SrI:
SrImathE Gopaladesika mahadesikaya namah:
Dearest Srivaisnavas,
Now Alavandhaar prays for anishta nivrtthi [removals
of hurdles]
nadhEham na praNaan na cha sukham sEshAbilakshitham
nachaathmaanam naanyath kimapi thava sEshathva
vibhavaath
bahirbhootham nATha! kshaNamapi sahE yaathu sathadhaa
vinaacham thath sathyam madhumadhana vignApanamidham
[57]
Oh Master! Lord! The One who killed Madhu asurA!
SarvaswAmI! Not even for a fraction of a second, can I
bear, endure and withstand this body of mine if it is
not being for serving You; not my life force
[praaNaas]; nor even the enjoyment of happiness
desired and sought after by everyone [if it is meant
for NOT serving You]; not even my self [athmA] if it
is meant to be for outside the purview of being
servant of Yours; nor anything else that is outside
the requirements for serving You; if such
unbearability of a case arises, let it be immediately
be broken to and crushed to hundreds of pieces. This
request and prayer of mine is entirely Truth and
nothing but Truth.
dhEham; praaNan- [body, life force] give rise to
suffering ultimately and hence some may not want it
and dislike them; whereas everyone likes enjoyment and
delight. Everyone seeks his respective pleasures. Even
such a pleasure- I would not like to have it for
myself; it is meant to be for your pleasures. Then
only do I seek for the same- says Alavandhaar.
Naanyath kimapi- even the sense organs, children,
friends- if they all seek for something outside of
service for You, then I do not need them and do not
want them.
Thus all chith and achit (sentient and non-sentient)
associated with jeevan should serve Him and if they
are meant for serving Him, then it is not virOdham;
else it is virOdham. The same context is mentioned by
Sri SatakOpar (nammAzhwAr) : in Thiruvaymozhi 4.8-
yERaaLum iRaiyOn?
maaRaaLan kavaraadha maNimaamai kuRaivilamE
madanenjaal kuRaivilamE
niRaiyinaal kuRaivilamE
thaLirniRatthaal kuRaivilamE
aRivinaal kuRaivilamE
kiLaroLiyaaR kuRaiyilamE
udambinaaR kuRaiyilamE
uyirinaaR kuRaiyilamE
all these can be related to this verse.
If they are not meant for His service, not only should
one hate himself; but also all his assicoations and
any other person /object which is against his serving
Him. Bhagavath sEshathvam is thus essential and
imminent for AthmA. Else- it would be similar to
murdering the nature of his swaroopam.
The Adhaarathvam [support], the niyanthruthvam
[controller] and sEshithvam [being Master] is Para
tatvam.
1. Adheyatva (i.e. Being supported by Sariri):
Existence of the Sarira(body) is due to the Sariri
i.e. Sariri supports the Sarira. In other words, if
Sariri ceases to exist, Sarira also ceases to exist.
2. Niyamyatva (i.e. Being controlled by Sariri): Not
only that Sarira derives its existence from a Sariri,
it is also being controlled by the Sariri. So, Sarira
acts as per the will/desires of Sariri.
3. Seshatva(i.e. Existing for the pleasure of Sariri):
Not only that Sarira is supported and controlled by
Sariri, it exists only for the pleasure of Sariri,
i.e. Sariri is Sarira's Seshi and the Sarira is
Sariri?s Sesha.
It is to be noted that the "Sariri" needn't be
physically present inside a "Sarira". This is not a
condition to be met out for the Sarira-Sariri bhava to
hold good. Also, it will imply that Sarira and Sariri
are apruthaksiddha i.e. inseparable, similar to how
the white colour, a characteristic, is inseparable
from its cloth, the Substance.
Thus Sriman Narayana supports and controls all
jivatmas, and all the jivatmas exist purely for His
enjoyment. Thus, the very essential nature (svaroopam)
of a jivatma is to perform kainkaryam to Sriman
narayana for His pleasure and performance of any other
activity doesn't conform to its nature
Adhaaram, niyanthruthvam ? are all leading to Himself
being the Master and hence sEshathvam of jeevan
forever to the Lord is primary.
Alavandhaar ThiruvadgaLE SaraNam
Regards
Namo Narayana
dAsan
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