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SriRangaSri List Archive: Message 00045 Apr 2006

 
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SrI:
SrImathE Gopaladesika mahadesikaya namah:
Dearest all,

Let us continue to enjoy AzhwArs wonderful verses on
Thiruvenkatamudiayaan. 

BhakthAmrutham viswa janAnumodhanam 
sarvArthatham Sri Satakopa Vaangmayam 
sahasra SaakOpanishadh samAgamam
namAmyaham Draavida Vedha Saagaram 

Meaning ): adiyEn salutes the ocean of Tamizh Vedam ,
which is of the form of Sri SaThakOpan's vaak
(speech/aruLiccheyalkaL). These are linked to the
thousand upanishads and includes in them all the deep
meanings (Taathparyams)of Tatthva-Hitha-PurushArthams
and artha Panchakam. They are nectar to the minds of
the devotees of Sriman NaarAyaNan and they enjoy it
with relish as aparyAthAmrutham [insatiable amirtham].

Today?s ThiruvEnkatam verse is: NammAzhwAr?s
Thiruvaaymozhi 3.3.6

vEnga dangaLmeym mElvinai muRRavum,
thaangaL thangatku nallana vEseyvaar,
vEnga datthuRai vaarkku namavenna
laanga damai,a thusumanN thaarkatkE.    3.3.6

It is OUR DUTY to greet and pay obeisance to those who
live at 
ThiruvEnkadam; those who take full cognizance of this
statement and 
follow, will let all their karmAs get burnt and
destroyed immediately; Those devotees will perform
kaimkaryams to the Lord and His bhAgavathAls to their
full capacity; 

That Lord is such a sowlabhyan and He mixes with even
lowly people- said AzhwAr in last verse. But, the
karmas that have been accrued over the ages will
negate that effect and keep us away frm the path
towards Him. Will it not? Yes? But if we involve
ourselves in the kaimkarya ruchi and even little
kaimkaryam [service] to Him, then such an effort and
the kaimkaryams would crush those karmic diseases-
says AzhwAr.

vEmkatadatthu uRaivaarkku ?nama? ennalaam kadamai. For
us just mere utterance of ?nama? to the Lord residing
at ThiruvEnkatam, which is so easy and simple and that
alone would be adequate and is the means for them.
That itself is the duty for them. That word alone is
enough. Not even those who utter that; but those who
bear such a word [adhu sumandhaargatkae]; Those who
bear or keep the word nama as the baggage.. Is it so
heavy? Is it like having a baggage? 

It is considered as either Bhagawaan?s [Lord?s] view
point or that of AzhwAr?s. Even if we do a mere
utterance of Nama: to Him, He considers as the biggest
burden that we brought to Him with tremendous effort
and take pity on us; has such a great mercy on us like
a father looks at His child when the little child with
its small hands lifts somc minute object to give it to
father. Bhooyishtaam thE nama ukthim vidhEma.. Even if
we utter ?nama:? He considers as the greatest effort
of ours.. That is the means for Swaroopa praaptham. 

When one is born, there are three types of debt that
he is bound to and he needs to pay back. Deva ruNam;
pithru ruNam and rishi ruNam.. ruNam means debt. When
one performs yaagam, the deva ruNam gets dissolved; if
one learns Vedas and performs Veda adhyAyanam, rishi
ruNam gets crushed.  And when one begets childreb
[sath puthras] the pithu ruNam gets dissolved. These
debts as well the karmic diseases associated with the
dhEham, are all crushed when one is devoted to
ThiruvEnkatamudaiyaan and utters ?nama? shabdham.. to
Him. Na mama; na ma: Not me and Not mine? All that is
me and mine belong to Him and Him alone. I am His
eternal servant from time immemorial and have realized
now; I would serve Him at all times; under all
circumstances and in all ways. Then the sins get
automatically crushed. The debts are immediately
written off. Mey? True.. sathyam. It is nirdhOsham;
and is in accordance with the saasthrAs. Thus when one
surrenders to Lord ThiruvEnkatamudaiyaan uttering
nama: sabdham, the paapams that were committed before
surrendering to Him; the paapams that are committed
without intentions [afterwards], the sins that are
committed due to being associated with dhEham; are all
crushed completely.

Let us enjoy more on Nama: Sabdham [From Sri Satakopan
Swami's wonderful write up:]
It is easier to explain the essence of the Nama:
sabdham in Tamil: " (1) Jeevan Tanakku tAnE sEshan
allan (2) OnRum Jeevanakku sEsham anRu (3)Jeevan
onRukkum sEshi allan (4) Jeevanakku svAthanthriyam
illai.Swamy Desikan states that the above axiomatic & 
eternal truths are revealed by our PoorvAchAryAs 
( Desika darisatha saarArTam). 

Swamy Desikan sums the many meanings along these lines
with extensive citations from Ahirbudhnya Samhithai
in Srimad Rahasya Thraya Saaram  and points out that  
this powerful "Nama: " Sabdham housed in the Veda
manhtrams is the karaNa manthram for the performanc e
of of Prapatthi :

The samhithais like Ahirbhudhnya Samhithai elaborates
on the meanings of "Nama: " sabdham along the
categories of SthUlam , Sookshmam and Param. The
sthUla (gross)meaning is based on VyAkaraNa Saasthram
(grammar). According to the meaning derived from
sookshmaa (sthUlam) aspect , "Nama: "is interpreted
as the salutations to the Lord with great humility and
the performance of Prapatthi with its 5 angams.The
above (second/sookshma) category of meaning is based
on niruktham . According to this intrepretation ,
Jeevan is understood as not the possesor of
independence or ownership of itself ("thaanum
tanudayanavum tanakku uriyanavalla"). It has 
no independence of its own (Tanakku SvAtantriyam
illai). The meaning according to Param (rahasya artham
at the highest level) is based on Akshara NigaNDu is
that the Supreme fruit realized from the performance
of the of SaadhyOpAyam (Prapatthi) 
is the SiddhOpAyam of SrIman NaarAyaNan .

AzhwAr ThiruvaDigaLE saraNam
Regards
Namo narayana
dAsan


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