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Oppiliappan List Archive: Message 00048 Jun 2004

 
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SrI:
SrImathE Gopaladesika mahadesikaya namah:
Dearest Srivaishnavas, 

You are advising us to perform the great uphill task
of performing the most difficult bhakti yoga and we
are not at all qualified to even undertake the same.
Listening to our utter helplessness AzhwAr advises-
Contemplate on Saranagati and the esoteric
ashtAksharam? A wonderful PAsuram? 

ettum ettum ettumaay 
 or yEzhum yEzhum yEzhumaay,
ettum moonRum onRumaaki
  ninRavaathi thEvanai,
ettinaaya pEthamOdi
  RaiNYchin^inRa vanpeyar,
ettezhuththu mOthuvaar_kaL
  vallarvaana maaLavE.     (77)

oru ettum ettum etthum aay- 24 tattvas 
oru yezhu yezhu yezhum aay- 21 lokas (worlds)
ettu moonRum onRum aay- eight tattvas; three tattvas
as well only tattva Aagi ninRa- thus being as above
all; 
Adhi devanai- Sarva kaaraNan (cause of all) ?
EmperumAn Sriman Narayana Ettin aaya bEdhamOdu- with
eight different (kinds of) 
irAniji ninRu ? bow down (prostrate) ? without
involving in any other means avan peyar- uttering
His?(glories) 
ettu yezhutth um- ThiruvashtAksharam (also) 
OdhuvaargaL- utterance of the same always (daily and
contemplating on its esoteric meaning) vaanamE Ala
vallar- qualified to rule even Paramapadham?. (means:
Parampadham is at their spell ? in their hands)

By prostrating the ubhaya vibhUthi nAthan Sriman
Narayanan, one can get and attain Paramapadham
effortlessly (with a little effort of saranagathi at
His feet) While Bhakthi yoga is a arduous and warrants
continuous performance of dhyAnam of His lotus feet,
Prapatti (saranagathi) at His feet enables one to
start enjoying immediately and assures us of
Paramapadham at the end of this life itself. Hence
since there is a way out, no need to worry- AzhwAr
says. 

Ettum ettum ettum- He could have said 24 tatthvas;
Because he was going to mention ashtAksharam in fourth
line, he split into three eights?. For rhyming. 

yEzhum yezhum yezhumaay- three (seven worlds) From
bHumi upto Sathya lokam is one seven; Below the bhUmi-
pAthAlLa lOkas (seven) ? athala, vithala, soothala,
rasaathala, thalaathala, mahaathala, paathaaLa ? asura
raakshas live here- their bhOgasthAnams. 
Third seven- Raurava et al- api saptha naraka lokas as
uttered in BrahmasUthra..  - in between the universe
and the maahajalam (cosmic waters) ? 

Also one can say: seven dweepams, seven kula
parvadhams (mountains); seven oceans etc.. 

Ettum moonRum onRum aagi- Brahmaan can be called as
eight- moola prakrithi (matter), Nithya vibhUthi
(Paramapadham), kaalam (Time), baddha, muktha, Nithya,
DharmabhUtha jnAnam, Paramathma.. 
moonRum- Chethana, achEthana, and Iswara (BhOkthA,
bhOgyam, prErithA) thrividham brahmamEthath- says
Upanishad. 
Everything is housed in Brahman and hence cane be just
One- asEsha chithachith brahmEka mEva thatthvam. (Lord
with chith and achith as part of His Sareeram). 

Also, it may mean- eight ? ashtAnga yOga- Parabhakthi.

moonRum- Swanishtai, Ukthi nishtai and Acharya nishtai
(three ways of performing Prapatti) 
onRu- Prapatti (Saranagati) 

Also it may means 8 +3+1= 12 Adhithyars.
It may also mean dwAdasAkshara manthra?

ettinAya bEdhamOdu iRainji- 
iRainji- vaNangudhal- Bow down- Prostrate- 
Thus eight means here- ashtAnga praNamam- One should
do saashtAnga praNAmam (prostrating ? sEvicchufying)
with all eight namely, two hands, two legs, face down
flat on the floor, and manas (mind), buddhi
(intellect) and abimaanam (desire for EmperumAn with
no ?I? and ?mine?). 

Also it may mean- anukoolya sankalpam, praathikoolya
varjanam, mahaaviswaasam, gOptrtrva varNam,
kaarpaNyam, (angas of bharanyAsam) and the Swaroopa
samarpaNam, bhara samarpaNam, and phala samarpaNam
(the Saranagathi- the Athma samarpaNam as angi)  are
the eight.. 

Avan peyar- The most essential and important one of
His name is uttering the divinely esoteric
ashtAksharam?  
Glory of this ashtAksharam [extracted from Sri Anand
Karalapakkam  swamin?s article] 

Whatever a man ought to know is all contained in
ashtAksharA ? i.e. VedAs viz. Rg, Yajur, sAmam &
atharvan and  other collection of words. 
The  meaning(s)[whether considered as one sentence,
two or three etc. ] that arise out of ashtAksharam is
the final essence of all vedAs. All   the tattva, hitA
& purushArtA is made crystal clear by it. One will 
remain in peace & with ecstasy he will be performing
the kainkaryams [eternal service] to the Divya
Dampati, since all the ignorance, confusions etc
arising out of studying the views of various
philosophers (vedic/non-vedic ) on one?s own accord &
building castles  of ignorant speculations being wiped
off by the esoteric meaning(s) of  ashtAksharam - the
nectar (amrutam) of knowledge churned from the vast
oceans of Upanishads. That?s  why sAstrAs glorify
ashtAksharam to such  a great extent.  

The glories of ashtAksharam are beyond words. The
comparison shown here  is not something ordinary. One
(deeply from the depth of one's heart)  should
understand the esoteric nature of ashtAksharam & more
importantly about its meanings.

The meanings of ashtAksharam once understood will
yield the faultless and blemishless jn~Anam. The true
knowledge with no doubts whatsoever, with unshakable
faith & with ample clarity on UpAyA (means) & Upeyam
(goal to be attained) will surely evolve out after
understanding the divine meanings of ashtAksharam.
That most glorifiable ashtAksharam finally leads one
to "prapatti". The glories of prapatti even surpasses
the glories of ashtAksharam, or in  other  words,
ashtAksharam  is  glorified  mainly   because it
explains  the  esoteric  doctrine of  prapatti. Thus
uttering the ashtAksharam knowing its esoteric
meaning, will guarantee a place in Paramapadham. 

Let us also dwell upon the dhyAna sloka of this
ashtAkshara mantra and its great meaning from which
one can picturize the Paramapadha nAthan?s form?
[Thanks to Sri Satakopan swamin for his permission to
make use of the same here appropriately] 

savyam pAdham prasArya srithadurithaharam dakshinam
kunchayithvA 
jAnUnyAdhAya savyEtharamithara bujam nAgabhoghE
nidhAya I
pascchAth baahudhvayEna prathipatasamanE dhArayan
sankha chakram 
dEvIbhushAdhijushtO janayathu jagathAm sarma
VaikuntanAtha: II 

The vision of Sri VaikuntanathAn is invoked here for
dhyAnam  . 

He has his left leg extended on his seat of AdhisEshA.
Savyam (left )
pAdham (foot ) is extended  (prasArya ) from the left
knee down . The 
right ( dakshiNam ) paadham is bent ( kunchayithvA )
at the knee and
is resting on the seat of AdhisEshA . That anugraha
paadham is the 
one, which removes the samsaric ills of prapannAs
quickly 
( sritha duritha haram) . 

The left hand is resting on the left knee (
jAnUnyAdhAya savyE bhujam). 
The other hand is resting on the body (seat ) of
AdhisEshA ( Ithara bhujam nAga bhOghE nidhAya ) . 

Further in his upper hands , he is adorning the Divine
Conch 
( Paanchajanyam ) and the mighty disc ( Chakram ){
pascchAth 
bAhu dhvayEna dhArayan Sankha chakrE } . 

What is the purpose of these two divYaayudhams that he
is 
sporting on his upper hands? He adorns them to quell
the arrogance of His enemies -- AsurAs and enemies of
SadhjanAs -- { prathipata  samanE dhArayan } and to
conquer / destroy  them . 

That Lord seated on AdhisEshA as paramapadha nAthan
with sankha -chakrams with one leg dangling and the
other resting in a bent manner on His seat is
addressed here for conferring prosperity and
auspiciousness on all the inhabitants of His  world.
It is pointed out that He is seated on AdisEshA with
His divya Aayudhams and AabharaNams. 
He is seen with His two dEvIs on his two sides. He
takes great 
pleasure in being accompanied  by His dEvIs and
Aayudhams. We meditate on Him as Sri VaikuntanAthan in
this joyous mood .

VaikuntanAtha: jagathAm sarma janayathu (May the Lord
of Sri Vaikuntam bless the worlds with sarva mangaLam
). 
VaikuntanAtha: dEvIbhUshAdhijushta : ( The Lord of
Parama Padham  is extremely delighted to be in the
company of His Consorts and His weapons ). May that
happy  Lord of Sri Vaikuntam bless us with
auspiciousness! May He bless us as we are about to
perform japam of His mUla manthram !

Thirumazhaisai Piraan ThiruvaDigaLE SaraNam
Regards
Namo narayana
dAsan



        
                
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