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Oppiliappan List Archive: Message 00057 Feb 2005

 
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SrI:
 
Dear BhakthAs of Swamy Desikan :
 
Let us continue today  with the Second Naandhi slOkam
( One for celebrating  Prapatthi yOgam as the fail-safe
upAyam for gaining Moksham thru its anushtAnam) :

lakshyE yahthra sruthimithagiNAkrushti-labdhAvadhAnai:
   pratyak-BhANa: praNava-dhanushA satthvavadhbhi: prayuktha:
madhyEvaksha: sphurathi mahasA patrala: KousthubhAthmA
   PadhmAkAntha: Sa bhavathu dayA-dhugdha-sindhu: Sriyai Va: 

(Meaning ) : When a Jeevan sets itself as the arrow on
the bow of PraNavam (OmkAram) and aims it at the target of
Bhagavaan , that Jeevan shines as the divine Kousthubham 
gem on His chest . There are similarities in GuNams between
the bhakthan , who aims the jeevan at the target and the  skilled
bowman . Both are characterized by " Sruthimitha guNAkrushti
labdhavAns " and are Sathyavaans . There are clever double
meanings ( slEsha SamathkAram ) included by Swamy Desikan .
The same word has double meanings in the above slOkam 
passage . The bowman( Bhakthan)  will be strong and will pull 
the chord with arrow all the way upto his ear . He will be pulled 
by the Bhagavath guNams as revealed by Sruthi (Vedams)
and will become deeply focussed on BhagavAn and will be 
filled with Satthva GuNam (Sruthimitha-guNAkrushti labdhavAn).
There is also similarity between the arrow and the Jeevan .
The arrow has feathers ( wings) and the Jeevan has dharambhUtha
Jn~Anam spreading like wings . The shooting of the arrow at 
the target is nothing but the arpaNam of (laying of ) the Jeevan at 
the sacred feet of the Lord . May that ocean of Mercy (DayA dhugdha 
Sindhu) ,  Sriman NaarAyaNan (PadmAkAnthan) become every kind 
of wealth for You ! 

( Comments) : The word "lakshyE " stands for aiming the arrow
at the target for ishta PrApthi ( gaining the object of one's desire).
In the previous slOkam dealing with Bhakthi yOgam as UpAyam ,
one's own fulfilment of desire was sought (SrimAn asthu Sa mE - - -
NaarAyaNa: ) . Here , in the second slOkam focusing on Prapatthi 
yOgam , the appeal to Sriman NaarAyaNan for Moksham is
for all the others ( PadhmAkAntha: Sa bhavathu Sriyai: Va: ).
The difference is between "mE " and "Va: " in the two slOkams .

The Natan prays for the mangaLam for him (mE)as well as for 
the people (Va: ) in the audience . Bhakthi is for himself and 
the Prapatthi is done for others . Through Svanishtai , One can
perform Prapatthi for himself . 

Mundaka Upanishad is the pramANam for the analogy of bow ,
arrow and target : " PraNavO dhanu: sarO hyAthmA Brahma
tallakshyam uchyathE , apramatthEna vEddhavyam saravath 
tanmayO bhavEth " . TaitthirIya Upanishad has similar pramANams
on JeevAthmA as the arrow speeding towards the target of 
the Lord from the bow of PraNavam . BhANa: Prayuktha: means
the samarpaNam of the Jeevan at the sacred feet of the Lord 
during the anushtAnam of the UpAyam of Prapatthi . 
" Sriyai va; Sa Bhavathu  " : Sriyai : here refers to Sarva
MangaLams such as MokshAnubhava-kaimkarya samruddhi 
( abundance of Kaimkaryam to Sriman NaarAyaNan at Sri Vaikuntam
as a result of Moksha anubhavam ) .   
   
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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