sthOthra rathnam – 29

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parthasarathy-thiruvadi

Introduction

Is even anjali which makes one tired, required? As said in thiruvAimozhi 9.1.7 “sindhippE amaiyum” (just a thought is sufficient), isn’t it sufficient to have done surrender through the mind to have the hurdles removed and to attain paramapadham?. With this, mAnasa prapaththi (mental surrender) which is said in SrI rAmAyaNam yudhdha kANdam 18.27 “dhInam” (through mind), is explained. Also, it can be said that, SlOkam 22 “na dharma nishtOsmi” indicates vAchika prapaththi (verbal surrender), SlOkam 28 “thvadhangrimudhdhisya” indicates kAyika prapaththi (physical surrender) and this SlOkam indicates mAnasIka prapaththi (mental surrender). Alternatively – it can also be said that parabhakthi which is the result of the surrender is explained in SlOkam 28 “thvadhangrimudhdhisya” and SlOkam 29 “udhIrNa“.

udhIrNasamsAradhavASuSukhsaNim
kshaNEna nirvApya parAm cha nirvruthim |
prayachchathi thvachcharNAmbuja
dhvayAnurAgAmruthasindhuSIkara: ||

Word by word meaning

thvath charaNa aruNa ambuja dhvaya anurAga amrutha sindhu sIkara: – a droplet in the ocean of love for your two reddish divine lotus feet
udhIrNa samsAra thava ASuSukshaNim – fiercely burning forest fire of samsAram (material bondage)
kshaNEn – within a moment
nirvApya – extinguish it
parAm – superior
nirvruthim cha – bliss too
prayachchathi – gives

Simple Translation

A droplet in the ocean of love for your two reddish divine lotus feet extinguishes the fiercely burning forest fire of samsAram (material bondage) within a moment and gives superior bliss too.

vyAkyAnam (Commentary)

  • udhIrNa samsAra dhava ASuSukshaNim – Forest fire which is burning fiercely. Here, forest fire is compared to samsAram (material bondage), as in the forest which is engulfed with forest fire, the fire cannot be extinguished, it is to highlight that, in this samsAram one gets destroyed by ignorance etc and cannot be saved. AthmA is said to be adhAhyam (cannot be burnt), only by material fire. But a samsAri (bound soul) would be made to be like burnt cloth as said in thaiththirIya upanishath Anandhavalli 6 “asannEva …” (When a person does not know about God, he is as good as matter).
  • kshaNEna nirvApya – Extinguishing that fire at once as said in thaiththirIya upanishath Anandhavalli 7 “atha SO’bhayangathO bhavathi” (At once, he becomes free from fear of this samsAram). Since it is said in SlOkam 28 “thadhaiva mushNAthi …” (sins are removed at once) and here “kshaNEna nirvApya” (extinguishes the fire at once), ALavandhAr says that for such adhikAri (who has surrendered), there is no delay in attaining the result. As said in chAndhOgya upanishath 5.24.3 “yathEshIkamathUlamagnau prOktham pradhUyEtha” (Like cotton placed in fire disappears without a trace, all his sins are extinguished), ISvara will distribute his sufferings to his enemies [and thus relieve him from them].
  • parAncha nirvruthim prayachchathi – [bhagavAn] will bestow him the stay in the divine abode of paramapadham where he will be blissful without any burdens. The bliss which is explained in muNdaka upanishath 3.1.3 “niranjana: paramam sAmyam upaithi” (jIvAthmA attains equality (in eight qualities) with supreme lord), SrI bhagavath gIthA 14.2 “mama sAdharmyamAgathA:” (those who have this knowledge, will acquire form etc that equals mine) and chAndhOgya upanishath 7.25.2 “sa svarAd bhavathi” (that mukthAthmA becomes relieved from bondage of karma).
  • thvach charaNAruNAmbuja … – A droplet in the ocean of loving devotion at the infinitely enjoyable divine feet of you who is the apt lord and easily attainable. “aruNa” (reddish) indicates the contrasting beauty [i.e., black and red combination]. “ambuja” indicates the taste acquired from the softness, coolness, fragrance etc.
  • dhvayam – the unique taste which is present as a result of the combination of the matching divine feet. With this, the divine feet are explained as those which induce the devotion.
  • anurAga – the pleasure with great faith on the divine feet; also explained as the bhakthi which is useful in rendering kainkaryam (service) and which is acquired as a result of the prapaththi (surrender); kainkaryam is an outcome of love.
  • amrutha – Not only it is being svayam prayOjanam (naturally enjoyable) due to sweetness of the object of meditation [i.e., the divine feet], it is also for the well-being of the self [like nectar which brings immortality].
  • sindhu sIkara: – To fulfil one’s desire, one does not need all the great attachment as said in thiruvAimozhi 10.10.10 “adhanil periya en avA” (my great desire which is greater than everything) [just a droplet of that love is sufficient].

In the next article we will enjoy the next SlOkam.

adiyen sarathy ramanuja dasan

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