SRI RANGA SRI E-JOURNAL - VOL.10 / ISSUE # 04 dated 30th November 2008

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SrI RanganAthO jayathu Sri Ranga Sri cha VardhathAm//

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SRI RANGA SRI VOL.10 / ISSUE # 04 dated 30th November 2008

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IN THIS ISSUE:

 

1. SIGNIFICANCE OF VISHNU SAHASRANAMAM- Sri ANBIL RAMASWAMY

2. TAATPARYA RATNAVALI - SLOKAM 23

 

(SRI N. KRISHNAMACHARAIAR SWAMI OF CHICAGO)

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1. VEDIC WEDDING – Part 2 (By Anbil Ramaswamy)

 

IMPORTANCE OF SRI VISHNU SAHASRANAMAM

1. ORIGIN OF SRI VISHNU SAHASRANAMAM

Let us first see the personalities involved in this.

• Dharmaputra, the epitome of righteousness and virtue was so

depressed on seeing the devastation caused by the KurukshEtra war

and needed some solace.

• Bheeshma, the grand patriarch and the very personification of

Dharma was on his death bed. It was feared that after his departure,

his lifetime experience in Dharma and ancient wisdom was sure to be

lost to the World.

• Lord Krishna who was himself the eternal Dharma (Krishnam Dharmam

Sanaatanam) advised Dharmaputra to seek clarifications of his doubts

from Bheeshma Pitaamaha.

• Sage Vyaasa and other Rishis and Lord KrishNa himself were

personally witnessing the exposition of Bheeshma – including

this " Sri VishNu Sahasranaamam "

 

2. THE GLORY OF SRI VEDA VYAASA

Sri Veda Vyaasa who classified Vedas was the author of Mahaabhaarata

in which this forms an integral part. The glory of his lineage has

been succinctly encapsulated in the famous SlOkam:

Vyaasam VasishTa naphtaaram SaktEh poutram akalmasham/

Paraasara aatmajam vandE Sukha Taatham TapO nidhim//

" He was the great grandson of VasishTa, the grandson of Sakti, Son

of Paraasara and the father of Sukha Brahmam "

It may be noted that normally one derives greatness from one's

ancestors but Sage Vyaasa's glory was enhanced as much by the glory

of his son as by those of his forebears. Indeed, this is a rare

honor!

 

Besides the above, there is another SlOkam that depicts him as the

very incarnation of Lord VishNu Himself –

 

" Vyaasaaya VishNU roopaaya, Vyaasa roopaaya VishNavE "

 

3. SATVIKA vs RAAJASA and TAAMASA SCRIPTURES

Besides Mahaabhaarata, the greatest of epic of all time, Sage Vyaasa

authored as many as 18 PuraaNas that have been classified into 3

categories, namely, Saatvika, Raajasa and Taamasa – the first being

most authoritative, the second less authentic and the last the least

in the scale – to satisfy the needs of different levels of knowledge

and understanding of the readers.

The litmus test to differentiate Saatvika from the rest is that in

Saatvika scriptures, questions of a general nature on deities are

raised and the answers zero in on the one who fits the bill whereas

in the other categories, they begin with questions on a specific

deity requiring expatiation on the qualities of that deity in

particular and the answer is also specific to that deity in

particular.

 

For example, in Srimad Valmiki Ramayanam, Valmiki catalogues as many

as 16 qualities and asks Sage Narada whether there was anyone who

possessed all these qualities. Pat comes the reply from Sage Narada

that there indeed was one and that was Sri Rama who ruled in AyOdhya.

Similarly, here Dharmaputra asks 6 general questions:

Kim Ekam deivatam lOkE, kim vaapi Ekam paraayaNam/

Sthuvantah kam, Kam archntah praapnuyur maanavaa: subham//

kO dharmah sarva dharmaanaam bhavata: paramO mata:/

kim japam muchyatE jantu janma samsaara bhandanaath//

 

Meaning:

- Who is the ONE Supreme Being?

- What is the ultimate goal of life?

- Which deity should be praised by human beings for attaining

prosperity here and bliss in the hereafter?

- Which deity should be meditated upon to attain the above deity?

- Which, in your considered view, is the best means of attaining

this?

- Which Mantra should be recited, for human beings in securing

release from the bondage of Samsaara?

In reply, Bheeshma answers in the next 10 SlOkas, that in his

considered opinion it is the recitation, meditation and prayers of

the names of only Sri MahaavishNu that can bestow the desired

results (Dhyaayan, sthuvan, namasyams yajamaanas tamEva cha)

 

4. WHY ONLY 1000 NAMES?

There are millions of names of Sri VishNu but though each one is

great by itself, still falls short of the actual qualities of

Bhagavaan. Even the Vedas are reported to have attempted to

enumerate his qualities but returned crestfallen unable to complete

the count of Bhagavaan's glories. (YatO vaachO nivartantE apraapya

manasaa saha). In his infinite mercy, Sage Vyaasa compiled a few of

them to help us meditate on at least these 1000 names.

 

5. NARAYANA, THE GREATEST THIEF!

Vaamana PuraaNa cleverly brands Sriman Narayana as thje " Known

Dacoit " (KD)! What does he steal? He steals the insurmountable

burden of our sins accumulated over several lives, the moment he

hears our mentioning his name.

 

Here is the SlOka:

NaaraayaNo naama narO naraaNaam, prasiddha Chowrah kathita

prithivyaam/ anEka janma aarjita paapa sanchayam harati arishTaan

sruta maatramEva//

And

" Harir harati paapaani "

 

6. WHAT DO THESE 1000 NAMES SIGNIFY?

Each one of these 1000 names points to a particular quality of

Bhagavaan.

Let us see a few examples:

- GajEndra, when caught by the crocodile cried out " Aadhimoolam " .

None other deity could boast of a claim to that honorific and it was

Lord Narayana who rushed to save the pachyderm using his disc to cut

the throat of the crocodile like an expert surgeon without hurting

the foot of GajEndra!

- Draupadi while she was about to be disrobed, cried aloud the name

of the Lord as " GOvinda " He did not appear. It is his name that

saved her honor. In fact, Lord Krishna lamented later saying " Her

cry wrenched my heart so deep that I feel eternally indebted to her

like an unsatisfied debt that carried usurious rate of interest "

Govindaa! Iti yat aakraandaat Krishna maam doora vaasinam/ riNa

pravrittam iva mE hridayaat na apasarpati//

- Sri AnjanEya crossed the ocean by merely reciting the name of Sri

Rama whereas Sri Rama had to build a bridge to cross over to Lanka.

Thus, " Rama nama " proved more powerful than Rama himself!

Thus, every single name of the Lord exhibited his unique qualities

of accessibility and compassion (Soulabhyam and KaaruNyam).That is

why, these " naamas " denoting qualities were praised by one and all –

Celestials, Parama Rishis, Azhwaars and many others for securing

instant relief.

Yaani naamaani gouNaani vikhyaataani mahaatmana:/

Rishibhi: parikeertaani taani vakshyaami bhootayE//

 

7. COMMENTARIES ON SRI VISHNU SAHASRANAMAM

 

There are over 40 commentaries of Sri VishNU Sahasranamam. Aadi

Sankara, the earliest commentator based his work on Advaita

philosophy according to which only " NirguNa Brahmam " was real and

others were mere illusion. Sri Paraasara BhaTTar, a disciple of

Bhagavad Ramanuja based his commentary on VisishTaadvaita philosophy

according to which Paramaatma and Jeevaatmas were both real and

Paramaatma being SaguNa Brahmam having qualities of Souseelyam,

Soulabhyam, KaaruNyam etc he was prepared to suspend his Paratvam

and subordinate his supremacy in favor of his sincere devotees. The

Madhva Saint Satyasanda Yatiswara commented based on Dvaita

philosophy. Besides the above, Sri NeelakanTar, Sri VidhyaaraNyar

and many others also wrote commentaries according to their own view

points. We thus have a cornucopia of delectable fare that presents

different facets of the qualities of Bhagavaan to delight our

intellect.

 

8. ADI SANKARA'S ADVICE

Adi Sankara in his " Bhaja Govindam " advises that it is " Bhagavad

Git " and " Sri VishNU Sahasranamam " that should be sung and the

person to be constantly meditated upon is none other than the

Svaroopam of " Sriya: Pati " (Consort of Mahaalakshmi)

" gEyam geeta naama sahasram, dhyEyam Sreepati roopam ajasram "

 

9. WHY SANKARA WROTE COMMENTARY ON SRI VISHNU SAHASRANAMAM?

 

The story goes that after completing his commentaries on " Brahma

Sutram " , Upanishads and Bhagavad gita (called Prastaana Trayam), he

desired to write a commentary on " Lalitaa Sahsranamam " and asked his

disciple to bring that book. When he opened the book, it was NOT the

one on " Lalitaa " but was on Lord VishNu " . He sent the disciple back

to fetch " Lalitaa Sahasranamam " but again he brought another copy of

Sri VishNu Sahasranamam and told him that a spinster ordered him to

take only this book. When Sankara went in to check, she had

disappeared. He took it as an order of Lalitaa that he should write

on " VishNu " . Thus, the word " Sahasranamam " even when it is used as

a " stand alone' came to mean EXCLUSIVELY, " Sri VishNu Sahasranamam "

 

10. CAN WOMEN RECITE SAHASRANAMAM?

 

This is a FAQ that has been raised and answered a million times. The

preclusion relates only to the recital of Vedas because they are

supposed to be practiced CONTINUOUSLY WITHOUT BREAK FOR THE ENTIRE

DURATION of " adhyayanam " in " Gurukulam " extending to several years.

As women were subject to biological disabilities, they would not be

able to do so taking breaks during their " periods " . So, they were

EXEMPTED from the recital of Vedas. It is NOT that they

were " PROHIBITED " . They are, however, advised to read Itihaasas and

PuraaNas that explain the purport of the Vedas. Mahaabhaarata is an

itihaasa. So, there appears to be no such restrictions in reciting

Sahasranaamam.

 

There is a SlOkam that permits this:

 

Sthree soodra dvija bandoonaam trayee na sruti gocharaa:/ Iti

Bhaaratam aakhyaanam kripayaa muninaa kritam//

(Vide Page 29 of Lifco's " Sri VishNU Sahasranama Stotram " by

Keezhaattur Srinivasachariar)

 

Also, in the Phala Sruti itself, there appears a SlOKa detailing the

effects accruing to anyone reciting " Sri VishNu sahasranamam " for

those belonging to different castes.

 

vEDaantakO BraahmaNas syaat KshatriyO vijayee bhavet/ vaisyO dhana

samruddhs syaat Soodras sukham avaapnuyaat//

- Brahmins will become well versed in the study of VEdantas

- Kshatriyas will be successful in their conquests

- Vaisyas will amass wealth in their business and

- Sudras will live happily enjoying all comforts and luxuries.

So, there does not seem to be any disqualifications in women

reciting this.

 

11. WHY NAMA SANKEERTHANAM IS SO IMPORTANT?

 

There is SlOKam that says: " What one can obtain only by " YOga

nishTa " (Severe penance) or " Dhyaana " (concentrated meditation) in

Krita yuga, by Yagjna (Sacrifices) in TrEtaa yuga, by " Archana "

(intense worship) in Dvaapara yuga – can be achieved by merely

reciting the names of Bhagavaan, known as " Naama SmaraNam " in the

Kali yuga.

Dhyaayn kritE, yajan ygjnE TrEtaauyaam, dvaapare archayan/ Yad

aapnOti tad aapnOti, kalou Snkeertya kEsavam//

Thaayumaanavar adds that group recitation of Lord's names is almost

infectious (in a healthy sense). He cites the example saying that

just as in a bunch of bananas, one ripe fruit ripens the rest, the

mellifluous vibrations of chants imperceptibly draw even those who

are indifferent in the beginning to join the chorus!

 

12. WHAT HAPPENS WHEN ONE IS DRAWN INTO THE VORTEX OF DEVOTION?

The mind of the person who is deeply attached to enjoying the GuNa-

anubhavam of Bhagavaan gets slowly detached from sensual objects and

gets purified to deserve the grace of the Lord and the person

attains the Kingdom of God.

 

" Paramaatmani yO raktO, virakto a-paramaatmani " (Barhaspatya Smriti)

Just as we cleanse our body by taking bath, the recital of Lord's

names purifies our mind. And, no special or strenuous effort is

needed for doing this!

 

dasoham

Anbil Ramaswamy

(To be continued)

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2.TAATPARYA RATNAVALI - SLOKAM 23

(SRI N. KRISHNAMACHARAIAR SWAMI OF CHICAGO)

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tAtparya ratnAvaLi - Submission 60-62 - Slokam 23

tiruvAimozhi 2.1 Introduction and pASuram 2.1.1.

 

tAtparya ratnAvaLi - tiruvAimozhi 2nd pattu.

 

The subject matter of the second pattu is identified

as 'prApyatvam' -

that BhagavAn is the final goal to be attained - by svAmi deSikan.

He

has also referred to the guNam sung in this pattu as 'bhogyattvam' -

that BhagavAn is the most enjoyable - ati-bhogyan, to the point that

He

bestows moksham on the seeker. The subject matter is also described

as

upeyam - that BhagavAn is the ultimate Goal to be attained.

NammAzhvAr describes the great joy that results from worshiping Him -

leading to moksham itself, which is final goal to be attained by the

jIva. (Note that the terms 'prApayam, upeyam, bhogyam etc., convey

the

same meanings - that He is the Ultimate Bliss to be attained.)

 

In the first pattu, AzhvAr pointed out that BhagavAn gives the

enjoyment of Himself freely and without limit or constraint to His

devotees. AzhvAr concluded the 1st pattu by singing that BhagavAn is

seated permanently in his mind and is giving him intense joy by His

presence. This extreme delight leads AzhvAr to want to physically

embrace Him now. This is mutual - BhagavAn also feels this intense

love towards AzhvAr who is His great devotee.

 

In the first tiruvAimozhi of the second pattu, AzhvAr again longs for

union with Him in the role of His nAyaki who has been separated from

Him - as parA'nkuSa nAyaki. The deep meaning of the nAyikA bhAvam in

the case of a yogi experiencing BhagavAn has been discussed in

Slokam 3

by svAmi deSikan. Also recall that in tiruvAimozhi 1.4 - 'am-SiRaiya

maDa nArAi' - AzhvAr had sent several birds etc., as messengers to

Him

in his nAyikA bhAvam. The subject of that tiruvAimozhi was one of

recognizing the jIva's limitations and sins, and seeking His

protection

- signifying upAyatvam, or His being the means to attain the ultimate

goal. The sense of sending messengers in the current tiruvAimozhi is

the intense longing to attain Him - upeyatvam or prApyatvam -

enjoying

His bhogyatvam and longing for the joy of union with Him. SrI UV

points out that this is along the lines of interpretation for the

ashTAkshara mantra - the interpretation for the first part of the

mantra vs. the interpretation for the word 'nArAyaNa' . The sorrow

of

separation expressed in the current tiruvAimozhi is much more intense

than in the earlier one seeking His protection.

 

In tiruvAimozhi 1.4, AzhvAr was willing to accept that the relation

of

the messengers with Him was at a different level from his own

relationship with BhagavAn. Here, AzhvAr sees all beings as equal to

himself, and sees that all his messengers are also suffering because

of

their separation from Him - Atmavat sarva bhUtAni yah paSyati sa

paSyati - 'The true knower is one who sees himself in all things

around

him'.

 

VAlmIki describes in SrImad RamAyaNam that when Lord Rama left for

the

forest, all the plants, trees, shrubs, etc., dried out in sorrow, and

the rivers dried out too. Thus it is true that His dayA -

compassion -

extends towards all beings, and separation from Him is intolerable to

all beings. This is the state that AzhvAr reflects in this first

tiruvAimozhi of 2nd pattu - 2.1.

 

SrImad ANDavan notes that in tiruvAimozhi 1.4, AzhvAr had had the

experience of enjoying Him through 30 pASuram-s, amd was feeling

sorrow

that he was not able to enjoy BhagavAn in His vibhava incarnations -

as

KRshNa, RAma, tri-vikrama, vAmana, etc. Since then he has sung

BhagavAn's glory through 70 more pASuram-s, and his longing for Him

has

become much more intense, and he is feeling his separation from the

arcA tirumEni of BhagavAn in His form as tiruk-kuRu'nkuDi nambi etc.

Earlier, AzhvAr was feeling that the messengers were all happy, while

he was suffering from separation from Him; now, he is crying for the

sake of the messengers too, because he feels they are all suffering

from the same separation from which he is suffering.

 

The crane's natural color is white, but AzhvAr feels that the crane

is

'pale' because of separation from the Lord like himself. The nature

of air is to be moving back and forth, but AzhvAr feels that the air

is

disturbed because of its separation from Him, just as he is feeling.

These show the extent of AzhvAr's feeling of separation from Him, and

his nature of looking at all others as himself. We will immerse in

these experiences of AzhvAr in singing emperumAn's guNa-s in more

detail as we go through the pASuram-s.

 

• Slokam 23 - tiruvAimozhi 2.1:

 

nidrAdic-chedakatvAt (2.1.1) aratijana nataH (2.1.2)

ajasra-samkshobhakatvAt (2.1.3)

anveshTum prerakatvAt (2.1.4) vilaya vitaraNAt (2.1.5)

kArSya dainyadi kRtvAt (2.1.6)

cittAkshepAt (2.1.7) visagj~nIkaranataH (2.1

upasamSoshaNa (2.1.9) AvarjanAbhyAm (2.1.10)

dRshTAsvAdasya SaureH kRshNa viraha daSA

duH-sahatvam jagAda || (2.1)

 

In support of BhagavAn's guNam of ati-bhogyatvam (extreme likeability

and joy that results from our attaining Him), the first tiruvAimozhi

of

the second pattu (2.1) sings the impossibility of putting up with

separation from KRshNa - SaureH kRshNa viraha daSA dus-sahatvam.

 

• pASuram 2.1.1:

 

vAyum tiraiugaLum kAnal maDa nArAi!

Ayum amar ulagum tu'njilum nI tu'njAyAl

nOyum payalaimaiyum mIdUra emmE pOl

nIyum tiru mAlAl ne'njam kOT paTTAyE.

 

VAyum tiraiugaLum kAnal maDa nArAi! Ayum amar ulagum tu'njilum, nI

tu'njAiyAl, nOyum mIdUra, nIyum emmE pOl tirumAlAl ne'njam kOT

paTTAyE

-Oh crane standing at the backwaters of the sea where the beautiful

waves are washing constantly! Even when your mother and others in

this

world, and the nitya-sUri-s above who don't know sleep may go to

sleep,

you are not sleeping because of your separation from emperumAn. I

now

know that your very pale in color is because this great longing of

separation from Him is affecting you, just as it is affecting me.

 

The crane is standing still at the backwaters looking for food, and

its

natural color is white. AzhvAr in his nAyikA bhAvam laments: Oh

crane! You are oblivious to the huge waves of the ocean, and you are

meditating on Him intensely by standing without moving even when the

waves are splashing like this on you! It is like the yogi who will

continue on the yoga without being conscious of rain falling on the

body while immersed in yoga.

 

svAmi deSikan describes the gist of this pASuram with the words

'nidrAdric- chedakatvAt' - Because the joy of association with Him is

intensely blissful, the separation from Him even for a moment is

unbearable, to the point that the devotee won't even be able to

sleep -

Ayum amar ulagum tu'njilum nI tu'njAyAl. SrI UV suggests an

alternate

pATham - nidrA vicchedakatvAt - because of interrupted sleep. If one

asks how 'inducing the state of sleeplessness' can be considered a

bhagavad guNam, this is one aspect of His guNam of being ati-

bhogyan -

One who delights the devotee by His association to the point that the

devotee cannot tolerate even a moment of separation from Him, and

ends

up not being able to even sleep without interruption.. The words

'nIyum tirumAlAl ne'njam kOT paTTTAyE' convey that Azhvar's ne'njam

is

out of control and is unable to involve in acts such as sleep because

of separation from Him.

 

SrI UV refers us to a Slokam in SrImad bhAgavatam that has the same

subject as nammAzhvAr's pASuram:

 

kurari vilapasi tvam vIta nidrA na Seshe

svapiti jagati rAtRyAm ISvaro gupta bodhaH |

vayamiva sakhi kaccit gADha nirbhinna cetA

nalina nayana hAsodAra leelekshitena || (bhA. 10.90.15)

 

" My dear friend kurari (osprey bird), it is now night, and Lord SrI

KRshNa is sleeping. You yourself are not asleep or resting but are

lamenting. Should I presume that you, like us, are affected by the

smiling, liberal, playful glances of lotus-eyed KRshNa? If so, your

heart is deeply pierced. Is that why you are showing these signs of

sleepless lamentation?'

 

tiruvAimozhi 2.1, pASurams 2.1.2, 2.1.3.

 

• pASuram 2.1.2:

 

kOT paTTa SindaiyAi kUrvAya anRilE

SET paTTa yAma'ngaL SerAdu ira'ngudiyAl

AT paTTa emmE pOl nIyum aravaNaiyAn

tAT paTTa taN tuzhAi tAmam kAmuRRAyE.

 

Oh krau'nca bird with a confused mind because of long nights during

which you have not heard any association with Him! You are screaming

with the high-pitched voice that pierces the hearts of those hearing

your cries. I believe you are also longing for the sacred tulasi

garlands that have been sanctified by association with the divine

feet

of the One who has AdiSeshan as His bed.

 

The crane in the previous pASuram was only pale and sleepless; but

the

krau'nca bird is crying throughout the night because of separation

from

Him (AzhvAr's anubhavam in the nAyikA bhAvam) - the krau'nca bird is,

in fact, crying because of separation from her male counterpart, but

that is not how parA'nkuSa nAyaki sees it.

 

svAmi deSikan captures the gist of this pASuram through the words

'arati jananataH' - He who causes a state of restlessness (arati -

uneasiness, restlessness) - SET paTTa yAma'ngaL SerAdu

ira'ngudiyAl .

SrI Ve'nakaTeSAcArya explains this as " orukkAlum dhariyAda paDi

Saithilyattai uNDAkkugaiyAlum " - Because BhagavAn makes the devotee's

mind restrless beyond control by making the deovtee long for union

with

Him through His kalyANa guNa-s, His wondrous acts, His beautiful

tirumEni, etc. (Saithilyam - laxity, inattention, despair). Recall

the

guNam being supported at the daSakma level - viraha daSA duh-

sahatvam -

the unbearability of being separated from Him for a devotee.

 

SrI PBA explains the intensity of restlessness that AzhvAr is

conveying

here by explaining the analogy about the krau'nca bird. These birds

always stay together with their pair. If even for a moment they are

separated, then the bird cries in a moving voice very loudly two or

three times; if the pair does not appear rightaway, the bird will

die!

In the night, the pair lock their beaks together, and if for some

reason the beaks get separated, then again they cry in very

high-pitched voice of agony. AzhvAr has chosen the krau'nca birds as

his example to convey the intensity of suffering that BhagavAn causes

in His devotees when they are separated from Him - arati jananataH.

 

SrI UV gives reference to the Slokam from SrImad BhAgavatam that is

similar in meaning to this pASuram. Recall that we had seen that

Slokam 10.90.15 of SrImad BhAgavatam conveyed the message of pASuram

2.1.1 almost literally; now we see that Slokam 10.90.16 of SrImad

BhAgavatam conveys the same message as pASuram 2.1.2. We will see

next

that Slokam 10.90.17 of BhAgavatam will convey the same message as

pASuram 2.1.3. Later we will also see that Slokam 10.90.21 matches

with pASuram 2.1.5, and Slokam 10.90.18 matches with pASuram 2.1.6.

 

netre nimIlayasi naktam adRshTa bandhuH

tvam roravIshi karuNam tava cakravAki |

dAsyam gatA vayam iva acyuta pAda jushTAm

kim vA srajam spRhayase kavareNa voDhum || (bhAga. 10.90.16)

 

Poor cakravAkI, even after closing your eyes, you continue to cry

pitifully through the night for your unseen mate. Or is it that, like

us, you have become the servant of Acyuta and hanker to wear in your

braided hair the garland He has blessed with the touch of His feet?

 

• pASuram 2.1.3:

 

kAmuRRa kaiyaRavODu ellE! IrAp pagal

nI muRRak kaN tuyilAi ne'njurugi E'ngudiyAl

tI muRRat ten ila'ngai UTTinAn tAL nayanda

yAm uRRadu uRRAyO vAzhi kanai kaDalE.

 

ellE! Azhi kanai kaDalE! IrAp pagal muRRak kaN tuyilAyAl kAmuRRa

kaiyaRavODu ne'nju urugi E'ngudi. ten-ila'ngai muRRat tI mUttinAn

tAL

nayanda yAm uRRadu uRRayO? VAzhi. - Oh my friend in the form of the

deep and nosiy ocean! You are not sleeping day or night because you

have not been able to attain what you desire, and you are saddened

and

afraid both externally as well as deep inside your heart. You are

suffering from longing for the divine feet of that Lord who set fire

to

the whole of the beatuful Lanka, just as I am suffering. I hope you

are relieved of your suffering and live long.

 

svAmi deSikan describes the bhagavad guNam sung in this pASuram as

'ajasra samkshopakatvAt' - He who creates constant commotion (longing

for Him) in His devotees (ajasra - constant, perpetual;

samkshobhah -

agitation, trembling; disturbance, commotion) - nI muRRak kaN

tuyilAi

ne'njurugi E'ngudiyAl.

 

SrImad TirukkuDandai ANDavan (hereafter referred as SrImad ANDavan)

explains the analogy with the suffering of the ocean that AzhvAr

refers

to in this pASuram in very moving words. He says the disturbance of

the sea is that it is losing its gAmbhIryam (depth) in its sorrow,

and

tries to move towards the shore. But, unable to climb to the shore,

it

falls back into the sea again. And all along, meaningful words don't

come out because of its deep sorrow from not attaining His feet, and

so

it is just muttering garbled sounds - all because of its sorrow. The

ocean is not only not sleeping; it is loudly crying. AzhvAr says:

Your desire for being united with His feet cannot compare with my

desire to be united with His shoulders. So cheer up and be happy.

 

SrI UV gives another dimension to the 'suffering' of the ocean. The

ocean has witnessed personally that RAma whom the ocean helped by

letting Him cross it through a bridge to La'nkA, completely fed

agni -

one of the five elements, by feeding it with the whole city of

La'nkA;

having seen that Raman is a SaraNAgata vatsalan - One who will

certainly protect those who surrender to Him, the ocean is seeking

His

feet to surrender to so that He will satisfy the ocean's quest too -

water being another one of the five elements. Disappointed in not

getting to His feet, the ocean is restless and crying. The ocean -

sAgaram, was first worried that by the sin of its being born in the

sagara race, it was ignored by Him, but then it is hoping to attain

His

feet because He forgives others' sins readily.

 

The Slokam in SrImad BhAgavatam that comes next in sequence to the

one

we saw in the last pASuram, again conveys the same meaning as the

current pASuram - the third in a row in SrImad Bhagavatm that matches

the message of AzhvAr's pASuram in sequence and in meaning almost

literally!

 

bho bhoh sadA nishTanase udanvan

alabdha-nidro'dhigata-prajAgaraH |

kim vA mukundApaRitAtma-lAn'chanaH

prAptAm daSAm tvam ca gato duratyayAm || (BhAga. 10.90.17)

 

Dear ocean, you are always crying loudly, and not sleeping at day or

night. Have you also, like us, lost to Mukundan your natural

gAmbhIryam

(depth, majesty), your courage, etc., that are natural to you, and

reached a state of utter despair like us?

 

tiruvAimoHi 2.1, pASuram-s 2.1.4 to 2.1.6.

 

• pASuram 2.1.4:

 

kaDalum malaiyum viSumbum tuzhAi em pOl

SuDar koL irAp pagal tu'njAyAl taN vADAi!

aDal koL paDaiyAzhi ammAnaik kANbAn nI

uDal nOi uRRayO Uzhi tOr UzhiyE.

 

taN vADAi! nI em pOl kaDalum malaiyum viSumbum tuzhAi, SuDar koL irAp

pagal tu'njAyAl, aDal koL paDai Azhi ammAnaik kANbAn Uzhi Uzhi tORum

uDalam nOi uRRAyO? - O cold breeze! Like me, you are also searching

in the oceans, the mountains and the skies for the One who bears the

powerful cakra in His hand, and it seems you also are afflicted with

the disease that continues unabated for eons after eons. (AzhvAr's

anubhavam is that the wind is shivering from cold because of its

disease of separation from Him!)

 

svAmi deSikan describes the gist of the current pASuram with the

words

'anveshTum prerakatvAt' ( anveshaNam - searching for, seeking;

preraka - urging, stimulating, impelling) - He impels His devotees

to

keep searching for Him day and night when they are separated from

Him -

SuDar koL irAp pagal tu'njAyAl taN vADAi! 'The cold winds are

blowing

day and night without stopping, over the seas, mountains and skies,

for

several eons continuously, looking for Him all over, without winking

their eyelids ever. It is as if they have made a promise to find Him

one way or the other, and He has made a promise not to show Himself

to

them - such is the devotees' state when they feel separated from

Him.

BhagavAn drives His devotees to that state when they are separated

from

Him - one more of His guNa-s that supports His guNam of viraha daSA

duH-sahatvam (guNam at the daSakam level) - the utter unbearability

of

being separated from Him, experienced by a devotee.

 

One is reminded of the mantra from the MahA NarAyaNa Upanishad that

echoes AzhvAr's words in this pASuram -

 

ambhasya pAre bhuvanasya madhye nAkasya pRshThe mahato mahIyAn | -

'The One who is greater than the great, resides in the vast ocean, in

the atmospheric region, and in the celestial abode' - One who is

residing in the Milky Ocean, in the Aditya maNDala, in SrI

vaikunTham,

and also in the heart-cavity of all - kaDalum malaiyum viSumbum

tuzhAi

em pOl.

 

• pASuram 2.1.5:

 

Uzhi tOr Uzhi ulagukku nIr koNDu

tOzhiyarum yAmum pOi nIrAi negizhginRa

vAzhiya vAnamE! nIyum madhu sUdan

pAzhimaiyil paTTu avan kaN pASattAl naivAyE.

 

Uzhi Uzhi tORum ulagukku nIr koNDu tOzhiyarum yAmum pOl nIrAi

negizhginRa Azhiya vAnamE! Madhu sUdan pAzhimaiyil paTTu avan kaN

pASattAl naivAi - O low-lying clouds bearing waters sufficient enough

to fill the whole world eon after eon! You are also melting down

like

me and my friends and possessing weak bodies by becoming attracted to

the greatness of Slayer of the demon by name Madhu.

 

svAmi deSikan presents the guNam of BhagavAn sung in this pASuram as

'vilaya vitaraNAt' (vilayanam - dissolving, liquefying; vitaraNa -

giving up) - He causes a state close to melting down and

disintegration

of the devotee when the devotee is separated from Him (remember that

these are all pleasantly painful experiences suffered by the lover

who

has been separated from Him, meditating on the extreme pleasure of

association with Him, and the agony that results from the separation

from Him) - tOzhiyarum yAmum pOl nIrAi negizhginRa. Just as the

skies

shed their waters (like shedding tears that can submerge the whole

world!) all over the world, and their whole body becomes pale, AzhvAr

in his nAyikA bhAvam, feels the same way - driven to shed tears

because

of separation from Him, and the body melting away or falling to

pieces.

The nAyaki's experience is that the skies are totally breaking down

and shattering into droplets of water, shedding tears, and

disintegrating and falling all over the world because of separation

from Him.

 

The inner meaning here is that just as the skies draw from the salty

waters of the ocean and give it back to the world in pure form,

AzhvAr

and other AcArya-s extract the essence of the veda-s from the

abundant

and conflicting SAstra-s and give it to the world.

 

There is an analogous Slokam from SrImad BhAgavatam that has the same

meaning as the current pASuram:

 

megha SrIman tvamasi dayito yAdavendrasya nUnam

SrIvatsA'nkam vayamiva bhavAn dhyAyati prema baddhaH |

atyutkaNThaH Sabala hRdayo'smad vidho bAshpa dhArAH

smRtvA smRtvA viSRjasi muhur-duHkha-daH tat prasa'ngaH ||

(10.90.20)

 

O revered clouds! You are indeed very dear to the chief of the

YAdavas

who bears the mark of SrIvatsa. Like us, you are bound to Him by love

and are meditating upon Him. Your heart is distraught with great

eagerness, as our hearts are, and as you remember Him again and again

you shed a torrent of tears. Association with Krishna brings such

misery!

 

• pASuram 2.1.6:

 

naivAya emmE pOl nAN madiyE! nI in-nAL

mai vAn iruL agaRRAi mAzhAndu tEmbudiyAl

ai-vAi aravaNai mEl Azhip perumAnAr

mei vASagam kETTu un mei nIrmai tORRAyE.

 

nAN madiyE! nI in-nAL mai-vAn iruL agaRRAi; mAzhAndu tEmbudiyAl

naivAya emmE pOl ai-vAi aravaNai mEl Azhip perumAnAr mei vASagam

kETTu

un mei nIrmai tORRAyE - O moon who used to be full the other day!

Today you don't have the power to remove the pitch-black darkness

around, because you, just like us, have waned away by trusting the

words of the One who reclines of the five-faced serpent AdiSeshan,

and

you have lost your attribute of being able to remove the darkness in

the night.

 

svAmi deSikan presents the gist of this pASuram with words 'kArSya

dainyAdi kRtvAt' - Separation from BhagavAn leads to emaciation and a

sorrowful state (kArSyam - thinness, emaciation; dainyam - poor and

pitiable condition, dejection, grief, sorrow) - mai vAn iruL agaRRAi

mAzhAndu tEmbudiyAl (just like the waning moon that is losing its

power

to remove the darkness in the night, and looks pitiable).

 

There is a Slokam in SrImad BhAgavatam that conveys the same message

as

the current pASuram:

 

tvam yakshmaNA balavatA'si gRhIta indo

kshINas-tamo na nija dIdhitibhiH kshiNoshi |

kaccin mukunda gaditAni yathA vayam tvam

vismRtya bhoH sthagita gIr-upalakshyase naH || (10.90.18)

 

My dear moon, having contracted a severe case of some consumptive

disease, you have become so emaciated that you fail to dispel the

darkness with your rays. Or is it that you appear dumbstruck because,

like us, you cannot remember the encouraging promises Mukunda once

made

to you?.

 

Regards

dAsan kRshNamAcAryan

(To be continued)

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