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Oppiliappan List Archive: Message 00033 Jul 2004

 
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SrI:
SrImathE Gopaladesika mahadesikaya namah:
Dearest Srivaishnavas,

How do you think that you may have qualifications for
other means (other than Saranagati ? Prapatti)? AzhwAr
explains: Had I thought so or had I known, I would not
have sought from Supreme Lordship to tell me one
upAyam.. Hence please bless me the same. 

maRamthuRanthu vaNYchamaaRRi
  yaimpulan_ka Laasaiyum
thuRanthu,nin_ka NaasaiyEtho
  darnthun^inRa naayinEn,
piRanthiRanthu pEridarchchu
  zhikkaNinRu neenkumaa,
maRanthidaathu maRRenekku
  maaya!nalka veNdumE.     (98)

Controlling and avoiding anger, removing the
pretension [posing as if good- deceitful- kapaTa
dhaari]; getting rid of the strong pulls and traps of
sense (karmEndriyas] and thereby seeking subject
desires of the senses; holding onto only Your Lotus
feet for very many births, [I have been blessed to be]
born in this lowliest birth of this one; and at the
end of this life (after death), please bless a way for
me to escape the turbulent swift swirls of deep, huge
sorrows (of further more births), Oh Ascharya
bhUthanE!- Most wonderful and mysterious Lord! 

When someone takes up bhakti yoga and practices the
same, then he should have performed Karma yoga (and
perhaps jnAna yoga) for various earlier births,
avoiding anger; focusing his mind, action and speech
on the same One- namely the Lord (and not each one
doing its own contradicting each other- and be a great
actor showing and talking to the outside world as if
he is a jnAni, anushtAthA while he does completely
opposite or thinks wrongly inside;); Controlling the
five sense- not going or running behind the sensual
desires and let the senses go where they would like
to; All desires were kept and are kept only on Your
most beautiful divine Lotus Feet and nothing else; and
being like that even adiyEn is able to realize [due to
Your grace] and in spite of that, adiyEn is born [is
brought up] in this lowliest caste in this birth [due
to which I am not able to continue my bhakti yoga due
to varnAsrama dharma] and feel unfortunate and
remorseful for that. I am not able to enhance and let
the bhakti yoga continue in this lowly birth. I can
not firmly say that adiyEn can perform this bhakti
yoga in next births as it is very much possible that
adiyEn can get even lowlier births as insects,
animals, plants, trees, etc.. I am very much scared
that adiyEn will get caught in swirl whirl pools of
very many lowest births and will be beyond redemption.
Please bless me without forgetting me- a way to get
rid of such whirl pools (either with my accrued bhakti
yoga- which is not completed or some other sort). 

When a person realizes his self through the discipline
or Karma yoga (and jnAna yoga), he becomes qualified
for bhakti yoga. Karma yoga is the performance of a
particular karma that is possible for him, without
having the attachment of kartrutva and phala and
sambandha along with the performance of the ordained
duties, namely Nithya, naimitthika karma, with the
essenitial knowledge of  jeevan and Paraman. jnAna
yoga is the unceasing remembrance of the essential
nature of the jeevathman who is different and distinct
from the matter and who is also the sareera of
Paramathman by virtue of being supported, ruled over
and used for His own purpose invariably. Thus jnAna
yoga is the rfeclection upon the pure nature of Jeevan
and not the dhyAnam of Paramathman which is bhakti
yoga. One gets qualified for bhakti yoga, only when he
realizes that he is sehsa bhUtha (servant) to the
Lord. Thus bhakti yoga is the continuous loving
devoted remembrance of the essential nature, divine
form, kalyANa gunAs of the Lord and His glories.     

This verse- and next two verses- AzhwAr clearly
mentions that he was a yogi before and based on that
Sri UttamUr Swamy attempts to write his commentary in
such a way that it synchronizes with AzhwAr?s flow of
thoughts and his life. 

There is also other school of thought that AzhwAr
declares his Akinchanyam alone here and pleads to the
Lord for His blessing him. 

This meaning no doubt does make sense; But Sri UttamUr
Swamy?s special commentary adds flavor and it is to be
read also in conjunction with KulasekarAzhwAr pAsuram-
(1.7)

maRanthigazhum manamozhitthu vanjammaaRRi aimpulangaL
adakki idar baaratthunbam
thuRandhirumppozhudhEtthi yellaiyillAt thenneRikkaN 
nilaininRa thoNdaraana
niRanthigazhum mAyOnai kaNdu yen kaNgaL neermalga
yenRu kolO niRku naaLE? 

Second line talks about the anushtAna vailakshaNyam
[practicing the daily duties required and mandated per
saasthrAs which would be more meaningful for the
thraivarnikars- namely Brahmins, Kshathriya and
Vaisyars, and little bit on Sudras]; first line
mentions being without any blemish (kuRRam aRRu
irukkai) 

Thus Thirumazhisai AzhwAr is remorseful that he does
not have the great birth [as not being born in any of
four varnas] and does not have anushtAna vailakshaNyam
[maRanthuRandhu] (due to his birth) and feels bad
about it- referring KulasekarazhwAr Pasuram. [Same
word maRanthUrandhu is the first word of this verse as
well].

Though AzhwAr out of his naichyAnusandhaanam mentions
all this, it is not to be forgotten that AzhwArs are
basically avatars or reincarnation of NithyasUris
(Lord?s paraphernalia). Also the sequence in which
these verses have been sung by AzhwAr is enjoyed in
such a way that the commentaries should follow
orderliness and it is not just some random singing of
AzhwAr. It is Sri UttamUr Swamy?s genius and Sri
Periya Vacchaan Pillai?s great vyAkhyAnam that has
helped us understand the sequence and the logic in the
orderliness of these verses. Without these
commentaries, our (dull heads) can naturally not
follow any head or tail. It is Acharyas? grace that
has made it possible. 

Thirumazhisai Piraan ThiruvaDigaLE SaraNam
Regards
Namo narayana
dAsan  



                
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