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SriRangaSri List Archive: Message 00122 Jan 2008

 
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SrI:
SrImathE Gopaladesika Mahadesikaya nama:
Dearest all,

If one desires for moksha, should one undergo all
these troubles? Is it not that even those who even
talked against, like Sisupala also were blessed with
moksha? Even those who talk against or scold Him also
need to utter His names for scolding? Is that why,
does the Lord imply that it is enough just to utter
His divine name alone, and hence He has graciously
reclined in ThiruppEr divya desam- AzhwAr wonders.
This verse is interpreted as: Even the saasthrAs say
that those who praise You as well as those who scold
You uttering Your names get moksha. But I would not
scold You; I would only praise You? True indeed.
Saasthras may say that. But there is another way the
verse can be interpreted and be enjoyed herein (says
Sri Uttamoor Swami)

pEsinAr piRavi n^eeththAr
 pEruLAn perumai pEsi,
EsnAr uyn^thu pOnAr
 enpathiv vulakin vaNNam,
pEsinEn Esa mAttEn
 pEthaiyEn piRavi neeththaRku,
AsaiyO perithu koLka
 alaikatal vaNNar pAlE         17

pEsinaar- Those who utter His divine names
pEr uLaan- numerous divine named one who is there in
ThiruppEr Divya Desam
perumal- His vaibhavam 
pEsi- praised (and enjoyed) 
piRavi neetthaar ? they crossed the ocean of future
births; 
(when such is the case)
yEsinaar ? those who even scolded or talked against
Him
uyndhu ponaar enbathu ? saying that they were also
saved; 
e vulagin vaNNam ? in this world, one has seen ? says
saasthram. 
[But the meaning is different actually; hence]
pEsinEn- I spoke of His greatness alone
pEdhaiyEn ? Though I am also like Sisupalan, lowliest
one; 
yEsa maattn- I would never ever scold Him (like
Sisupalan did)
piRavi neetthaRkku ? for getting rid of future births
Asai O ? desire for 
alai kadal vaNNarpaal ? the vishayam of the One who is
like the noisy wavy ocean color; 
peridhu- is great (the desire is Great) 
kOlga- get to know that. 

PaeruLAn- can mean the One who is in ThirupEr OR it
may mean the One who has thousands of names and
kalyANa guNAs; dEvO nAma sahasratvAth? Those who wish
to get saved from future births- should praise the
Lord; This is equally acceptable in the day-to-day
world as well as in saasthras. The One who scolded ?
Sisupala also obtained moksha- they say. 

Unless one gets rid of their paapams (sins), it is not
possible to attain moksham. Even if one scolds Him, he
thinks of Him for scolding; utters His name and this
gets his paapams dissolved. That?s how Sisupala got
moksham. There is a saasthric line also to that
effect. kAmAth gOpyO bhayAth kamsa: dvEshAth
chaityAdayO yathA, sambandhAn krishNayO yooyam snEhAth
bhakthyA mayam prabhO- says Narada to Yudhishtra.
Jeevathmas with any relation or connection to the Lord
thus gets saved. There is no doubt about the same.
Others say- nothing else matters. Whatever is His
thiruvuLLam (in His mind), His sankalpam, that?s what
matters; they only get upon His choice. That is the
meaning of ?alaikadal vaNNar paale..- say they. 

Truth is: - If one scolds also, he gets moksha ? is
what this world thinks. That?s why they say- Gopikas
got moksham due to their ?kaamam? (desire- bhagavath
kaamam) for Krishna; Kamsa due to his fear for Him; We
would get due to our bhakti- says Narada. Whatever may
be the reason, we would immerse ourselves in bhakti
(devotion) alone for Krishna. We would never ever
resort to scolding? From the beginning, we would try
to be devoted Him alone. If not- Vedas, Puranas,
Itihasas would go waste and are in vain. Those
pramANas would be false. Hence I would never ever
scold- says AzhwAr. 

He develops a reasoning in the fourth line for the
same.

I am desirous of moksham. My love for performing
eternal service at His Lotus Feet in Srivaikuntam is
huge. Hence I would praise Him. He granted moksham to
Sisupalan. Did he (while scolding Krishna) ask or
aspire for moksha? Did he ever desire for? Since he
did not desire for, it could not be considered as
Purushartham for him. Right from birth, Sisupala
scolded You, and You still granted moksham. Is there
any paapam that you don?t forgive? Hence please
forgive me ? says Yamuchaarya in Sthotra Rathnam
(yaccha chaithyasya krishNa? prathiphalam aparaadhur
mukthasaayujyathO(S)bhoo: ). Hence there is no paapam
that can not be forgiven by You? Thus, paapams are not
hence the reason for moksham; they are the hurdle or
block for the moksham. But Bhagawaan was patient and
forgave. He forgives some; does not for some. But the
meaning is NOT understood as: the moksham was granted
because of scolding. 

The interpretation or meaning is:

Had he desired for moksham, that means- he desired for
performing service at the Lord?s Lotus feet. The one
who desires for serving Him would NOT scold Him. Will
anyone do that? Due to the highest bhakti ?some may
scold Him out of viraha thaapam? That would be
different kind. Not like that of Sisupalan. Thus
scolding is wrong; It should be forbidden- says
AzhwAr. Bhakti yoga and Prapatti alone can be the
reason or means for moksham. They are the acts as
prescribed by Him as the means for moksham. He gets
pleased by that and grants moksham. It is He who
grants moksham. He is siddhOpayam. Those who are not
qualified to perform the means of bhakti yoga
performance can declare their qualification or the
disqualification and their aakinchanyam (helplessness)
and ananyagathitvam (having none else as the refuge)
to Him and perform saranagati (prapatti) and seek
moksham from Him. Then, praising Him becomes anukoolam
and NOT scolding Him is prathikkolam. 

koLga- consider this ? is what AzhwAr preaches us. 

Sri Satakopan Swami comments: 

Here, Azhwaar explains his position based on his
knowledge of the Saastraas. He says that the Gopis got
the boon of Moksham by kainkaryam to the Lord; others
got  the same result by baiting the Lord like
Sisupaalan ;Kamsa reached the Lord through his fear
and constant thoughts based on  his fear of HIM. As
for himself, Azhwaar reveals that he will follow the
route of Bhakti (devotion) and Prapatti instead of the
other routes. He recommends the same approach to us
out of his concern for us as our Achaarya.

AzhwAr ThiruvaDigaLE SaraNam
Regards
Namo narayana
dAsan


      
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