You are here: SriPedia - Oppiliappan - Archives - Sep 2005

Oppiliappan List Archive: Message 00238 Sep 2005

 
Sep 2005 Indexes ( Date | Thread | Author )
[Date Prev][Date Next][Thread Prev][Thread Next]


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 acharyas? commentaries.]  Let us enjoy
the last two verses from AndAL on
Thiuruvenkatamudaiyaan now? Today?s verse is tenth
decad fifth verse. 
 
Introduction to tenth decad: 

Frustrated and despondent that she had not succeeded
in her desire to be united with emperumAn, godai falls
at the feet of the flowers, cuckoos, peacocks, the
rain and the dark-blue ocean. She appeals to them to
convey to her nAthan, nAraNan, how in her distress and
solitude she is constantly saying His several names
"mAmAyan, mAdhavan, vaikuNthan, mAyan, mannu vaDa
mathurai maindan, tUya perunIr yamunait turaivan,
tAyaik-kuDal viLakkam Seida dAmOdaran" etc even though
He totally ignored her and disappeared from her eyes.
Her "nARRattuzhAi muDi nArAyaNan, SangODu cakkaram
Endum taDakkaiyan" has vanished from her sight,
instead of turning His "pangayakkaN" (lotus-eyes)
towards her. She cannot bear this atrocity any more
and pleads with all of them individually to please
unite her with her Selva maNALan. These ten pASurams
that fall under "kArkkODal pUkkAL" are full of beauty

rich anubhavams of SrI Periya Vacchaan Pillai Swami:

Because she longed to live the life of union with
emperumAn, ANDAL appealed to the bees etc. in the
previous tirumozhi (Sindurac cempoDi) in the pASuram
"enakkOr SaraN SARRuminE", and fell at the feet of the
clouds in the viNNIla mElAppu tirumozhi, all in vain.
The intensity of her longing for Him kept growing to
such an extent that she felt she would live only if He
presents Himself right in front of her, or at least
shows some signs that He is going to come to her. The
kAr kAlam (rainy season) in which He had promised to
come has come and gone. The flowers that appeared
during this season and other characteristics of the
season reminded her of His beautiful tirumEni, color
and His other attributes and made her come to life and
faint alternately. Even though all these were
torturing her, she still had two reasons to continue
to live: 

The first was His repeated declarations that He will
never give up any one who is devoted to Him. 

- mitrabhAvEna samprAptam na tyajeyam kata`ncana |
dosho yadyapi tasya syAt satAm etat agarhitam || "
(yuddha. 18.3)


"I will never forsake him (vibhishaNan) since he came
to me seeking my friendship. Even if he has any dOsham
- fault, it is not inappropriate for noble people to
accept him".

- dyou: patet prthivI SIryet himavAn SakalI bhavet |
Sushyet toyanidhih kRshNe! na me mogham vaco bhavet ||

(bhAratam uttara kANDam 70-48)

"kRshNe! The sky might fall down, the Earth might
shatter into pieces, the himAcala mountain might
disintegrate, the ocean might dry out, but my words
will never become vain".

- sakRdeva prapannAya tavAsmIti ca yAcate |
abhayam sarva bhUtebhyo dadAmyetat vratam mama ||

(yuddha. 18.33)

"It is My vow to protect unconditionally from every
living being, anyone that surrenders to Me even once,
or seeks my protection saying "I am your servant".

All the above declarations ensure that He will
definitely take care of godai, and so she can continue
to live in the definite confidence that He will fulfil
her wish.

The second reason that godai feels justified to
continue to hold on to her life is: she is confident
that He will fulfil her wish because she is none other
than the daughter of the great periAzhvAr, and if not
based on her prayers, but because of her association
with periAzhvAr, there is no other course except for
her to be taken to His Feet ultimately. Even though He
is a svatantran and thus there is no one who can
question Him if He fails to keep His word to her, yet
the link between her and emperumAn is periAzhvAr.
Since periAzhvAr is too dear to Him, this relationship
will change His svAtantriyatvam if needed, and He will
have no choice except to accept those who have
association with periAzhvAr at His Feet for kaimkaryam
to Him. This is what godai is conveying to us all in
this tirumozhi.

The point brought about here is that even with
bhagavAn's assurance that He will not fail in His
words that He will save those who surrender to Him,
there is the need for purushakAratvam or the
intermediary in the form of an AcArya. The example
that SrI PVP gives is bhagavAn's own word: 

Anayainam hariSreshTha: dattamasya abhayam mayA |
vibhIshaNO vA sugrIva! yadi vA rAvaNa svayam ||
- yuddha. 18.34.

"Oh sugrIva! Bring him to me; whether it is
vibhIshaNan or rAvaNan himself who has sought My
protection, I have already assured him My protection".

The key word here is "Bring him to Me". Thus, even
after bhagavAn has assured His protection, there is
the purushakAratvam or intermediary involved.

Here SrI Periya vaacchaan Pillai quotes another
incidence of the importance of purushakAratvam in
attaining Him. When SrI parASara bhaTTar once was
visiting a king named vANavadaraiyan, he stayed in a
village called "SrIdEvimangaLam", all the SrI
vaishNava-s in that village flocked to him and
performed kaimkaryam to him with intense devotion.
Some people asked him "why do these SrI vaishNavas
come to you with such great devotion when they are
supposed to seek perumAL instead with this kind of
devotion". SrI bhaTTar's aruLicceyal was: "His
aDiyAr-s are the facilitators or ghaTaka-s in bringing
about the union between Him and His seekers.

People are approaching me because of my association
with AzhvAn, who they pray will be the ghaTaka who
will help them attain Him". [The reference to AzhvAn
here is to kUrattAzhvAn, the father of SrI parASara
bhaTTar].

[The importance of purushakAratvam is emphasized
repeatedly by our pUrvAcArya-s in many places. In the
vyAkhyAnam for kaNNiNuN SiruttAmbu pASuram 3, we find
the analogy of an elephant and a person trying to
mount on top of it. If the person tries to get on the
back of the elephant with the mahout assisting in the
process, the elephant willingly accepts the person on
its back and carries him. But if the person tries to
get on the elephant's back in the absence of the
mahout, we all know the consequence. The role of the
purushakAratvam by the AcArya is similar to that of
the mahout in this analogy.]

Let us enjoy verse 10.5 tomorrow as the post is
already quite long 
AndAL ThiruvaDigaLE SaraNam
Regards
Namo Narayana
dAsan



                
__________________________________ 
Yahoo! Mail - PC Magazine Editors' Choice 2005 
http://mail.yahoo.com


------------------------ Yahoo! Groups Sponsor --------------------~--> 
Get fast access to your favorite Yahoo! Groups. Make Yahoo! your home page
http://us.click.yahoo.com/dpRU5A/wUILAA/yQLSAA/XUWolB/TM
--------------------------------------------------------------------~-> 

 
Yahoo! Groups Links

<*> To visit your group on the web, go to:
    http://groups.yahoo.com/group/Oppiliappan/

<*> To unsubscribe from this group, send an email to:
    Oppiliappan-unsubscribe@xxxxxxxxxxxxxxx

<*> Your use of Yahoo! Groups is subject to:
    http://docs.yahoo.com/info/terms/
 



[Date Prev][Date Next][Thread Prev][Thread Next] [Date Index ] [Thread Index ] [Author Index ]
Home Page
http://www.ibiblio.org/sripedia
oppiliappan-subscribe@yahoogroups.com
To subscribe to the list