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Oppiliappan List Archive: Message 00026 Dec 2004

 
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SrI:
SrImathE Gopaladesikla mahadesikaya namah:
Dearest Srivaishnavas,

I am offering myself at Your Feet- said Alavandhar.
The Lord asks: You have been serving and praying to
others all these births or have been considering
yourself as independent [not being a servant to
anyone]; Now why are you asking for eternal service to
Me alone, discarding your swaathanthriyam? And after
doing this, if you again get back to spme other
servitude to others or going back to swathanthriyam,
what to do? It is still present in you (I.e.
swathanthriyam- independent self) with your usage of
word mayaa- me.. or mine); Alavdnahar responds:
Whatever did I consider, that?s not what was intended
by me when I mentioned mayaa and offered myself at
Your feet. 

mama nAtha! Yadasthi yO(S)smyaham
sakalam taddhi thavaiva maadhavaa! 
niyathasvam ithi prabuddha dhee:
athavaa kim nu samarpayamai thE.. [53]

Oh nAThA! The Nithya SwaamI! Eternal master of mine!
Whatever object that I have, whatever state I am;
whoever am I- they are all by nature- verily Your own
property always and already. They all belong to Sriya:
Pathi- You. Oh Madhavaa! Sriya: Pathi! With such clear
jnAnam that all is Your property, how and what I can
offer to You? 

I- and my achith, chethana vasthus (sentient and
non-sentient) ? all of them are eternally Your
property; They are owned by You and SrI, Maadhavaa!
Having known and been enriched with that jnaanam,
there is no chance of myself considering as
swathanthran and offering something as if it belongs
to me as if it is new. How and why did I do is: - I
made  myself as Your servant or I reoriented myself as
Your servant in the lines of Swaathmaanam mayi
nikshipEth- as instructed by You. 

What would I offer You? Who is offering? It belongs to
You always. I had been thinking so long that they all
belong to me.. and it is like stealing the same which
belongs to someone; and hence with a guilt feeling, I,
having realised the real owner and the property that
belongs to You naturally, I place the same at Your
feet- humbly. 

Here Alavandhaar feels remorseful that he feels guilty
and takes pity on himself that he has offered
something that was originally His; and says to the
Lord- what did I do and offer? It is all Yours my
Lord, Madhavaa! It does not negate what Alavdnhaar
earlier did; It only reinforces his saranagathi with a
saatvika, karthrthva and phala thyaga? 

It is similar to Swamy Desikan?s nyasa dasakam: [1st
and 3rd verse] 

This is nicely stated in slokam 1 (aham, mad rakshaNa
bharah, mad rakshaNa phalam tathA, na mama,
SrIpatereva iti, AtmAnam nikshipet, budhah).

The prefix "sva" appears nine times in slokam 3 which
conveys this idea, each time referring to Bhagavan
being the owner of everything we do, including the
actions and their benefits. (svAmin sva-SeshI
sva-vaSam sva-bharatvena nirbharam sva-datta sva-dhiyA
svArtham svasmin nyasyati mAm svayam). 

One who is doing prapatti should realize that Bhagavan
is our Lord, and whatever knowledge we have, whatever
we do, whatever effects they have, whatever benefits
they result in, these are all His acts, and everything
belongs to Him. This is called sAttvika tyAgam. This
is a necessary and essential concept of any dharma
towards the attainment of moksham. 
This consists of three parts. 

1.      We should realize that Bhagavan uses us as the
means to do things, and it is not we who perform any
act by ourselves. This is called kartRtva tyAgam. 

2.      We should realize that the benefits accruing from
our acts are not the result of our acts, but that of
Bhagavan. This is called mamatA tyAgam. 

3.      We should dedicate the benefits of any of our
actions also to Bhagavan, and not look at the benefits
as belonging to us. This is called phala tyAgam. 

The prefix "sva" appears nine times in slokam 3 which
conveys this idea, each time referring to Bhagavan
being the owner of everything we do, including the
actions and their benefits. (svAmin sva-SeshI
sva-vaSam sva-bharatvena nirbharam sva-datta sva-dhiyA
svArtham svasmin nyasyati mAm svayam). 
Thus it does not befit to infer that Alavandhar
cancelled his saranagathi. Acharyans of such calibre
would not negate or undo what they did.
Thus the second sloka (53rd) is a sequel to the first
sloka (52nd) in terms of the above saathvika thyaga
and karthrtva thyaga. 

Alavandhaar ThiruvaDigaLE SaraNam
Regards
Namo Narayana
dasan

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