Srimath Azhagiya Singar SathaabhishEkam Special series : 80.16 / SRI ACHYUTHA SATHAKAM : PART 16 / SLOKAM 46-50

[Guest guest]

Sri:

 

Dear BhakthAs of Thiruvaheendhrapuram Achyuthan:

 

Let us study 5 more slOkams ( 46- 50 ) today .

 

SlOkam 46 ( Ignorance leaving those , who see Him )

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vigaditha niBiDAndhArO

gaDamAna-jyOthis-thrilOkaika grahapathi:

dhrushtigathO yEshAm Thvam

namath-sathya na khalu tEshAm mOhathriyAmA

 

(Meaning according to Sri D.R.Swamy) : Daasa Sathya!

Thou art a unique Sun for all the three worlds dispelling

the dense darkness of ignorance and spreading the effulgence

of Gn~Anam . For those to whom Thou dost come to view

(i-e: to their range of vision ) the night of ignorance is done

away with .

 

(Comments ) : The key words in this slOkam are : " Thvam

yEshAm dhrushti gatha: , tEshAm mOha thriyamA na khalu ".

When You become the object of the vision of the fortunate ,

for them there is no experience of the night of nescience

(ajn~Anam) . Why so ? It is because the bright flame of Jn~Anam

chases away the darkness of ajn~Anam ( Thvam vigaditha

niBhida anthakAra:) , and You are the spreading flame of Jn~Anam

( gadamAna JyOthi:) You stay as the matchless Sun in all the three

worlds( ThrilOka yEka Graha Pathi: ) . Those who have Your darsana

soubhAgyam will not be approached by the dark night of ajn~Anam .

 

The power of the Lord's subhAsraya ThirumEni is such that not only

the viewer's sins are destroyed but also they will not be exposed

to the darkness of nescience .

 

SlOkam 47( His devotees becoming like Muktha Jeevans)

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vishayarasE virakthA :

vikAra jananairapi na khalu vikriyamANA:

jeevan-muktha sadhrusA:

Achyutha dhrusyanthE pavanAs-Tava bhakthA:

 

(Meaning):Achyutha! Thy devotees have no taste or desire for

sensual pleasures ; they are not affected to the slightest extent

by the sight , or presence in the vicinity of objects calculated

to distract one's steadfast vairAgya or renunciation ; purer

than purity itself , they are seen as if they are mukthAs

(redeemed souls) even while alive (living) here in this world .

 

(Comments) : The key words of this slOkam are: " Achyutha!

Tava BhakthA: (iha) jeevan-muktha sadhrusA: dhrusyanthE "

( Oh Achyutha ! Your BhakthAs appear like Muktha jeevans

even when they live on this earth) . Swamy Desikan defines

the other auspicious attributes of those BhAgyasAlis :

(1) Uninterested in evanescent pleasures of the world

( vishaya rasE virakthA:) , (2) uninfluenced by all tempting

things , which create vikAram in the mind ( vikAra jananai:

api na khalu vikriyamANa: ) and they stay as Parama ParisuddhAs

(PaavanA : ) . They bear in them all the traits of Muktha jeevans ,

while they are bound here with their mortal coils .

 

It is important for us to know that VisishtAdhvaitha sampradhAyam

does not to the doctrine of Jeevan Mukthi like adhvaitham.

VisishtAdhvaithins only to the doctrine of VidEha Mukthi

or Moksham after leaving this body (Vide: Refutations in Sri BhAshyam ).

 

AchAryAs and AzhwArs have however referred to cases of occasional

enjoyment of the bliss associated with Mukthi even while staying in

the embodied state right here on the earth ( athra Brahma samaSnuthE) .

While the AzhwArs and AchAryAs do not accept the Jeevan Mukthi concept ,

they point out that a viraktha jeevan intoxicated by its devotion to the Lord

enjoys the BrahmAnandham SIMILAR TO JEEVAN MUKTHAS ( Jeevan Muktha

sadhrusA:) AND NOT IDENTICAL TO JEEVAN MUKTHAS .

 

SlOkam 48( Those who enjoy Him discard worldly wealth)

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gandharva nagara svapna

sadhrushANAm SrINAm vanasarithAm

na smarathy Thvadh-gruheetha:

SaraNAgatha Sathya sadhAmadhO jeevagaja:

 

(Meaning): Lord true to SaraNAgathAs ! The unruly elephant

in the shape of JeevAthma(individual soul) gets caught (captured)

by Thee and thereafter does not think of the forest rivers , which are

transient and ephemeral wealth like cloud figures & dream experiences.

 

(Comments) : The key words here are : " sadhAmadhO jeeva gaja:

Thvath gruheetha:SrINAm vana-sarithAm na smarathy " ( Those

arrogant jeevans ( like the elephants in rut shedding madha jalam)

do not think about wealth , which are like the fast flowing and short--

lived wild streams , once they are caught by You ( come under Your

influence) .

 

ChEtnams are like the wild elephants in rut immersing themselves

in the flash floods of the forest rivers . Those wild elephants are caught

and tamed by the kings and become the royal elephants ( Pattatthu Yaanai).

They recieve royal bhogams and forget the wild pleasures that they experienced

as wild elephant in the forest . A chEthanan is like that wild elephant full of

ahankAram and destructive proclivities . He will be immersed in transient

worldly pleasures and suffers when those pleasures move away . These

" sukhams" do not last like the mEga chithrams/cloud formations

(Gandharva nagarams) . Propelled by the winds , the clouds moving in

the sky take on the shape of horse or elephant et al . Such shapes last only

for a very short span of time and then they are gone . These cloud shapes

are known as mEga chithram or Gandharva nagaram .

 

BhagavAn blesses one to enjoy the transient pleasures and creates

dreams for the chEtanam to enjoy . He creates them for the chEtanam

to know how transient and perishable those are . The chEtanan , who

was immersed in these alpa sukhams wakes up one day due to poorva

janma sukrutham , gains AchArya Sambhandham and performs SaraNAgathy.

He is no more deluded by the temptations of alpa sukhams just as

the forest elephant enjoying raaja bhOgam does not think about

short-lived pleasures such as rolling in the flash floods of wild rivers .

 

SlOkam 49 ( The wise ones discard even the Brahama Pattam)

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na mahayanthy jn~Avantha:

taranga DinDeera BhudhBhudha sadhrukshANi

vidhi pramukhANAm padhAni

ghanakandhaLi kandha kadhaLee stambha samAni

 

(Meaning according to D.R.Swamy ): Agn~Ani ( as defined in Bhagavath

GitA ) will not spend a thought on Brahma Padhavi ( Post of BrahmA)

or other similar posts and positions of power . They regard them not only as

impermanent but also as trash . Waves, Foams and Bubbles are referred to

show their impermanance . The clouds come and go but never stays .

The root and stem of a plantain tree are more substantial than waves ,

foams and bubbles but yet trivial and weak.

 

( Comments) : The waves of the ocean are always moving and are not

permanent .The positions of Brahma and others are similarly not permanent .

The foam looks beautiful but has no substance . Bubbles have a transient existence.

The banana tree looks strong but when a fierce wind blows , they fall down.

Similarly , the lofty sTAnams of Brahma et al look beautiful but are short lived

and are of no interst to Jn~Anis , who are immersed in the bliss of enjoying

the Lord of Thiruvaheendhrapuram .

 

SlOkam 50( The wise ones befriending all )

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dhrushta svapara svabhAvA:

purushA gruheethvA svAminas-Tava seelam

NaaTa Natha-sathya sagruNA:

na munchanthi kaTamapi Sarvajana souhArdham

 

(Meaning): Lord Daasa Sathya ! High-souled persons realizing

their true nature and the true nature of others (like them) , being

full of compassion towards others ; they attempt to adopt Thy gracious

SvabhAvaa ( Souseelyam ) of the Lord and will by no means abandon

the sense of fellow-feeling towards them .

 

(Comments): A true VaishNava has Sarva Jana SouhArtham or

love and friendship to all . He recognizes the Lord's presence in

all. Through the power of AchArya KatAksham , they acquire

Jn~Anam about the three Tatthvams ( ChEtanam , achEtanam

and Iswaran). They adopt the Lord's trait of Souseelyam ( free

mingling with all ) . They are compassionate to others since they

know that their Lord is the most compassionate . They show

the right way to those who err and correct them . They display

thus universal freindship .

 

Srimath Azhagiya Singar ThiruvadigaLE SaraNam ,

Daasan , Oppiliappan Koil VaradAchAri Sadagopan