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[sv-poetry] Sri Vilakkoli Perumal, Thoopul/ThirutthaNkA dhivya Desam: Nithya AarAdhana kaimkaryam for VilakkoLi PerumAL and Swamy Desikan : Part XVI: Thirteenth SlOkam

From the Bhakti List Archives

Sadagopan • March 29, 2002 


SrI:

Dear BhakthAs:

Today , adiyEn will cover the Thirteenth slOkam 
of Sri SaraNAgathi DhIpikai , where Swamy Desikan
touches on the JaayamAna KaDAksham of SrIman 
NaarAyaNan as opposed to those of ithara dhaivams. 
He points out that Lord ViLakkoLi PerumAL's glances
falling on one at the time of their birth would
result in the growth of Satthva guNam as opposed
to RajO and TamO GuNams :

janthOramushya jananE vidhi-sambhu-dhrushtou
  raagAdhinEva rajasA tamasA cha yOga:
dhvaipAyana-prabhuruthaya: Thavadh-avkshithAnAm
  satthvam vimukthi-niyatham bahvathI ithyusanthi 

--SrI SaraNAgathi DhIpikai: SlOkam 13

(Meaning): Oh ViLakkoLi PerumALE! It is known that 
a chethanan during the moment of  birth is seen 
first by BrahmA or Sivan or SrIman NaarAyaNan . 
The glances of one of the above three has to fall on 
the newly born. This is the kramam or MuRai.
When BrahmA's ( Chathur Mukha BrahmA's) glances
fall on the chEthanan , RajO guNam becomes dominant
in him. When Siva"s glances fall on the chEthanan,
the TamO guNam envelops him. The RajO and TamO guNams 
attach themselves to the chEthanan and they engage in
karmAs leading to the gaining of narakam and Svargam
and are born again and again .In contrat , when Your 
glances fall on a chEthanan at birth (JaayamAna KaDaksham),
that chEthanan is endowed with Sathtva GuNam and that
grows further and further. That blessed chEthanan engages
himself in saadhanais  (Bhakthi or Prapatthi) that result
in Moksham at the appropriate time .Swamy Desikan points out 
that Sages like VyAsa BhAgavan have alaborated on this tatthvam
( DhvipAyana Prabhrudhaya: ithi usanthi).The dominance of
satthva guNam due to SrI ViLakkoLi PerumAL's galnce on
chEthnam at the time of birth surely grants Moksham
( Thvath avEkshithAnAm Janthu: Satthvam vimukthi 
niyatham ).

Additional Comments :
*********************

In ths slOkam Swamy Desikan salutes the Upadesams of
GithAchAryan (ViLakkoLi PerumAL ) in the 14th and 
the 16th chapters of SrImath Bhagavath Geethai.

Those who have recieved the JaayamAna katAksham of
the Lord , they come to partake of His nature  and
become garbha SrImAns . The prakruthi-sambhava guNams
attach to them based on whose glances fall on 
the chEthanan:

satthvam rajas-tama ithi guNA: prakruthi-sambhava:
nibhadhnanthi MahAbAhO dEhE dEhinmaavyayam

--GIthai 14.5 

(mening): Satthva, Rajas , TamO guNams arise from 
Prakruthi.These three guNams bind the immutable Self
in the body .

Satthva guNam results in Jn~Ana and Sukha sangam
(attachment to true happiness and knowledge).

RajO guNam is of the nature of passion and that
results when the JaayamAna kadAksham of BrahmA falls on 
the chEthanam ; then attachment(bonding) to action
takes place. Thirst for sensual and gross passion
results and one is engaged in ceaseless chasing of them
to the detriment of the pursuit of higher goals of life. 
Greed , ceaseless activity leading nowhere, unrest 
and longing results(Githai: 14.12) . This chEthanam 
is born again & again among those attached to work 
and passion. The fruit of rajas is pain arising from 
attachment (Vishaya sangam)and restlessness. 

The result of the glances of ShivA falling on a chEthanam
at the time of birth is attachment to TamO GuNam , which
is the cause of false knowledge (Vasthu YaaTAthmya viparItha
vishaya Jn~Anam in AchArya RaamAnujA's words ). Erroneous 
jn~Anam (nescinece), indolence and sleep results. The chEthanam
engages in every thing other than what it should do for sathgathi.
Firm bondage to samsAram results.That chEthanam is born in
the wombs of beings lacking intelligence ( MooDA:).The fruit of
TamO guNam is thus ignorance. 

The one who crosses beyond the three guNAs through
bhagavath anugraham is alike in pleasure and pain
(Sama Dukkha: Sukha:). He is the same in handling
honor and dishonor (maana -apamAnam).He is the same 
to friend and foe ( GIthai: 14-24 & 25). He recognizes 
the Lord as the ground (prathishtA) of Brahman ,
the eternal and changeless , the embodiment of eternal
dharmA and of perfect bliss (GIthai: 14-27). These
result from the eye glances of Madhusoodhanan falling
on the chEthnam at the time of birth. 

In the 16th chapter, GIthAchAryan discusses further 
the Divine and Demoniac types of beings.He classifies 
them in to the categories of those with divine destiny 
(DhaivI )and demoniac destiny (AasurI)and discusses at
length the charactrestrics of these two types of chEthanams.

DhaivI sampath vimOkshAya nibhandhAya AasurI mathA
Maa Sucha: samphadham Dhaiveem abhijAthOsi PaaNDava

--GIthai: 16.5

In the final two slOkams of this chapter (16.23 & 24) ,
GIthAchAryan pints out the way to get over RajO and TamO
guNams and grow Satthva GuNam with the Help of His 
SaasthrAs :

Ya: Saasthram uthsrujya varthatheE Kaamakaamasu
na sa siddhim avApnOthi na sukham na ParAm gathim

TasmAth Saasthram pramANam tE karyakAryAvasTithou
Jn~AthvA Saasthra vidhAnOktham karma karthum ihArhasi

--GIthai 16.23 & 24

(meaning): He who rejects/abandons the injunctions
of My SaasthrAs and acts under the influence of 
desire neither attains perfection or the Sathgathi.
Therefore , use My SaasthrAs as Your authority and
guiding light (ViLakkoLi) on what should be done and
what should  be rejected . With the prakAsam of that 
Saasthra DhIpam , Oh ArjunA , You should engage in
the KarmAs here.

That desire for Saasthra Jn~Anam arises from the Lord's 
dhrushti falling on a chEthanam at the time of birth and 
leads one to a sadAchAryan first and thru that sadAchAryan's
tapas and anugraham leads one on to the Thiruvadi of
GIthAchAryan Himself.

This is the greatness of Swamy Desikan and His
SrI Sookthis , where He distills the essence of 
Sath SampradhAyam in slOkams abundant in deep
meanings . That is why the uninterrupted continuation of 
NithyAradhanams out of gratefulness for Swamy Desikan 
at His birth place and for His sontha agrahAram 
PerumAL (DhIpa PrakAsan) is so important for us all.
 
Sri Maragathavalli SamEtha Sri DhIpa PrakAsa ParabhramaNE Nama:
Swamy Desikan ThiruvadigaLE SaraNam,
Oppiliappan Koil VaradAchAri SaThakOpan(Sadagopan)

P.S: adiYen continues to appeal to you all
to support the NithyArAdhana Kaimkaryam at ThUppul,
the avathAra Sthalam of our beloved AchAryan ,
Swamy VedAntha Desikan. Please contact me about
status of the Kaimkaryam and details on how you
can support this once-in-a-life time Kaimakryam
to our ThUppul Desikan , the avathAram of the Bell
of ThirVEnkatamudayAn.




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