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Oppiliappan List Archive: Message 00111 Jul 2007

 
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SRI:
SrImathE Gopaladesika Mahadesikaya nama:

Dearest All,

AzhwAr expresses in this 5th decad his ananyagatitvam
and (having none other as his refuge) Akinchanyam
(helplessness) which are closely tied to Saranagati. 

Let us learn about the anga- MahaviswAsa (unflinching
and unconditional Faith)

Sri Nadadhur AmmAL mentions in Prapanna Parijatham:

It is that Faith that He will protect: abandoning
further self-effort in this direction, and not seeking
the favor of others for this purpose
By reason of His ability, His ease of accessibility,
His eternal union with compassion, and because of the
inherent relation of Him and that which He rules;
which is not known; but which is ever-existent;
the firm belief that He will protect us who conform to
His will is 'mahAviSvAsa'. [courtesy: Sri Mani
Varadarajan, USA]

Only when he has a firm faith that the Lord will save
him would complete the Prapatti anga. If he has doubts
regarding the faith, Prapatti remains fruitless. The
faith completes and helps the aspirant remain free of
worries.

More if it later. 

Let us continue to enjoy the 6th verse. 

senthazhalE vanthazhalais seythitinum sengamalam
antharancEr vengathirOR kallaa lalaraavaal
venthuyarveet taavidinum viRRuvakkOt tammaaun
anthamilseerk kallaa lakanguzhaiya maattEnE           
              

The ref ball of fire scorches with its hot rays; But
still, the red lotus flower blooms and blossoms with
the arrival of the hot scorching sun and its rays and
not bloom because of any other fire. Oh Lord of
VitthuvakkOttammaa! 

vemm thuyar vitAvidinum, Unn antham il seerkku allal
aham kuzhaya maattEn 

Even if You do not elect to banish my severe sorrows,
I will not be moved by any thing except Your anantha
kalyANa guNams. My heart will not melt over by
anything else. I will not have any dEvathAnthara
Sambhandham. 

Sri Veda Vyasa declares in the MahaBharata "satyam
satyam puna: satyam utsrujya BhujamuchyathE vedAth
shAsthram param nAsthi na daIvam keshavAth param"

Meaning: Truth, truth and once again the truth, I
proclaim with my hands raised that there is no greater
Shastram than the Vedas and there is no deity greater
than Keshava.

Interestingly, the term Keshava comes about from the
fact that Shiva eulogizes Lord Vishnu in the
Harivamsha purANa as "Brahma is called Ka and I am
known as Isha. We two were born from your limbs.
Therefore, You are called Keshava". A second meaning
for the term Keshava comes about from the 10th canto
of Srimad Bhagavatam, wherein the episode of Krishna
killing the demon Keshi is discussed. Due to this
fact, Lord Krishna is known as Keshava. 

The varaha puraNam  states "parO nArAyaNO dhEva: 
thasmAjjAthaschathurmuKha: TasmAdhrudhrOBhavEddhEvi!
sa cha sarvajnyathAm gatha:" 

Narayana is the supreme deity. From Him was born
Brahma-the four faced one. From Brahma arose Rudra oh
Goddess! Then He assumed the form of Vishnu

The position of Srimad Bhagavatam regarding Lord
Vasudeva (Narayana) as the supreme being is
established from the verse "karmANAm paripAkathvAth
AvirinchAdhamangaLam I ithi mathvA virakthasya
vAsudEva: parA gathi:"

Meaning: The man who has no attachment (to things of
this world) should know that every being including
Brahma is tainted by the ripening of karma-to Him,
Vasudeva alone is the Supreme goal or refuge. [Extract
from Sri Muralidhar Rangaswamy?s article] 

AzhwAr ThiruvadigaLE saraNam
Regards
Namo narayana
dAsan



       
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