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Oppiliappan List Archive: Message 00141 Mar 2005

 
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SrI :

SlOkam 91
 ***********
GarbhEshu nirbhara nipeeDana khinna dEha:
     KshOdheeyasO-athimahath)-api akhilasaya janthO:
janmAntharANyanu vichinthya parassahasrANi
     athrAham aprathi vidhir-nhatha: charAmi

(Meaning) : adiyEn roams around in this world after tens of
thousands of irths in different wombs ranging in size from tiny to mighty
animals, birds , humans and plants ; while residing in these wombs
during garbha Vaasam , adiyEn reflects with sorrow in that cramped
space about  the current and  future births resulting from  adiyEn's
karmAs . Not discerning any hope for change in the deplorable
situation of repeated cycles of births and deaths , adiyEn roams
around ceaselessly in the prakruthi MaNdalam .

(Commentary ) : From this slOkam to the next 5 slOkams , KurEsar
describes the terrors of Prakruthi Bhandham ( SamsAric shackles )
resulting from one's karmaas . GarbhOpanishad , VishNu PurANam
( 6th amsam , 5th adhyAyam ) , SusruthAdhi samhithathAs , JyOthisha
Saasthram describe the memories recalled by the Jeevan during
garbha Vaasam (residence in the womb ) : the bad karmAs performed
during the previous births , the births taken and the future births to
be taken . The Jeevan resides in small wombs ( KshOdhIyasa: ) or
in big wombs ( athi Mahathi) ; it is positioned in  a highly compressed
place ( nirbhara nipeeDana garbhEshu) . The body is sorrow stricken
( Khinna dEha: ) as the Jeevan reflects on its sad lot due to its history of
karmAs and its consequences .It thinks about its tens of thousands of
births taken upto this point ( JanmAntharANi para sahasrANi anuvichinthya).
The jeevan is despondent over not seeing any hopeful prospects for escape
from the cycles of births and deaths due to its load of KarmAs and feels
the pressures of roaming in this samsaric world endlessly .

SlOkam 92
************
bhUyasccha  janma  samayEshu  sudhurvachAni
     dhukkhAni dukkham  athirichya kimapyajAnan
mooDOanubhUya punarEva thu BaalabhAvAth
     dukkhOttharam nija charithram amuthra sEvE

(Meaning) : Oh Bhagavann ! Reentering the world from the mother's womb ,
adiyEn experiences and endures indescribable sufferings . adiyEn , who does
not know of anything but sufferings continue to engage in acts (KarmAs) that
will yield as phalan only additional suffering in the subsequent births too
because of my foolishness !

(Commentary) : Seven kinds of dhOshams (blemishes) are attached to PrAkrutha
bhOgams( worldly pleasures) enjoyed by the Jeevan that make the Jeevan get
wound up even more tightly in SamsAram . Swamy  Desikan describes them
in a slOkam of SaraNAgathy DhIpikai ( 56th SlOkam) .  They interfere with
the enjoyment of BhagavAn and Bhagavath-BhAgavatha Kaimkaryams .
These bhOgams are insignicant compared to the ParipoorNa BrahmAnandham ,
perishable , sorrow-producing as one enjoys them and sorrow-yielding after
the enjoyment . When the jeevan is inside the womb , it has the power to
know about its previous and future births ( Jaathi smarathvam ) . When the
wind
(SaTha Vaayu) touches the new born child , it becomes a Jatam and forgets
about all of its previous lives . Swamy NammAzhwAr chased away that SaTha
Vaayu with a hoomkAra, as  a result of the blessings of the Dhivya dampathis
and VishvaksEnar as he lay in the womb and came to be known as SaThakOpan .
KurEsar suggests that it is impossible for chEtanams like us to gain
that type of anugraham .

SlOkam 93
*************
bhUyAmsi bhUya upayan vividhAni dukkhAni
    anyasccha dukkamanubhUya sukhabramENa
dukkhAnuBandham api dukkha-vimisram alpam
    kshudhram jugupsitha sukham sukhamithyupAsE

(Meaning) : Oh Lord of Sri Vaikuntam ! Again and again , adiyEn
experiences multitudes of sufferings and continue to taste what adiyEn
thinks are Sukhams , which in reality are Dukkhams (like Sugar
coated bitter pills ) . These are insignificant and evanescent sukhams
that have been rejected by the wise . adiyEn does not free myself from
them .

(Commentary ) : KurEsar is performing upadEsam for us through his
NaicchAnusandhAnam . When KurEsar states that he is immersed in
the enjoyment of Vishaya bhOgams , it is to be considered as the limit of
Viraktha Jeevan's naicchAnusandhAnam .Swamy AlavanthAr described
himself this context as " amaryAdha: kshudhra: " . Thirumangai AzhwAr
described his sufferings in the famous Paasuram : " VaadinEn Vaadi
VarunthinEn " . Sounaka Maharishi described his state, where the body is
ailing from vyAdhis and the mind is running after vishaya sukhams
(" Sareeram mama DevEsa ! VyAdhibhi: paripeeDitham , manO mE
PuNDareekAksha vishayAnEva dhAvathy " )  .

SlOkam 94
*************
lOlathbhir- indhriyahayai: paTEshu neetha:
    dushprApa dhurbhaga -- manOraTa-- maTyamAna :
VidhyA-dhana-abhijana janmamadhEna kaama--
    krodhAbhisccha hathadhee: na samam prayAmi

(meaning) : Oh Bhagavann ! AdiyEn has no mental peace due to being
taken for a ride  on many crooked paths by the eleven horses
( 11 Indhriyams) . adiyEn is tempted by harmful desires that in reality
are unattainable . adiyEn is affected by the bundle of mischief
associated with  knowledge , wealth , birth in a good kulam .
I have lost my mind from lust and anger . adiyEn does not possess
as a result equanimity and mental peace .

(Commentary ) : KatOpanishad compares the Indhriyams to wild horses
that take the jeevan across rough terrain : " IndhriyANi hayAnAhu :
vishayAn tEshu gOcharAn " . They drag one thru pathless tracks .
The arogance arising from thinking that one has excellent vidhyA
ends up in VidhyA Madham . Wealth creates dhana Madham ( madness
caued by wealth ) . Birth in a noble kulam generates abhijana madham .
Together , these three madnesses are known as " MukkuRumbhu "
(three kinds of madnesses ) . KurEsar known for his superior
aathma guNams and VairAgya-anushtAnams never suffered from
these madnesses or aasura svanhAvams . KurEsar expresses his
NaicchAnusandhAnam for correcting people like us .

SlOkam 95
*************
labhyEshu dhurlabhatarEshvapi vaanchithEshu
   jaathA sahasraguNatha: prathilambhanEapi
vignai: hathEshvapi cha tEshu samoolaghAtham
   vardhishNurEva na thu sAmyathi hantha thrushNA

(Meaning) : Oh Bhagavann ! The intense desire for both
easily attainable and the difficult-to-attain things never
subsides . It grows thousand fold even after attaining them
to gain additional similar things . Even if the wished -- for things
are destroyed due to interferences , the intense longing for
such vishaya sukhams grows and grows uncontrollably .
This thrushNai ( desire and thirst for Vishaya bhOgam)
stays as VardhishNu ( ever growing ) and is never quenched
(na saamyathi) laments KurEsar .

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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