Sri Srinivaasa Vaibhavam- NammAzhwAr's divine anubhavams- Thiruvaymozhi 3.3.6-nama: ennalaam kadamai adhu sumandhaargatkae

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SrI:

SrImathE Gopaladesika mahadesikaya namah:

Dearest all,

 

Let us continue to enjoy AzhwArs wonderful verses on

Thiruvenkatamudiayaan.

 

BhakthAmrutham viswa janAnumodhanam

sarvArthatham Sri Satakopa Vaangmayam

sahasra SaakOpanishadh samAgamam

namAmyaham Draavida Vedha Saagaram

 

Meaning ): adiyEn salutes the ocean of Tamizh Vedam ,

which is of the form of Sri SaThakOpan's vaak

(speech/aruLiccheyalkaL). These are linked to the

thousand upanishads and includes in them all the deep

meanings (Taathparyams)of Tatthva-Hitha-PurushArthams

and artha Panchakam. They are nectar to the minds of

the devotees of Sriman NaarAyaNan and they enjoy it

with relish as aparyAthAmrutham [insatiable amirtham].

 

Today’s ThiruvEnkatam verse is: NammAzhwAr’s

Thiruvaaymozhi 3.3.6

 

vEnga dangaLmeym mElvinai muRRavum,

thaangaL thangatku nallana vEseyvaar,

vEnga datthuRai vaarkku namavenna

laanga damai,a thusumanN thaarkatkE. 3.3.6

 

It is OUR DUTY to greet and pay obeisance to those who

live at

ThiruvEnkadam; those who take full cognizance of this

statement and

follow, will let all their karmAs get burnt and

destroyed immediately; Those devotees will perform

kaimkaryams to the Lord and His bhAgavathAls to their

full capacity;

 

That Lord is such a sowlabhyan and He mixes with even

lowly people- said AzhwAr in last verse. But, the

karmas that have been accrued over the ages will

negate that effect and keep us away frm the path

towards Him. Will it not? Yes… But if we involve

ourselves in the kaimkarya ruchi and even little

kaimkaryam [service] to Him, then such an effort and

the kaimkaryams would crush those karmic diseases-

says AzhwAr.

 

vEmkatadatthu uRaivaarkku “nama” ennalaam kadamai. For

us just mere utterance of “nama” to the Lord residing

at ThiruvEnkatam, which is so easy and simple and that

alone would be adequate and is the means for them.

That itself is the duty for them. That word alone is

enough. Not even those who utter that; but those who

bear such a word [adhu sumandhaargatkae]; Those who

bear or keep the word nama as the baggage.. Is it so

heavy? Is it like having a baggage?

 

It is considered as either Bhagawaan’s [Lord’s] view

point or that of AzhwAr’s. Even if we do a mere

utterance of Nama: to Him, He considers as the biggest

burden that we brought to Him with tremendous effort

and take pity on us; has such a great mercy on us like

a father looks at His child when the little child with

its small hands lifts somc minute object to give it to

father. Bhooyishtaam thE nama ukthim vidhEma.. Even if

we utter “nama:” He considers as the greatest effort

of ours.. That is the means for Swaroopa praaptham.

 

When one is born, there are three types of debt that

he is bound to and he needs to pay back. Deva ruNam;

pithru ruNam and rishi ruNam.. ruNam means debt. When

one performs yaagam, the deva ruNam gets dissolved; if

one learns Vedas and performs Veda adhyAyanam, rishi

ruNam gets crushed. And when one begets childreb

[sath puthras] the pithu ruNam gets dissolved. These

debts as well the karmic diseases associated with the

dhEham, are all crushed when one is devoted to

ThiruvEnkatamudaiyaan and utters “nama” shabdham.. to

Him. Na mama; na ma: Not me and Not mine… All that is

me and mine belong to Him and Him alone. I am His

eternal servant from time immemorial and have realized

now; I would serve Him at all times; under all

circumstances and in all ways. Then the sins get

automatically crushed. The debts are immediately

written off. Mey… True.. sathyam. It is nirdhOsham;

and is in accordance with the saasthrAs. Thus when one

surrenders to Lord ThiruvEnkatamudaiyaan uttering

nama: sabdham, the paapams that were committed before

surrendering to Him; the paapams that are committed

without intentions [afterwards], the sins that are

committed due to being associated with dhEham; are all

crushed completely.

 

Let us enjoy more on Nama: Sabdham [From Sri Satakopan

Swami's wonderful write up:]

It is easier to explain the essence of the Nama:

sabdham in Tamil: " (1) Jeevan Tanakku tAnE sEshan

allan (2) OnRum Jeevanakku sEsham anRu (3)Jeevan

onRukkum sEshi allan (4) Jeevanakku svAthanthriyam

illai.Swamy Desikan states that the above axiomatic &

eternal truths are revealed by our PoorvAchAryAs

( Desika darisatha saarArTam).

 

Swamy Desikan sums the many meanings along these lines

with extensive citations from Ahirbudhnya Samhithai

in Srimad Rahasya Thraya Saaram and points out that

this powerful " Nama: " Sabdham housed in the Veda

manhtrams is the karaNa manthram for the performanc e

of of Prapatthi :

 

The samhithais like Ahirbhudhnya Samhithai elaborates

on the meanings of " Nama: " sabdham along the

categories of SthUlam , Sookshmam and Param. The

sthUla (gross)meaning is based on VyAkaraNa Saasthram

(grammar). According to the meaning derived from

sookshmaa (sthUlam) aspect , " Nama: " is interpreted

as the salutations to the Lord with great humility and

the performance of Prapatthi with its 5 angams.The

above (second/sookshma) category of meaning is based

on niruktham . According to this intrepretation ,

Jeevan is understood as not the possesor of

independence or ownership of itself ( " thaanum

tanudayanavum tanakku uriyanavalla " ). It has

no independence of its own (Tanakku SvAtantriyam

illai). The meaning according to Param (rahasya artham

at the highest level) is based on Akshara NigaNDu is

that the Supreme fruit realized from the performance

of the of SaadhyOpAyam (Prapatthi)

is the SiddhOpAyam of SrIman NaarAyaNan .

 

AzhwAr ThiruvaDigaLE saraNam

Regards

Namo narayana

dAsan