vidyA.m shuddhA.mcha buddhi.m kamalajadayite satvara.m dehimahyam ..3..

[Aravind Krishna]

pApaugha.m dhva.msayitvA bahujanirachita.m ki.mcha puNyAlimArAt
sa.mpAdyAstikyabuddhi.m shrutiguruvachaneShvAdara.m bhaktidArDhyam .
devAchAryadvijAtiShvapi manunivahe tAvakIne nitAntam
vidyA.m shuddhA.mcha buddhi.m kamalajadayite satvara.m dehimahyam ..3..

The third verse is a beautiful prayer that escalates one from an inferior
seeker to a middling one and then makes him worth of seeking the eternal.

bahu jani rachita.m pApaugha.m dhva.msayitvA, ki.mcha puNyAlim ArAt
sa.mpAdya, Astikya buddhi.m shruti guru vachaneShu Adara.m, bhakti dArDhyam,
deva AchArya dvijAtiShu api manu nivahe tAvakIne nitAntam,
vidyA.m shuddhA.m buddhi.m kamalajadayite satvara.m cha mahyam dehi

O! kamalajadayite ! Destroy all the pApAm that I have accumulated through
different births. Bless me with immense puNya and AstIka buddhi. Let me have
belief with conviction in shAstra-s and in the advice of guru and be devoted
to learned pious and to you. O! kamalajadayite ! Bless me with knowledge and
a flawless intellect.

The basic reason for an individual to be in a state of samsAra is avidhyA.
This drives one crazy hither and thither to fulfill his desires and induces
him to act to get out of misery resulting in the accumulation of pApAm.
First these pApams have to be removed. ‘bahu jani rachita.m pApaugha.m
dhva.msaya’ is the first prayer. Destroy all the sins that I have
accumulated though different births. Then bless me with puNya sampat. This
puNya is not for fulfillment of another worldly desire but to induce a
desire for liberation ‘AstIka buddhi’.

Now Vedanta shravaNa through a competent guru is needed and hence ‘shruti
guru vachanaeShu Adara.m bhakti’ is sort. This ascertainment of the
scriptures and on the words of the guru with conviction about their truth is
defined as ‘shaddha’ in vivekachUdAmaNI.

shAstrasya guruvAkyasya satyabuddhyA.avadhAraNA.
sA shraddhA kathitA sadbhiH yayA vastUpalabhyate ..26..

H.H Chandrashekara Bharati in his commentary defines ‘shraddhA’ as an
indispensable cause for knowledge of the truth.

For one to cross the limitations of sense perception to gain shraddhA
devotion is needed towards men of righteous action, ‘dvijAtiShu bhakti’. The
stage from a man who is driven by his own will and comfort to one who is
guided and directed by scriptures is termed as a ‘dvijA’ (karmaNA dvija
ituchyate). Then he becomes a ‘vipra’ (vedapAthena viprasyAt) through study
of scriptures and finally a ‘brahmaNa’  on brahma vedanam. So divjeshu api
shaddhA invariably leads one to shastra guruvachana shaddhA.

To obtain all this, one has to have devotion to the lord ‘deva bhakti’.  For
that too ‘IshvarAnugraham’ is needed. Devotion to shAradA can be obtained
only by her grace.

‘vidyA.m shuddhA.mcha buddhi.m kamalajadayite satvara.m dehimahyam’

O! kamalajadayite ! bless me with devotion to you, bless me with flawless
intellect and knowledge.

jaya tuN^gA taThastithe ! jaya shR^iN^gAra devate !
Aravind



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