Pleadings-Posting - 8 (2.24 to 2.27) - Concluded

[Guest guest]

SwAmi VEdAnta DEsika's "NaichyAnusanthAnam" and "SAtvika ThyAgam "

(As gleaned from his StOtras.) - Part 2- Swami pleads

Pleadings-Posting - 8 (2.24 to 2.27) - Concluded

Anbil Ramaswamy

=============================================================

[As already mentioned in the Introduction, the NaichyAnusanthAnam is

applicable to us only and NOT to Swami Desika, we have to substitute

ourselves wherever Swami Desika extrapolates these to himself]

=============================================================

 

2.24. "JINGLE BELL, JI NGLE BELL, JINGLE ALL THE WAY!"

 

tvatprEyasa: sravaNayo: mruthAyamAnAm

thulyAm tvadheeya maNi noopura sinjchithAnAm /

gOdhE! tvamEva janani tvadabhishtaAhAm

vAcham prasanna madhurAm mama samvdhEhi //

(GOdhA Sthuthi SlOkam 3)

 

Meaning

"Oh! MY dear mother, GOdhA PirAtti!

Shall I tell you what kind of speech you should grant me? It should be an

unprecedented gift of speech and quality of presentation that would be nectar

(sravaNAmrutham) to the ears of EmperumAn. Do not your anklets jingle and

twinkle sweet and melodious sounds when you walk all the way and delight the

heart of your dear Lord? So also, when he hears my praise of you with

appropriate and pleasing words, he would greatly rejoice. Therefore, please

bestow on me such speech that will be clear, sweet, gracious and pleasing to

the ears of all those who hear it.

 

Comment:

In the last SlOka, which is phalasruthi, Swami declares that reciting and

practicing (abhyAsa) this StOtra bestows esteem (bahumAna) on all because

they are pleasing to the Lord.

 

Instead of asking for speech to delight her heart, why should Swami pray for

speech that would gladden the heart of her spouse?

 

He seems to imply that only that which is pleasing to the Lord will be

pleasing to her as well. And, what else will be pleasing to the Lord than

praising her!

 

The word 'sravaNam' is significant. It means, "to hear" and Swami was born in

SravaNa nakshatram. Only one who is born in SravaNam can appreciate

'sravaNam'- the pleasure of ' hearing"!

 

May be Swami suggests that as a small girl when AnDal went with her father to

go around the temple of vadDa perum koil uDaiyAn, the Lord was pleased with

the jingling sounds arising from her anklets.

 

anklets.-----\

-----------

--------

 

2.25. "LOOK, WHO IS BEHIND ME?"

 

nikshipthOsmi cha agathi: nipuNaistvayi nAtha kAruNikai: /

thamsthava drushtvA priyAn nibrutham nathasathya! Bharaswa AthmanO bharam //

(Achyuta Sathakam SlOkam 99)

 

Meaning

"Oh! aDiyavarkku meyyanE

I have not resorted to any means other than Prapatti. I have none else to

save me. The most compassionate AchAryas who know the efficacy of Prapatti

and who are capable of administering the same have dedicated me at your feet

and performed Prapatti on my behalf (through AchArya nishtai). I know that

you love these AchAryas. Even it is not for my sake, at least for the sake of

these AchAryas, you should show your determination in protecting and saving

me"

 

Comment:

Swami follows AlavandAr who in the final SlOka of his StOtra pleads to the

Lord that ignoring his deficiencies, the Lord should protect him only by

looking at his illustrious grandfather, Sri NAthamunigal who as his AchArya

offered AlavandAr's soul to the Lord through Prapatti.

 

Swami seems to suggest that his own AchhAryas are also equally great and

merciful and they are also equally dear to the Lord. And, this was sufficient

reason for the Lord to ignore his own deficiencies and afford protection to

him.

 

------------

 

2.26. "THE BLIND AND THE LAME HAVE THEIR SAVIORS TOO!"

 

andhOnandha grahana vasagO yAthi rangEsa yadvat

pangur nowkA kuhara nihithO neeyathE nAvikEna /

bhunktE bhOgAn aviditha nrupa: sEvakasyArbhakAdhi:

tvat samprAptou prabhavathi tathA *dEsikO mE dayALu:* //

(NyAsa Thilakam SlOkam 21)

 

Meaning

"Oh! Tiruvaranga PerumAnE!

i) A blind person in this world walks clasping the hands of another with

proper vision.

ii) A lame person takes the help of a boatman and crosses the river in his

boat.

iii) The wives and children of a servant in the royal household might not

have seen the king and have no means to survive all by themselves but they do

enjoy the pleasures of life solely on the largesse granted by the king to his

servant.

 

So also, though I do not have proper comprehension of the UpAya of Prapatti

and I have no means to observe it, my AchArya with full knowledge, capacity

and compassion (who has done such Prapatti themselves) had come forward to do

AachArya nishta for me. I am, therefore, sure that because of this, I will

enjoy your feet absolutely in Paramapadam"

 

Comment:

i) The reference to lack of vision of the blind man represents lack of GnAna;

ii) The reference to the lame man indicates lack of Sakti;

iii) The reference to the family members of the royal servant indicates lack

of both GnAna and Sakti.

 

This SlOka emphasizes the importance of AchArya nishta. In short, the message

to us is "Surrender yourself at the feet of your AchArya. He will take care

of the rest"

 

rest"--------\

-----------

-----

 

2.27. " I HAVE THE PURIFYING NUT! (THETHANKOTTAI)"

 

parusha adhivAdha parivAdha paisuna prabruthi prabhootha pathaneeya pankilA /

swadatE mamAdhya subhagA saraswathee yathirAja keerthi kathakai: visOdhithA //

(YathirAja Sapthadhi SlOkam 19)

 

Meaning

Hitherto, my speech was not used properly: I was indulging in harsh words,

exaggerations, denigrating others and carrying tales about others. These are

all great offences that push one into unfathomable hells. Thus, my speech has

been soiling and spoiling me.

 

Now, a miracle has happened! I have now started to sing the unparalleled

glory of Sri BhAshyakArar. Turbid waters become crystal clear when they come

into contact with the purifying miracle nut called "thEthAnkoTTai" Similarly,

since my speech has gained contact with Sri BhAshyakArar's glory, it has not

only purified itself but has also purified me.

 

Thus, at long last, my ears and tongue have gained what they were meant for.

With Sri Bhagavad RAmAnuja on my side, I have no doubt of reaching your feet"

 

Comment:

Finally, SwAmi uses the trump card to corner the Lord with the mention of Sri

BhAshyakArar's name, which the Lord has vowed not to transgress.

=============================================================

"SWAMI DESIKA CHALLENGES THE LORD!" - WILL FOLLOW

=============================================================