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Oppiliappan List Archive: Message 00055 Feb 2005

 
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SrI:

Dear BhakthAs of Swamy Desikan :

Let us start with the two Naandhi slOkams ( One for celebrating
Bhakthi yOgam and the other for Prapatthi yOgam for gaining
Moksham thru their anushtAnams).

These Naandhi SlOkams are intended as worshipful offerings
to the Naataka arangam ( stage , where the drama of
Sanklapa SooryOdhayam  is going to be enacted ).
The purpose of Naandhi Poojaa is to ward off any obstacles
(vignam) that will arise during the performance of the play .
Naandhi poojaa is really intended as the poojaa for Sri Ranga Chandran ,
who blesses us with aanandham . The aathma guNams
that are good and bad and the objects associated with them
are the actors in this allegorical drama.

First comes the PrasthAvanA (i-e)., the section , where the "Natan "
and his female counterpart , "Nati" announce who is the author of
the Naatakam and where it is taking place and the actors involved
in the play  . Through their conversations , they brief the audience
on these topics as introduction . Next  follows  the section of
the play known as Vishkampam(i-e)., announcement on the subject
matter of the play through the cast (actors and actresses) . This leads
to the next stage : the acting by actors .

Swamy  Desikan wanted to perform upadEsam for us
that the SiddhAntham of Sri BhAshyakArar is the best
among Vaidhika Darsanams to secure MOksham through
the performance of Bhakthi or Prapatthi yOgam . According to
these anushtAnams , the one with discriminating and enlightened
intellect (VivEkan) will banish the timeles karmAs attached to
him through the power of his discriminative intellect (VivEkam )
and  adopt thereafter the upAyam of Bhathi or Prapatthi
to assure Moksha siddhi . Swamy Desikan desired that the suffering
samsAris should know about this fundamental  truth just as
one can clearly see the gooseberry fruit resting on their palms
( uLLankai  nellikkani pOl) . With this goal in mind , Swamy Desikan
created the allegorical drama of Sankalpa SooryOdhayam.

The JeevAthma entitled to enjoy Moksham ( Vaikuntham
puhuvathu MaNNavar VidhyE ) has many children from time
immemorial . These children divide into two categories:
(1) One with auspicious attributes/ Sadhh guNams and
(2) other with inauspicious guNams ( DhurguNams).
The representatives for these two categories are
Kings VivEkan and  MahA Mohan , the two sons of
the Jeevan . As long as the jeevan is under the control of
MahA Mohan , the father ( the Jeevan) is enjoying the bitter
fruits of SamsAram and its sufferings( anishtam). The other son ,
VivEkan seeks the relief from SamsAric sufferings for his
father , the Jeevan . There is a war between the two sons
over control of the father's lot . At the end , VivEkan wins
and Jeevan gains Sadhgathi .

Naanchi SlOkam 1 on the MokshOpAyam of Bhakthi yOgam
**************************************************************
yadh-bhakthi-prachayAthmakE dinamukhE dhrushti-ksahama: KshEthriNa:
  kshipram samsruti-sarvareem kshipathi yath-sankalpa SooryOdhaya:
tatthvair-asthra-vibhUshaNair-adhigatha: svAdheena-nithyOnnathi:
  SrImAn asthu Sa mE samastha-vipadhuttharAya NaarAyaNa:

(Meaning): The embodied bhaddha ( bound ) Jeevan slumbers
in the night of SamsAram and is lost . For that Jeevan lost
in the darkness of nescience  , Sriman NaarAyaNan
blesses the sunrise (dawn) of His Sankalpam (will )  to cause
the maturation of the upAyam of Bhakthi yOgam to chase away
the darkness of the night that enmeshed the Jeevan . Sriman
NaarAyaNan has  the eternally liberated souls (nithyasooris)
as tatthvams ( weapons and jewelery on His body) ; these nithyasooris
are the abhimAni dEvathais for all the chEthanams(sentients)  and
the achEthanams( insentients) of the world . May that Supreme Lord
chase away all of the obstacles and inauspiciousness that adiyEn
would encounter in this effort since He is the sole cause of this universe
and its activities !

(Comments) : The First line:
******************************
" Yadh-bhakthi-prachayAthmakE dinamukhE dhrushti-shama: kshEthriNa: "

" Yadh-bhakthi: " in the first line at the start of this Naandhi SlOkam;
it refers to the Bhakthi shown for Sriman NaarAyaNan (Yasmin NaarAyaNE
Bhakthi: ) . That has to grow and mature in the Jeevan ( Yadh-bhakthi-
prachayAthmakE ) . Here Swamy Desikan is referring to the UpAyam for
Moksham in the form of Bhakthi yOgam , which is the cause and trigger
for BhagavAn's anugraha Sankalpam ("MokshArTa Sankalpa hEthum
Bhakthi roopam upAyam aahu: ") . Without the dawn of that benovolent
sankalpam of the Lord , there will be no Moksha Siddhi .

Mukthi is equated to dawn of the day in ChAndhOgya Upanishad's
Madhu VidhyA ( Sakruth dhivA haivAsmai bhavathi ). This is the undivided
form of Mukthi ( MukthE: avicchinna  dhina roopam) . Therefore Swamy Desikan
refers to "Dhina MukhE " in the this slOkam .The phalan of this mukthi is
for the "KshEthriNa: " ( Bhaddha Jeevan living in the kshEthram of body ).

Comments : The Second Line
******************************
" Kshipram samsruthi-sarvareem kshipathi yath-sankalpa-sooryOdhaya: "
The onset of the dawn of His sankalpam (Sankalpa SooryOdhayam ) makes
it possible to see all matters clearly and rapidly chases away the night of
SamsAram . Swamy Desikan uses the word , "Kshipram " to indicate that
there is a slight passage of time before the darkness is completely chased
away .  That time is needed for the destruction of PrArabdha KarmAs that
cling to the jeevan and that has to be destroyed thru the help of dhyAnam
about avathAra rahasyam and other helpers ( sahakAris). BhagavAn's sankalpam
Chases away the darkness of the TamO guNam laden night ( sarvareem
kshipapthi) and sets the stage for the dawn in the form of
Mukthi .

Comments on the 3rd and 4th Lines:
**************************************
"Tatthvai: asthra-vibhUshaNi: adhigatha: svaadheena-nithyOnnathi:
  SrImAn asthu Sa mE samastha-vipadhuttharAya NaarAyaNa: "

Swamy Desikan follows the VishNu PurANa slOkam , where
all the weapons (asthrai:) and the Jewelery (VibhUshaNai: )
of the Lord are connected to the appropriate Tatthvams :
Jeevan ( KOusthubham) , Moola Prakruthi ( Srivathsam ) ,
JnAnam ( the sword , Nandhakam ) , manas ( Sudarsanam ) et al.
Therefore Sriman NaarAyaNan is Sarva SEshi and eternal
( SvAdheena NithyOnnathi ).

May that Sriman NaarAyaNan get me across all obstacles
and vignams as Sarva KaaraNan !

AdiyEn will continue with the second Naandhi SlOkam next .

Swamy Desikan ThiruvadigaLE SaraNam  ,
Srimate Sri Laksminrisimha Divya Paduka Sevaka
SrivaNN Satakopa Sri Narayana Yatindra Mahadesikaya Nama:

Daasan , Oppiliappan KOil VaradAchAri Sadagopan
http://www.sadagopan.org



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