Thiruvaheendhrapuram RathnAngi Kaimkaryam series: Posting 229/Desika Prabhandham : Dhvaya Churukku: Part 2

[Guest guest]

SrI:

 

Dear SrI VaradarAja BhakthAs :

 

Today , we will continue the study of the

Paasurams of the Desika Prabhandham ,

dealing with the Dhvaya Churukku .

 

305. The "Madhup " sabdham attached to SrI Sabdham

********************************************

Ohr uyirAi ninRa oNN inbha sudar urutthanilum

pEr uruvatthilum pinn athil tORRum urukkaLalium

Ohr uruvAna ulahilum yERkkum urukkaLinAl

sEruthal mannu seyyAL anbhar namm manam sErnthanarE (3)

 

(Meaning): The Lord dear to SrI Devi and forever united

with Her has now taken up permanent residence in our heart

lotuses. He has many forms . He is the indweller(antharyAmi

Brahmam) in all chEthanams and achEthnams. He is of the radiant

Jn~Ana and Aanandha Svaroopam . He is of the dhivyAthma

Svaroopan ( Urutthan/abode of all auspicious attributes) present

as the big , Moola Purushan , Para VaasudEvan and all the other

vyUha Moorthys originating from that Para VaasudEva Moorthy.

He has the world and chEthanams as His body. He is accompanied

by His PirAtti with the appropriate forms in all His avathArams .

He has now taken up nithya Vaasam in our hrudhaya kamalams.

 

306. First section of Dhvayam : NaarAyaNa Sabdham

********************************************

kAraNamAi iRayAyAi gathiyAi amarum pathiyAi

aaraNam ohdhum anaitthu uRavAi ahalA uyirAi

seer aNiyum sudarAi seRinthengum thihazhnthu ninRa

NaaraNanAr namakkAi nalhi nAmm thozha ninRanarE (4)

 

Special comments : The details on the NaarAyaNa Sabdham related

comments are housed in the Paasurams 299 and 300 covered

earlier under Thirumanthira Churkku Prabhandham . There are

however distinctions in meanings between the "NaarAyaNa "

sabdham housed in Thiru Manthiram and Dhvayam. The common feature

is that both clebrate the general guNams of the Lord but in Dhvayam ,

the particular guNams like Vaathsalyam , Souseelyam , Soulabhyam

and Swamithvam , which will be elaborated under the third slOkam of

Charama SlOka Churukku that is yet to be covered

(317th Prabhandha sLOkam).

 

(Meaning): In NaarAyaNa sabdham , when we define Naaram as

the Janthus born out of Naran , then it leads to NaarAyaNan as

the KaaraNam for all creation. When Naran is intrepreted as

originating from the root "Nru" , then the meaning for NaarAyaNan

becomes the "AaLbhavan/NiyanthA " , who is the ruler of all .

The Ayana sabdham has the three meanings: UpAyam , Phalan and

AadhAram . Therefore , NaarAyaNan becomes the Means(UpAyam)

and goal ( upEyam) for all and He becomes the Lord in whom all

are housed as their aadhAram ( resting / supporting place ) The word

"Naaram" has also connections to the sixth case (Shashti Vibhakthi) ,

when we refer to Naarams as belonging to Naran . That leads to

the Upanishads recognizing Him as the Father , Mother , Brother ,

AadhAram , the object of Surender and Phalan of that

surrender as well FOR ALL .

 

307. CharaNa sabdham

********************

vAnn amar mann uruvAi vahaiyAl athil nAll uruvAi

meeanamadhu aamai kEzhal mudalAm vibhavangaLumAi

Oon amar uLLuruvAi oLiyAtha arucchyumAm

thEn amar SenkazhalAn sErtthanan kazhal yemmanatthE (5)

 

This Paasuram's "CharaNa " sabdham refers directly to the Lord's

sacred feet and through that reference extends it to His entire

Dhivya MangaLa Vigraham (Auspicious Divine Body) .

 

(Meaning): EmperumAn 's ThirumEni is worshipped in Five

different ways:

 

(1) Param ( As Para VaasudEvan in SrI Vaikuntam)

(2) VyUham ( VaasudEvan , SankarshaNan , Pradhyumnan

and Aniruddhan , the four VyUha Moorthys)

(3) Vibhavam ( the ten forms as Raama , KrishNa et al)

(4) AntharyAmi ( Indweller in all created beings)

(5) Archai ( Consecrated or Self-manifested Images

at SrIrangam , Kaanchipuram , Thiruppathi et al).

 

The Lord of this magnificent Vaibhavam has placed

His sacred feet in my hart lotus and resides there.

 

308. SaraNa Sabdham

******************

vERu ohr aNangu thozhum vinai theertthu yeamai aaNDiduvAn

aaRum athan payanum tanthaLikkum aruLudayAn

maaRu ilathAi ilahum mel adippOthu iraNDAl

nARu thuzhAi mudiyan namakku saraNAyinanE (6)

 

(Meaning): That the Lord is the UpAyam is denoted by

the "Sarana " sabdham . Our Lord , SrIman NaarAyaNan

adorning the ever fragrant TuLasi garland removes

the inauspicousness to worship other gods that resulted from

our previous bad karmAs . He has decided to protect all those ,

who sought His divine feet as the means for protection and stays

as the unfailing UpAyam for us all . Thus , the meaning of

"SaraNa " sabdham is SarvEswaran standing as our UpAyam

for Moksham .

 

309. (Pr)pathyE Verb : Preficx : "Pra"

***************************

peRuvathu nAmm periyOr peRum pERena ninRa yemai

veRumai uNartthi vilakkAtha nannilai aadharippitthu

uRumathiyAl Tanai oNN saraNN yenRa uNarvu tantha

maRuvudai MaarbahanukkE mann adaikkalam aayinamE (7)

 

(Meaning): The "Padh" portion of "PrapadhyE " in Dhvayam

represents the verb standing for Jn~Anam. The important message

associated with this Jn~Anam is that " SarvEswaran will protect us

always " .The prefix (upasargam ) , " Pra" shows that MahA ViswAsam ,

which is based on the firm faith that the Lord endeared by

our performance of Prapatthi will overlook all our deficencies

and will protect us without fail.

..

MahA ViswAsam is the central angam of one's Prapatthi. That type of

Prapatthi yOgam rooted in MahA ViswAsam is implied here. This

MahA ViswAsam assures that we are eligible for the bliss of Moksham

that is normally gained through giganctic penance ( Bhakthi Yogam)

of great sages; even if our blemishes would normally disqualify us

from such Moksha Sukham , our prapatthi has equal power to

gain the hard-earned Moksha Sukham by the adoption of

the tough to practise Bhakthi yOgam .The potential and power of MahA

ViswAsam makes us thus long for adopting the upAyam of Prapatthi.

SarvEswaran gives us the Jn~Anam to know that we do not have

the wherewithall ( Kaimmuthal) to aspire to seek the Bhakthi yOgam

route . Through His souseelya guNam ( ease of access by one and all

independent

of one's status) , He prevents us from running away from Him in

an overwhelmed state and blesses us to perform SaraNAgathy at

His sacred feet. Thus we become the objects of protection by

the SarvalOka SaraNyan , who sustains us with MahA ViswAsam

in Him and enables us to surrender unto Him .One can then conclude

that the verb "Prapath" is nothing but the act of performing Prapatthi

with Unflinching/unwavering Faith in Him as our Protector at all times .

 

NaarAyaNa , NaarAyaNa , NaarAyaNa

Daasan , Oppiliappan Koil VaradachAri Sadagopan

 

SrimathE SrI Lakshminrusimha Dhivya PaadhukA Sevaka

SrIvaNN SaThakOpa SrI NaarAyaNa YathIndhra MahA DesikAya Nama: