|You are here: Sri Vaishnava Home Page : Bhakti List : Archives : February 1995|
From: Parthasarati Dileepan (MFPD_at_UTCVM.UTC.EDU)
Date: Sat Feb 11 1995 - 18:44:46 PST
For the last several weeks I have been trying to recite sri baashyakaarar's saraNaagathi gadhyam. Each day, as I follow the tape, I am reminded of sri srivatsaangaa chaar's upanyaasams I attended each morning I was in Madras during my last trip there more than 4 years ago. His descriptions of swami dEsikan's commentary on saraNaagathi gadhyam was indeed a treat. Further, starting from last chitthirai (April 94) azhagiya singar is writing about the Lord's kalyaaNa guNaas as described by sri raamaanuja. With full of desire and with complete lack of critical understanding I have begun collecting some of these and posting them in SCT. I am posting the same here as well. Please forgive me for my impetuousness. regards, Dileepan ------------------------- According to visishtaadvaitham emperumaan (God) is a ocean of sudhdha satvam. In Sri Raamaanujaa's words, He is a kalyaaNa guNa gaNa mahaarNavaam. What ever one's beliefs may be, describing and understanding some of these guNaas is in itself a delightful experience. The opportunity to immerse in this ocean should not be missed as Sri aaNdaaL metaphorically admonishes, "kuLLak kuLira kudaindhu neeraadaadhE paLLi kidatthiyO" (thiruppaavai 13). (why are you still sleeping and not immersing yourself from head to toe, i.e. kudaindhu ...) thondaradippodi aazvaar laments missed opportunity of the past with, "un thirukkuNam seppamaattEn" (thiru maalai 26). (oh! I have not praised your divine qualities.) Periyaazhvaar counsels us, with \bt "empiraan vanmaiyaip paadippaRa (3.9.1,) and dhaasarathi thanmaiyai paadippaRa (3.9.2.)" (sing in praise of our Lord's mettle, sing in praise of the son of dhasarathan's traits) Among these dhivya guNaas, six are said to be primary, NYaanam, balam, aisvaryam, veeryam, sakthi, and thEjas. From these six many other guNas flow out, of which twelve are for showering His eternal love on us. These are sowseelyam, vaathsalyam, mardhavam, aarjavam, sowhaartham, saamyam, kaaruNyam, maadhuryam, gaambeeryam, owdhaaryam, chaathuryam, and sthairyam. These and other kalyaaNa guNaas are innate to brahman. But it is through the great avathaaraas described in ithihaasa puraaNaas, aazhvaar paasurams, and commentaries of our achaaryaas that we get a glimpse of some of them. I hope I will be forgiven for my temerity in venturing to present some paasurams that describe these twelve guNaas. sowseelyam: Friendship shown by an exalted one towards a humble person without expecting anything in return. Many examples of sowseelyam can be found in our ithikaasa puraaNaas. Sri Raamaa's friendship with Guhan and Sri Krishnaa's friendship with arjunan fall into this category. Here is an interesting paasuram from Thirumangai aazhvaar's periya thirumozhi (5.8.2) with some hidden meanings: \bt vaadhamaamagan maRkadam vilangu maRROr saathiyen Rozhindhilai, ugandhu kaadhalaatharam kadalinum perugac chey thagavinuk killai kaimmaa RenRu kOthil vaaymaiyinaayodu mudanE uNban naanenRa vONporuL enakkum aadhal vENdumen RadiyiNai yadaindhEn aNipozhil thiruvanangatthammaanE \et vaadha = vaayu maa magan = son with ahangaaram! maRkadam = monkey kOthil vaaymaiyin = the one who speaks blemishless words, aancanEyar uNban = enjoy your embrace - act of friendship "O! Lord of Sri Rangam, you proclaimed your friendship to aancanEyar with your warm embrace surging with ocean of love and kindness, without any regard for his non-human status. With the hope that I may be shown the same friendship I take refuge in your lotus feet." Those given to mischievous arguments (kudhaRka vaathigaL) might say this is not sowseelyam as raaman's action was in return for what aancanEyar has accomplaished. This is where "vaadha maa magan" comes in. One interpretation for "maa" is big, i.e. vaayu's big (first) son. But, with "vilangu maRkadam" there is no mistaking that AncanEyar, not bheeman, is intended. A second interpretation for "vaadha maa magan," is the strong headed son of vaayu. This is consistent with aancanEyar's attempt to swallow the sun, the first of ishvaagu lineage. But, more interestingly, AncanEyar could not find seethai until he realizes and forsakes his ahangaaram and recites, "namOSthu raamaaya Sa lakshmaNaaya dhEvyyai cha thaSyai janagaathma jaayai." Without sri raaman's blessings hanuman could not accomplish his task. NYaanam being one of his innate qualities, sri raman was fully aware of this. Yet he acts as though he is indebted to aancanEyar, "cey thagavinukku illai kaimaaRu". (This quality is Gaambeeryam as we shall see later.) With this interpretation of "vaadha maa magan" the Lord's sowseelyam gets revealed in this paasuram. .... to be continued ---------- This and other posts to follow in this subject are based on the aruL mozhigaL of the 45th azhagiya singar of sri aHObila madam, sri vaN satakOpa sri naaraayaNa yatheendhra mahaa dEsikan, published in sri nrusimhap priyaa starting with bava varusham, chitthirai maasam, (April 1994), and commentaries of aazhvaar prabhandams published by The Visishtadvaita Pracharini Sabha, 27, Venkatesa Agraharam, Mylapore, Madras, 600 004.