Sri Vilakkoli Perumal, Thoopul/ThirutthaNkA dhivya Desam: Nithya AarAdhana kaimkaryam for VilakkoLi PerumAL and Swamy Desikan : Part XVI: Thirteenth SlOkam

[Guest guest]

SrI:

 

Dear BhakthAs:

 

Today , adiyEn will cover the Thirteenth slOkam

of Sri SaraNAgathi DhIpikai , where Swamy Desikan

touches on the JaayamAna KaDAksham of SrIman

NaarAyaNan as opposed to those of ithara dhaivams.

He points out that Lord ViLakkoLi PerumAL's glances

falling on one at the time of their birth would

result in the growth of Satthva guNam as opposed

to RajO and TamO GuNams :

 

janthOramushya jananE vidhi-sambhu-dhrushtou

raagAdhinEva rajasA tamasA cha yOga:

dhvaipAyana-prabhuruthaya: Thavadh-avkshithAnAm

satthvam vimukthi-niyatham bahvathI ithyusanthi

 

--SrI SaraNAgathi DhIpikai: SlOkam 13

 

(Meaning): Oh ViLakkoLi PerumALE! It is known that

a chethanan during the moment of birth is seen

first by BrahmA or Sivan or SrIman NaarAyaNan .

The glances of one of the above three has to fall on

the newly born. This is the kramam or MuRai.

When BrahmA's ( Chathur Mukha BrahmA's) glances

fall on the chEthanan , RajO guNam becomes dominant

in him. When Siva " s glances fall on the chEthanan,

the TamO guNam envelops him. The RajO and TamO guNams

attach themselves to the chEthanan and they engage in

karmAs leading to the gaining of narakam and Svargam

and are born again and again .In contrat , when Your

glances fall on a chEthanan at birth (JaayamAna KaDaksham),

that chEthanan is endowed with Sathtva GuNam and that

grows further and further. That blessed chEthanan engages

himself in saadhanais (Bhakthi or Prapatthi) that result

in Moksham at the appropriate time .Swamy Desikan points out

that Sages like VyAsa BhAgavan have alaborated on this tatthvam

( DhvipAyana Prabhrudhaya: ithi usanthi).The dominance of

satthva guNam due to SrI ViLakkoLi PerumAL's galnce on

chEthnam at the time of birth surely grants Moksham

( Thvath avEkshithAnAm Janthu: Satthvam vimukthi

niyatham ).

 

Additional Comments :

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

 

In ths slOkam Swamy Desikan salutes the Upadesams of

GithAchAryan (ViLakkoLi PerumAL ) in the 14th and

the 16th chapters of SrImath Bhagavath Geethai.

 

Those who have recieved the JaayamAna katAksham of

the Lord , they come to partake of His nature and

become garbha SrImAns . The prakruthi-sambhava guNams

attach to them based on whose glances fall on

the chEthanan:

 

satthvam rajas-tama ithi guNA: prakruthi-sambhava:

nibhadhnanthi MahAbAhO dEhE dEhinmaavyayam

 

--GIthai 14.5

 

(mening): Satthva, Rajas , TamO guNams arise from

Prakruthi.These three guNams bind the immutable Self

in the body .

 

Satthva guNam results in Jn~Ana and Sukha sangam

(attachment to true happiness and knowledge).

 

RajO guNam is of the nature of passion and that

results when the JaayamAna kadAksham of BrahmA falls on

the chEthanam ; then attachment(bonding) to action

takes place. Thirst for sensual and gross passion

results and one is engaged in ceaseless chasing of them

to the detriment of the pursuit of higher goals of life.

Greed , ceaseless activity leading nowhere, unrest

and longing results(Githai: 14.12) . This chEthanam

is born again & again among those attached to work

and passion. The fruit of rajas is pain arising from

attachment (Vishaya sangam)and restlessness.

 

The result of the glances of ShivA falling on a chEthanam

at the time of birth is attachment to TamO GuNam , which

is the cause of false knowledge (Vasthu YaaTAthmya viparItha

vishaya Jn~Anam in AchArya RaamAnujA's words ). Erroneous

jn~Anam (nescinece), indolence and sleep results. The chEthanam

engages in every thing other than what it should do for sathgathi.

Firm bondage to samsAram results.That chEthanam is born in

the wombs of beings lacking intelligence ( MooDA:).The fruit of

TamO guNam is thus ignorance.

 

The one who crosses beyond the three guNAs through

bhagavath anugraham is alike in pleasure and pain

(Sama Dukkha: Sukha:). He is the same in handling

honor and dishonor (maana -apamAnam).He is the same

to friend and foe ( GIthai: 14-24 & 25). He recognizes

the Lord as the ground (prathishtA) of Brahman ,

the eternal and changeless , the embodiment of eternal

dharmA and of perfect bliss (GIthai: 14-27). These

result from the eye glances of Madhusoodhanan falling

on the chEthnam at the time of birth.

 

In the 16th chapter, GIthAchAryan discusses further

the Divine and Demoniac types of beings.He classifies

them in to the categories of those with divine destiny

(DhaivI )and demoniac destiny (AasurI)and discusses at

length the charactrestrics of these two types of chEthanams.

 

DhaivI sampath vimOkshAya nibhandhAya AasurI mathA

Maa Sucha: samphadham Dhaiveem abhijAthOsi PaaNDava

 

--GIthai: 16.5

 

In the final two slOkams of this chapter (16.23 & 24) ,

GIthAchAryan pints out the way to get over RajO and TamO

guNams and grow Satthva GuNam with the Help of His

SaasthrAs :

 

Ya: Saasthram uthsrujya varthatheE Kaamakaamasu

na sa siddhim avApnOthi na sukham na ParAm gathim

 

TasmAth Saasthram pramANam tE karyakAryAvasTithou

Jn~AthvA Saasthra vidhAnOktham karma karthum ihArhasi

 

--GIthai 16.23 & 24

 

(meaning): He who rejects/abandons the injunctions

of My SaasthrAs and acts under the influence of

desire neither attains perfection or the Sathgathi.

Therefore , use My SaasthrAs as Your authority and

guiding light (ViLakkoLi) on what should be done and

what should be rejected . With the prakAsam of that

Saasthra DhIpam , Oh ArjunA , You should engage in

the KarmAs here.

 

That desire for Saasthra Jn~Anam arises from the Lord's

dhrushti falling on a chEthanam at the time of birth and

leads one to a sadAchAryan first and thru that sadAchAryan's

tapas and anugraham leads one on to the Thiruvadi of

GIthAchAryan Himself.

 

This is the greatness of Swamy Desikan and His

SrI Sookthis , where He distills the essence of

Sath SampradhAyam in slOkams abundant in deep

meanings . That is why the uninterrupted continuation of

NithyAradhanams out of gratefulness for Swamy Desikan

at His birth place and for His sontha agrahAram

PerumAL (DhIpa PrakAsan) is so important for us all.

 

Sri Maragathavalli SamEtha Sri DhIpa PrakAsa ParabhramaNE Nama:

Swamy Desikan ThiruvadigaLE SaraNam,

Oppiliappan Koil VaradAchAri SaThakOpan(Sadagopan)

 

P.S: adiYen continues to appeal to you all

to support the NithyArAdhana Kaimkaryam at ThUppul,

the avathAra Sthalam of our beloved AchAryan ,

Swamy VedAntha Desikan. Please contact me about

status of the Kaimkaryam and details on how you

can support this once-in-a-life time Kaimakryam

to our ThUppul Desikan , the avathAram of the Bell

of ThirVEnkatamudayAn.