70 more pASuram-s, and his longing for Him
has
become much more intense, and he is feeling his separation from the
arcA tirumEni of BhagavAn in His form as tiruk-kuRu'nkuDi nambi etc.
Earlier, AzhvAr was feeling that the messengers were all happy, while
he was suffering from separation from Him; now, he is crying for the
sake of the messengers too, because he feels they are all suffering
from the same separation from which he is suffering.
The crane's natural color is white, but AzhvAr feels that the crane
is
'pale' because of separation from the Lord like himself. The nature
of air is to be moving back and forth, but AzhvAr feels that the air
is
disturbed because of its separation from Him, just as he is feeling.
These show the extent of AzhvAr's feeling of separation from Him, and
his nature of looking at all others as himself. We will immerse in
these experiences of AzhvAr in singing emperumAn's guNa-s in more
detail as we go through the pASuram-s.
? Slokam 23 - tiruvAimozhi 2.1:
nidrAdic-chedakatvAt (2.1.1) aratijana nataH (2.1.2)
ajasra-samkshobhakatvAt (2.1.3)
anveshTum prerakatvAt (2.1.4) vilaya vitaraNAt (2.1.5)
kArSya dainyadi kRtvAt (2.1.6)
cittAkshepAt (2.1.7) visagj~nIkaranataH (2.1
upasamSoshaNa (2.1.9) AvarjanAbhyAm (2.1.10)
dRshTAsvAdasya SaureH kRshNa viraha daSA
duH-sahatvam jagAda || (2.1)
In support of BhagavAn's guNam of ati-bhogyatvam (extreme likeability
and joy that results from our attaining Him), the first tiruvAimozhi
of
the second pattu (2.1) sings the impossibility of putting up with
separation from KRshNa - SaureH kRshNa viraha daSA dus-sahatvam.
? pASuram 2.1.1:
vAyum tiraiugaLum kAnal maDa nArAi!
Ayum amar ulagum tu'njilum nI tu'njAyAl
nOyum payalaimaiyum mIdUra emmE pOl
nIyum tiru mAlAl ne'njam kOT paTTAyE.
VAyum tiraiugaLum kAnal maDa nArAi! Ayum amar ulagum tu'njilum, nI
tu'njAiyAl, nOyum mIdUra, nIyum emmE pOl tirumAlAl ne'njam kOT
paTTAyE
-Oh crane standing at the backwaters of the sea where the beautiful
waves are washing constantly! Even when your mother and others in
this
world, and the nitya-sUri-s above who don't know sleep may go to
sleep,
you are not sleeping because of your separation from emperumAn. I
now
know that your very pale in color is because this great longing of
separation from Him is affecting you, just as it is affecting me.
The crane is standing still at the backwaters looking for food, and
its
natural color is white. AzhvAr in his nAyikA bhAvam laments: Oh
crane! You are oblivious to the huge waves of the ocean, and you are
meditating on Him intensely by standing without moving even when the
waves are splashing like this on you! It is like the yogi who will
continue on the yoga without being conscious of rain falling on the
body while immersed in yoga.
svAmi deSikan describes the gist of this pASuram with the words
'nidrAdric- chedakatvAt' - Because the joy of association with Him is
intensely blissful, the separation from Him even for a moment is
unbearable, to the point that the devotee won't even be able to
sleep -
Ayum amar ulagum tu'njilum nI tu'njAyAl. SrI UV suggests an
alternate
pATham - nidrA vicchedakatvAt - because of interrupted sleep. If one
asks how 'inducing the state of sleeplessness' can be considered a
bhagavad guNam, this is one aspect of His guNam of being ati-
bhogyan -
One who delights the devotee by His association to the point that the
devotee cannot tolerate even a moment of separation from Him, and
ends
up not being able to even sleep without interruption.. The words
'nIyum tirumAlAl ne'njam kOT paTTTAyE' convey that Azhvar's ne'njam
is
out of control and is unable to involve in acts such as sleep because
of separation from Him.
SrI UV refers us to a Slokam in SrImad bhAgavatam that has the same
subject as nammAzhvAr's pASuram:
kurari vilapasi tvam vIta nidrA na Seshe
svapiti jagati rAtRyAm ISvaro gupta bodhaH |
vayamiva sakhi kaccit gADha nirbhinna cetA
nalina nayana hAsodAra leelekshitena || (bhA. 10.90.15)
" My dear friend kurari (osprey bird), it is now night, and Lord SrI
KRshNa is sleeping. You yourself are not asleep or resting but are
lamenting. Should I presume that you, like us, are affected by the
smiling, liberal, playful glances of lotus-eyed KRshNa? If so, your
heart is deeply pierced. Is that why you are showing these signs of
sleepless lamentation?'
tiruvAimozhi 2.1, pASurams 2.1.2, 2.1.3.
? pASuram 2.1.2:
kOT paTTa SindaiyAi kUrvAya anRilE
SET paTTa yAma'ngaL SerAdu ira'ngudiyAl
AT paTTa emmE pOl nIyum aravaNaiyAn
tAT paTTa taN tuzhAi tAmam kAmuRRAyE.
Oh krau'nca bird with a confused mind because of long nights during
which you have not heard any association with Him! You are screaming
with the high-pitched voice that pierces the hearts of those hearing
your cries. I believe you are also longing for the sacred tulasi
garlands that have been sanctified by association with the divine
feet
of the One who has AdiSeshan as His bed.
The crane in the previous pASuram was only pale and sleepless; but
the
krau'nca bird is crying throughout the night because of separation
from
Him (AzhvAr's anubhavam in the nAyikA bhAvam) - the krau'nca bird is,
in fact, crying because of separation from her male counterpart, but
that is not how parA'nkuSa nAyaki sees it.
svAmi deSikan captures the gist of this pASuram through the words
'arati jananataH' - He who causes a state of restlessness (arati -
uneasiness, restlessness) - SET paTTa yAma'ngaL SerAdu
ira'ngudiyAl .
SrI Ve'nakaTeSAcArya explains this as "orukkAlum dhariyAda paDi
Saithilyattai uNDAkkugaiyAlum" - Because BhagavAn makes the devotee's
mind restrless beyond control by making the deovtee long for union
with
Him through His kalyANa guNa-s, His wondrous acts, His beautiful
tirumEni, etc. (Saithilyam - laxity, inattention, despair). Recall
the
guNam being supported at the daSakma level - viraha daSA duh-
sahatvam -
the unbearability of being separated from Him for a devotee.
SrI PBA explains the intensity of restlessness that AzhvAr is
conveying
here by explaining the analogy about the krau'nca bird. These birds
always stay together with their pair. If even for a moment they are
separated, then the bird cries in a moving voice very loudly two or
three times; if the pair does not appear rightaway, the bird will
die!
In the night, the pair lock their beaks together, and if for some
reason the beaks get separated, then again they cry in very
high-pitched voice of agony. AzhvAr has chosen the krau'nca birds as
his example to convey the intensity of suffering that BhagavAn causes
in His devotees when they are separated from Him - arati jananataH.
SrI UV gives reference to the Slokam from SrImad BhAgavatam that is
similar in meaning to this pASuram. Recall that we had seen that
Slokam 10.90.15 of SrImad BhAgavatam conveyed the message of pASuram
2.1.1 almost literally; now we see that Slokam 10.90.16 of SrImad
BhAgavatam conveys the same message as pASuram 2.1.2. We will see
next
that Slokam 10.90.17 of BhAgavatam will convey the same message as
pASuram 2.1.3. Later we will also see that Slokam 10.90.21 matches
with pASuram 2.1.5, and Slokam 10.90.18 matches with pASuram 2.1.6.
netre nimIlayasi naktam adRshTa bandhuH
tvam roravIshi karuNam tava cakravAki |
dAsyam gatA vayam iva acyuta pAda jushTAm
kim vA srajam spRhayase kavareNa voDhum || (bhAga. 10.90.16)
Poor cakravAkI, even after closing your eyes, you continue to cry
pitifully through the night for your unseen mate. Or is it that, like
us, you have become the servant of Acyuta and hanker to wear in your
braided hair the garland He has blessed with the touch of His feet?
? pASuram 2.1.3:
kAmuRRa kaiyaRavODu ellE! IrAp pagal
nI muRRak kaN tuyilAi ne'njurugi E'ngudiyAl
tI muRRat ten ila'ngai UTTinAn tAL nayanda
yAm uRRadu uRRAyO vAzhi kanai kaDalE.
ellE! Azhi kanai kaDalE! IrAp pagal muRRak kaN tuyilAyAl kAmuRRa
kaiyaRavODu ne'nju urugi E'ngudi. ten-ila'ngai muRRat tI mUttinAn
tAL
nayanda yAm uRRadu uRRayO? VAzhi. - Oh my friend in the form of the
deep and nosiy ocean! You are not sleeping day or night because you
have not been able to attain what you desire, and you are saddened
and
afraid both externally as well as deep inside your heart. You are
suffering from longing for the divine feet of that Lord who set fire
to
the whole of the beatuful Lanka, just as I am suffering. I hope you
are relieved of your suffering and live long.
svAmi deSikan describes the bhagavad guNam sung in this pASuram as
'ajasra samkshopakatvAt' - He who creates constant commotion (longing
for Him) in His devotees (ajasra - constant, perpetual;
samkshobhah -
agitation, trembling; disturbance, commotion) - nI muRRak kaN
tuyilAi
ne'njurugi E'ngudiyAl.
SrImad TirukkuDandai ANDavan (hereafter referred as SrImad ANDavan)
explains the analogy with the suffering of the ocean that AzhvAr
refers
to in this pASuram in very moving words. He says the disturbance of
the sea is that it is losing its gAmbhIryam (depth) in its sorrow,
and
tries to move towards the shore. But, unable to climb to the shore,
it
falls back into the sea again. And all along, meaningful words don't
come out because of its deep sorrow from not attaining His feet, and
so
it is just muttering garbled sounds - all because of its sorrow. The
ocean is not only not sleeping; it is loudly crying. AzhvAr says:
Your desire for being united with His feet cannot compare with my
desire to be united with His shoulders. So cheer up and be happy.
SrI UV gives another dimension to the 'suffering' of the ocean. The
ocean has witnessed personally that RAma whom the ocean helped by
letting Him cross it through a bridge to La'nkA, completely fed
agni -
one of the five elements, by feeding it with the whole city of
La'nkA;
having seen that Raman is a SaraNAgata vatsalan - One who will
certainly protect those who surrender to Him, the ocean is seeking
His
feet to surrender to so that He will satisfy the ocean's quest too -
water being another one of the five elements. Disappointed in not
getting to His feet, the ocean is restless and crying. The ocean -
sAgaram, was first worried that by the sin of its being born in the
sagara race, it was ignored by Him, but then it is hoping to attain
His
feet because He forgives others' sins readily.
The Slokam in SrImad BhAgavatam that comes next in sequence to the
one
we saw in the last pASuram, again conveys the same meaning as the
current pASuram - the third in a row in SrImad Bhagavatm that matches
the message of AzhvAr's pASuram in sequence and in meaning almost
literally!
bho bhoh sadA nishTanase udanvan
alabdha-nidro'dhigata-prajAgaraH |
kim vA mukundApaRitAtma-lAn'chanaH
prAptAm daSAm tvam ca gato duratyayAm || (BhAga. 10.90.17)
Dear ocean, you are always crying loudly, and not sleeping at day or
night. Have you also, like us, lost to Mukundan your natural
gAmbhIryam
(depth, majesty), your courage, etc., that are natural to you, and
reached a state of utter despair like us?
tiruvAimoHi 2.1, pASuram-s 2.1.4 to 2.1.6.
? pASuram 2.1.4:
kaDalum malaiyum viSumbum tuzhAi em pOl
SuDar koL irAp pagal tu'njAyAl taN vADAi!
aDal koL paDaiyAzhi ammAnaik kANbAn nI
uDal nOi uRRayO Uzhi tOr UzhiyE.
taN vADAi! nI em pOl kaDalum malaiyum viSumbum tuzhAi, SuDar koL irAp
pagal tu'njAyAl, aDal koL paDai Azhi ammAnaik kANbAn Uzhi Uzhi tORum
uDalam nOi uRRAyO? - O cold breeze! Like me, you are also searching
in the oceans, the mountains and the skies for the One who bears the
powerful cakra in His hand, and it seems you also are afflicted with
the disease that continues unabated for eons after eons. (AzhvAr's
anubhavam is that the wind is shivering from cold because of its
disease of separation from Him!)
svAmi deSikan describes the gist of the current pASuram with the
words
'anveshTum prerakatvAt' ( anveshaNam - searching for, seeking;
preraka - urging, stimulating, impelling) - He impels His devotees
to
keep searching for Him day and night when they are separated from
Him -
SuDar koL irAp pagal tu'njAyAl taN vADAi! 'The cold winds are
blowing
day and night without stopping, over the seas, mountains and skies,
for
several eons continuously, looking for Him all over, without winking
their eyelids ever. It is as if they have made a promise to find Him
one way or the other, and He has made a promise not to show Himself
to
them - such is the devotees' state when they feel separated from
Him.
BhagavAn drives His devotees to that state when they are separated
from
Him - one more of His guNa-s that supports His guNam of viraha daSA
duH-sahatvam (guNam at the daSakam level) - the utter unbearability
of
being separated from Him, experienced by a devotee.
One is reminded of the mantra from the MahA NarAyaNa Upanishad that
echoes AzhvAr's words in this pASuram -
ambhasya pAre bhuvanasya madhye nAkasya pRshThe mahato mahIyAn | -
'The One who is greater than the great, resides in the vast ocean, in
the atmospheric region, and in the celestial abode' - One who is
residing in the Milky Ocean, in the Aditya maNDala, in SrI
vaikunTham,
and also in the heart-cavity of all - kaDalum malaiyum viSumbum
tuzhAi
em pOl.
? pASuram 2.1.5:
Uzhi tOr Uzhi ulagukku nIr koNDu
tOzhiyarum yAmum pOi nIrAi negizhginRa
vAzhiya vAnamE! nIyum madhu sUdan
pAzhimaiyil paTTu avan kaN pASattAl naivAyE.
Uzhi Uzhi tORum ulagukku nIr koNDu tOzhiyarum yAmum pOl nIrAi
negizhginRa Azhiya vAnamE! Madhu sUdan pAzhimaiyil paTTu avan kaN
pASattAl naivAi - O low-lying clouds bearing waters sufficient enough
to fill the whole world eon after eon! You are also melting down
like
me and my friends and possessing weak bodies by becoming attracted to
the greatness of Slayer of the demon by name Madhu.
svAmi deSikan presents the guNam of BhagavAn sung in this pASuram as
'vilaya vitaraNAt' (vilayanam - dissolving, liquefying; vitaraNa -
giving up) - He causes a state close to melting down and
disintegration
of the devotee when the devotee is separated from Him (remember that
these are all pleasantly painful experiences suffered by the lover
who
has been separated from Him, meditating on the extreme pleasure of
association with Him, and the agony that results from the separation
from Him) - tOzhiyarum yAmum pOl nIrAi negizhginRa. Just as the
skies
shed their waters (like shedding tears that can submerge the whole
world!) all over the world, and their whole body becomes pale, AzhvAr
in his nAyikA bhAvam, feels the same way - driven to shed tears
because
of separation from Him, and the body melting away or falling to
pieces.
The nAyaki's experience is that the skies are totally breaking down
and shattering into droplets of water, shedding tears, and
disintegrating and falling all over the world because of separation
from Him.
The inner meaning here is that just as the skies draw from the salty
waters of the ocean and give it back to the world in pure form,
AzhvAr
and other AcArya-s extract the essence of the veda-s from the
abundant
and conflicting SAstra-s and give it to the world.
There is an analogous Slokam from SrImad BhAgavatam that has the same
meaning as the current pASuram:
megha SrIman tvamasi dayito yAdavendrasya nUnam
SrIvatsA'nkam vayamiva bhavAn dhyAyati prema baddhaH |
atyutkaNThaH Sabala hRdayo'smad vidho bAshpa dhArAH
smRtvA smRtvA viSRjasi muhur-duHkha-daH tat prasa'ngaH ||
(10.90.20)
O revered clouds! You are indeed very dear to the chief of the
YAdavas
who bears the mark of SrIvatsa. Like us, you are bound to Him by love
and are meditating upon Him. Your heart is distraught with great
eagerness, as our hearts are, and as you remember Him again and again
you shed a torrent of tears. Association with Krishna brings such
misery!
? pASuram 2.1.6:
naivAya emmE pOl nAN madiyE! nI in-nAL
mai vAn iruL agaRRAi mAzhAndu tEmbudiyAl
ai-vAi aravaNai mEl Azhip perumAnAr
mei vASagam kETTu un mei nIrmai tORRAyE.
nAN madiyE! nI in-nAL mai-vAn iruL agaRRAi; mAzhAndu tEmbudiyAl
naivAya emmE pOl ai-vAi aravaNai mEl Azhip perumAnAr mei vASagam
kETTu
un mei nIrmai tORRAyE - O moon who used to be full the other day!
Today you don't have the power to remove the pitch-black darkness
around, because you, just like us, have waned away by trusting the
words of the One who reclines of the five-faced serpent AdiSeshan,
and
you have lost your attribute of being able to remove the darkness in
the night.
svAmi deSikan presents the gist of this pASuram with words 'kArSya
dainyAdi kRtvAt' - Separation from BhagavAn leads to emaciation and a
sorrowful state (kArSyam - thinness, emaciation; dainyam - poor and
pitiable condition, dejection, grief, sorrow) - mai vAn iruL agaRRAi
mAzhAndu tEmbudiyAl (just like the waning moon that is losing its
power
to remove the darkness in the night, and looks pitiable).
There is a Slokam in SrImad BhAgavatam that conveys the same message
as
the current pASuram:
tvam yakshmaNA balavatA'si gRhIta indo
kshINas-tamo na nija dIdhitibhiH kshiNoshi |
kaccin mukunda gaditAni yathA vayam tvam
vismRtya bhoH sthagita gIr-upalakshyase naH || (10.90.18)
My dear moon, having contracted a severe case of some consumptive
disease, you have become so emaciated that you fail to dispel the
darkness with your rays. Or is it that you appear dumbstruck because,
like us, you cannot remember the encouraging promises Mukunda once
made
to you?.
Regards
dAsan kRshNamAcAryan
(To be continued)
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