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MaanasAaradhana SlOkams (2)

From: V. Sadagopan (75041.3037_at_compuserve.com)
Date: Sun Dec 21 1997 - 12:54:08 PST

Dear Sriman NaarAyaNa BhakthAs :

MaanasAraadhanam (M.A )is done prior to 
BhahyAradhanam ( B.A ) .

M.A is considered even superior to B. A by
our achAryAs . We can offer the Lord all
victuals , rare treats with our mind alone .
It is the unison of thoughts and unwavering
foucus on Him that is needed in M. A . There are 
three SlOkams that Sri Ram Gopalaswamy referred
to for M.A . The first one , " KurmAdheen --" 
is not part of the M. A . in the Sri Sannidhi tradition . 
Hence I will focus on the two other slOkams ,
which are indeed part of the M . A . 

The first of the three slOkams is a salutation to VishNu BhakthAs
such as the Nithya SUris at Sri Vaikuntam ( VishvaksEnA ,
Anantha , VynathEyA and Dwara PaalakAs , KumudhA and Mukhya 
gaNAs of the Lord  . The slOkam visualizes the Lord being seated 
on a lotus at the center of the dharma peetam and on the lap of 
AdhisEshA under the Gem bedecked mantapam supported by
a giant tortoise .
.
There the Lord receives fan ( Chaamara ) service ( kaimkaryam )
from the female attendants . He is visualized as being seated
with His Devis and displaying His divya Ayudhams 
( weapons ) and AbharaNams ( jewelery ) . GarudA is 
holding the Lord's feet in his hands at the foot of 
the SeshAsanam .  The slOkam ends with prapatthi to those 
VishNu BhakthAs in Sri Vaikuntam in the spirit of 
Bhagavatha Nishtai .

TheRemaining  Two SlOkAs of M.A 
****************************************

1 . AaradhayAmi Hrudhi -------

The anvaya Kramam for this slOkam is as  follows :

MaayApurE Hridhi aatmagEhE  , hrudhaya pankaja Sannivishtam
Kesavam ArAdhayAmi ; sraddhA nadhee vimala jala abhishEkai :
SamAdhi kusumai : , apunarbhavAya nithyam ( ArAdhayAmi ) .

At the center of  the mysterious and wonderful city known as my body  
there is a palace and in the heart of it is the lotus , where Lord Kesavan
resides (as AntharyAmi Brahmam ) .  I perform Thirumanjanam for
Him with the waters known as pure mind from the river of SraddhA
( mahA ViswAsam ) . After that I conduct His worship with the flowers
known as DhyAnam ( meditation , ceaseless rememberance ) for 
gaining the boon of nonreturn to this world of births and deaths 
( Moksham ) .  

The echos of this prayer can be heard in MahA NaarayaNOpanishad
passages such as :

Manthram 1. 11 : hrudhA maneeshA mansA abhiklupthO 
ya  yenam vidhu: amruthAsthE bhavanthi ( Those who 
meditate on Him with their minds undistracted and fixed 
in the heart lotus know Him ; they become immortal ) .

The body is known as Brahmapuram analogous to 
the capital of a king . There is a royal mansion in that
city to which the lotus of the heart is compared . The king
( paramAthmA ) resides there . He must be sought there by 
those , who need His anugraham for Moksham . This has to
be done by fixed , undistracted meditation on Him . 

Manthram 2.16 describes the MayApuri and the Kesavan residing
there in the heart lotus inside the palace of MayApuri this way :

" In the citadel of the body , there is the small sinless 
and pure lotus of the heart , which is the residence of
the ParamaathmA . Further in the interior of this small
area , there is the sorrowless ether. That is to be meditated 
upon continously . " Such a focussed dhyAnam on the antharyAmi
Brahmam(ether /gaganam )  in the hrudh pundareekam leads 
to Moksham . Brahma Sutram too  asserts the same this  way :
 " anAvritti sabdhAth" . Bhagavadh GithA assures one about 
non-return to the World of births and deaths , when one 
has become successful in such a meditation ( Bh.G 8.15 ):

nApnuvanthi MahAthmana: Samsiddhim paramAm gathA : 

NaarayaNAnuvAkam points out the place , where one has to worship 
the Lord to attain Moksha Siddhi of nonreturn to this world of
repeated birhts and  deaths this way  :

padma kOsa pratheekAsam Hrudhayam chApyadhOmukham 
--- tasyAnthE sushiragum sookshmam tasmin sarvam
prathishtitham----tasyA; sikhAyA madhyE ParamAthmA vyavasthitha: 
Sa BrahmA sa Siva: sEndra: Sokshar: parama svarAt .

That is the manaseeka ArAdhanam that the first slOkam 
refers to .

SlOkam 2 : 
SouvarNE sthAlivaryE ---

( Meaning ) : I offer unto my Lord residing in my heart lotus 
as antharyAmi Brahmam tasty preparations cooked in pure 
ghee from cow's butter . These are Bhakshyams (eatables),
BhOjyams (victuals ) , Lehyams( medicinal digestives) ,
Superior Havis , sOshyams ( fried Food ) , cooked rice ( annam ) , 
cooked vegetables with seasonings , curd , honey , ghee , 
milk , water . I have placed them all in different 
golden vessels and am presenting  it to Him  with my mind 
( maanaseeka samarpaNam ) for His enjoyment .
At the end , I offer this  antharyAmi Brahmam residing in 
my heart lotus , betels and areca nut ( TaampUlam ) as well ,
with my mind as Maanasa upachAram .

The examples of Maanaseeka NaivEdhyam of foods 
and offering of ThAmpUlam by a devout BhakthA can be 
seen in number of Saint ThyagarAjA's krithis :

Thodi Raagam :  "AragimpavE , paalAragimpavE 
Saaramaina divyAnnamu shadrasayutha BhakshaNamulu
dhAra sOdharAdhulathO , ThyagarAja vinutha , Aaragimpave "
( Sri RamA ! pray drink this milk . Accept this offering of butter and 
milk made holy by the touch of SitA  , and the delicious chitrAnnams
and cakes to cater to the six varieties of taste. Partake of them 
in company with Your consort , brothers and others . 

KaraharapriyA : Vidamu sEyavE , Nannu vidanAdakavE 
{ Pray accept the TampUlam ( Paansupaari ) and do not 
discard me . Accept this with all the spices , as from the hands of
SitA dEvi , while LakshmaNA , with all his royal dignity
holds the gem-bedecked spit-toon in his hand } . 

Ahiri Raagam : pUla pAnpu meedha----

Oh ParipurNa kalyANa guNa svarUpA ! Please rest well
on this bed covered with fragrant Jasmine flowers after 
drinking honey , sugared milk and butter and chewing 
delicious paansupAri and after blessing me. Please accept 
this fragrant sandal paste to smear on Your body , wear the 
bright flower-garlands  around your neck , and  accept the bed 
prepared according to the SaasthrAs , while being convinced that
whatever ThyagarAja , your servant , does is with sraddhA 
and MahA viswAsam .

That is the type of Maanaseeka PujA and Kaimkaryam
that cuts the bonds of SamsArA and makes one never
return to this earth .

The Bhavam and the RasAnubhavam is the most
important element in Manaseeka ArAdhanam to
secure the Lord's anugraham .

RaamAnuja Daasan ,
Oppiliappan Koil VaradAchAri SadagOpan .