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Oppiliappan List Archive: Message 00134 Mar 2005

 
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SrI :

 SlOkam 86
***********
 JaanEaTavaa kimahamanga ! yadhEva sangAdh
     angIkarOshi  na hi mangaLam anyadhasmAth
 tEna Thvam yEnam urareekurushE janam chEdh
     naivAmruthO bhavathy yukthatamO hi Kascchith

 (Meaning) : Oh Bhagavann! What does adiyEn know except the fact
 that there is nothing superior to Your sankalpam to  rescue adiyEn
 based on the unalterable , ancient and permanent  realtionship
 between us as Master and servant (Seshi-sEsahan ) . Here is nothing
 that is greater in auspicousness to experience than the fruits of
 Your sankalpam to accept adiyEn for Your nithya kaimkaryam .

 (Commentary ) : Here , KurEsar focuses on KarpaNyam , one of
 the five angams of SaraNAgathy . The state that generates the KaruNai
 (Mercy ) of the Lord in us is KaarpaNyam . PeriyAzhwAr declared in
 such a mood that he does not know anything about the auspicious
 and inauspicious in this world and even if he  knows about those
 distinctions , it is not that either he could do anything about  warding
 them off ( " Nanmai theemaikaL onRum nAnn aRiyEn , aRivEn aanAlumivai
 yellAm yennAl adaippu neekoNNAthu " ) . This unremovable , inalienable ,
 undisputable sambhandham ( Sesha-sEshi relationship ) and the avsara
 pradheekshai (Dayaa) propels the Lord to come to our rescue . Swamy Desikan
 followed this thought and recorded it for us this way : " KarmasvanAdhi
 vishamEshu samO DayALu : SvEnaiva kluptam upadEsam apEkshamANa: ,
 SvaprApthayE tanubhruthAm thvarasE Mukundha ! SVAABHAAVIKAM
 TAVA SUHRUTTHVAM IDHAM GRUNANTHY ".

 AzhwAr also reminds the Lord about this never- ending relationship with
Him :  " viduvEnO yenn ViLakkai yenn aaviyai naduvE vanthuuyyakkoLhinRa
Naathanai " . In AchArya RaamAnujA's Vaishamya- NairgruNya soothra
BhAshyam ,  he refers to EmperumAn responding to our adopting one of
the two upAyams  for Moksham to be practised by the chEtanams . Our Lord
elects the ones , who observe  the UpAyam of SaranAgathy or Bhakthi yOgam
( priyatamO hi VaraNeeyO bhavathy  ,  YasyAyAm nirathisaya priya:
Sa yEvAsya priyatamO bhavathy according to  BhAshyakArar ) . He responds to
the ones , who adopt the UpAyams ( in  gaining His anugraham , SaraNAgathy
is the easiest and the best to practise  according to BhAshyakArar :
" Tasya cha vaseekaraNam TaccharaNAgathyrEva" )  .  KurEsar followed
His AchArya UpadEsam and stated in this slOkam : " Thvam  yEnam
 janam urareekurushE chEth , amrutha: kascchith yukthatama: na
bhavathy yEva  "  ( If You , my Master , choose this janthu , there is
no one to match this  status as the best among Yogis ) .

 SlOkam 87
 ************
 yannAbhavaama bhavadheeya kaDAkshalaksham
     samsAra gartha parivartham athOagamAma
 aagAmsi yE khalu sahasramajasramEva
     Janmasvatanmahi kaTam ta imEanukampyaa:

 (Meaning) : Oh SarvEswaraa ! If we do not become the object of Your
 nectarine glances , we are condemned to go round and round the deep
 pit of samsAram and suffer there interminably (SamsAra gartha parivartham
 aagAmAmsi ) . How can we , who have committed countless sins hope for
 those rejuvenating glances of Yours to fall on us ?

 (Commenatary ) : KurEsar states that those , who are not blessed to recieve
 the moksham granting glances of the Lord ( VishNO: kaDAksham ) keep on
 accumulating Paapams and go round and round the wheel of SamsAram
 without hope of redemption ( PaapamE seythu Paavi aanEn ) . How can we
under
 those circumstances hope to recieve Your anugraham asks KurEsar .

 SlOkam 88
 ************
 sathkarma naiva kila kinchana sanjinOmi
     vidhyAapyavadhyarahithA na cha vidhyathE mE
 kimcha thvadanjitha padhAmbhua bhathiheena:
     pAthram bhavaami Bhagavan! BhavathO dayAyaa:

 (Meaning) : Oh Bhagavann! adiyEn has not accumulated any SathkarmAs
 through the practise of Karma Yogam . adiyEn does not possess any sharp
 intellect to comprehend Your Saasthrams and upadEsams . adiyEn has not
 engaged in the worship of Your sacred feet . Therefore , adiyEn stands as
 the most fitting object for Your karuNai ( avasara Pradheeksha karuNaa) .

 (Commentary ) : Swamy NammAzhwAr's Paasura Vaakyams  ( nORRa nOnbhilEn ,
 NuNNaRivilEn - -) and Swamy AlavanthAr's SthOthra Rathna slOkam
 ( na dharmanishtOsmi na chAthmavEdhi na bhakthimAn ThvaccharaNAravindhE ,
 akinchanOanyagathi: SaraNya! Thvath Paadhamoolam SaraNam prapadhyE )
 inspired Swamy Kuresar to bless us with this slOkam . adiyEn is not adept
at
 Karma or Jn~Ana or Bhakthi yOgams . adiyEn does not have the discipline to
 worship Your lotus feet . adiyEn is destitute and deficient in all means .
 Your KaaruNyam and SahEthuka dayaa alone can rescue adiyEn from this
 cruel samsAric sufferings . adiyEn has no other gathi  ( annaya gathithvam
 is  invoked here ) . adiyEn is therefore  seeking Your protection (
 rakshaa) as  a  helpless one. Thou art the omniscinet and the most Merciful
;
 yet You expect  a plea for protection to save us from the horrors of
SamsAram: "
 Saravj~nOapi hi  VisvEsa: sadhaa KaaruNikOapi , SamsAra- tantravAhithvAth
 RakshApEkshAm  pratheekshathE " .

 SlOkam 89
 ************
 kim bhUyasaa pralapithEna ? yadhEva kimchith
   pApAhvam alpam uru vaa tadhasEsham yEsha:
 jAnan na vaa sathasahasra parArdhakruthvO
   yOakArsham yEnam agathim krupayA kashamasva

 (Meaning) : Oh Bhagavann!  What is the use of my meaningless
utterances ? adiyEn has accumulated paapams beyond counts
hundreds and thousands of times over the aeons consciously or
without knowing . adiyEn is pulled under the weight of all these
big and small bundles of sins . adiyEn has no recourse except you .
You must forgive me and lift me out of my miseries out of your infinite
and intrinsic guNam of Dayaa .

(Commentary ) :  In the previous slOkam , KurEsar had the adhikAri
Svaroopam  of aakinchanyam (sense of Meekness)  . In this slOkam ,
KurEsar states his ananyagathithvam ( not having any one as recourse
to save him ) . He echos Swamy AlavanthAr's moving plea : " akinchanO-
anyagathi: SaraNya ! Thvath Paadhamoolam SaraNam PrapadhyE !
KulasEkhara AzhwAr's paasurams on VitthuvakkOttammAn ( Taru thuyaram
tadAyEl ) dealing with ananyagathithvam  also form the basis for this slOkam
.
It fits with our PoorvAchAryA's prayer : " agathim SaraNAgatham HarE krupayA
kEvalamAthmasAth kuru " .

 SlOkam 90
 *************
 Deva ! Thvdheeya charaNa praNaya praveeNa
     RaamAnujArya vishayekrutham apyahO ! Maam
 bhUya: pradarshayathi vaishayikO vimOhO
     mathkarmaNa: katarath athra samAnasAram

( Meaning) : Oh Lord ! adiyEn is the object of the merciful glances of
AchArya RaamAnujA , who is the dearest  among those having
uninterruped anugraham of Your lotus feet  . The attachment to
the Indhriya sukhams ( PrAkrutha bhOgams ) is tumbling me around
in the fierce ocean of SamsAram . Where is the experience equivalent to
the power of my karmAs ? There are none implies KurEsar in his effort to
describe the miserable state he is in . KurEsar suggests that BhagavAn's
matchless power alone can free him from these samsAric miseries .
Here KurEsar invokes tha sambhandham of AchArya RaamAnujA ,
who considered every worldly anubhavam as thruNam ( an insignificant
speck of  dust ) out of his love for the lotus feet of Achyuthan
( yO nithyam Achyutha padhAmbhuja yugmarugma vyAmOhathas-tath
idharANI thruNAya mEnE ) . AchArya RaamAnuja corrected those who
are deeply attached to Vishaya anubhavams like URangA villi Daasar .
As Swamy Desikan observed , AchArya RaamAnujA's sishyAs are
not affected by PrAkrutha bhOgams : " Madhana kadhanai: na klisyanthE
Yatheeswara Samsrayaa: " . In this context , KurEsar thinks about
Raamanuja KaruNA and the power of EmperumAn in banishing the Paapams
resulting from Vishaya sukhams and echos AzhwAr's words: " aavi tihaikka
Iyvar  kumaikkum  siRRinbham paaviyEnai pala Nee   kAttippaduppAyO ? " .

Swamy KurEsar ThiruvadigaLE SaraNam ,
Daasan , Oppiliappan Koil VaradAchAri Sadagopan

Srimate Sri Laksminrisimha Divya Paduka Sevaka
Sri VaNN SaThakopa Sri Narayana Yatindra Mahadesikaya Nama:





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