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Oppiliappan List Archive: Message 00015 Apr 2005

 
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SrI:

Dear SrI VaishNavAs :

The "Namas " sabdham is heard 8 times in this (21st) SthOthra Rathna slOkam
and each pair of "namas" sabdham stars with "NamO NamO " . This use of
the word with the same meaning is known as ParyAyam (i-e) one word is
ParyAyam to the other . Usage of  the word with the same meaning
contigously is known as Veepsai . Here the Nama: sabdham is used
more than once in the spirit of Veepsai . Overcome by the adhisaya
anubhavam of the limitless Iswaryam , Compassion and the KalyANa
guNams of the Lord , Swamy AlvanthAr makes the multiple namaskArams
like the SvEtha dhvipa Vaasis and Swamy NammAzhwAr , when they admitted
defeat by the soundharyam and the anantha KlayANa guNams of the Lord
and extended their namskArams to Him multiple times ( Veepsai prayOgam) :

JithantE PuNDareekAksha ! namastE ViswabhAvana !
namastE  asthu HrusheekEsa ! MahA Purusha ! Poorvaja !

JitantE SthOthram ; Verse 1

The experience of SvEtha dhvIpa Vaasis was felt by Swamy NammAzhwAr ,
when BhagavAn displayed His adhi adhbhutha Soundaryam and won the AzhwAr
over and asked the AzhwAr teasingly as to who won between them . AzhwAr
admitted excitingly : " thORROm mada nenjam EmperumAn NaaraNaRkkE "
( ThiruvAimozhi: 2.1.7).

NamaskAra PrakaraNam
**************************
Through this "NamaskAra PrakaraNam " , "nama: " sabdham and its
significance in the context of amamathA ( freedom from ego and
the samarpaNam of every karmaa and their Phalans to the Lord ) is
celebrated . "na Mama mamathA asthi thaasu  , Bhagavatha yEva
thaa: , amamOham bhagavathy , ahamapi na mama, Bhagavatha yEvAham
asmi ithyEvamamathAm yOjayatheethyathO NAMA : " Swamy Desikan
quotes thus  from RahasyAmnAya BrAhmaNam here . The meaning for
this passage is provided further down in this coverage .

Nama: Sabdham & Dhvaya Manthram
***************************************
Nama: sabdham is an important part of Dhvaya Manthram . This word
celebrates " the negation of Selfishness" , when doing Kaimkaryams to
the Lord . AndaL refers to this approach with Her famous declaration :
" UnakkE Naam-aatcheyvOm " ( our servitude is to You only ). She emphasizes
the performance of Kaimakryams devoid of ahankAram and MamakAram .
Such an attitude will result in the banishment of enemies to Bhagavath
Kaimkaryam ( Kaimkarya VirOdhi nivrutthi) . PeriyavacchAn PiLLai observes
in this context : " kONN pOy , Paaratantryam prakAsitthAliRE kaimkarya-
rasatthukku yOgyamAvathu " .  kONN here means the misshapement
of the spine as in the case of Kooni , the maid servant of KaikEyi .
When that twist of ahankAra-MamakAram is straightened out , one
becomes fit for enjoying the bliss of Kaimkaryam to the Lord .

Nama: Sabdham & Srimath Rahasya Thraya Saaram
**********************************************************
The meanings of "Nama:" sabdham has been elaborately dealt with by
Swamy Desikan in Srimath Rahasya Thraya Saaram . The NairapEkshyam
( not expecting any thing for the Bhara SamarpaNam ) and svarakshaNa
nirbharathvam ( freedom from worries about their protection by themselves
and leaving it totally in the hands of the Lord) .  When Bhara SamarpaNam is
done with the offering , " (aham)  SrImathE NaarAyaNAya "  and concluded
with "na mama" , two aspects of SaraNAgathy are emphasized :
the responsibility ofSvarakshaNa Bharam ( the burden of portection of
oneself to be taken over by the Lord  ) and SvarakshaNa phalam
( the fruits arising from such a protection to bne nejoyed by the Lord) .
Both are  laid at the sacred feet of the Lord during BharanyAsam .

Nama:  sabdham & NyAsa Dasakam
***************************************
With the Nama: sabdham , the total disassociation with aathma-aathmeeyams
(mAmm Madheeyam ) and SvarakshaNa tathphalams  as described in the two
slOkams  of NyAsa Dasakam are dedicated to the Lord  :

aham  madhrakshaNabharO madhrakshaNa phalam taTaa
na mama SrIpathErEva ithyAthmAnam nikshipEth bhudha:
**********
Here , the aathma SamarpaNam (SaraNAgathy) done with the conviction
that the rakshaNam of the Aathmaa and the fruits arising from that
rakshaNam does not belong to me ( na mama ) but only to the SaraNyan
is emphasized .

mAmm madheeyam cha nikhilam chEtanAchEtanAthmakam
SvakaimkaryOpakaraNam Varadha sveekuru Svyam

Here , the prayer is  for the Lord to make His own all that belongs to
the jeevan ( the jeevan in the embodied state)  in the world  as well as
the Jeevan itself .

Speaking of the difference between "mama " made up of two letters
and "na Mama " made up of three letters , the Saanthi Parva slOkam from
MahA BhAratham (13.4) gives this profound insight :

Dhvayaksharasthu bhavEn-mruthyu: thryaaksharam BrahmaNa: padham
mamEthi dhvayksharO Mruthyu: na mamEthi cha Saasvatham

(Meaning) : The one with the two letters ( Mama)  becomes the cause of
the SamsAric sufferings . The one with the three letters ( na Mama ) becomes
the cause for attaining the Supreme Brahman and Moksham from the cycles
of births and deaths  .

Nama: sabdham stands in for svaroopam ( inherent trait) free from
ahankAram .

Nama: Sabdham & RahasyAmnAya BrAhmaNam
*************************************************
Swamy Desikan quoted in this context from RahasyAmnAya BraahmaNam :

" ahamapi na mama , Bhagavatha yEva ahamasmi ithyEvam  amamathAm
   yOjayathyathO nama ithi "

(Meaning) : I am not my owner . Lord is the Owner of this Jeevan .The
thought
like this disavowing ahamkAram and negating MamakAram is understood as
the meaning of Nama: sabdham . With this , Swamy Desikan comcludes
his comments on NamaskAra PrakaraNam and moves on to celebrate
NamaskAra Prabhavam ( the glories of NamaskAram to the Lord with
the Nama: sabdham ) .

NamaskAra PrabhAvam
**************************
Swamy Desikan quotes from VishNU dharmam , Saanthi Parvam of
MahA BhAratham and VishNu purANam to instruct us on the power of
NamaskaraNam thru Nama: sabdham to the Lord :

dhurga-samsAra-kAnthAram apAram abhidhAvathAm
yEka KrishNa namaskArO mukthi theerasya Desika:

For those striving intensely to cross the limitless and fearsome forest
of SamsAram , the one salutation made to Lord KrishNa will get him
across to the  sukham of Mukthi .

yEkOapi KrishNa: sakrtutha: praNAmO dasAswamEdhavabhruthEna tulya:
dasaasvamEdhi punarEthi janma , KrishNa praNAmi na punarbhavAya

Even one PraNAmam to KrishNa has the phalan of doing ten asvamEdha
Yaj~nams ; the yajamAnan who performed the ten asvamEdham however
will not escape rebirth, where as one who performed NamaskArams to
Lord KrishNa escapes rebirth .

athasee-guccha sankAsam peethavAsa samachutham
yE namasyanthy Govindham na tEshAm vidhyathE bhayam

For those , who perform NmaskaraNam to Lord KrishNa with
PeethAmbharam and having the hue of KaayAmpoo , there will
never ever be fear from anything.

praNamya dhaNDavath bhUmou namaskArENa yOarchayEth
sa yaam gathim avApnOthy na thaamm krathu-sathairapi

The One who falls flat on ground like a rod and performs the aarAdhanam
of the Lord gains the phalan that is superior to hundreds of Yaj~nams .

Harim amaragaNArchithAngripadhmam praNamathy ya: ParamArTathO manushya:
tammapagatha samastha paapa bhandham vraja parihruthya yaTAgnimAjyasiktham

That human being , who performs namaskArams to the Lord's sacred feet
worshipped by the assembly of DevAs will be rid off all paapams and
bonds and be purified like the aahUthi united with Agni .

Such is the Vaibhavam of NamaskAram implied by  "the NamO NamO sabdham "
used FOUR times in the 21st slOkam of Swamy AlawanthAr's SthOthra Rathnam :

1. Vaang-manasa athibhUmayE namO namO

2. Vaang-manasa yEka bhUmayE namO namO

3. anantha mahA vibhUthayE namO namO

4. anantha dayaa yEka sindhavE namO namO

adiyEn will focus on the meanings of these four NamaskaraNams with
a total of 8 Nama: sabdham in the next and final posting on this slOkam .

Swamy AlawanthAr ThiruvadigaLE SaraNam ,
Daasan , Oppiliappan Koil VaradAchAri Sadagopan
SrImath Azhagiya Singar Thiruvadi











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