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Sri HayagrIva SthOthram : Part XXVII: SlOkam 17-18

From: Sadagopan (sgopan_at_computer.net)
Date: Sat Sep 30 2000 - 13:27:36 PDT

SrimathE RaamAnujAya nama:

Dear BhakthAs :

In the 16 th slOkam , Swamy Desikan referred
to the aanandAnubhavam of the fortunate ones , who
through their dhyAnam have the SaakshAthkAram
of Lord HayagrIvan and experience horripulations
(pulaka anubhandham ) from that anubhavam. 

In the 17th slOkam , Swamy Desikan states that 
the aanandhAnubhavam of the HayagrIva bhakthAs 
finds an outlet through their eyes in the form 
of aanandha bhAshpam.The slOkam describing 
the state of the bhakthan with copious flow of
tears of joy is as follows:

SvAmin prathIchA hrudhayEna dhanyA:
  tvath dhyAna chandhrOdhaya VardhamAnam
amAnthamaanandha payOdhi mantha:
  payObhirakshNAm parivAhayanthi 

(meaning ): Oh My Master ! Oh Lord HayagrIvA !
The minds of few bhAgyasAlis pull their attention
from external objects , just as a tortoise pulls
its neck inwards. Their mind turns inward instead of
outwards. In that state of deep dhyAnam , they 
visualize Your auspicious form . At that time , 
the joy experienced by their minds lifts up 
just as the Ocean rises on seeing the rise of
the Moon (ChandrOdhayam ). That immense wave of 
aannadham could not be contained inside anymore 
and it  spills over like a dam that is broken .
The eyes serve as an outlet for that paramAnandham
and a flood of aanandha bhAshpam flows .

The indescribable bliss that arises out of 
the HayagrIva SaakshAthkAram (Darsanam
of the form of Lord HayagrIvan in their hearts 
by the yogis) results in uncontrollable flood
of tears of Joy associated with that aanandha-
anubhavam. These are the dhanyA: or the blessed
ones. Their focus is inward (prathIchA hrudhaya:)
through Indriya nigraham (control of senses).
They are engaged in dhyAnam of the form of their
UpAsana Moorthy.Their mental state filled with
bliss is like the state of the joyous Ocean 
(aannadha payOnidhi) that rises uncontrollably
(amaantham) , when it witnesses the Chandra-Udhayam.
The bhakthan's eyes are flodded with tears of Joy
( akshNAm payObhi: parivAhayanthi)that flow 
out without interruption .

Sri KulasEkara AzhwAr's prayer to Lord RanganAthA
longing for His darsanam and his ardent desire
to have his eyes filled with tears as a result of 
the aanandham arising from that dharsana-janitha-
sukham ( yenn KaNkaL neermalha yenRu kolO niRkum naaLE )
is referred to by Sriman D.Ramaswamy Iyengar in
this context.

The Rg Vedic manthram section ," ChandramA manasO 
jaatha:-" (Rg Vedam-Canto X.90.13) has some 
connection to this anubhavam . The HayagrIva-
ChandrOdhayam and its effect on the mind of
the UpAsakan is alluded to here.

Sri HayagrIva SthOthram :SlOkam 18
**********************************
The effect of Sri HayagrIva dhyAnam by 
the truly evolved bhAgyasAlis is 
the subject matter of the 18th slOkam:

svairAubhAvAs-tvadhadheena bhAva:
 samruddha veeryAs-tvadhanugrahENa 
vipascchithO Naatha taranthi maayAm
 vaihArikIm mOhana pinchikAm tE 

(Meaning ): Oh Lord HayagrIvA ! Those Jn~Anis
( Vipascchitha:) place their minds at Your
disposal (Tvadhadheena BhAva:) and become 
great ones with inherent glory (Svaira 
anubhavA:). They become VairAgyasAlis 
(dispassionate ones) . Their minds are rooted
firmly at Your feet leading to immense
strength (Samrudhda VeeryA:)and they cross
then Your MayA , which hypnotizes the humans 
like the bunch of peacock feathers used by 
magicians to perform their hypnotizing act .
Your anugraham permits these Jn~Anis to cross 
this difficult-to-transcend MaayA of Yours 
effortlessly (tE maayAm tvadhanugrahENa taranthi ).

The BhAvam and the anubhAvam of the Jn~Anis
is described here. Their BhAvam is "Tvadh adheenam "
being under the power of the Lord as charamAvathi-
daasan . The resulting  anubhAvam is "svaira anubhAvam " 
or matchless inherent glory as sEsha BhUthan of the Lord.

The MaayA referred to in this slOkam has nothing
to do with the Maaya as advaithins understand that term .
To them , MaayA is "yaa maa saa mAyA " ( That which is 
not is MaayA ). It means illusion or hallucination .
Te VisthAdvaidhic concept of MaayA is Prakruthi or
matter that is enchantingly seductive.Our Lord Himself 
has decreed Prakruthi to be this way (maayAm thu
prakruthim vidhyAth maayinam thu MahEsvaram ).

AchAruya RaamAnujA has explained the term MaayA as
the marvellous power of the Lord (Asccharya sakthi) .
This MaayA has an unshakable grip and no one can 
escape from that grip without the anugraham of
the Lord Himself . The observance of Bhakthi or 
Prapatthi Yogam melts the heart of the Lord and 
that helps the bhaddha Jeevans to cross His MaayA.

Sri D.RamaswAmy IyengAr refers to a passage from
AchArya RaamAnujA's SaraNAgathi Gadhyam regarding
BhagavAn's MaayA , which needs more detailed study :

" madheeya anaadhi karma pravAha pravrutthAm Bhagaavth-
  SvarUpa tirOdhaana-kareem  , viparItha Jn~Ana jananeem ,
  svavishayAyasya bhOgya buddhErjananeem , dEhEndhriyathvEna
  bhOgyathvEna sookshm aroopENa avasthithAm ,DHAIVEEM
  GUNAMAYEEM MAAYAAM , " DaasabhUtha: SaraNAgathOsmi
  tavAsmi daasa: ithi vakthAram MAAM TAARAYA ".

Sri Sudarsana Soori's commentary as translated
by Abhinava Desika Sri UtthamUr Swamy for 
the above passage is:

" Oh Lord ! I am Thy servant. I have surrenderd
myself unto Thee. Help me, Thy servant , to cross over
Your Moola Prakruthi (MaayA ) of three GuNAs , 
which flows like a swift current of beginningless
and endless karmA, which hides from my vision Thy
natural form , and produces in me perverted knowledge
about Thee and a sense of (false) satisfaction in
me regarding the enjoyment of material things existing 
(in the world ) in all manner of forms , subtle
and gross -in body , senses and objects of enjoyment."

Those who perform SaraNAgathi to Lord HayagrIvan
in the above fashion cross His own MaayA and He blesses
them with Para Bhakthi , Para Jn~Anam and Parama Bhakthi 
and qualifies them to perform nithya kaimkaryam
to Him in His Supreme Abode, Sri Vaikuntam .Such is 
the result of crossing the Lord's MaayA , which is 
realized only thru the practise of either Bhakthi or 
SaraNAgathi yOgams .

Swamy Desikan uses the next slOkam to elaborate 
further on how to secure the Lord's anugraham
to enable the chEthanam to cross His MaayA .

(PraNavam) MaayA-Vikruthi kruthE nama:
(   "    ) VidhyA SahAyAya nama:
(   "    ) HrudhayEsAya nama:
(   "    ) KaarayithrE nama:
(   "    ) KaaraNAya nama:
(   "    ) SankalpathAya nama:
(   "    ) MaayAvinE nama:
(   "    ) MaayAthigAya nama:
(   "    ) Nara-NaarAyaNAkruthyA Guru-sishyathvam- 
           aasthithAya nama: 
(   "    ) Sarva Bhaya HarthrE nama:

Srimath Azhagiya Singar ThiruvadigaLE SaraNam ,
Daasan , Oppiliappan Koil VaradAchAri SatakOpan          


    
   
 


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