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Oppiliappan List Archive: Message 00154 Jul 2004

 
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SrI:
SrImathE Gopaladesika mahadesikaya namah:

Dearest Srivaishnavas, 

I would not place my desire and snEham on anything
else. You would talk like that as long as others are
not available. ? Once you get that aishwaryam (of
other nature), this would go away. AzhwAr responds: 

kEdilseerva raththanaaykke
  dumvaraththa yanaran,
naadinOdu naattamaayi
  raththann^aadu naNNilum,
veedathaana pOkameythi
  veeRRiruntha pOthilum,
koodumaasai yallathonRu
  koLvanOku RippilE?      (108)

In spite of being made available, the greatest golden
opportunity of obtaining and getting the faultless,
sweetest, never ever fading, never ever diminishing
boon of Bhagavad anubhavam , still asked for the
perishable fruits by Chathur mukha BrahmA?s Rudran?s
worlds namely, Sathyaloka, Kailasam, etc.., and the
thousand eyed Devendra?s heaven (swargam); - even if I
am granted such worlds OR if I am granted the never
ever perishing, mOkshAnubhavam at Parampadham, would I
ever groom any other desire in my mind other than mere
living and residing with You and You alone at all
times and under all circumstances and at all places?

BrahmA, Rudra, Indra- et al- are exalted souls-
blessed to occupy at such high roles. They are also
blessed with great extent of Bhagavad anubhavam at
very many times on one side, and also are caught in
the trap of being attracted to their own world of
pleasures and rulership of their respective lokams.
They get enchanted and intoxicated with the desire for
power and forget their sEshathvam. They are caught and
influenced by their triguNas like other jeevathmas as
they are also mere mortal jeevathmas- except that they
are exalted ones. Once their time of enjoyment (due to
their good past karma) is over, they need to take
birth and suffer in other bodies just like other
jeevans. 

If they can taste the Bhagavad anubhavam little which
is so near for them and accessible, that (desire)
would grow and would yield probably right upto
mOkshAnubhavam which is blemishless. Instead they
stoop down to the faulty, perishable fruits of
rulership of their lokams and be considered (as if
equal to You) and perform the creation, destruction
roles ? but beyond that birth they would fall back to
lower births.

Hence even if one goes to those lOkams (worlds), and
be granted equal to their status, it is still
returnable to the samsaaric affliction. There would
not be a possibility to be devoted and desire for You
always from their worlds and roles.

But even in mOkshAnubhavam, where there is no blemish
as there is retunring from there, still I would not
prefer that. There also, every fraction of second,
when one enjoys Your Swaroopa, Roopa, GuNa, viBhuthis,
They appear new, magnificent, different and great
anubhavams and thus, even there, there exists,
Parabhakti, ParajnAna, Paramabhakti- it appears- they
say. All that I want paripooraNa Asai(desire) to be
with You always at Your feet for ever and ever. I
would never ever do anything else other than this
babble of longing to be with You. You are NOT
something ? consumption of which would satisfy
someone? Never ever one gets satisfied with Bhagavad
anubhavam. 

[eppozhidhum naaL thingaLaaNdoozhi oozhithoRum
appozhudhaikku appozhudhu en ArAamudhamE..says
NammAzhwar- Thiruvaymozhi 2-5-4

Exhibiting the same affection and love prevalent in
Paramapadha, the Lord appeared instantly equipped with
all the accoutrements like Shankha, Chakra and others.
NammAzhwAr exclaims that the Lord ?one who has under
his control all the creations, dissolutions etc., and
displays Himself to be different from moment to moment
in His beauty, and the AzhwAr experienced Him.] 

kEdilseer varatthanaam kedum varatthu ayan- aran- Ayan
(Brahma), Rudran are referred to here. The first is
for BrahmAi i.e.- the boon granted to BharmA was
great- to create. While the second- for Rudra- is
destruction duty is for Rudran. 

Also both were given powers [by Sriman Narayana] to
grant smaller boons for material benefits to their
devotees- which itself is detrimental to their
sEshathvam.

This verse can be interpreted to describe more on the
glory of the desire for the object (Lord) than the
greatness of the Object itself (Lord). One may argue
then that it is better to simply keep running behind
desires and not the fruits at all. AzhwAr had
mentioned earlier [varambilAdha pal piRapaaRutthu
vandhu nin kazhal]- about ignoring all other worldly
wealth and pleasures and only with mOkshAnubhavam I
have held on to His Feet. If one understands that, the
query as to why does he now reject aishwaryam as well
as mOksham would not naturallay arise.  He gives the
aishwaryam and even mOksham as the example and says:
even at mOksham, my desire for You will only be
increasing and not be saturated. 

Indran was separated from BrahmA and Rudran as some
Indrans were not given even powers to grant boons at
all. 

Thus AzhwAr sought for and desires for being with Him
for ever and ever and thus surrendered and prayed for
mOkshaanubhavam is the bottom-line. Thus AzhwAr seeks
moksham and desires for; prays to the Lord for the
same herein. 

Thirumazhisai Piraan ThiruvaDigaLE SaraNam
Regards
Namo Narayana
dAsan



                
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