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SriRangaSri List Archive: Message 00034 Feb 2009

 
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SrI:
SrImathE Gopaladesika mahadesikaya nama:
Dearest all,
 
Let us continue to enjoy the acharyaâs glories. More on our Kulapathi's sweet 
name (as described by Sri Madhurakavi AzhwAr).

Madhuram itself means honey. This AzhwAr himself writes verses (prabandhams) 
which are like honey; and if he says, the name of NammAzhwAr itself is sweet 
and gives us instant everlasting sweetness which is sweeter than the Lord's 
name, then where is the question of denying it?

Madhurakavi AzhwAr being a great devotee of the Lord Sriman Narayanan, went on 
a pilgrimage trip to North India. He went to ayOddhi, and from there he could 
have desired to go to dwaraka. He describes the Lord KrishnA first.

kaNNinuN chiRutthaambinaal kattuNNap paNNiya peru maayan- en appan..
en appan- My Swamy- My Father; My Lord- who is the Mysterious Lord (maayan)- 
who is the primordial Chief; Supreme Lord- Lord of all; - He out of His 
greatest sowlabhyam, and sowseelyam (neermai - in Tamil), [easily accessible 
nature of His] stooping down to an ordinary cowherd boy of an illiterate 
YasOdhA PiraaTTi (the blessed mother). Angered by His mischief of stealing 
eating butter, she threatened him with a stick, and grabbed a rope to tiem Him 
down to a mortar. 

The rope was short of the circumference of His 
ThirumEni (divine Body) and she (wondering- as to how the rope can be 
shorter than this little boy's body- when she knew that it is longer), took 
another longer rope and attempted. Again, it became smaller than the body. 

The Boy was standing with His mouth and lips quivering, tears rolling down 
cheeks, eyes full of water; Hands shutting the mouth not to let the cries 
heard by His mother (then she gets more angry); and He does this mystery of 
making the rope shorter than His body circumference.

She gets fed up.. Kutti KaNNan crying externally (and smiling inside), could 
not digest his mother getting troubled anymore and makes Himself available and 
accessible for being tied down to the mortar. YasOdhA now smiles when the rope 
(at last- not knowing it is due to KaNNan's sankalpam only) is just nice. She 
ties Him tightly with that thin, slender rope with strands, to mortar. The 
Lord, who is never bound by anything, is now bound by a simple rope, tied by a 
simpler human being. (NammAzhwAr faints adoring the 
sowseelyam of this Lord's, when he sings.. etthiRam uralinOdu 
iNaindhiandhEngiya eLivE.... - How and what sowseelyam to be tied down to 
mortar!]

In the world, generally people run to human beings (bosses, chief, kings and 
others) and the demi gods for material benefits and worldly pleasures. The 
Lord of Devas is sought by few knowledgeable people to seek what they need 
in this world. Knowing his Parathvam unambiguously, and realizing his 
greatest sowseelyam and sowlabhya kalyANa guNas in its entirety, there are 
rare few who consider Him alone as the means as well as the end and nothing 
else do they aspire for. Our Madhurakavi AzhwAr being one among those rare few 
went everywhere and finally landed at AyOddhi where he saw a light in the sky 
from the south. Wondering that rare and uncommon light in the sky, he traced to 
reach at Thirukkurugoor (the light was not seen by anyone else- is to be 
noted..). 

Thus, he skipped going to Dwaraka and landed at 
Thirukurugoor where NammAzhwAr (at the age of 16) was in his trance. 
NammAzhwAr had not spoken since birth and now when Madhurakazi AzhwAr came 
and stood, AzhwAr opened his eyes and answered the query from NammAzhwAr 
(first time he opened his eyes and spoke...)

Our NammAzhwAr has become Parama bhOgyam now for me- says Madhurakavi 
AzhwAr. That does not mean that I have not realized about the Lord's 
greatness. I know that He is Sarva dEvathA Saarvabhouman. He is the Swamy 
for all and for me too. Look at His sowlabhyam and sowseelyam (and that's 
why I mentioned the tying the rope incident). When one thinks of such 
greatest Lord with such accessible nature of His, how can one not get 
sweetness.. Sure-one can get the utmost sweetness. But when I saw this 
Kurugoor Nambhi, NammAzhwAr, the divine utterance of His name (AzhwAr's 
name) itself has become sweet instantly. At the very moment of uttering his 
name makes it (the utterance) sweeter than anything else. The tongue which 
is blessed to recite the Divya SrI Sookthis of this AzhwAr has now been 
relishing the sweet nectar flowing therein by uttering his name.

When the name itself is so sweet granting, how can one talk of the sweetness of 
having the darshan of SaTakOpar (Sri nammAzhwAr)? Indescribable. Also, down the 
ages, people will not be able to see the vibhava avatar of this AzhwAr and can 
relish the sweetness by simple utterance of his name.. realize that oh folks! 
That's why I have been uttering his name (sweetness for myself and for you all 
to follow the same.)

En appanil- From my Swamy- Father (leaving Him)I have come to this AzhwAr. 
Is that correct? Can one leave the Lord and come to Acharya as everything? 
Is that correct? One can get such doubts.

Swamy Desikan says: It is strictly in accordance with saasthras. It is 
oldest ancient tradition (thol vazhi) and the correct, most accurate 
tradition and practice- nal vazhi to surrender at the feet of Acharya. Like the 
life can not sustain without food, the means of Bhakti yoga and Prapatti will 
not hold water without AcharyasrayaNam. This way of surrendering at the feet of 
Acharyan is the way (old way through which many - our Poorvacharyas - have 
walked and hence well laid out and reaching destination is certain) and it is 
the correct way in line with saasthrAs (nal vazhi). Those who have realized 
this understanding the meaning of KaNNinunChiRuthaambu are the intelligent and 
brave ones (DhIrA:) who have taken this path which is ancient and correct. 
Swamy Desikan has not just given his interpretation on his own. He has followed 
(as always) the sruthis and smurthis to mention this. The word DhIrA: is 
referred in MuNDakOpanishad where it mentions "AcharyaasrayaNam alone can grant 
all fruits and those who do that are DhIrA" says the Upanishad.

sa vEdhaithath paramam bhramha DhAma yathra viswam nihitham bAthi Subram |
upAsathE purusham yE hyakAmA: thE SukthamEthadhathivarthanthi DHEERAA:
Sathyaki Tantram gives us the same message , when it says: " GurO: Gurutaram 
naasthi " ( There is nothing  more sacred than one's AchAryA) . Upanishad 
asserts : " AchArya dEvO Bahva".

In the second slOkam of Sri NyAsa Vimsathi , Sri NigamAntha MahA Desikan 
gives us the reasons for worshipping the AchAryan as equivalent to 
SarvEsvaran. He also states emphatically in the spirit of Saathyaki Tanthram 
that no one can ever pay back the debt of gratitude to one's AchAryA for their 
mahOpakAram. It is for this reason that , Swami Desikan says that we have to 
worship our AchAryAs as the Lord Himself ( AchArya : sadhbhi: aprathyupakaraNa 
dhiyA dEvavath upasya: syAth ).

Swamy says: Achaaryaadhiha dEvathAm samadhikaam anyaamna manyaamahE.. We 
will never ever consider anyone as Superior to God than The Acharyan. (In 
line with Madhurakavi's dhEvu maRRaRiyEn.. (I do not know any God other than 
NammAzhwAr- my AchArya).

Acharyan ThiruvaDigaLE SaraNam
Regards
namo narayana
dAsan


      


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