Thiruvaheendhrapuram RathnAngi Kaimkaryam series: Posting 215/Desika Prabhandham : Thirucchinna Maalai ( Part 4)/Paasuram 271

[Guest guest]

SrI:

 

Dear SrI VaradarAja BhakthAs :

 

Let us enjoy the deep Upanishdhic and SampradhAya

Vishayams housed in the Third Paasuram in this posting :

 

271. anaitthulaham kAkkum AruLALar vanthAr

anaitthukkum adhipathiyAi niRpAr vanthAr

tinaitthanayum ThirumahaLai vidAthAr vanthAr

tEsu otthr mikkArum illAthAr vanthAr

ninaikka namakku inn aRivu tanthAr vanthAr

nilai ninRa uyir thOnRa ninainthAr vanthAr

yenakku ivar naann avarkku yenna iniyAr vanthAr

yezutthu onRil thihazha ninRAr vanthAr thAmE

 

This Paasuram covers the fourth vibhakthi embedded in the first

aksharam ( akAram) of PraNavam as well as the UkAra, MakArams ,

which constitue the middle and the third aksharams of PraNavam.

 

This Paasuram also includes additional meanings of the AkAram ,

which was covered earlier in Paasurams 1 and 2. This paasuram has

thus comprehensive coverage.

 

(3rd Paasuram's meaning): PeraruLALar protects the universe and

stays as its Master .He does not leave the side of Periya PirAtti

even for a fraction of a second. In His tEjas (lustre) , there is no one

Equal or Superior (SamAdhika Daridhran) to Him. He is the One ,

who gives us the auspicious Jn~Anam to meditate on Him .

He is the One , who ordains/wills that the Jeevans that are eternal

be self-luminous ( Svayam PrakAsam) . He is the One , who manifests

as the most delectable anubhavam ( Parama BhOghyAnubhavam) ,

when every ChEthanan (Sentient being) declares sincerely that the Lord

is his Master and I am His unquestioned servant . He is the One saluted by

the one-lettered PraNavam . Lord VaradarAjan of this glorious Vaibhavam

has now appeared/arrived amidst us as revealed by the sunAdham of

His Thirucchinna oli . (Chinnam means insignia and Thirucchinnam then

is His auspicious insignia . He is thus worshipped by PraNava Naadham

arising from His Thirucchinna Vaadhyam ).

 

The key words of the third Paasuram are:

 

1." anaitthukum adhipathiyAi" : the Fourth Vibakthi linked to akAram

is referred to here to remind us that all sentients and insentients

are NirupAdhika Sesham (Unconditional servants ) to Him in His

role as NirupAdhika ( conditionless , devoid of limitations) Sarva Seshi

(Supreme Master) . Seshan is the servant , who performs

kaimkaryams with utter humility and a sense of elation. Seshi is

the One , who recieves (accepts) that Kaimkaryam from the Seshan

with joy. The need for the development of Sesha-Seshithva Jn~Anam

is reminded here .

 

2. The passage " ThirumahaLai vidAthAr " is linked to

the UkAram of PraNavam representing MahA Lakshmi (Thiru MahaL).

In VishvaksEna Samhithai , the Lord states that VedAnthams

and PaancharAthram aver that the Ubhaya VibhUthis ( nithya and Leelaa)

as well as PirAtti is sEsham to Him . Together , they are "yEka sEshi "

to the world ( SrISrIsayO dhvaou cha SadhaikasEshi) according to

PaancharAthram , which is Bhagavath Saasthram. She is sesham to Her

Lord only .She is the MadhyAksharam ( UkAram) in the PraNavam.

 

3.The passage , "tEsu otthAr mikkAr illAr " refers to the other meaning of

MahyAksharam, UkAram that thers is no one in His Ubhaya VibhUthi ,

who is equal or greater than Him .

 

4. The passages , " ninaikka namakku innaRivu tanthAr " and "nilai ninRa

uyir tOnRa ninainthAr" deals with the svaroopam of the Jeevan , which is

eternal, self-luminous and has the Jn~Anam given by the Lord.These two

references in the third Paasuram of Thirucchinna Maalai are associated

with the meaning of "MakAram " in the PraNavam . MakAram is the third

aksharam ( TrutheeyAksharam) of PraNavam denoting the Jeevan

and its VyApaka nyAsam :

 

"MakAram JeevabhUthamthu sareeram vyApakam nyasEth"

 

Brahma Soothram states clearly that the Jeevan represnted

by MakAram is eternal (Nithyan) and has no time point of

origin (anAdhi) :

 

naathmA sruthEr-nithyatthvAccha thAbhya:

--Brahma Soothram : 2.3.18

 

(Meaning ): " The Jeevan is not (produced ) , ( for it is so)

mentioned in the scriptures , also ( on account of its) being

eternal , ( for so it is known) from them ( the Sruthi texts) ".

 

The Jn~Ana Svaroopam and Svayam PrakAsthvam (Self luminosity)

of the Jeevan is also referred to by this passage .

 

5) The paaage " yenakkivar nAnn Ivarkku yenna iniyAr vanthAr"

gives the full meaning of PraNavam .

 

In the next paasuram , Swamy Desikan goes on to capture

the meaning of Nama: sabdham in the AshtAkshara Manthram.

 

NaarAyaNa , NaarAyaNa , NaarAyaNa

Daasan , Oppiliappan Koil VaradachAri Sadagopan

 

Srimate Sri Laksminrisimha Divya Paduka Sevaka

Srivan Satakopa Sri Narayana Yatindra Mahadesikaya Nama:

[Guest guest]

SrI:

 

Dear SrI VaradarAja BhakthAs :

 

Let us move on to the Fourth Paasuram of

Thirucchinna Maalai ( Paasuram 272 of Desika

Prabhandham ) in this posting . It deals with

the significance of "Nama: " sabdham :

 

272. nAmm vaNanga ThAmm iNangA niRpAr vanthAr

nammai adaikkalam koLLum NaaTar vanthAr

nAmm yemekkAm vazhakku yellAm aRutthAr vanthAr

namakku ithu yenRu urayAmal vaitthAr vanthAr

sEmam yeNNi yemmai anbarkku adaitthAr vanthAr

sezhum tahavAl tiNN saraNNAm Isar vanthAr

tAmm anaitthum theevinayait-tavirppAr vanthAr

TamakkEyAi yemmai aatkkoLvAr vanthAr ThAmE

 

( Meaning): PeraruLALar is the One Supreme Lord , who stands

on top of Hasthigiri to grant the desired boons of His true devotees

who worship Him with bhakthi. He has accepted us the PrapannAs

as objects to be protected and has freed us from our futile efforts to

gain rakshaNam by ourselves . He is the One , who has banished

the ahankAram ( sense of We) and the MamakAram ( this is mine)

from our thinking. He has removed our false claim for Lordhip over

any thing and has taken over the Seshithvam ( rightful Ownership)

over all the objects of His creation . He has made us subservient to

the BhaagavathAs for , who are very dear to Him and this He has done

for our own well being (KshEmam). He stands as the unfailing means

( upAyam) due to His evergrowing affection ( Vaathsalyam ) for us.

He burns away in a trice all of our accumulated fierce karmAs.

He has made us His servants (Sesha Vasthu) and has gained

the fruits for that effort for Himself. The Lord of such glories

has now arrived amidst us as indicated by His Thirucchinna oli.

from their company .

 

THIS PAASURAM DEALS WITH THE MEANING OF NAMA: SABDHAM .

 

The various key words and their links to the "Nama: Sabdham "

of the Moola Manthram have been identified for us by MahA VidvAn

Vaikunta Vaasi Oppiliappan Kovil SrI SrIrAma DesikAcchAr Swamy :

 

1. "Naam VaNanga" refers to NamaskAram by body , mind and spech.

 

2. "Adaikkalam " refers to Prapatthi/Bhara SamarpaNam/Aathma nivEdhanam,

the act of unconditional surrender to SrIman NaarAyaNa .

 

3." Naamm yemakkAmm vazhakku yellAmm MaRutthAr " refers to

the ahankAram and MamakAram , which makes the deluded jeevan

think that it is its own Master and denies the SvAmithvam of Sarva Loka

SaraNyan , SrIman NaarAyaNan . The Thirumanjana Kattiyam of

ParAsara Bhattar is a brilliant summary of the dialog between Lord

RanganAtha and the egotistic jeevan on this subject and proves

once and for all that the jeevan has no Seshithvam ( Lordship) on

any matter in the context of the "Divine Soverignity " of our Lord :

 

http://www.oppiliappan.org/kattiyam.htm

 

4.The 5th line of this paasuram " KshEmam yeNNi anbarkku adaitthAr "

deals with the importance of Bhaagavatha SEshathvam ( NedumAl adimai

paasurams of Swamy NammAzhwAr ( ThiruvAimozhi: 8.0.1-11) and

"Payilum sudaroLi " ( ThiruvAimozhi: 3.7.1-11).

 

The prayer here is to become the servant of the Lord ( BhAgavathAs).

To be the servants of the BhagaavthAs is the svaroopam of the Jeevans .

Bhagavath sEsham is a most desirable purushArTam ( Life's goal) but

BhAgavatha ( TadheeyALs) Seshathvam is even more important .

The example is provided by Sathrugnan being the Servant (Seshan ) of

Bharathan , who considered Lord Raamachandra Bhagavaan as

His Seshi .Clinging to the feet of BhaagavathAs is therefore considered

very important .We should do Bhaagavath Kaimkaryam to please His

BhAgavathAs/SrI VaishNavAs ( for Bhagavatha Preethi). Once

BhAgavatha Seshathvam is realized , then Bhagavath anubhavam

will grow on and on. This Daasya Sambhandham (adiyAr kudigaL )

will make us Bhaagavatha Nishtaas.

 

Thirukudanthai Desikan's nirvAham in this context based on

SaakshAth Swamy's slOkam is: " SuddhAnAm thu labhEmahi

sTiradhiyAm SuddhAntha SiddhAnthinAm mukthaiswarya

dhina prabhAdha samayAsatthim prasatthim muhu: labEmahi"

( May we be blessed with Daasya Sambhandham/Bhaagavatha

sEshathvam . May we cling to the blemishless feet of Your

BhaagavathAs like anthapuram women ( pathivrathais)

and await the dawn of Moksham !).

 

This passage is very important in the context of not committing

BhaagavathApachAram since it is considered that the worship of

BhAgavathAs is more imprtant than worship of BhagavAn Himself:

 

"AarAdhanAnAm SarvEshAm VishNOr AaarAdhanam Param

TasmAth Parataram prOktham TadhiyArAdhanam Param "

 

"TadheeyAs " are those that are dear servants of the Lord ( BhaagavthAs).

That AarAdhanam is SrI Sampath.The BhAgavatha aarAdhanam is the sure

formula for positive deliverance from the cycles of births and deaths since

BhAgavathAs are the dearest ones for the Lord , the Moksha Daayakan.

This doctrine of BhAgaavatha Seshathvam as the end limit of the goals

of life ( PurushArTa Kaashtai) is covered in great detail in the 16th

Chapter of SrImath Rahasya Thraya Saaram.For PrapannAs ( Krutha KruthyAs) ,

BhAgavatha sEshathvam is indispensable .

 

5. " TiNN SaraNN Isar " (6th Line): the upAyam of SaraNAgathy . The ways

of performing Prapatthi/Bhara SamarpaNam is dealt at great length in

the 12 th chapter of SrImath Rahasya Thraya Saaram ( Saanga-

PrapadhanAdhikAram).

 

6. " Thee Vinai anaitthum tavirppAr " refers to the destruction of all

anishtams

( mishaps) by the Lord that act as Moksha Phala VirOdhis ( ArTa Panchakam

chapter of SrImath Rahasya Thraya Saaram).

 

7. yemai TamakkEyAi koLvAr vanthAr" : The Lord ( sEshi) who accepts us

as sEshans for His own prayOjanam and enjoys the fruits there of has

arrived now amidst us . The 22nd chapter of SrImath Rahasya Thraya Saaram

( ParipoorNa BrahmAnuhva adhikAram) sums up the Lord's anugrahams

for the Muktha Jeevan that thas arrived at His Supreme Abode.

 

NaarAyaNa , NaarAyaNa , NaarAyaNa

Daasan , Oppiliappan Koil VaradachAri Sadagopan

 

Srimate Sri Laksminrisimha Divya Paduka Sevaka

Srivan Satakopa Sri Narayana Yatindra Mahadesikaya Nama: