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Sri Vilakkoli Perumal, Thoopul/ThirutthaNkA dhivya Desam:

Nithya AarAdhana kaimkaryam for VilakkoLi PerumAL and Swamy Desikan

: Part XXVI: Twenty Third SlOkam

 

SrI:

 

Dear BhakthAs:

 

We just got past the 10 Laks stage of assembly

of funds for Uninterrupted NithyArAdhanam to

Swamy Desikan and SrI DhIpa PrakAsa DampathigaL

at ThUppul/ThirutthaNkA dhivya dEsam with your help .

Thank you all!

 

We just need another 5 Laks of Rupees to complete

this kaimkaryam . adiyEn appeals to every one of you

to help with whatever you can to reach Kaimakrya Poorthi.

adiyEn appeals to You all with folded hands to support

this kaimkaryam as much as you can.

 

Today , adiyEn will cover the Twenty third slOkam

of Sri SaraNAgathi DhIpikai , where Swamy Desikan

focuses on the NirAlamBana yOgam adopted by the yOgis

to enjoy the Lord's DhivyAthma svaroopam . In the previous

slOkam , Swamy Desikan described the experience of the yOgis

engaged in SaalamBana yOgam, where they focus on the ThirumEni of

SrI DhIpa PrakAsan , His AabharaNams and Aayudhams.The 23rd slOkam

of SrI SaraNAgathi DhIpikai , the topic of this posting

takes this form in the Vasantha TilakA metre:

 

mAnAthilanghi sukhabhOdha mahAmbhurAsou

magnA-sthrIseema-rahithE Bhavatha: svaroopE

taapathrayENa vihitham na bhajanthi santha:

samsAra-garma-janithEna samAdhimantha:

 

--SrI SaraNAgathi DhIpikai: SlOkam 23

 

(meaning): Oh DhIpa PrakAsa PrabhO! Some of the yOgis meditate

on Your dhivyAthma svaroopam instead of Your ThirumEni, its

beauty , Your dhivya aabharaNams and weapons . These yOgis adopt

thus the nirAlamBana yOgam to experience You . Your dhivyAthma

svaroopam is an ocean of bliss and Jn~Anam . That dhivyAthma

svaroopam of Yours is beyond the limits of dEsam , kaalam and vasthu.

It can not be confined to any particular place or other.It can not

be limited by time in the sense that You are present only at one time

or the other. It can also not be defined by factors such as

vasthu nirNayam ( being constituted by a particular vasthu).

That dhivyAthma svaroopam is beyond all these measures. It is present

at all places , times and forms.

 

A fortunate yOgi , who is immersed in nirAlamBana yOgam

feels like the one who gets the relief from the scorching

heat of summer by dipping into a pond with cool waters.

His three samsAric afflictions ( tApams ) are removed.

He gains mOksham after getting relief from the three tApams

( AadhyAthmikam , Aadhi boudhikam and Aaadhi dhaivikam ).

AadhyAthmika tApam is connected to physical illnesses

and the mental sufferings caused by kaamam, anger , fear et al.

Aadhi Bhoudhika tApam is the sufferings created by the beasts,

bird , humans et al. Aadhi Dhaivikam are caused by excessive

cold, heat , wind , rains etc associated with divine forces.

 

Additional Comments(V.S):

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

Lambhanam was described earlier as the procedure of

hanging on to or dependent upon some aspect of an entity.

SaalamBanam yOgam means the dhyAnam that is dependent on

>the reflection on the Lord's ThirumEni , His beauty-drenched

>limbs ,His dhivyAyudhams , His auspicious AabharaNams and

>the tatthvams behind those AabharaNams and Aayudhams.

>Swamy Desikan concluded in the previous slOkam that the yOgis

>engaged in the nectarine anubhavam of SaalamBana yOgam/

>dhyAnam never ever get satiated by that enjoyment and

>thirst for more (ThvAM saalamBana yOgEna parichinthya

>thrupthim na yaanthi).This type of yOgam is about

>the subhAsraya ThirumEni of the Lord.

>

>In this 23rd SlOkam , Swamy Desikan describes another

>yOgic practise recognized as NirAlamBana yOgam that also

>leads to a similar blissful experience on this earth

>and ultimately grants them Moksham.This type of yOgic

>practise (dhyAnam ) is focussed on the dhivyAthma svaroopam .

>It is a svaroopa dhyAnam instead of ThirumEni dhyAnam .

>It is rooted in the dhyAnam on the Lord's Svaroopa lakshaNams .

>

>Svaroopam means the essential nature of an entity and

>here it is the dhivyAthma svaroopam or the essential

>nature of the Lord . The aspect of the enjoyment of

>the Lord thru the two kinds of yOgams is described by

>a unique VaishNva terminology called " Saathmikkai " .

>This anubhavam is the blessing granted by the Lord to enjoy

>Him ( dhyAnam on the DhivyAthma Svaroopam in NirAlamBana yOgam

>or the dhyAnam focused on the ThirumEni , Aaayudhams et al

>as in the case of SaalamBan yOgam). During " Saathmikkai " ,

>the Lord mingles with the aathmA/jeevan and let the latter enjoy

>Him gradually . It is like feeding the child step by step.

>The effects of full and immediate enjoyment would be beyond

>the capabilities of the jeevan practising either of these yOgic

>procedures.Hence , the most merciful Lord regulates the enjoyment

>and progressively enhances that blissful anubhavam like

>a caring mother feeding the child with her own milk .

>The yOgi never gets satiated by this aanandhAnubhavam

>and longs for more such blissful anubhavams.SaalamBana

>Yogam focuses on the Lord's Dhivya MangaLa vigraham

>( ThiruvAimozhi II.5.1) and the NirAlamBana yOgam

>concentrates on the DhivyAthma Svaroopam . The beauty

>of the divine body of the Lord is called roopa-guNams

>by AchArya RaamAnujA to distinguish it from dhivyAthma

>GuNams . Roopa guNams or vigraha guNams are behind

>SaalamBana yOgam and the dhivyAthma guNams are

>behind the NirAlamBana yOgam .

>

>A flower has a svaroopam . The svarUpam is referred to

>as " Dharmi " .A flower like jasmine has an unique fragrance .

>That fragrance is referred to as " Dharma " . In the case of

>our Lord , He has dhivyAthma svaroopam (essential nature ) ,

>which is beyond the limits of definition by dEsam , kaalam

>and Vasthu.Dharma is the attribute and dharmi is defined

>as the substrate in which the formr(Dharma) " inheres " .

>The other facets of dhivyAthma svaroopam of our Lord

>described by the Upanishads are in terms of Satyathva ,

>Jn~Anatva (infinite knowledge) , ananthatva ( infinite in

>His savisEsha entity) and aanandatva ( Supreme bliss

>principle) and amalatva (free form any blemish).

>These then are the essential attributes ( SvarUpa-nirUpaka

>dharma) or the dhivyAthama svaroopam of our Lord .

>AzhwArs have repeatedly asserted that the dhivyAthma

>savroopam of the Lord (both His svaroopam and the GuNAs )

>are beyond dEsa , kaala , vasthu nirNayam . He is distant

>to the devotionless , but very close to the devoted.

>He is not percieved or grasped by mere yogic practises ,

>when the saadhakan has no pious bhakthi ( ThiruvAimozhi:

>I.9.6: sEyanaNiyan yavarkkum chinthaikkum gocaranallan).

>

>Swamy NammazhwAr described this dhivyAthma svaroopam succinctly:

> " Uyar nalam udaiyavan yavan avan " . One of the essential

>nature (Svaroopam ) of the Lord is His status as the Supreme

>Being , His svAbhAvika dharmam .This has been celebrated by

>the upanishads again and again. AagamAs on the other hand

>focus on the visual manifestations of the dhivya mangaLa

>vigraham ( SubhAsraya ThirumEni accessible by SaalamBana

>yOgam ).

>

>In the next slOkam , Swamy Desikan celebrates the generosity

>of DhIpa PrakAsan as a grantor of appropraiate boons for those

>who approach Him through the routes of Karma , Jn~Aana

>and Bhakthi yOgams .

>

>SrI Maragathavalli SamEtha SrI DhIpaprakAsAya nama;

>Oppiliappan Koil VaradAchAri SaThakOpan/V.Sadagopan

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