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

From the Bhakti List Archives

Sadagopan • May 8, 2002 


SrI:

Dear BhakthAs:

We just got past the 10 Laks stage of assembly
of funds for Uninterrupted NithyArAdhanam to
Swamy Desikan and SrI DhIpa PrakAsa DampathigaL
at ThUppul/ThirutthaNkA dhivya dEsam with your help . 
Thank you all!

We just need another 5 Laks of Rupees to complete 
this kaimkaryam . adiyEn appeals to every one of you 
to help with whatever you can to reach Kaimakrya Poorthi.
adiyEn appeals to You all with folded hands to support
this kaimkaryam as much as you can.
  
Today , adiyEn will cover the Twenty third slOkam 
of Sri SaraNAgathi DhIpikai , where Swamy Desikan
focuses on the NirAlamBana yOgam adopted by the yOgis 
to enjoy the Lord's DhivyAthma svaroopam . In the previous
slOkam , Swamy Desikan described the experience of the yOgis
engaged in SaalamBana yOgam, where they focus on the ThirumEni of 
SrI DhIpa PrakAsan , His AabharaNams and Aayudhams.The 23rd slOkam
of SrI SaraNAgathi DhIpikai , the topic of this posting 
takes this form in the Vasantha TilakA metre:

mAnAthilanghi  sukhabhOdha mahAmbhurAsou
  magnA-sthrIseema-rahithE Bhavatha: svaroopE
taapathrayENa vihitham na bhajanthi santha:
  samsAra-garma-janithEna samAdhimantha:  

--SrI SaraNAgathi DhIpikai: SlOkam 23

(meaning): Oh DhIpa PrakAsa PrabhO! Some of the yOgis meditate
on Your dhivyAthma svaroopam instead of Your ThirumEni, its 
beauty , Your dhivya aabharaNams and weapons . These yOgis adopt
thus the nirAlamBana yOgam to experience You . Your dhivyAthma
svaroopam is an ocean of bliss and Jn~Anam . That dhivyAthma
svaroopam of Yours is beyond the limits of dEsam , kaalam and vasthu. 
It can not be confined to any particular place or other.It can not
be limited by time in the sense that You are present only at one time 
or the other. It can also not be defined by factors such as 
vasthu nirNayam ( being constituted by a particular vasthu). 
That dhivyAthma svaroopam is beyond all these measures. It is present 
at all places , times and forms.

A fortunate yOgi , who is immersed in nirAlamBana yOgam 
feels like the one who gets the relief from the scorching 
heat of summer by dipping into a pond with cool waters. 
His three samsAric afflictions ( tApams ) are removed.
He gains mOksham after getting relief from the three tApams 
( AadhyAthmikam , Aadhi boudhikam and Aaadhi dhaivikam ). 
AadhyAthmika tApam is connected to physical illnesses 
and the mental sufferings caused by kaamam, anger , fear et al.
Aadhi Bhoudhika tApam is the sufferings created by the beasts,
bird , humans et al. Aadhi Dhaivikam are caused by excessive 
cold, heat , wind , rains etc associated with divine forces.      

Additional Comments(V.S):
************************
Lambhanam was described earlier as the procedure of 
hanging on to or dependent upon some aspect of an entity.
SaalamBanam yOgam means the dhyAnam that is dependent on
the reflection on the Lord's ThirumEni , His beauty-drenched 
limbs ,His dhivyAyudhams , His auspicious AabharaNams and 
the tatthvams behind those AabharaNams and Aayudhams.
Swamy Desikan concluded in the previous slOkam that the yOgis 
engaged in the nectarine anubhavam of SaalamBana yOgam/
dhyAnam never ever get satiated by that enjoyment and 
thirst for more (ThvAM saalamBana yOgEna parichinthya 
thrupthim na yaanthi).This type of yOgam is about
the subhAsraya ThirumEni of the Lord.  

In this 23rd SlOkam , Swamy Desikan describes another 
yOgic practise recognized as NirAlamBana yOgam that also 
leads to a similar blissful experience on this earth 
and ultimately grants them Moksham.This type of yOgic 
practise (dhyAnam ) is focussed on the dhivyAthma svaroopam . 
It is a svaroopa dhyAnam instead of ThirumEni dhyAnam . 
It is rooted in the dhyAnam on the Lord's Svaroopa lakshaNams .

Svaroopam means the essential nature of an entity and 
here it is the dhivyAthma svaroopam or the essential 
nature of the Lord . The aspect of the enjoyment of 
the Lord thru the two kinds of yOgams is described by 
a unique VaishNva terminology called "Saathmikkai".
This anubhavam is the blessing granted by the Lord to enjoy
Him ( dhyAnam on the DhivyAthma Svaroopam in NirAlamBana yOgam
or the dhyAnam focused on the ThirumEni , Aaayudhams et al
as in the case of SaalamBan yOgam). During "Saathmikkai" ,
the Lord mingles with the aathmA/jeevan and let the latter enjoy
Him gradually . It is like feeding the child step by step.
The effects of full and immediate enjoyment would  be beyond 
the capabilities of the  jeevan practising either of these yOgic 
procedures.Hence , the most merciful Lord regulates the enjoyment
and progressively enhances that blissful anubhavam like 
a caring mother feeding the child with her own milk . 
The yOgi never gets satiated by this aanandhAnubhavam 
and longs for more such blissful anubhavams.SaalamBana 
Yogam focuses on the Lord's Dhivya MangaLa vigraham
( ThiruvAimozhi II.5.1) and the NirAlamBana yOgam 
concentrates on the DhivyAthma Svaroopam . The  beauty 
of the divine body of the Lord is called roopa-guNams 
by AchArya RaamAnujA to distinguish it from dhivyAthma
GuNams . Roopa guNams or vigraha guNams are behind 
SaalamBana yOgam and the dhivyAthma guNams are 
behind the NirAlamBana yOgam . 

A flower has a svaroopam . The svarUpam is referred to 
as "Dharmi".A flower like jasmine has an unique fragrance . 
That fragrance is referred to as "Dharma". In the case of 
our Lord , He has dhivyAthma svaroopam (essential nature ) ,
which is beyond the limits of definition by dEsam , kaalam 
and Vasthu.Dharma is the attribute and dharmi is defined 
as the substrate in which the formr(Dharma) " inheres ". 
The other facets of dhivyAthma svaroopam of our Lord 
described by the Upanishads are in terms of Satyathva , 
Jn~Anatva (infinite knowledge) , ananthatva ( infinite in
His savisEsha entity) and aanandatva ( Supreme bliss 
principle) and amalatva (free form any blemish). 
These then are the essential attributes ( SvarUpa-nirUpaka 
dharma) or the dhivyAthama svaroopam of our Lord .
AzhwArs have repeatedly asserted that the dhivyAthma
savroopam of the Lord (both His svaroopam and the GuNAs )
are beyond dEsa , kaala , vasthu nirNayam . He is distant
to the devotionless , but very close to the devoted. 
He is not percieved or grasped by mere yogic practises ,
when the saadhakan has no pious bhakthi ( ThiruvAimozhi:
I.9.6: sEyanaNiyan yavarkkum chinthaikkum gocaranallan).    

Swamy NammazhwAr described this dhivyAthma svaroopam succinctly:
"Uyar nalam udaiyavan yavan avan ". One of the essential 
nature (Svaroopam ) of the Lord is His status as the Supreme 
Being , His svAbhAvika dharmam .This has been celebrated by 
the upanishads again and again. AagamAs on the other hand 
focus on the visual manifestations of the dhivya mangaLa 
vigraham ( SubhAsraya ThirumEni accessible by SaalamBana 
yOgam ). 

In the next slOkam , Swamy Desikan celebrates the generosity
of DhIpa PrakAsan as a grantor of appropraiate boons for those 
who approach Him through the routes of Karma , Jn~Aana 
and Bhakthi yOgams .     
 
SrI Maragathavalli SamEtha SrI DhIpaprakAsAya nama; 
Oppiliappan Koil VaradAchAri SaThakOpan/V.Sadagopan  






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