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Oppiliappan List Archive: Message 00147 Aug 2006

 
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SrI:

Dear AasthikAs :

Srimath Azhagiya Singar just completed 
the section of SaraNAgathy Gadhyam dealing 
with the PurushakAra Prapatthi to Sri RanganAyaki 
and covered Her YekasEshithvam. adiyEn will
add some more  on this important doctrine.

Srimath Azhagiya Singar has written extensively 
on recent Tamil Nrusinmha Priya Issues about 
the unique role of Mahaa Lakshmi in our Darsanam .
If you are not a subscriber , Please let me know .
You can order form here and begin to recieve
both English and Tamil Versions .

Swamy  Desikan's views bsed on PoorvAchAryaas'
***************************************************************
The NyAsa Thrayee ( NyAsasa Dasakam , 
NyAsa Vimsathy and NyAsa Tilakam) along 
with SrI Sthuthi of Swamy Desikan cover at 
great length the unique and multifaceted role
that Mahaa Lakshmi plays during the anushtAnam
of SaraNAgathi by Her children .

Swamy  Desikan Himself wrote a detailed commentary
on NyAsa Vimsathy's 20 slOkams . Swamy Desikan's son ,
KumAra VaradAchAr ( NainAcchAr Swamy) wrote 
a commentary on the 32 slOkams of  NyAsa Tilakam 
because of the importance of NyAsa Tatthvams.

Today , adiyEn will highlight the essence of the meanings of 
SlOkams 3 to 6 of NyAsa Tilakam , which are pertinent to
elucidating SrI Tatthvam and SaraNAgathy .

NyAsa Tilakam SlOkams 3-5
***********************************
SlOkam 3: SaraNAgathy is recognized here as the Karmaa 
that destroys the limitless sins accumulated by jeevans , 
which have no end ( nissemna:) or beginning ( anAdhi). 
It is a matchless expiatory act that dries up the vast ocean of
sins ( dhuritha JaladhE: yamm niroopamam PrAyascchittham) .

Swamy  Desikan acknowledges the PurushakAra Prapatthi 
performed at the sacred feet of Mahaa Lakshmi at 
the beginning of SaraNAgathy anushtAnam : 

" TadhArambhE TasyA:  giram vadhAdhEna manasaa 
Thaamm yEkaam Akhila NaaTasya Mahisheem  Sriyam
PrapadhyE " ( At the beginning of one's SaraNAgathy ,
with their minds assured by the sacred words of Mahaa
Lakshmi , the PrapannAs perform PurushakAra Prapatthi 
to Her , the divine consort of Sriman NaarAyaNan) .

Swamy Desikan asserts that Bhagavath Prapatthi will not
be consumated without PurushakAra Prapatthi echoing 
a slOkam in Lakshmi Tantram( 17.103) :
 
PrAyascchittha PrasangE thu sarva-paapa-samudhbhavE
MaamEkAm DevadEvasya Mahisheem SaraNam vrajEth  

Mahaa Lakshmi becomes the unfailing agent of intercession 
to access Her Lord for Prapatthi . She says : "MaamEkam 
SaraNam vrajEth " for performing the most exalted expiatory
act of Prapatthi at the very first beginning of that act 
( PrAyascchitha prasangE thu MaamEkam SaraNam 
vrajEth). She has to intervene with Her Lord, recommend us
to Her Lord to forgive all of our abundant bundles of sins that we
have accumulated and plead with Him to have compassion for us 
and grant us our Prapatthis ."She will mediate on our behalf , 
move Her Lord , render Him to be sympathetically disposed 
in our favour and hence a Prapatthi at Her feet is a Must ". 
This in essence is PurushakAra Prapatthi.

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

SlOkam 4: In this slOkam , Swamy Desikan takes us to the next
step taken by Mahaa Lakshmi after interceding successfully with
Her doting Lord on our behalf . Beyond PurushakAram , She is
now involved as the UpAyam for Parapatthi along with Her Lord 
( UpAya anvayam) . She stays on His chest without leaving Him
even for a second and removes our unapproachability with Her Lord
and makes Him easy to approach by us ( Kamithu: adhrushyathvam 
dhUthvaa abhigamyathva Jananeem) . She is anapaayini 
( PariNamitha Vaisishtya vibhavaam Sriyam) and is saluted as 
"ahalahillEn YenRu " irukkum AlarmEl Mangai. To that Devi ,
Swamy Desikan performs His prapatthi and seeks Her as UpAyam
(means) : " Sriyam aSarana: aham SaraNam yaami ".

NadAthUr AmmAL explains Her Multiple role by saluting Her
as Aakara Thraya Sampannai :

1)PurushakAram (2) Becoming UpAyam and (3) Becoming
PrApyam (Goal) with Her Lord as YekasEshi.

The slOkam is :

BharthurASrayaNa poorvam svayam PurushakArathAm ,
VaalabhyEnaanutishtantheem , VaathsalyAth upabrahmaNeem ,
UpAya samayE Barthu: Jn~Ana sakthyAthivardhineem ".

Swamy Nanjeeyar defined their interrelationship in granting 
Praptthi boon this way : " Piraattikku satthaa siddhi EmperumAnAlE,
EmperumAnukku Niroopaka sakthi PirAttiyAlE " . An indispensable 
and complimentary relationship indeed !

Periya Jeeyar commented in Sri Sooktha BhAshyam:

" EmperumAnai sonnavidatthilE PriAttiyayum 
  solliRRAm ".

She is " vEri MaaRAtha Poo mEl iruppAl " for PrApthi VirOdhi
nivarthanam.

That She is direct (SaakshAth) UpAyam is implied in Prapatthi done with
PraNavam ( She is there with Her Lord and becomes Paraspara UpAyam
with Her Lord ). When Prapatthi is done with Dhvaya manthram , She is 
there as UpAyam and UpEyam ( Vide: e-book on Dhvaya churukku 
in the Sundara Simham series).She is the sakala Prathibhandhaka 
nivAriNee .

Srutha PrakAsikai AchAryar points this out in his Commentary on
SaraNAgathi Gadhyam :

"Sriyam Prapadhya  Tath Sannidhou Moola mantrENa , 
svAnuroopaa-anuroopa PurushArTa  PrArTanam , TadhubhAya
PrArTanaa paryantham  kruthvaa , Tadh anuj~nayaa Dhvayam 
anusandheeyathE  ithi PoorvAchArya  vachanam anusmaran , 
PraTamam Sryam PrapahdyathE " 

Here Srutha PrakAsikAchAryar in his Gadhya VyaakhyAnam 
points out PoorvAchArya SampradhAyam is to consider 
PirAtti as MokshshOpaayathva Param . This views that 
PurushakAra Prapatthi at Her feet first followed by 
SvaroopAnuroopa PurushArTa PrArTanam with 
the use of Moola Mantram seeking Her as UpAyam. 
This seeks Her permission and next Dhvayam 
is recited for the continuation of SaraNAgathy .
Moola Mantram has inside it PurushArTa PrArTanam ( Moksham)
and this is different from the earlier PurushakAra PrArTanam.
Therefore , PirAtti is SaakshAth (direct) UpAyam for Prapatthi.

NadAthUr AmmAl was the sishyar of YengaLAzhwAn , 
who was the Sishyar of Thirukkuruhai PirAn PiLLAn, 
a direct sishyar of AchArya RaamAnuja . AmmAL has
emphasized the AakAra Thrayam of Piratti :

1) PurushakAram before Prapatthi anushtAnam
2) UpAyam during Prapatthi anushtAnam and
3) UpEyam during that time as well .

Without Her sahakAram ( assistance ) , EmperumAn's anger towards us 
( nigraha nivrutthi) is not removed and therefore He has no chance to bless 
us with His anugraham ( anugraha Pravrutthi).  She thus becomes direct
(SaakshAth) Moksha UpAyam .

Swamy NampiLLai quotes SrirAma Misrar ( Naatha Muni Sishya
Paramparai) " UpAyAdhishtAnam cha yEkam Seshithvam ". All
the wealth of the husband belongs equally to his wife . The wealth
of Ubhaya VibhUthi similarly belongs to PirAtti as well and there is
no division here according to MeemAmsakaas . Therefore , NampiLLai
concludes " Ubhaya VibhUthiyum , oru MiTunatthiRkku SeshamiRE ".
Nithya VibhUthi belongs to both of the Divine couple. Thru Dhvaya 
Mantram , PirAtti becomes direct MokshOpAyam . They are inseperable
and their wealth( Nithya and Leelaa VibhUthi) is indivisible. Therefore 
Dhivya Dampathis are UpAyam and not Just PerumAL. That is why 
Swamy Desikan following PoorvAchAryAs states thru the 6th slOkam of
Sri Sthuthi that " Our refuge is The Couple not merely VishNu". 
In BharanyAsa, the Mantram is PraNavam ( AUM) , where A stands 
for the Lord , U for Lakshmi and M for the Jeevan that is surrendering .

SlOkam 5 of NyAsa Tilakam 
********************************** 
Here , direct surender to SRIMAN NARAYANAN is done.
SlOkam passages are : "SRIMAAN svathasiddham , amitha guNa 
bhUmaa---Tamm DevEsam Sirasaa Prapadhya , Mumukshu: aham
SaraNam adhigacchAmi " .

The full meaning of this slOkam is: 

" The Lord of Mashaa Lakshmi is ever existent (Svatha: siddham) .
-- As the Upanishad says , one aspiring Moksham has only to adopt
SaraNAgathy at the sacred feet of this great Lord of immense 
asuspicious powers and who is most accessible thru Prapatthi ."

The next slOkam of NyAsa Tilakam points out that the Archaa roopam
is the most easy one to perform Prapatthi and states Lord RanganAthan
lies on His bed of Aadhi Sesha awaiting our Prapatthi : " Sa: Srimaan
aSesha jana sangrahaNAya RangE bhujanga sayanE Mahaa bhujanga:
SEthE ". 

Sri RanganAthan ThiruvadigaLE SaraNam ,
Daasan , Oppiliappan Koil VaradAchAri Sadagopan     

  

              





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