Sharanagati Deepika - 03

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Sri:Srimathe Ramanujaya Nama:

 

Shriman Nigamanta Mahadeshikai: anugrihitam

Sharanagati Deepika

 

Shloka 3:

dIpastvameva jagatAm dayitA ruchiste dIrgham tama: pratinivartyamidam yuvAbhyAm |stavyam stavapriyathamam sharaNoktivashyam stotum bhavantamiha vAnjChati jantureSha: ||

 

Meaning:

O Deepa Prakasha!tvam eva - You only aredIpa - the lampjagatAm - of this world.ruchi: - The lightte dayitA - of this lamp is Sridevi. dIrgham - The longidam tama: - darknesspratinivartyam - that is this world can be removedyuvAbhyAm - by the two of you together. ata: - ThereforeeSha: jantu: - this beingvAnjChati - wishesstotum - to praisebhavantam - You, sharaNa ukti vashyam - who falls for the mere expression of Sharanagati,stavyam - who is worthy of being praisedstava priyam - and who is pleased by being praised.

 

Vyakhyana Saram:

Here, Swami Desikan is showing that the name Deepa Prakashaor Vilakkoli is not just for Perumal but for the Divya Dampatitogether. While He is the lamp that removes the darkness that this world is ("iruL tharumA njAlam" said Azhvar), She is the light of that lamp. In Sri Ramayanam, both Rama and Sita use the same example to describe themselves - that they are like the Sun and its rays of light. Sita says "ananyA rAgaveNAham bhAskareNa prabhA yatA" and Rama says "ananya hi mayA sItA bhAskareNa prabhA yatA". Desikan uses the same comparison inhis Raghuveera Gadyam as does Bhattar in Sri Guna Ratna Kosham.Pillai Lokacharyar in his Mumukshuppadi when explaining theakAram in praNavam says that the divine couple are neverseparated and that when one speaks of Narayana, She isautomatically included. There he uses the example of boththe lamp and its light as well as the flower and itsfragrance -

"prabaiyaiyum prabAvAnaiyum, pushpaththaiyummaNaththaiyum pOlE".In our sampradhayam, it is the divine couple together thathave to be sought. We do not seek one or the other separately.Surpanaka wanted Perumal without Thayar and lost her noseand ears. Ravana wanted Thayar without Perumal and lost hislife. This is what Desikan is pointing out.And when they are approached that way, the mere expressionof Sharanagati is enough to please them. Sri Rama said"mitra bhAvena" when talking about those surrendering toHim. Just the 'bhAvam' is sufficient.Is it ok to say that He will be pleased by praise? We seethat parents get pleased by the meaningless words of theirchildren ("mazhalaich sol"). Similarly the divine parentstoo are pleased by the words of their children - no matterhow deficient they may be. Thondaradippodi Azhvar said"iLaiya pun kavidhaiyElum empirARku iniyavARE". Besides,

only things of this world may be affected by the wrong useof words toward them. To Him, whatever is said about Him, are praises only and He accepts them all ("stavyam"). Sahasranamam too says "stavyam stuti stotAraNa priya:".

 

 

Azhvar Emberumanar Jeeyar Thiruvadigale Sharanam