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* * * YOUR MEMO TO "SG" <Tiruvenkatam@xxxxxxxxxxxxxxx> * * *

Subject: [Oppiliappan] Re: [t'venkatam] Srimath Azhagiya Singar
SathaabhishEkam Special series : 80.13 / SRI ACHYUTHA SATHAKAM : PART 13 /
SLOKAM 31-35


Marghazhi Month : Day 5( Maayanai mannu Vada Mathurai Maindhanai dinam)
**************************************************************************************************


Sri:

Dear BhakthAs of Thiruvaheendhrapuram Achyuthan:

Let us study 5 more slOkams (31-35 ) today .

SlOkam 31 :The Lord taking Many avathArams
************************************************************
gacchanathy thvattOachyutha nikshipitha-
vipaksha-nishtura-paraakramANaa:
samsTApitha parama-dharmA: saadhu-
parithrANa sathphalaa avathAraa:

(Meaning according to D.R.Swamy ): Achyutha! From Thee emerge incarnations
(avthArams) , whose primary objectives are (1) the destruction of the evil
strength
of the foes and (2)  firm establishment of supreme dharmAs (righteousnes )
and
through that the protection of the saadhus .

(Comments): The three reasons for the descent of the Lord from Sri
Vaikuntam
to Earth (avathAram) is summed up here : (1) destruction of those , who
harm
the Lord's bhaagavathAs, (2) establishment/restoration of dharma
(righteousness)
and (3) the protection of His helpless devotees (Saadhu janams).

In Bhagavath GithA , the avathAra rahasyams are dealt with at length .
Our Lord points out that those , who know His avathAra rahasyams
will bot be born again .

These avathArams or descents from His Supreme abode to this karma
bhUmi has been described by Swamy NammAzhwAr this way : " Aadhi amm
sOthiyai angu vaitthu  , ingu piRanthu " for Saadhu SamrakshaNam .

He is Achyuthan and will not let down His bhAgavathAs , who sought
His protection . He does three things during these avathArams : (1)
nikshapitha
vipaksha nishtUra parAkramam ( destruction of the strong power of the
enemies
of His bhAgavathAs ) , (2) SamsTApitha parama dharmA: ( establishment of
the lofty dharmams) and (3) sAdhu ParithrANam ( protection of the meek and
helpless ) . Among these three goals , the last is the most important for
the Lord
during His avathArams .

SlOkam 32:Our Lord staying as the dense rain of Mercy
***********************************************************************
HarimaNi sadhrusha nija-ruchi
HaritAyamAna bhujagEndhra pura paryantha
kaalE dAsa-janAnAm krishNa-ghanO
bhavasi dattha-kaaruNyarasa:

(  Meaning according to D.R.Swamy ) : By Thy effulgence resembling the
lustre of
the ( blue ) indhraneela maNi (gem) , Thou dost become a dark cloud
showering in
the vicinity of Aheendhrapuram , the essence of mercy at proper times for
the benefit of Thy devotees.

( Comments): Achyuthan is compared here to a rain-laden dark-blue cloud .
This cloud rains mercy on the places in and around Thiruvaheendhrapuram .
He is thus like a KaaruNya-PoorNa mEgham( Karu Muhil)  drenching His
bhakthAs
with the outpouring of His nectarine DayA .

SlOkam 33:Our Lord's sevai with His Ubhaya NaacchiyArs
***************************************************************************
Garuda-nadhee  kacchaaraNyE lakshyasE
Lakshmee mahee karENu manOhara:
dhrusyamAna bhauLa dhAnO disa-gajEndhra
iva khaNDitha dhanujEndhra-dhruma:

(Meaning according to D.R.Swamy):Thou dost appear like a dhig-gaja ,
very pleasant to look at because of being associated with two She-elephants
in the form of Lakshmi and Bhoomi DEvi and roaming in the marshy forests
near Garuda nadhi  , pulling down sturdy trees in the shape of
asuraa-chieftains
and pouring profues madha jalam .

( Comments) : The powerful elephants sport on the banks of rivers and
forests
with its wives ; the male elephant in rut sportively destroy the trees of
the forest
to impress its companions . You are like an elephant in rut , who roams in
the forests on the banks of Garuda nadhi with Your dEvis and destroy
the evil minded just as the ordinary elephant pulls up the trees in its
way.
Your shedding of copious madha jalam is akin to drenching Your bhakthAs
with the phalans that they seek . You are a majestic male elephant
strutting
about with Your dEvis in the forests of Oushadha Giri .

SlOkam 34:Description of our Lord's soundharyam : from head to foot (1)
Dark Tresses
**************************************************************************************************************

mukha-chandra mouLi dinakara madhyasTithas-Tava chikurabhArAndhakAra:
agaDithagaDanA-sakthim sathyam sTApayathi Daasa-Sathya samagrAm

( Meaning according to D.R.Swamy): The existence of Thy tresses of dark
hair between
the radiant moonlike forehead below and the sun of Thy diadem (Crown) above
establishes
Your full power to bring together irreconcilable objects . This is
certainly so .

(Comments): The anubhavam of the sarvAnga soundharyam of Achyuthan by
Swamy Desikan begins now with the enjoyemnet of the dark curly tresses of
the Lord ( Thiruk-kuzhar kaRRai) .  These tresses are positioned between
the bright Moon-like countenance and the radiant crown of the Lord ( Mukha
chandra
mouLi dinakara madhya sTitham) . The curly , dark , bluish-black tresses
are like the darkness of the night ( chikura-bhAra andhakAram) . The bright
shining face of the Lord and the radiant crown are bright factors ; the
tresses
are dark like the night of new Moon . These are objects of opposite
attributes .
Our Lord's agaditha gadanA sakthi ( power to unite objects with opposite
attributes) brings these polar opposites together ( agaDitha gadanA sakthim
sTApayathi ). Thus our Lord brings together impossible pairs and makes
them coexist comfortably (vide : Swamy NammAzhwAr's paasurams
on the unique agaDitha gaDanam  skills of the Lord of ThiruviNNagaram ).

slOkam  35 :Anubhavam of the Thirumukha MaNDalam of Achyuthan (2) The Face
********************************************************************************************************

Parihasitha-PoorNachandram Padhma sadhruksha prasanna lOchana yugaLam
sankalpitha dhurithAnyapi samsmrutham harathy Daasa-Sathya Tava Mukham

( Meaning according to D.R.Swamy): Daasa-Sathya! Thy face which laughs in
derision
at the beauty of  the full Moon and with its two fully blossomed eyes like
lotus ,
dispels by the very thought of it even sins committed deliberately .

( Comments) : Your divine face enchants all , who have the bhAgyam of
seeing it. It makes fun of the beauty of the full Moon . The beauty of Your
face
can not be compared to a full Moon justly . The full Moon blushes before
the soundharyam of Your face , which is the end limit of beauty . It is
further
adorned by two eyes resembling a fully blossomed lotus flower . When one
meditates on the dhivya soundharyam of Your divine face , even the sins
committed knowingly (Buddhi Poorvaka krutham paapam) are destroyed .

Srimath Azhagiya Singar ThiruvadigaLE SaraNam ,
Daasan , Oppiliappan Koil VaradAchAri Sadagopan



[Non-text portions of this message have been removed]





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