mukunda-mAlA - Part 12

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>From SrI V. saDagOpan's writings on the mukunda-mAlA stOtram :

 

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VERSE 35

 

namAmi nArAyaNa-pAda-pankajam

karOmi nArAyaNa-pUjanam sadA |

vadAmi nArAyaNa-nAma nirmalam

smarAmi nArAyaNa-tattvam avyayam || 35

 

SrI kulaSEkhara says that he is engaged in the three-fold worship of

SrIman-nArAyaNa - through manas, vAk, and kAyam. (mind, speech and body)

The AzhvAr says that he worships the Lotus Feet of SrIman-nArAyaNa; he is

performing tiruv-ArAdhanam for Him without any interruption; he is reciting

His blemishless names and is constantly thinking about His eternal glories.

 

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VERSES 36, 37

 

SrI-nAtha nArAyaNa vAsudEva SrI-kRshNa

bhakta-priya cakra-pANE |

SrI-padmanAbhAcyuta kaiTabhArE

SrI-rAma padmAksha harE murArE || 36

 

ananta vaikuNTha mukunda kRshNa

gOvinda dAmOdara mAdhavEti |

vaktum samarthO'pi na vakti kaScit

ahO janAnAm vyasanAbhimukhyam || 37

 

While the AzhvAr is reciting the nAma-nirmalam of SrIman-nArAyaNa, he is

bemused by the unfortunate who do not engage in calling the many names of

SrIman-nArAyaNa such as SrI-nAtha (husband of lakshmI), vAsudEva, kRshNa,

bhakti-priya, cakra-pANi, padma-nAbha, acyuta, kaiTabhAri, rAma,

padmAksha (the lotus-eyed), hari, murAri, ananta (the One Who is not

limited by time), vaikuNTha, mukunda, gOvinda, dAmOdara, mAdhava.

 

The AzhvAr points out that human beings, although capable of reciting the

wonderful names of SrIman-nArAyaNa, do not make an effort to do so; because,

their minds are filled with pursuit of perishable pleasures of the world, which

eventually result in sorrow only.

 

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VERSE 38

 

dhyAyanti yE vishNum anantam avyayam

hRt-padma-madhyE satatam vyavasthitam |

samAhitAnAm satatAbhaya-pradam

tE yAnti siddhim paramAnca vaishNavIm || 38

 

SrI kulaSEkhara describes the status of the minority who meditate on

SrIman-nArAyaNa. He says that yOgi-s who meditate on SrIman-nArAyaNa with

deep devotion attain the eternal place of vishNu, viz., SrI vaikuNTham.

 

The AzhvAr points out that those recite the nArAyaNa-gAyatrI,

" nArAyaNAya vidmahE vAsudEvAya dhImahi |

tannO vishNu: pracOdayAt || "

are mahA-yOgi-s.

 

Though the vishNu-gAyatI-mantra-japam which means,

"May we know nArAyaNAya !,

For that, may we meditate on vAsudEva!

May vishNu impel us towards that knowledge ",

mahA-yOgi-s have the good fortune of seeing Him in their heart lotuses.

There they find Him seated with SrI-dEvI, in abhaya-mudra. Through such a

fruitful meditation they reach the abode (parama-padam) of SrIman-nArAyaNa,

according to SrI kulaSEkhara.

 

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VERSE 39

 

kshIra-sAgara-taranga-SIkarA''sAra-tArakita cAru-mUrtayE |

bhOgi-bhOga-SayanIya-SAyinE mAdhavAya madhu-vidvishE nama: || 39

 

Here the AzhvAr visualizes the parama-pada-nAthan at His other abode -

the Milky Ocean, as kshIrAbdi-nAthan. This association of vaikUNTha-nAthan

resting on Adi-SEshan comes to AzhvAr's mind as he is standing before

SrI ranga-nAtha at the bhU-lOka-vaikuNTha-kshEtram. He offers his praNAmam to

that mangala-mUrti reclining on His serpent bed in the following way:

"madhuvidvishE mAdhavAya nama:"

He offers his salutation to the slayer-of-the-madhu demon, Who is none other

than mAdhavan - the Lord of SrI-dEvI. AzhvAr visualizes mAdhavan at

SrI-ranga-kshEtram as the One Who is resting on Adi-SEshan. While He is resting

on Adi-SEshan in the Milky Ocean, sprinkles off milky waves fall on HIS body

and glisten up little stars! The sight of His beautiful blue-hued body with

drops of milk resembling brilliant white star-specks thrills the AzhvAr

and he cries out in ecstasy over that beautiful vision.

 

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** SrI kRshNArpaNamastu **