Thiruvaheendhrapuram RathnAngi Kaimkaryam series: Posting 230/Desika Prabhandham : Dhvaya Churukku: Part 3

[Guest guest]

SrI:

 

Dear SrI VaradarAja BhakthAs :

 

Today , we will conclude the study of the

Paasurams (310-314) of the Desika Prabhandham ,

dealing with the Dhvaya Churukku .

 

310. " PrapadhyE " : Another level of Meaning

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

aru maRai yAthum thuRavOm yena aRinthAr kavarum

karumamum JN~Anamum kAthalum kaNDu muyalahilOm

varuvathum innilayAi mayal uRRa yemakku uLathO

ThirumahaLAr piriyat-Thirumaal anRi naRRsaraNE (8)

 

(Meaning): With this paasuram , the meanings of the First

prtion of Dhvaya Manthram( SrIman NaarayaNa CharaNou

SaraNam prapadhyE ) is explained . Through the verb " PrapadhyE "

used as a KriyA Padham , the total insufficency of the practioner

to follow the difficult Bhakthi yOgam as an upAyam for

Moksham is referred to. The adhikAri's aakinchanyam

( insufficency to practise the difficult Bhakthi yOgam ) is alluded to .

As a result of this insufficency ,we did not pursue the Bhakthi

yOgam as an upAyam . We are not going to be empowered to

pursue that upAyam in the future as well .Hence for those like us ,

who are bewildered about upAyam for MokshAnugraham ,

there is nothing left except performing easy to practise

SaraNAgathy at the sacred feet of SrIman NaarAyaNan.

 

We could not pursue the difficult path of Karma , Jn~ana and

Bhakthi yOgams due to our incompetency to comprehend

the correct meanings of the VedAs and perform the KarmAs

ordained by the VedAs. We recognized that it is not only

impossible to practise such KarmAs now but it would be

equally impossible to dare to perform them in the future.

We got bewildered over our persisting inabilities . Then we recognized

that there is a simpler route (viz)., the easy to practise UpAyam

of SaraNAgathy to accomplish the same goals of Moksha Sukham

and practised it .

 

311. SrIman NaarAyaNa Sabdham: Utthara BhAgam

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

surungA akilam yelAm tuLangA amudhak-kadalAi

nerungAthu aNainthu udanE ninRa namm Thiru NaaraNanAr

irangAtha kAlangaL yellAm izhantha payan peRavOr

perungAthal uRRu ini mEl piriyAmai uhanthanamE (9)

 

(Meaning): The Utthara BhAgam of Dhvaya Manthram is:

" SrImathe NaarAyaNAya Nama: " . In this Paasuram , SrIman

NaarAyaNa sabdham is covered. The 304th Paasuram of

Desika Prabhandham ( 2nd Pasuram of Dhvaya Churukku )

dealt with the Six meanings of SrI sabdham. Here , the focus is

on the derivative of the verb , " sri " and points out the compassionate

mind set of PirAtti , who is standing ready to accept our Kaimkaryams.

 

The Madhubh sabdham of " SrImathE " refers to PirAtti not leaving

the side of Her Lord during the Upaaya anushtAnam time and staying

as UpAyam just like Her Lord and being with Her divine consort

without seperation also during the Phalan granting dasai and accepting

our Kaimkaryam along with Her Lord.Her inseperability from Her Lord

at all times is indicated by the Madhubh sabdham .

 

The NaarAyaNa sabdham here also has many meanings and yet

it focuses here on the aspect of becoming the Phalan (upEyam)

for the Prapannan .These phalans include : His being the Swamy for all;

being insatiable nectar through His limitless auspicious attributes ,

never-diminishing Iswaryams , dhivya mangaLa vigraham ; Swamithvam

through the choice of the word , " Thiru NaaraNAnAr " .

 

Swamy Desikan states that we desire the good fortune of

not being seperated ever form this Lord , who is the indweller

of all and who is blemishless so that we can be blessed with

all the Kaimkaryams that escaped us so far .

 

312. The Fourth case linked with NaarAyaNa Sabdham

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

kadi soodu moonRum kazhal paNinthArkku kadinthidiavE

mudi soodi ninRa muhil vaNnanAr munn ulahaLantha

adi soodum nAmm aadharatthAl udutthu kalayum

padi ssodi anbhudanE paNi seyyap-paNinthanamE

 

(Meaning): The chathurthi vibhakthi ( the Fourth case)

linked to NaarAyaNa sabdham ( the Aaya sabdham)

stands for Kaimkaryam to SrIman NaarAyaNan as

His sEsha BhUthan (adimai) . Swamy Desikan says

that we are eagerly awaiting the opportunity to perform

Kaimakryam with Parama Bhakthi to the Lord , who

measured the worlds with three steps ( Thrivikramn) .

BhagavAn removs the three kinds of Taapams associated

with SamsAram ( aadyAthmikam, aadhi-boudikam and

aadhi-dhaivatham ) and sets us free from them to engage in

eternal Kaimkaryam to the Muktha Jeevans , who had

performed Prapatthi unto Him .

 

313. Nama: Sabdham : Uthtara BhAgam

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

tanathu anRu ivai yenat-thAnn anRu yena maRai sonna yelAm

yenathu yenRum yAnn yenRu yeNNuthalAl varum Eenam yelAm

tanathu anRi inRu nama yenRathE koNDu mARRuthalAl

TatanatanRi onRumilAt-tanit-Taathai sathirtthananE

 

(Meaning): Nama sabdham breaks in to two padhams:

" na " and " Ma: " . One has to intrepret nama: sabdham as

not mine ( na mama) for all objects that generally are associated

with one. The removal of the ahankAra , MamakArams

associated with one's Svaroopam , GuNam and SarIram

is the meaning of Nama: sabdham.

 

The thought that an achEthana vasthu as oneself is ahankAram.

To think that this object is mine is MamakAram . These ahankAra-

mamakArams plunge a jeevan in to the deep pit of SamsAram

and cause all sorrows. When one comprehends the true meaning of

" Nama: " sabdham , ahankAra-MamakArams are destroyed and

the Lord also gains .

 

314. The Ten Meanings of Dhvaya Manthram

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

sErkkum ThirumahaL sErthtiyin mannuthal seerp-periyOrkku

yERkkum guNangaL ilakkAm vadivil iNai adigaL

pArkkum SaraN athil paRRuthal namm nilai nAmm peRum pERu

yERkkinRa yellaihaL yellAk-kaLai aRavu yeNNinamE

 

(Meaning): adiyEn performs the SaraNAgathy with five angams

with dhvaya manthram , whose full meanings are: (1) The Lord

is the Supreme Master of ALL (2) He is the insatiable nectar

for ALL (3) He is never ever seperated from His PirAtti even

for a second . Swamy Desikan states here that the observance of

UpAyam banishes all karmAs , which stood in the way of

Kaimkarya prApthi at all times and places for SrIman NaarAyaNan .

Swamy Desikan states further that he as one incapable of practising

other upAyams has placed his aathmA ( the property of the Lord),

the burden of protection and the phalan arising from that protection

at the Thiruvadis of SrIman NaarAyaNan and gained the blessings of

Nithya Kaimkaryam to Him.

 

The words of this Paasuram and the corresponding Meanings are:

 

1. " sErkkum ThirumahaL " = Meaning of Sri Sabdham found in the Poorva BhAgam

of Dhvaya Manhtram

 

2. " sErtthiyin mannuthal " = the meaning of " MAdhuph " section of

" SrImath " .

 

3. " yErkkum guNankaL " = the meaning of NaarAyaNa sabdham

 

4. " iNayadikaL " = the meaning of " CharaNa " sabdham

 

5. " pArkkum SaraNN " = the meaning of " saraNa " sabdham .

 

6. " athil paRRuthal " = the meaning of prefix , " Pra " united with " Padh " .

 

7. " Namm nilai " = the quality of SrIman NaarAyaNan as the Utthama

Purushan and its meanings.

 

8. " Naamm peRum pERu " = the meaning of " SrIman NaarAyaNa "

sabdham found in the utthara BhAgam of Dhvayam.

 

9. " yellaikaL " = the meaning of the fourth case (aaya) .

 

10 . " kaLaiyaRavu " = the meaning of the " nama: " sabdham .

 

Swamy Desikan with His masterly skills as a poet and srEshta

AchAryan captured thus the deep meanings of the King of

manthrams(Dhvayam) in one single paasuram adroitly.

 

Let us all recite the dhvaya Manthram that we have recieved

from our AchAryAs at all times and places and get uplifted !

 

Swamy Desikan ThiruvadigaLE SaraNam ,

 

NaarAyaNa , NaarAyaNa , NaarAyaNa

Daasan , Oppiliappan Koil VaradachAri Sadagopan

 

SrimathE SrI Lakshminrusimha Dhivya PaadhukA Sevaka

SrIvaNN SaThakOpa SrI NaarAyaNa YathIndhra MahA DesikAya Nama: