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Mukunda Maala -2

From: V. Sadagopan (75041.3037_at_compuserve.com)
Date: Sat Mar 02 1996 - 19:02:57 PST

Dear Members of the Prapatti Group: I am delighted to 
read the posting by Sri Kesava Prasad . That one liner
summary helps to develop the themes further.I do  not
have the two sources of  references quoted by him . I will
point out the highlights as they occur to me .

Verse 1: 
SRIVALLABHETI VARADETHI DAYAPARETHI 
BHAKTHAPRIYETHI BAVALUNDANAGOVIDEHTI I
NATHETI NAGASAYANETHI JAGANIVAASETHI 
AALAPINAM PRATIPATAM KURU MAAM MUKUNDA II

The appeal here is to Mukunda, who blesses one with 
the boons of enjoyment in this Earth and in Srivaikuntam.
The appeal is" Srivallabheti----Jaganivaasethi , Iti 
Pratipatam Aalipinam Maam Kuru." 

The appeal  to Mukunda starts in the traditional manner 
with the salutation first to Sri Devi . In our tradition, Sri Devi 
as Pum Pradhaneswari is saluted first before saluting the Lord. 
As Pum Pradhaneswari , She is the ruler of the individual 
souls, Prakriti and the Ruler Himself. That is why one of the 
Sahasra Naamam salutes Him as "Sree-Vibhaavanah: ".
This Naamam implies that He owes His greatness mainly  to 
Sri Devi . Following this tradition, Kulasekhara salutes the Lord as 
SRIVALLABHA: He then follows that salutation and  appeal by
describing the Lord as Varada, Dayaapara, Bhaktha Priya, 
Bavalundanagovidha , Nagasayana and Jagannivasa .

His appeal is to the Krupa of the Lord of Sri Devi to bless him 
to recite the Lord"s names always . Kulasekhara recognizes 
and describes his Lord first  as Srivallabhan and hints at the 
His Nitya Sri Nature due to which  He is forever united with 
Sri Devi. That association makes him "Srimathaam Vara: " or 
the foremost among the opulent in all worlds. 

His opulence resulting from his association with Sri Devi makes 
Him the granter of all kinds of Boons. Thus , He becomes Varada
or Sarvaabheeshta Varada. He bestows the required boons on 
Gods and Bhakthas and gets thus  the name of Varada .

The third name by which Kulasekhara recognizes the Lord is 
Dayaaparan, the all merciful Lord , who runs to rescue His 
devotees in trouble. Therefore, He gets the fourth name ,
which is Bhatha Priyan. The fifth name selected by Kulasekhara
in his appeal is Bavalundanagovidhan. Bhavam is the Samsaaram 
and its ills. Lundanam is stealing . Govidhan is one, who is capable of
Lundanam of Bhavam . Hence, the Lord is saluted here as the one,
who has the power to destroy the afflictions of Samsara. 
The Sixth Naama is Naathan . He is the Supreme Lord of the 
Universe and therefore He is the Naathan. He is also Nagasayanan.
Resting in the Milky ocean on Adhi Seshan, he is engaged in Yoganidra.
When the Devas and Rishis approach him there for help to overcome 
their sufferings, He incarnates into the appropriate Avathaaraas and 
reestablishes Dharma. The Naga Sayanan is also Jagannivaasan.
He is Jagannivaasan for two reasons: (1) he gives a home for the Universes
in His stomach during the Mahaa Pralayam (2) He is Sarva Vyaapi 
and therefore He is saluted as "Antar Bahisccha Tath Sarvam Vyapya 
Naraayana: Sthitha: " 

Kulasekhara salutes the Lord by the above EIGHT names and asks him 
not to save him from  Uphaayatva Sankhaa through lapse into
Svapravrutti and thereby end up with Svarupa Naasam.
He does not want to fall into  the trap of delusion
that it is he and his efforts (SVAPRAVRUTTI) that makes him recite the Lord"s
names. That will lead to doubts about the means (UBHAAYATVA SANKHAA).
Such a doubt can only lead to loss of identity of the Jivan   and calamity. 
Hence, Kulasekhara humbly requests the Lord to give him the power to
recite His names and seeks His grace to undertake that mission.

VERSE 2: HAIL TO THE LORD!

JAYATHU JAYATHU DEVOH DEVAKINANDANOYAM
JAYATHU JAYATHU KRISHNOH VRISHNIVAMSAPRADEEPA: I
JAYATHU JAYUTHU MEGASYAAMALA: KOMALAANGA: 
JAYATHU JAYATHU PRITHVEE BHARANAASOH MUKUNDA: II

This verse is like a Pallaandu. Kulasekhara salutes the Lord as 
Deva:, Devaki Nandana:, Krishna:, Vrishni Vamsa Pradeepa :,
Mega Syaamala:, Komalaanga: , Prithvi Bhara Nasa: and Mukunda: .
There  are again EIGHT  Naamas included in this verse. Lord Krishna 
is saluted as the Son of Devaki and  as the light of Vrishni clan of Kings.
His dark blue complexion reminding one of  the clouds of the rainy season, 
Hisbeautiful limbs  and His lightening of the burden of the Earth through 
destruction of the wicked during the Bharatha War are hailed here. 
Kulasekhara like Periyazhwaar says , Victory to Thee and may you 
thrive forever !

VERSE 3 : Kulasekhara"s request for a small and specific Boon.

MUKUNDA! MOORDHNAA PRANIPATYA YAACHEH
BHAVANTHAM EKAANTHAM IYANTHAM ARTHAM I
AVISMRUTHI: TAVA cHARANAARAVINDEH
BHAVEH BHAVEH MEH ASTU BHAVAT PRASAADAAT II

O, Mukunda! I prosrate before you and only beg  for this 
small boon. Please bless me to remember your Lotus 
Feet in every one of my births without let. This is the esssence of 
the 58th verse of Nammazhwaar"s Periya Thiruvandhaadhi :

 " PIRAPPINMAI PERRU ADIKKEEZH 
KURRAVELANRU , MARAPPINMAI YAAN VENDUM MAADU ".

Marappinmai or the ceaseless rememberance of the Lord"s
holy feet of the Lord in all the births is the small request made by 
the Kolli Nattu Arasan. Marappinmai or AVISMRUTHI is the same as the 
Dhruva Smruthi sought by Azhwaars and Aacharyas .

VERSE 4: SUBLIME AND DISPASSIONATE DEVOTION 

NAAHAM VANDEH TAVA CHARANAYOR DWANDVAM ADVANTVA HAYTOH:
KUMBEEPAAKAM KURUMAPI HARE ! NAARAKAM NAAPANETHUM I
RAMYAA RAAMAA MRUTHU TANULATHAA NANDANEH NAAPI RANTUM
BHAAVE BHAAVE HRUDAYA BHAVANEH BHAVAYEYAM BHAVANTHAM II 

Here , Kulasekhara spells out to Mukunda as to what he is NOT praying for.
I am worshipping Your holy feet not to gain evanescent joy or to shake off
my samsaric sorrow; I am praying to You not to escape from the terrifying
Narakam known as Kumbhipaakam. I certainly am not offering my salutations 
to enjoy the celestial damsels with beautiful limbs in the pleasure gardens 
of Indra. O Lord,who chases away the sorrows of the bhakthaas! Please grant
me the boon of realizing You through meditation in every one of my births in 
the house of my Heart. That is all I am praying for and not for anything else.

VERSE 5 : PRAYER FOR STHIRA BHAKTHI 

NAASTHAA DHARMEH NA VASUNICHAYEH NEYVA KAAMOPABHOGEH
YADHYADHBHAVYAM BHAVATHU BHAGAVAN POORVAKARMAANURUPAM I
YETAT PRAARTHYAM MAMA BAHUMATHAM JANMAJANMAANTHAREPI
TVAT PAADHAMBORUHAYUGAGATAA NISCCHALAA BHAKTHIRASTU II

O Lord filled with the six celebrated qualities! I am not interested in the 
acquisition of wealth or in the pleasures of the other worldly life. I am
not attracted by sensory pleasures at all. Whatever that will happen as a 
result of Purva Karmaas,let it happen! The only thing that I pray for is 
the steady and undiminishing devotion at  your Lotus feet in every one of
my births.

VERSE 6: PRAYER FOR REMEMBERANCE OF THE LORD"S FEET AT THE LAST
MOMENTS OF LIFE.

DIVIVAA BHUVIVAA MAMAASTHU VAASA: 
NARAKEHVAAA NARAKAANTHAKA! PRAKAAMAM I
AVADHIRITA SARADAARAVINDHAOW 
CHARANAUH TEH MARANEPI CHINTAYAANI II

Here the King of Kolli Naadu prays for the lotus feet of the 
Lord as Antima Smurithi. Azhwaars and Aacharyals have 
begged the Lord to have thoughts about HIM during their
Anthima Prayaanam . One  Example of such prayer is 
found in the twelfth verse of Sri Gopala Vimsathi:

HARINEELA SILAA VIBHANGA NEELAA: 
PRATIBHAA: SANTU MAMAANTHIMA PRAYAANEH I

( May the images of the  beautiful blue  complexion of your body
resembling that of a Indra Neela Gem appear before me
at the time of my departure from this earth !) 
Kulasekhara states in this verse that he is indifferent to
his residence at Svargam or Earth or Narakam at the time 
of his Anthima Prayaanam . The only thing that he cares for is the 
memory of the Lord"s Lotus feet that surpass the beauty of 
the lotus of the autumn season.

VERSE 7: REQUEST FOR RESIDENCE INSIDE  THE CAGE OF 
THE LORD'S LOTUS FEET IMMEDIATELY    

KRISHNA! TVADHEEYA PADAPANKAJA PANCHARAANTHA:
ADHYAIVA MEH VISATHU MAANASA RAJAHAMSA: I
PRAANA PRAYAANA SAMAYEH KAPAVADHA PITTAI :
KANTAAVARODHANAVIDHAU SMARANAM KUTASTEH II

Kulasekhara prays here for safe residence as of now inside the 
cage of the Lord"s holy feet. He compares his mind to a king swan that 
wishes to enter the safe cage of the Lord"s Lotus feet. He explains
 the reason for this urgent and pressing request.He says that at the time of 
his departure form this earth, he may be totally helples and will be overcome by
blockage of throat  from the Phlegm, bile and irregular respiration. I may not 
be able to think of You under those circumstances. Therefore, let me 
enter the safe haven(cage ) of the lotus feet of thine NOW ! The Azhwaar"s
Paasura
Vaakyams such a s" Appothaikkippotheh Solli vaithen ", " Vaayorupakkam 
Vaangi Valippa ,Vaarnda NeerkkuzhikkaNkaL Mizharra "  are reminiscent of the 
terror experienced by the Azhwaars and their seeking Insurance form the Lord 
to protect them, when they are helples sduring the last moments of their life. 
Varaha Sarama slokam is the answer that the Lord gives to Kulasekhara .
Those Sarama Slokam words are: " MRIYAMAANANTHU KAASHTA PAASHANA
SANNIBHAM, AHAM SMARAAMI MADH BHAKTHAM NAYAMI PARAMANGATHIM ".
Lord Varaha assures the Bhakthas that he will think of them at the time of their
death, when they lie incapacitated on their death bed as stones or a piece of
wood
and lead them to his supreme abode. 

Rest in the next posting ,

Kulasekhara PerumaaL thiruvadigaleh Saranam
Oppiliappan Koil Varadachari Sadagopan