Sri Alavandhaar's SthOthra Rathnam verse-65[last verse]- Consider my Grand father and Acharya Sriman Nathamuni and bless me thus!

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SrI:

SrImathE Gopaladesika mahadesikaya namah:

 

Dearest Srivaishnavas,

 

Being immersed in samsaaric ocean performing thousands

and thousands of sins for millions of births, now,

being blessed with tattva (entities), hitha (way) and

purushaarttham (goal), the vivEkam (discrimination),

vairAgya (detachment) and been blessed to perform

Prapatti [saranagathi] at the Lord’s Lotus feet- the

reason for all this blessing is due to being born as

the grandson of Sriman nAThamuni shrEshtar and also he

being the praachArya of Alavandhaar. Alavandhaar thus

pays his gratitude and prays to the Lord referring to

his association with such Acharya saarvabhouman.

 

akruthrimatvaccharaNAravindha prEmaprakarshAvathim

Athmavandham

pithAmaham nAthamunim vilOkya praseetha math vruttham

achinthayithvaa [65]

 

Sriman nAThamuni- my Grandfather, my Acharya’s

Acharya- the one who has the AtmA, with the

personification and ultimate of Unalloyed natural

flawless devotion and without expecting any other

fruits other than enjoyment of Your Lotus Feet; Such

great yOga purushar;- Thinking of amy association with

him [as his grandson as well as his sishya’s sishya],

please do not look down upon me for my paapams and

bless me with Your grace.

 

Alavandhaar’s final Statement on the glories of the

anugraham& sambhandham of the Acharya for successful

Prapatthi and inclusion of his fearlessness(nirbhayam

) as a result of performing prapatthi , even if he

does not have the qualifications of his own

(naicchiyaanusandhaanam).

 

For Sriman Nathamuni, the Lord’s love and dayA started

flowing right from his birth. With no explicit fruits;

but was flowing naturally for the mere enjoyment of

Bhagawaan. With that overflowing love of Yours on my

grand father, and that love flowed from him on me… and

hence I am blessed now with tattva jnAnam, hitham that

You are the means and the Purushaarttham that You

alone are the Goal – I could perform Saranagathi at

Your Lotus Feet as vyAjam for obtaining your grace. I

have been blessed with sampradAya jnAnam due to

adiyEn’s association and blood relation with the muni

shrEshtar Sriman Nathamuni.

 

Though I had all limitless unbounded sins and

disqualifcatiosn as per my verse amaryaadha kshUdhra:

etc.., still, due to my association with grand father

ad Acharya, You need to bless me . There is no mandate

for You to punish me severely due to the bodily

relation with the devotee of Yours – who is Your

favourite.

 

When Your could assure even VibheeshaNaas- who were

even from raakshasa vamsam, can You oh nAThA, leave me

(who has the greatest sambandham with Sriman

nAThamuni)? I have been blessed with Your jnAnam as

Acharya prasAdham..

 

Here, it may be mistakenly interpreted that

Alavandhaar says: even if You do not accept the

Saranagathi, please bless me and save me due to my

Acharya sambandham. IT IS INCORRECT to assume so, lest

all the 64 slokas of Acharya would be waste then.

Acharyas of Alavandhaar’s calibre wound not do such

gross blunders to compose 64 slokas and then negate

the earlier slokas with the 65th. It is only

reinforcing his faith on the Lord and as a prayer, he

pleads for his mercy due to Alavandhaar’s association

with Acharya Nathamuni. Also seeking His forgiveness

for his probably future errors and omissions after

Prapatti till the final moments – due to Acharya

sambandham.

 

The meaning of Dwayam is deftly interlaced in the

body of this gem among sthothrams composed by

AaLavandhAr . In the previous work, Chathussloki, our

Acharya made Purushakaara Prapatthi to Sri Devi .

Thereafter, as he starts to perform BharanyAsam

[saranagathi] at the holy feet of the Lord, he

completes guru parampara anusanthAnam as the first

step as a prerequisite. He elaborates next on the

meaning of NaarAyaNa sabdham and follows the arc of

Dwayam and completes the SaraNAgathi at the sacred

feet of Sriman NaarAyaNA. The second

paadham of Dwaya manthram comes into focus now. Our

Acharya now explains the meaning of "SrimathE

nArAyaNAya " section by stating that this portion

stands for the obtainment of the fruit of nitya

Kaimkaryam to Sri VaikunTa naathan in Parama Padham .

He adds next the slokams that cover the "Nama:

section--the concluding word of Dwayam – for seeking

the Lord's anugraham to eliminate any left over

obstacles in his efforts to get the full benefits of

SaraNAgathi (i-e) Nitya Kaimkarya PurNAnubhavam. Thus,

the slokams of Sthothra Ratnam can be considered to

cover the full meaning of the sacred Dwaya Manthram.

 

Thus let us recap: [the entire sthOthra Rathnam:]

His analysis of the different sections that form

natural grouping of thoughts is as follows :

 

1. YaamunA salutes the Acharyas , who opened his

spiritual eye (slokams 1-5) and particularly his

grandfather, SriRangaNATHA MUNI .

2. Beginning of the sthothram in slokam 6

3. The awesome parathvam of the Lord is hinted and the

 

insuficiency and diffidence of the poet to tackle that

profound subject of the Parathvam is indicated (

slokam 7)

4. The sowlabhyam of the Lord is invoked to overcome

the fear of tackling such a profound topic( Slokams

8-9

5. Elaboration of the NaarAyana Sabdhaartham ( Slokams

10-21 )

6. Observance of Prapatthi ( slokam 22 )

7. declaration of his appropriateness

(Svayogyaa Kathanam /adhikaaram) by YaamunA for the

performance of his Prapatthi( sloakms 23-27)

8. Statement of the fact that the simple-to-perform

Prapatthi has a disproportionately large dividends (

slokams 28-29 )

9. Revelation of the meaning of the uttara KanTam of

Dwayam as that which deals with the fruit of the

Prapatthi(slokams 30-46)

10. expression of his regret over hitherto wasted

days

due to his lack of intensity to pursue the fruits of

Prapatthi thru the observance of the appropriate

Upaayam (slokam 47). Nirvedam over his missed

opportunities.

11. Mahaaviswasam on the fruits to be gianed by

Prapatthi ( slokams 48-51)

12. Examination of the principles of Bara SamarpaNam

( slokams 52-53)

13. prayer to give strength to observe strictly the

conduct of post-prapanna life and sathsangam ,

while being on this earth ( slokams 54-57)

14. statement on the Lord's kaaruNyam, sambhandham

(bhandhutvam ) as the hope for his Prapatthi ( slokam

58-63 )

15. Reminding the Lord of his saraNAgatha RakshaNa

vratham of the Lord and prayer to include him in that

vratham ( slokam 64)

16. statement on the glories of the anugraham&

sambhandham of the Acharya for successful Prapatthi

and inclusion of his fearlessness(nirbhayam ) as a

result of performing prapatthi, even if he does not

have the qualifications of his own

(naicchiyaanusandhaanam )--slokam 65 (final slokam ).

{above summary was posted by Sri SatakOpan swami few

years ago- Thanks to him]

 

The 65 verses are sum total of ashtAkshara mantra (8)

+ Dwaya (25) and Charama sloka (32) = 65- says Swamy

Desikan. Thus it is the essence of Rahasya thrayam.

 

adiyEn had merely reproduced to the best of my ability

from Sri UttamUr Swamy’s wonderful commentary: [which

is based on Swamy Desikan and Sri Periya vaacchaan

Pillai’s vyAkhyAnam].

 

if there is anything found good in the above series,

the credit goes to the most brilliant commentary of

Sri UttamUr Swamy and asmadhAchAryan’s anugraham on

this kaimkaryam. All mistakes, faults, blunders are

only mine. Please forgive me for the same.

 

Thanks to everyone for the patience and the

overwhelming encouragement..

 

Alavandhaar ThiruvaDigaLE SaraNam

Regards

Namo Narayana

dAsan

 

 

 

 

 

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