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Oppiliappan List Archive: Message 00371 Dec 2008

 
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SrI:
SrImathE Gopaladesika mahadesikaya nama:

Dearest all, 

Todayâs verse is the 16th verse. 

Let us continue to enjoy the wonderful commentary of His Holiness Srimath 
Paravakkottai Andavan of Sri Poundarikapuram Swami ashramam, Srirangam â 
translated into English by Sri CG Balaji Swami. 

naayakanaay ninRa nan^thakOpan utaiya
kOyil kaappaanE! * kotith thOnRum thOraNa
vaayil kaappaanE! * maNik kathavam thaaL thiRavaay *
aayar ciRumiyarOmukku * aRai paRai
maayan maNivaNNan nennalE vaay nErn^thaan *
thUyOmaay van^thOm thuyilezhap paatuvaan *
vaayaal munnamunnam maaRRaathE ammaa! * nee
nEya nilaik kathavam nIkku ElOr empaavaay.      16.     

Naayakanaay ninRa â 

In the ten pasurams that we have seen so far, Andal and her 
friends went to the doorsteps of all their friends who
were still asleep awakening them one by one. The ensemble then
went to Nandagopanâs palace. They awakened the sentries who
stood on guard outside the palace and at the doors of the palace.
Archakars when coming out of the sanctum-sanctorum after having
finished the Lordâs worship, would pray to the weapons like the
discus, conch and would also entreat the Dwarapalakas for the
safety of the Lord. 

The Lord is the servient of His sub-servients and
is most easily accessible. Nandagopa had shielded Kannan
impregnably as if one would fortify a treasure of immeasurable
value. The ensemble of Gopis asked the guards âOh palace guards
of the noble Nandagopa, who is our master, pray let us inâ. Having
passed through this entrance, they then bowed and entreated the
guards of the main doorstep to let them through. The Gopikas
approached Kannan as per protocol, just as how, when we enter
the temple, we first pray at the dhwajastambham, then to the
Dwarapalakas, to Vishwaksenar and then do we ascend the steps
to the sanctum sanctorum of the divine mother and the Lord. If one
attempts to reach the Lord without the espousal of the Lordâs
intimate, then one may have to endure the situation that befell on
Shurpanakha for having transgressed the protocol. Andal and her
friends supplicated the sentinels at the doors of the palace just as
how Vibheeshana along with his band, pleaded the devotees of Sri
Rama that he and his men be allowed to see Sri Rama immediately.
They extolled the guards as envoys capable of bringing their desires
to fulfilment. Those that are bestowed with the grace of an Acharya
are the ones who are capable of attaining the Lord. And so they
referred to the sentinels as guards of Nandagopanâs temple and not
as guards of Kannanâs temple. The Lord is the subservient of his
subservients and is at the disposal of his servients. Since the Lord
here has assumed the form of a child and since he is today
obediently in the parental control of Nandagopa, Andal and her
friends, pay their first respects to Nandagopa. They bow down to
everyone submissively entreating them with reverence in order to
alleviate possible hindrances of every kind.

maNi kadhavu signifies a beautiful door with artistic aesthetics
enmeshed with choicest pearls. It would enthrall its passers by with
its charm holding them back with amaze. The passers by would
stop a moment to praise the artistry and exquisiteness of the
mansionâs furniture. Kannan too would bind one by their
movements keeping them captivated at his visage and charms. The
maids plead to the guards to open the padlock of such a door.
The doorkeepers reply, âKannan is in danger from the vile
designs of Kamsa. Who are you, who seek an audience with Him at
this hour of the early morning?â

The Gopis reply âHe at whose contemplation, the fears of
birth, old age, death would take to their heels, why then is there a
need for fear in the presence of such a Lord? Moreover we are
females who would do no harmâ.

The sentry replies âShurpanakha was a female. Wasnât she?â
The maids reply, âShe was a demon. We are the womenfolk of
Ayirpadi. The progenies of the noble Yadavas who are always
thoughtful of the safety of Lord Krishna.â The guard promptly came
back saying âBut, after Putana, even the womenfolk of Ayirpadi are
to be looked at suspicion.â The maids came back saying âBut
Putana wore a guise. Is it not?â The guard then says, âHow are we
to know that you have not guised yourselves deceptively?â. The
maids pleaded, âThe womenfolk of Ayirpadi are not known to such
unscrupulous thinking.â The guards reply, âVatsasuran also came
in a noble garbâ. Gopi replies, âKannan is the supreme Lord. We are
subjects who have understood our essential nature of
subserviency.â This was well understood by the sentries as the
Gopis used the term âsiRumiyarOmâ that reverberated the Pranavam
and its purport The guard then asks them the purpose of their
visit. The Gopis replied that they had come there seeking Kannanâs
assistance in observing their nombu ritual and to get the fruits of
its observances thereby. The guards promptly told them that they
would submit this request to Kannan, once he wakes up and
requested the Gopis to wait until then.

Maayan maNi vaNNan nennalE vaay nErndhaan - The Gopis replied: 

âYou need not submit this request to him today. He has already
consented to this. He stands humbly amongst the womenfolk of
Ayirpadi and has consented to all their pleadingsâ.
maNi vaNNan - One is never able to take his eyes off the
beautiful visage of Kannan. His smile looks like the repeated
blossoming of a beautiful fragrant Lotus flower. Oh guards, awake
that Lord of ours.â When the guard still looked at them with
suspicion, they continued, âKannan had told Draupadi, âMy words
shall never fail, even if the sky comes down, the Earth breaks open,
the misty mountains are reduced to pieces or the entire ocean dries
upâ When his words proved true for Draupadi, why would it prove
false to us? The guard replied, âDraupadi had always contemplated
upon Kannan. But you have come with a different intention. Is it
not so?â The Gopis replied together âNo. Asking for assistance and
the fruits of our observances thereof is only a pretext. Our true
intention is to behold him, to extol him with or songs and to pray at
His lotus feet. We have come here as we expect to see him nowâ.
Thuyil yezha paaduvaan â 

âWe have come here to sing him the song of dawn and to see his beauty when he 
wakes up and comes down to
see us. Even when the evil Kakasuran pursued Sita, forgetting all
her inflictions, she still admired the beauty of Sri Rama who
reclined peacefully and lauds the beauty of the opening of his eyes
when awakened. The great Vishwamitra too, craved to see the
beauty of Sri Rama waking up to the morning bloom. We share the
same desire tooâ. To this the guards welcomed and went ahead to
throw open the doors for them.

Vaayaal munnam munnam maaRRaadhE ammA!  â The Gopis humbly acknowledged the 
guards telling them âWhen Vibheeshana sought refuge in Sri Rama, the likes of 
Sugriva strongly opposed the idea and plunged forward for an attack. But after 
having learnt the wishes of Sri Rama, they took Vibheeshana as one of their 
most intimate friend and ally, thus achieving glory for them. Oh Guards, may 
you also be the worthy recipients of such unsullied gloriesâ.

The guards now in a fit of anxiety said, âWe get weary thinking
of the fate of Jaya and Vijaya. Pray open the door yourselvesâ. 

nEya nilaikadhavu neekkEl â We are unable to open the doors.
Alike you, the doors too seem to be worried about the safety of their
master. Pray open the door pleaseâ. Lord Sriman Narayana, extolled
as Nayakan, Nandan, Gopalan, who resides in the Vaikuntam, who
reclines on the milky ocean, who plays around in Ayirpadi and who
takes his manifold forms as Para, Vyuha and Vibhava incarnations,
is realised through the esoterical purports portrayed by the
esoterical triad of Ashtakshara, Dvaya and Charama shloka. Our
preceptors are the caretakers of these esoterical aphorisms. These
preceptors open the doors letting out the sins and iniquitous
attributes that stand as impediments to us. They then make us go
through the aisle of bliss to attain the bliss of beatitude. It is only
natural for the caretakers to be suspicious of their surrounding
keeping in mind the object in their care. Sri Rama â Lakshmana â
Guhan is a notable example

Andal ThiruvaDigaLE  SaraNam
Regards
Namo narayana
dAsan



      

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