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Oppiliappan List Archive: Message 00099 Jun 2004

 
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SrI: 
SrImathE Gopaladesika mahadesikaya namah:
Dearest Srivaishnavas,

Last verse- AzhwAr mentioned Happiness with Bhagavadh
anubhavam here as well as there. [ingum amgum inbamE]
The uninterrpted, blissful experience and enjoyment at
Paramapadham is no doubt great and grand; However such
experience, enjoyment is rare here as there are
variuos obstacles and hudrles here and hence the
enjoyment here due to Bhagavad anubhavam is in fact
even BETTER and GRANDER than Paramapadham- AzhwAr says
in this verse 

mattulaavu thaNthuzhaaya
lankalaay!po lan_kazhal,
vittuveeLvi laathapOkam
viNNiln^aNNi yERinum,
ettinOdi raNdenumka
yiRRiNnaalma Nnanthanaik
katti,veeti laathuvaiththa
kaathalinpa maakumE. (83)

Oh Lord! The One who wears cool most fragrant honey
dripping thuLasi garland! the zenith of your most
beautiful divine parts of your sowndharyam is the red
lotus feet- except for that even if one attains
Parampadham, would it be more equal to enjoyment of
these lotus feet here ? with the mind tied down
strongly with ten strands of rope and not letting it
go loose and haywire on sensual desires. [No. It would
not be- AzhwAr opines. ] 

KaNNA! Your divine beautiful form is grand and
gorgeous is ok- Leave that aside for the time being.
Your fragrant thuLasi garland is grand and the bees
drink the honey from there enjoying its cool fragrance
as well. The bhAgawathas who are like these bees only
know their greatness and the fragrance of thuLasi?
Like that every part of your body, every ornament of
yours; every garland; - is bhOgyam for us; Parama
bhOgyam.. sweetest objects of enjoyment for us.. for
ever and ever. It is all the more nectarine to enjoy
the same with the naked eyes enjoying part by part
[sowndharyam] and also the whole ThirumEni as a whole
it its entirety [lAvaNyam]. Those who have enjoyed the
archA mUrthys [ numperumAL at Srirangam; Varadan at
Kanchi; Oppiliappan at ThiruviNNagaram; Venkata
Krishnan at Triplicane; list is end less; and all
Divya Desams? ] would agree? [Swamy Desikan himself
says: After having enjoyed Varadan at Kanchi, I would
not desire for Srivaikuntam; Let me stay here and
enjoy Him; Thondaradippodi AzhwAr had said: icchuvai
thavira yaan pOi indra lOkam ALum acchuvai perineum
vENDEn? ] 

Those who know well that this enjoyment will be
permanent and never diminishing without any thriguNa
sambandham ? at Paramapadham aspire for going there
and enjoy Him eternally. Let them be so. But- azhwAr
says: This enjoyment is not equal to that enjoyment at
Paramapadham. Never. [we may say: yes. Of course. This
is less equal compared to that of Paramapadham as we
would have paripoorNa brahmAnubhavam.] AzhwAr says
otherwise. It is more here. 

Argument is: There at Parapadham, one need not do any
efforts: The mind never wavers. The sense organs never
go haywire.the enjoyment is ultimate. But what is the
fun? Here- when things are tough, diffcult to control,
you control the mind, look at Him; enjoy his divine
form; hear His glories; Talk about His divine names,
kalyANa guNAs. Serve Him at the temples; Prostrate at
His feet.. 

There, one need not even have sareeram (upto us- it is
mukthan;s choice); here are we blessed with the body
and limbs.. sense organs and mind to focus. Only when
there is hot scorching sun, we would appreciate the
cool shadow of a tree and would enjoy more. So, the
enjoyment of the Lord here is much more quantified in
that aspect. 

Of course the quantity of enjoyment- the poorNathvam
is lacking as we are still tied down by dharmabhUtha
jnAnam?s contraction and thirguNa sambandham. But even
little sweet (akkAra adisil) palm ful received at the
temple is much tastier than the plateful received at
home? Tomorrow?s peacock is less good than today?s
crow. ? varamadhya kAka: SvO mayUrtAth: 
Also there is a tamil line from prabandham of
Thirumangai AzhwAr: yErAr muyal vittu kaakkai pin
pOvadhEn? meaning: Leaving the tasty rabbit flesh
(archA mUrthy) will one go after Paramapadha nAthan
(kaakkai ?crow flesh )? It should be comprehended in
right persoective and not to be argued as to whether
AzhwArs say that Paramapadham is inferior to Earth
etc? Proper understanding of context is essential. 

When You are here ? right in front of us- at Divya
Desams- We should enjoy those red lotus feet; leaving
that and focusing only on Paramapadham is like
ignoring the King who has visited our street saying ?I
am going to see him next week at his palace anyway.?
He will ask: Is this the respect you had? Why did you
not see me when I was in your street? 

Don?t argue: Is it wrong to go to Paramapadham? It is
of course bhOgyam. We can attempt to have [almost] the
same bhOgam here enjoying his divine form at Divya
Desams. He ? seeing our earnest desire and intensity
of our love for Him, dispels all our karmic diseases
and removes the hurdles to make sure we are blessed to
enjoy Him right here and as long as we are here- is
the message. So, what happens after we die? As we have
already taken refuge at His Feet at this divya desam
itself enjoying him right here, no more karmic
diseases as they have been destroyed. So we go to
Paramapadham rightfully having ParipoorNa
brahmAnubhavam. 

ettinOduiraNdum- it may mean: ten or patthu- bhakti
(patthudai adiyavarkku yeLiyavan- Thirvaymozhi) So,
eight plus two = ten _patthu) and thus refers to
bhakti. 
Why did he hide the word? Because of the respect
AzhwAr has on bhakti- devotion? 

Or it may be that there need to be lot of efforts
(about ten plus- five karmEndriyas and five
jnAnenriyas) to control the body and mind going
haywire. 
Or eight- ashtAksharam; two- Dwayam. Tie down the mind
with utterance of shtAksharam and dwayam contemplating
on their esoteric meanings; 
OR eight Athma guNAs- which are essential for being a
mumukhsu- desirer of mOksham; 

SarvabhUtha daya (being compassionate on all beings); 
Patience
Devoid of Jealousy 
Suddhi (Purity of mind and body)
AyAsaminmai- devoid of laziness
mangaLam- auspiciousness
adhairyam- devoid of being brave(?); 
vairAgyam- detachment 

or it may mean the eight flowers that please the Lord:

Ahimsa Prathamam Pushpam (Non-violence)
Pushpam Indriya Nigraha (Sense-control)
Sarvabhuta Daya Pushpam (Compassion to fellow beings)
Kshama Pushpam Visheshathaha (Patience)
Jnanam Pushpam (Right knowledge)
Tapaf Pushpam (Penance)
Shanthi Pushpam Thathaiva cha (Inner peace)
Satyam Ashtavidham Pushpoho (Truth)
Vishnoho Preetikaram Bhavet

OR it may mean: the angAs of bhakti yoga: 

yama - Leading a life of ahimsA, truthfulness,
brahmacarya, etc.
  2. niyama - Purity in mind, being satisfied with
what one has, observing vrata, tapas, etc.
  3. Asana - Performing yogic exercises such as
padmAsana, bhadrAsana, etc. 
  4. prANAyAma - Practicing breath control
  5. pratyAhAra - Control of the five senses
  6. sthira dhAraNA -  Steadfast diversion of one's
mind on Him 
  7. dhyAna -  Uninterrupted meditation
  8. samAdhi - Ultimately accomplishing His nearness
through the above seven steps

Two: SravaNam [hearing His kalyAna guNAs] and then
mananam [contemplating them and enjoying the same
afterwards] 
OR paaNdithyam and mounam (scholarship) and because of
which silence (empty vessel ? like me- makes noise) 
OR karma yoga and jnAna yoga which lead one to
performance / commencement of bhakti yoga 
 
There may be very many like this.
Thirumazhisai Piraan ThiruvaDigaLE SaraNam
Regards
Namo narayana
dAsan


                
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