SrI sArasAram - II (1)

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SrI rAma jayam

 

SrImathe SrI LakshmInrisimha Parabrahmane Namah

SrImathe rAmAnujAya Namah

SrImathe nigamAntha mahAdesikAya Namah

SrImathe AdhivaNsatakopa Yatheendra mahAdesikAya namah

SrImathe SrIvaNsatakopa SrI vedanta Desika Yatheendra mahAdesikAya Namah

SrImathe SrI lakshmInrisimha divyapAdukAsevaka SrI vaNsatakopa -

SrI nArAyana Yatheendra mahAdesikAya Namah

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srI:

 

SrI sAra sAram – II (1)

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II – DvayAdhikAram

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Introduction

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SrImAn vEnkaTanAthAryah kavitArkika kEsarI /

vEdAntAcAryavaryO mE sannidhattAm sadA hrudee //

rAmAnuja dayApAtram jn~AnavairAgya-bhooshaNam /

SrImad-vEnkaTanAthAryam vandE vEdAntadESikam //

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ceeronRu thooppul thiruvEn kaTamudaiyAn

pAronRac conna pazhamozhiyuL – OronRu

thanE amaiyAthO dhAraNiyil vAzhvArkku

vAnERap pOmaLavum vAzhvu.

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In the first chapter, SwAmi DeSikan explained in detail the significance of Tirumantiram. In the mantra, which is also known as ashThAkshara, the means, upAya, to attain the ultimate is referred to directly and explicitly by the middle word, ‘namah’ and by implication through its meaning as well. The goal of attainment, purushArtha, that is, eternal service to the Lord is indicated by third word, ‘nArAyaNa’. These two aspects, upAya and purushArtha, are brought out clearly and distinctly in the dvaya mantra. Now, SwAmi DeSikan with great consideration presents the significance of dvaya in this second chapter.

The dvaya is so denoted as it consists of two sentences which together make a single mantra. The greatness of this mantra can be understood from the fact that it is called “mantra ratnam†– the gem among the mantra-s.

AchArya utters this mantra exclusively into the disciple’s ear during pancha-samskAram, when the disciple approaches him with the request to make him a SrIvaishnava.

SwAmi DeSikan begins this chapter with a Tamil verse:

karumamena jnAnamena athanARkaNda

uyirkavarum kAthalenak kAnilOngkum

arumaRaiyAl tharunilaiyil innALellAm

aDiyEnai alaiyAtha vaNNam eNNith

tharumamudai yAruraikka yAnaRinthu

thanakkennA aDimaikkAm vAzhcci vENDith

thirumakaLOdu orukAlum piriyA nAthan

thiNkazhalE cEthuvenac cErkinREnE.

 

Meaning:

“karumam ena jnAnam ena†–

The means known as karma-yOga and jnAna-yOga which;

“athanAl kaNda†– help to know;

“uyir kavarum†– the individual soul, that comes within the hold of;

“kAthal ena†– the bhakthi-yOga;

“kAnil Ongkum†– all these three are like a dense forest;

“arumaRaiyAl tharum nilaiyil†– the same are being taught by the Vedic scriptures;

“innAL ellAm aDiyEnai alaiyAtha vaNNam eNNi†– wishing me not to wander all these days;

“tharumam udaiyAr uraikka†– the teaching which the AchAryas who are on the righteous path advised;

“yAn aRinthu†– I learnt;

“thanakku ennA aDimaikku Am†– the selfless servitude;

“vAzhcci vENDi†– desiring that life;

“thirumakaLOdu orukAlum piriyA nAthan thiNkazhalE cEthu ena†– realizing that the firm feet of the Lord, Who is ever with SrI, His Consort, are the means (to cross this ocean of samsAra) ;

“cErkinREn†– I am surrendering.

 

Summary:

The Vedas teach us karma-yOga, jnAna-yOga and bhakthi-yOga which are very tough to practice. Out of compassion, AchAryas taught me the easiest means of surrender (prapatti). Benefiting from their teaching, I long for the eternal service, which is devoid of ahankAram (I) and mamakAram (mine), to the Lord in His abode, Paramapada. Then, I resort to the Lord’s feet which, I realize, is the best means for crossing this ocean of samsAra.

 

Explanation:

There are various means (upAya) to free oneself from the mire of material world where one is caught in the painful cycle of births and deaths. Vedas and scriptures deal with these means in detail to enable the seekers of freedom to adopt them for salvation. The means are karma-yOga, jnAna-yOga and bhakti-yOga. But, every one of them is difficult to practice.. They need to be practiced for a long duration and one may even have to continue it for several births which he has to undergo due to his past deeds. Karma-yOga and jnAna-yOga help the sincere performer to have an intuitive perception of his-own soul, while bhakti-yOga helps him to retain this perception and through very long practice, leads him to realize and enjoy his-own self..

This, however, is not the ultimate goal and the bliss one gets is very small, compared to the blissful company of the Lord in His abode.

SwAmi DeSikan says he was fortunate enough to be blessed by the preceptors, who were compassionate. They did not want SwAmi DeSikan to undergo the tortuous course of the three means. As he was responsive to their teachings, he realized the fact that the best and the easiest means was the Lord SrIman nArAyaNa Who is always in the company of compassionate SrI Lakshmi, His Consort. Particularly, the Lord’s feet are the firm bridge that helps the seeker to easily cross the ocean of samsAra – the cycle of births and deaths.

Because of this firm faith, SwAmi DeSikan says, he surrenders to His feet as the best means.

SwAmi DeSikan narrates his own experience first through this simple Tamil verse, mentioned above, before entering into a detailed explanation of the dvaya mantra.

 

(To continue)

dAsan

anbil S.SrInivAsan

 

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