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Oppiliappan List Archive: Message 00113 May 2005

 
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SrI:

Dear Sri Ranganatha BhakthAs :

The 25th slOkam is the most celebrated slOkam ,
which is THE THIRUMANJANA SLOKAM .

In the ParibhAshai of our verenrable PoorvAchAryAs ,
it has every thing in it according to Sri VaishNava Sri
A.KrishNamAchArya Swamy   :

1) SoRRc-chuvai ( delectable Taste of chosen words/vocabulary )
2) Porutc-chuvai ( Depth of Meaning of words chosen)
3) ArTa Gaambheeryam ( Majesty of the Meaning of assembly of words)
4) SampradhAya ViLakkam (Explanation of our ancient SampradhAyam)
5) SidhAntha Saaram (Quintessence of Bhagavath RaamAnuja SiddhAntham)
6) VaishNava Matha Tattvam ( The fundamentals of Taathva Thrayam)
7) Kavitha Rasam ( Elegant style as a Poet that is most enjoyable)
8) Noble SaasthrArTam ( Lofty meanings of Bhagavath Saasthrams)
9) Lowkeeka Reethi ( lOka anushtAna kramam).

The scholarly and yet lucid style of Swamy ParAsara Bhattar places
its unmistable mudhrai on this slOkam . Bhattar's genius in captuirng
the dialog between the most patient  ParamAthmA (Sri Ranganaathan ) and
the impudent , stubborn Jevan will always be celebrated . This slokam
forms the high watermark of Bhattar's literary and philosophical works .
This is considered by scholars as the gem among slOkAs (SlOka rathnam) .
It is the sheet rock of our siddhantham and has been used abundantly by
our PoorvAchAryas in their kaalkshEpams and philosophical works.

Dr.S. PadmanAbhan's comments:
***********************************
" Noticing the impunity and stubbornness of the (Bhaddha) Jeevan ,
who thinks of himself as independent , the Lord (of Srirangam in
Thirumanjana kOlam) points out that the Jeevan ( on the authority of
Vedam , Gitaa and men of wisdom) always belongs to Him as his Supreme
Lord . But the Jeevan enters into  a debate with the Lord . The archA
Moorthy , wet from the Thirumanjanam appears to our poet(Bhattar)
as though the Lord , to prove His claim on the individual Soul ( Jeevan) ,
is taking an oath wearing wet clothes and a garland of sacred Basil (TuLasi)
leaves . This swearing practise is known as dhivya in the Smruthi texts
(Yajnyavalkya Smruthi: II.29.5)  . So Bhattar feels that in this particular
context , the Lord appears to be doing Jala dhivya and TuLasee dhivya .
The dialog between the Lord and the Jeevan may be presented as follows :

RanganAthan (R) : You are Mine ( You belong to Me).

Jeevan(J) : No , I belong to myself.

R : It can not be ; How could that be possible ?

J :  Alright  , How about Your own claim ?

R : My claim is based on the authority of the VedAs .

J : My statement is based on my own experience , which is
     beginningless in nature .

R : But this view is repudiated .

J:   Where and by whom is it repudiated ?

R :  By Me , clearly , in the GitA.

J : Who is the witness for that  ?

R : A man of wisdom .

J : Well , then , that man of wisdom is partial to You .

It is a stroke of Bhattar"s genius that has presented this beautiful
conversation between God and man , of whom the God is ever eager
and ready to establish the sEsha-sEshi relation between Himself
and the rest of His creation ."

Sriman KrishNamaAcharya Swamy on the SlOkam's significance :
*******************************************************************
In this slOkam , the big  debate between PerumAl and the ChEtanan
on the issue of who is the Master of the ChEtanam . PerumAl quotes many
PramANams to point out that the ChEtanam is His property (Sotthu) and
the chEtanam refutes that claim by the Lord . Finally , the Lord adorns
wet vasthram and Tulasee garland and swears that the chEtanam as
His property as per the ways established  by His Smruthis . Even today ,
in all Thirumanjanams , PerumAl wears only one vasthram(yEka VasthradhAri)
and has TuLasi Maalai around His neck to remind us of this debate .
If the jeevan had  rsponded rightaway to the Lord's claim of him as
His property , there would not have been any debate . BhagavAn would
have been happy as Bhaktha Paratantran to embrace the jeevan for his
sEshathva Jn~Anam . The Jeevan takes the position that he is
his own property with the statement : aham mE ( I belong to myself) .
The most interesting dialog ensues and ends in favor of the Lord ,
the Sarva sEshi reminding the eternal and unalterable uRavu
( UnthannOdu uRavu ozhikka OzhiyAthu in AndAL's words ) .
The glory of creating this magnificent slOkam below belongs to
Swamy ParAsara Bhattar :

thvam mE aham mE kuthastadh tahapigutha idham vEdamoola pramANAth
   yEtacchAnAdhi siddhAdhanubhava vibhavAth tarhi sAkrOSa yEva
kvAkrOSa: kasya GeethAdheeshu Mama vidhitha: kOatra saakshee sudheessyAth
  hantha Thvath pakshapAthee sa ithi nrkalahE mrugya madhyasvathvam

(To be continued ).

Swamy ParAsara Bhattar ThiruvadigaLE SaraNam ,
Daasan , Oppiliappan KOil VaradAchAri Sadagopan

Srimate Sri Laksminrisimha Divya Paduka Sevaka
Srivan Satakopa Sri Narayana Yatindra Mahadesikaya Nama:



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