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SriRangaSri List Archive: Message 00102 Dec 2004

 
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SrI:
SrImathE Gopaladesika mahadesikaya namah:

Dearest Srivaishnavas, 

Being immersed in samsaaric ocean performing thousands
and thousands of sins for millions of births, now,
being blessed with tattva (entities), hitha (way) and
purushaarttham (goal), the vivEkam (discrimination),
vairAgya (detachment) and been blessed to perform
Prapatti [Saranagathi] at the Lord?s Lotus feet- the
reason for all this blessing is due to being born as
the grandson of Sriman nAThamuni shrEshtar and also he
being the praachArya of Alavandhaar. Alavandhaar thus
pays his gratitude and prays to the Lord referring to
his association with such Acharya saarvabhouman. 

akruthrimatvaccharaNAravindha prEmaprakarshAvathim
Athmavandham 
pithAmaham nAthamunim vilOkya praseetha math vruttham
achinthayithvaa [65] 

Sriman nAThamuni- my Grandfather, my Acharya?s
Acharya- the one who has the AtmA, with the
personification and ultimate of Unalloyed natural
flawless devotion and without expecting any other
fruits other than enjoyment of Your Lotus Feet; Such
great yOga purushar;- Thinking of amy association with
him [as his grandson as well as his sishya?s sishya],
please do not look down upon me for my paapams and
bless me with Your grace. 

Alavandhaar?s final Statement on the glories of the
anugraham& sambhandham of the Acharya for successful
Prapatthi and inclusion of his fearlessness(nirbhayam
) as a result of performing prapatthi , even if he
does not have the qualifications of his own 
(naicchiyaanusandhaanam). 

For Sriman Nathamuni, the Lord?s love and dayA started
flowing right from his birth. With no explicit fruits;
but was flowing naturally for the mere enjoyment of
Bhagawaan. With that overflowing love of Yours on my
grand father, and that love flowed from him on me? and
hence I am blessed now with tattva jnAnam, hitham that
You are the means and the Purushaarttham that You
alone are the Goal ? I could perform Saranagathi at
Your Lotus Feet as vyAjam for obtaining your grace. I
have been blessed with sampradAya jnAnam due to
adiyEn?s association and blood relation with the muni
shrEshtar Sriman Nathamuni.

Though I had all limitless unbounded sins and
disqualifcatiosn as per my verse amaryaadha kshUdhra:
etc.., still, due to my association with grand father
ad Acharya, You need to bless me . There is no mandate
for You to punish me severely due to the bodily
relation with the devotee of Yours ? who is Your
favourite. 

When Your could assure even VibheeshaNaas- who were
even from raakshasa vamsam, can You oh nAThA, leave me
(who has the greatest sambandham with Sriman
nAThamuni)? I have been blessed with Your jnAnam as
Acharya prasAdham.. 

Here, it may be mistakenly interpreted that
Alavandhaar says: even if You do not accept the
Saranagathi, please bless me and save me due to my
Acharya sambandham. IT IS INCORRECT to assume so, lest
all the 64 slokas of Acharya would be waste then.
Acharyas of Alavandhaar?s calibre wound not do such
gross blunders to compose 64 slokas and then negate
the earlier slokas with the 65th. It is only
reinforcing his faith on the Lord and as a prayer, he
pleads for his mercy due to Alavandhaar?s association
with Acharya Nathamuni. Also seeking His forgiveness
for his probably future errors and omissions after
Prapatti till the final moments ? due to Acharya
sambandham. 

The meaning of Dwayam is deftly interlaced  in the
body of this gem among sthothrams composed by
AaLavandhAr . In the previous work, Chathussloki, our
Acharya made Purushakaara Prapatthi to Sri Devi .
Thereafter, as he starts to perform BharanyAsam
[Saranagathi] at the holy feet of the Lord, he
completes guru parampara anusanthAnam as the first
step as a prerequisite. He elaborates next on the
meaning of NaarAyaNa sabdham and follows the arc of
Dwayam and completes the SaraNAgathi at the sacred
feet of Sriman NaarAyaNA. The second 
paadham of Dwaya manthram comes into focus now. Our
Acharya now explains the meaning of "SrimathE
nArAyaNAya " section by stating that  this portion
stands for the obtainment of the fruit of nitya
Kaimkaryam to Sri VaikunTa naathan in Parama Padham .
He adds next the slokams that cover the "Nama: 
section--the concluding word of Dwayam ? for seeking
the Lord's anugraham to eliminate any left over
obstacles in his efforts to get  the full benefits of
SaraNAgathi (i-e) Nitya Kaimkarya PurNAnubhavam. Thus,
 the slokams of Sthothra Ratnam can be considered to
cover the full meaning of  the sacred Dwaya Manthram.

Thus let us recap: [the entire sthOthra Rathnam:] 
His analysis of the different sections that form
natural grouping of thoughts is as follows :

1. YaamunA salutes the Acharyas , who opened his 
spiritual eye (slokams 1-5) and particularly his
grandfather, SriRangaNATHA MUNI .
2. Beginning of the sthothram in slokam 6
3. The awesome parathvam of the Lord is hinted and the

insuficiency and diffidence of the poet to tackle that
profound subject of the Parathvam is indicated (
slokam 7) 
4. The sowlabhyam of the Lord is invoked to overcome 
the fear of tackling such a profound topic( Slokams
8-9 
5. Elaboration of the NaarAyana Sabdhaartham ( Slokams
10-21 )
6. Observance of Prapatthi ( slokam 22 ) 
7. declaration of his appropriateness
(Svayogyaa Kathanam /adhikaaram) by YaamunA for the 
performance of his  Prapatthi( sloakms 23-27)
8. Statement of the fact that the simple-to-perform
Prapatthi has a disproportionately large dividends (
slokams 28-29 )
9. Revelation of the meaning of the uttara KanTam of 
Dwayam as that which deals with the fruit of the
Prapatthi(slokams 30-46)
10. expression of his regret  over hitherto wasted
days 
due to his lack of intensity to pursue the fruits of
Prapatthi thru the observance of the appropriate
Upaayam (slokam 47). Nirvedam over his missed
opportunities.
11. Mahaaviswasam on the fruits to be gianed by
Prapatthi ( slokams 48-51)
12. Examination of the principles of Bara SamarpaNam 
( slokams 52-53)
13. prayer to give strength to observe strictly the
conduct of post-prapanna life  and sathsangam ,
while being on this earth ( slokams 54-57)
14. statement on the Lord's kaaruNyam, sambhandham
(bhandhutvam ) as the hope for his  Prapatthi ( slokam
58-63 )
15. Reminding the Lord of  his saraNAgatha RakshaNa 
vratham of the Lord and prayer to include him in that
vratham ( slokam 64)
16. statement on the glories of the anugraham&
sambhandham of the Acharya for successful Prapatthi
and inclusion of his fearlessness(nirbhayam ) as a
result of performing prapatthi, even if he does not
have the qualifications of his own
(naicchiyaanusandhaanam )--slokam 65  (final slokam ).
{above summary was posted by Sri SatakOpan swami few
years ago- Thanks to him]

The 65 verses are sum total of ashtAkshara mantra (8)
+ Dwaya (25) and Charama sloka (32) = 65- says Swamy
Desikan. Thus it is the essence of Rahasya thrayam. 

adiyEn had merely reproduced to the best of my ability
from Sri UttamUr Swamy?s wonderful commentary: [which
is based on Swamy Desikan and Sri Periya vaacchaan
Pillai?s vyAkhyAnam].

if there is anything found good in the above series,
the credit goes to the most brilliant commentary of
Sri UttamUr Swamy and asmadhAchAryan?s anugraham on
this kaimkaryam. All mistakes, faults, blunders are
only mine. Please forgive me for the same.  

Thanks to everyone for the patience and the
overwhelming encouragement..

Alavandhaar  ThiruvaDigaLE SaraNam
Regards
Namo Narayana
dAsan


                
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