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 __________________________________________________ Do You Yahoo!? Tired of spam? Yahoo! Mail has the best spam protection around http://mail.yahoo.com ------------------------ Yahoo! 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