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Oppiliappan List Archive: Message 00230 Sep 2005

 
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SrI:
SrImathE Gopaladesika mahadesikaya namah:

Dearest all,

After PeriyAzhwAr anubhavams, let us now continue on
his darling daughter GodhA PiraaTTi?s Naacchiyaar
Thirumozhi verses... on ThiruvEnkatam? [Extracted from
the most wonderful translation of Smt Kalyani
Krishnamachari based on Sri Sadagopan Swamin?s
treatise and poorvaacharyas? commentaries.]  

nAcciyAr tirumozhi VIII ? starts with viNNIla mElAppu
? these ten verses are on ThiruvEnkatam. Let us enjoy
the tenth verse today.. 

nAgattin aNaiyAnai nan-nudalAL nayandu urai Sei
mEgattai vEnkaTak-kOn vidu tUdil viNNappam
bOgattil vazhuvAda puduvaiyar-kOn-kOdai tamizh
Agattu vaittu uraippAr avar aDiyAr AguvarE 8.10

These pASurams in tamizh sending the clouds as a
messenger to bhagavAn and expressing her intense love
towards tiruvEnkaTam uDaiyAn who has tiruanantAzhvAn
as His bed, have been offered by godai, the daughter
of periyAzhwAr who is filled with extreme bhagavad
anubhavam. Those who hold these pASurams dear to their
heart and chant them will get the bhAgyam to perform
nitya kaimkaryam to emperumAn.

Rich and divine anubhavams of SrI Periya Vacchaan
Pillai Swami:

nAgattin aNaiyAnai: "All that is left is for you,
clouds, to go and give my message to emperumAn; He is
expecting that I will come to Him and is lying in His
snake bed". nannudalAL: godai has such beautiful and
exquisite countenance fit enough to climb on this
snake bed and do service toemperumAn.

mEgattai vEnkaTakkOn vidu dUdil viNNappam: in
rAmAvataram, sItai sent hanumAn (who was proficient in
5 vyAkaraNams) as a messenger to rAma. Here, ANDAL
sends the acEtana clouds of tirumalai as her
messengers. This is the only difference between the
two. The similarity between the two is that both use
as messengers the ones that came to them from their
nAyakan initially (rAma sent hanumAn to sitA first;
the clouds came to godai from tirumalai where gOvindan
is stationed).

vE~nkaTak-kOn: It looks like emperumAn did not want to
lose the experience of receiving messengers after His
rAmAvatAra experience, and so came and stood in
tiruvE~nkaTam Hills just to receive the messenger from
godai. bOgattil vazhuvAda puduvaiyar kOn kOdai: The
adjective that godai uses to describe herself is
significant. She is seeking bhagavad anubhavam which
is partly inherited by her lineage. 

periyAzhwAr enjoyed emperumAN without any void, right
from His tiru avatAram ("vaNNa mADangaL"), starting
with "kaNNan kESavan nambi piRandinil" -tiruvAimozhi
1-1-1) leading through tirup pAdAdhi kESa varNanam,
tAlATTu, ambulip paruvam, SengIraip paruvam, cappANip
paruvam, taLar naDaip paruvam, accOp paruvam, puRam
pulgudal, pUcci kATTudal, mulai uNNudal, kAdu kuttal,
nIrATTam, kuzhal vAral, kOl koNDu vA, pU cUTTal, kAppu
iDal, bAlak krIDaigaL, ammam tArEn ennal, kanRin pin
pOkkinEn, rejoicing on His coming back, etc. Being the
daughter of such an AzhvAr, her desire to bhagavAn is
naturally fed by this lineage.

Agattu vaittu uraippAr: The spirit with which we
should chant these pASuram-s is indicated here. We
should have it in our heart that this is the intensity
with which one who desires bhagavAn will seek Him.
They should feel in their hearts - "Oh, how intensely
this godai seeks to unite withbhagavAn!"

aDiyAr AguvarE: Those who can chant these pASurams
with this intensity in their heart need not go through
the pain that she is going through, and the mere
thought, understanding and appreciation of this need
for the deep desire towards Him will lead them to
experience the joy of bhagavad kaimkaryam that ANDAL
is seeking by sending the clouds as her messengers.

In some people's minds, the word "aDiyAr" may evoke
the sense of being a slave to someone else. How can
this be considered paramapurushArtham? Just to show
that in bhagavAn's case dAsyatvam is
pramapurushArtham, AzhvArs took their incarnations in
this world amongst us. In things that we desire,
Seshatvam is the most enjoyable. It is only in other
cases that Seshatvam should be avoided. SrI Putthur
kr*shNasvAmi aiye~ngAr adds in this context: In manu
smr*ti 4-6, we have "sevA Sva-vr*ttir-vyAkhyAtA tasmAt
tAm parivarjayEt" (being a slave to someone else is
the work of a dog; that should be avoided totally).
Again manu smr*ti 4-160 says "sarvam paravaSam du:kham
sarvam AtmavaSam sukham" (any slavery to others is
sorrow; all independence of self is happiness). 

Some may read these statements from a superficial
point of view and might think that being a slave of
emperumAn is also to be avoided. In order to disprove
this wrong principle, our AzhwArs appeared on the
earth and showed that bhagavad Seshatvam is parama
purshArtam. When we love someone dearest, naturallyw e
would serve them whole heartedly and we get immense
pleasure in serving them.. Do we have to say how sweet
to be the eternal servant to the sweetest beloved
emperumAn will be? The said manu pramANams are to be
taken as avoiding slavery to anyone other than
emperumAn.

In this context, it is interesting to note that SrI
Prathivaathi Bhayankaram Annangarachar Swami in one of
his upanyAsams had quoted the same manu smr*ti and
talked about this same idea in explaining our
surrendering in bhagavAn through the dvaya mantra. He
quotes the same manu smr*ti and talks at length about
how some people slave for a meagre amount of money
just to survive and how maharAjA dushyantan tried to
serve Sakuntalai (brought up in a forest environment)
saying "Oh, you are perspiring; can I fan you with the
lotus leaves?" - here he does service because he likes
serving her). He also quotes SrI piLLai lokAcArya:
"Seshatvam du:kha rUpamAgavanRO nATTil kANgiratannil,
anda niyamam illai; uganda vishayattukku SeshamAi
irukka viruppu sukha rUpamAgak kANgailyAlE". He goes
on to explain that Seshatvam to emperumAN is sukha
rUpam.] 

AndAL ThiruvaDigaLE SaraNam
Regards
Namo Narayana
dAsan

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