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 “Thvadh 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. The 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).
AchArya RaamAnujA has explained the term MaayA as the marvelous 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 tirOdhaanakareem,
viparItha Jn~Ana jananeem, svavishayAyasya bhOgya buddhErjananeem, dEhEndhriyathvEna bhOgyathvEna sookshma-roopENa avasthithAm, dhaiveem gunamayeem maayam, “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.”
One who performs SaraNAgathi to Lord HayagrIvan in the above fashion crosses His own MaayA and the Lord blesses them with Para Bhakthi, Para Jn~Anam and Parama Bhakthi and qualifies them to perform nithya kaimkaryam to Him at 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.
In the slOkams 17 and 18, Swamy Desikan described the aanandhAnubhavam of those who meditate on Lord HayagrIvan (RomAnjali and Aanandha BhAshpam). In slOkams 19-22, Swamy Desikan prays to the Lord for the conferral of such soubhAgyam on him. We will cover the slOkams 19 & 20 now.
Swamy Desikan appeals to the Lord for the boon of removal of Brahma Lipi (talai Yezhutthu written by BrahmA on his skull), which interferes with the fruition of his adoration of the Lord. He offers afresh his surrender (prapatthi) at the powerful paadha Kamalams of Lord HayagrIvan and to the Veda dhvani arising from the anklets adorning those charaNa kamalams.
Source
To be continued…
