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Ramanuja List Archive: Message 00029 May 2006

 
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SrI:
SrImathE Gopaladesika mahadesikaya namah:
Dearest all,
[It is our pleasure to enjoy this most beautiful and
divine verse on the day of Ekadasi..]
Let us continue to enjoy AzhwArs wonderful verses on
ThiruvEnkatam. Today?s ThiruvEnkatam verse is:
NammAzhwAr?s Thiruvaaymozhi 6.10.10

(This is the Most famous pAsuram: If we can memorize,
understand the meaning and recite daily, WE ARE SURE
TO BE SAVED BY AZHWAR AND LORD SRINIVASA)

`agala killEn iRaiyum'en
  RalarmEl mangai yuRaimaar_paa,
nigaril pugazhaay! ulagamoon
  Rudaiyaay! ennai aaLvaanE,
nigaril amarar munikkaNangaL
  virumpum thiruvENG kadaththaanE,
pugalon Rillaa adiyEnun
  adikkee zhamarndhu pugundhEnE.

Telling that She, AlarmEl manghai, will NOT be away
from You even for a fraction of a second and stays in
Your Chest always (Nityaanapaayinee), Oh SrInivaasaa!
The One who is unparalleled and unbounded famous Lord!
the One who has all the three worlds to His
possession! My Ruler! The peerless dEvAs and rishis
worship You, pay obeisance to You, and desire You at
TirumalA, always, thiruvEnkadatthaanE!  I,- THE ONE
WHO HAS NO OTHER MEANS AND NO ONE ELSE FOR MY
REDEMTION EXCEPT YOU AND ONLY YOU- YOUR ETERNAL SEVANT
AND ONLY YOURS- HEREBY SURRENDER AT YOUR LOTUS FEET.
YOU SHOULD BLESS ME AND TAKE ME TO BE AT YOUR FEET FOR
EVER.  (AzhwAr in order to fulfill his desire and wish
for being with the Lord's Lotus Feet, takes Periya
Piraati to his side, as Purushaakaaram and surrenders
at Emperumaan's Lotus Feet. In the above nine
pAsurams, he talks about Emperumaan's greatness. Here,
he expressed his disqualification, limitations,
helplessness, and having none else to save and protect
him. i.e. Having no qualifications, Having disability
to pursue any other means (like jnAnam, karma,  Bhakti
yOgam), realizing the eternal nature of being His
servant always- are the qualities to perform Prapatti
[saranagati] at Divya Dampati's Feet. (also taking
Periya Piraatti to his side and recommendation,
praising her being closeness with Him). this pAsuram
is the essence of Dwaya manthram. 

This all important pAsuram is in effect like Dwaya
manthra; it is said that this decad [set of ten
verses] speaks of the first half of Dwaya manthra abd
an earlier PAsuram [3.3 ozhivil kaalamellaam..] speaks
of the latter half of Dwaya manthra..  The present
decad stresses the Saranagti aspect [the way] while
3.3 refers the kaimkarya aspect [or the goal]. 

[extract from Sri Anbil Ramaswamy?s write up]
Swami Desika commences his Daya Satakam by
surrendering to the very mountain thus-"Prapadhye Tham
Girim Praayah Sreenivaasa Anukampayaa / Ikshu Saara
Sravanthyeva yan Moorthyaa Sarkaraayitham" (meaning)
The mercy of the Lord of Tiruvemkatam flows like the
juice of the Sugarcane. The mountain is like this
juice that had solidified into Sugar Cube. I surrender
to such a mountain of mercy". Here Srinivasa is
Sugarcane; His mercy is the juice. It is He who raises
the crop; it is He who allows His Daya to flow and
become solidified. DayA can only tolerate our sins;
but this mountain can even destroy all our sins.

Bhishma Pitaamahar refers to this Srinivaasa in his
Sahasranamam in 8 words: "Sridhah, Srisah,
Srinivaasah, Srinidhi, Srivibhaavanah, Sridharah,
Srikarah, Sreyo, Srimaan"

Bhagavad Ramanuja in his invocatory verse of his
Sribashyam of Brahma Sutram says that Lord Srinivasa
stands on top of the Mountain of Upanishads (Sruti
Sirasi) and proclaims to the world that He is the very
"Paramatma" (BrahmaNi Srinivase)

SrI SatakOpan Swami adds: In the first decad of
Thiruvaimozhi , AzhwAr points out that Sriman
NaarAyaNan is upAyam ; the second decad focuses on the
athibhOgyam ( most delectable ) aspects of the Lord
;the third decad shows that the Lord has divya mangaLa
Vigraham ; the fourth decad asserts that the Lord is
the most superior means for moksham ; in the sixth
decad , AzhwAr performs SaraNAgathi to
ThiruvenaktamudayAN with
his AhalahillEn paasuram.

The above paasuram is the tenth in this decad. Through
the preceding nine paasurmas , NammAzhwAr completed
the five angAs of SaraNAgathi and in the tenth , he
performed the actual SaraNAgathi at the Lotus feet of
the SarvalOka SaraNyan at Thirumalai .In the earlier
decad, he cried 
soulfully : koovikkoLLum  kaalam innam kuruhAthO ? (
Will not that time to call me to Your sacred feet come
very soon ? ) . He had great aarthi (longing ) for
reaching the cool shade of Lord's holy feet to
escape from the scorching heat of SamsAram. He had no
patience for krama prApthi. He introduced himself as "
terithal ninaithal yeNNalAhAt thirumAlukku uriya
thondar thondar thondan SatakOpan " ( that he is
the servant of the servant of the servant of Sriya:
pathi, whose glories are beyond the comprehension
through either acquired knowledge , manthra japam or
dhyaanam ). 

AzhwAr then performed his dheerga SaraNAgathi at
Thirumalai in his " ahalahillEn " paasuram.
SaraNAgathi has been described as the elaboration
(vivaraNam ) of the essence of dhvayam ( DhvyArtha
VivaraNam ) by Sri PiLLai LOkAcchAr in his work
revered as "Saara sangraham " . This SaraNAgathi led
to the state of "avidhyA nivarthaka ,jn~Ana pUrthi
pratha , Bhagaavth prasAdhOthitha Moksha lAbham ".

AzhwAr ThiruvaDigaLE saraNam
Regards
Namo narayana
dAsan


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