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Oppiliappan List Archive: Message 00022 Jul 2005

 
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SrI:
SrImathE Gopaladesika mahadesikaya namah:
Dearest all,

After Thirumazhisai AzhwAr Naanmukhan ThirvanthAthi on
ThiruvEnkatam, we will begin to enjoy Thirumazhisai
AzhwAr?s verses [on Thirucchanda viruttham]. Third
verse is the 65th verse on ThiruvEnkatam.  This is
actually not considered as ThiruvEnkatam pAsuram..
However, 

AzhwAr now enjoys and praises His reclining
Thirukkudnathai beauty along with ThiruvEnkatam.
Standing posture of the Lord- on the mountain is what
is referred to in this verse. Mountain means-
ThiruvEnkatam alone-says Poorvacharyars. Hence this
verse will also have to be included as ThiruvEnkatam
pasuram. 

niRpathummor veRpakaththi ruppumviNki dappathum,
naRperunthi raikkadaluL naanilaatha munnelaam,
aRputhana Nnanthasayana Nnaathipoodhan maadhavan,
niRpathummi ruppadhumki dappathum_en neNYchuLE. (65)

AzhwAr thus enjoyed His sowseelyam blessing everyone
(who is not yogins) with His divine forms in the last
verse. Here AzhwAr moved by His sowseelyam in showing
Himself in the heart of his own (AzhwAr?s) enjoys the
greatest neermai thereby. In addition to showing
Himself at these Dhivya Desams, He has entered into my
heart and resides there as well- AzhwAr enjoys here.

When my swarUpam [my essential nature of being Your
eternal devotee and dAsan of yours for ever and ever)
was not known to myself- during that time- (en ilAdha
mun elaam), my father showed Himself in the majestic
standing posture ? stood ? on the mountain
ThiruvEnkatam? or also in Thiruvooragam; My dear
Father (enthai) sat royally and gloriously in This
Thirupaadagam; Reclined divinely and beautifully ?
that day- as a dam across the Vegavathi river to save
the yaagam of BrahmA. That day ? I was not born [never
realized my true nature of being sEshan ? dAsan-
eternal servant- devotee ? of EmperumAn Sriya: Pathi
Sriman Narayanan alone and none else and hence not
considered to be born truly]; and after being blessed
with that jeevathma swarUpa jnAnam of being His sEshan
and dAsa bhUthan and not for anyone else; I am now
considered born truly; and now have not forgotten ever
since of my nature of being his eternal servant.
Hence, The Lord- my Greatest Master- Father-
hereafter- has stood, sat and reclined only in my
heart ?

The Lord- my dearest Father ? the most merciful One-
the most compassionate One- had appeared even before
my time- knowing fully well that I would be coming ?
with an intention to grant me jnAnam, and show the way
(His Lotus feet) and the goal- Himself. Hence He has
been there at Thiruppadkam, Ooragam and Thiruve:ka.
When I have not comprehended Him fully as He is- and
know my swarUpam that I am His dAsan- He could not
have been in my heart. Hence He was waiting at these
Divya Desams. Also like other devathAntharams, He
could have granted few material fruits when prayed to
Him in those divya Desams, even during those times, He
would not have entered into the heart. Now that I have
been blessed to know Him and know my nature of being
His eternal servant, He alone is Praapyan and
praapakan; There is no other fruits that I am looking
for. I am ananhaarya sesha bhUthan; with Him as ananya
upAyam; and anayna prayOjanan. Now He has entered into
my heart in those forms.

En ilAdha mun elAm- During those times- when I was not
there. En can also mean ?yEn? meaning why? Why did He
appear in those forms? He had appeared in those forms
only to bless me and correct me ? to enable me
understand the true nature and essential nature of
jeevathma and understanding Him as the means ? the way
and the Goal as well.

Next verse also mentions the line ? naan ilAdha
muelAm- and hence this en ilAdha mun elAm- means
during the time when I (the jeevathma swarUpa jnAnam)
was not there (in me) is the commentary by all
Acharyas.

I am nithyam. Jeevean is aleays born- why AzhwAr says-
anRu naan piRandhilEn- I was not born that day; After
I am born, I have not forgotten [piRandha pin
maRandhilEn] Though I was born taking various birhs, I
did not have the swarUpa jnAnam. Due to his grace, now
I have learnt the sEshathva jnAnam, upAya and upEyam
that He is.. and with this jnAnam alone one is
considered born.

When He was there at these dhivya dEsams to bless me-
readily there- to save me- waiting for me- alas! I
never had the jnAnam to surrender to his feet and pray
to him; andhO! anRu naan piRandhilEn.. Oh no! I have
wasted all those days.. Now that I have learnt, I will
never ever forget my sEshathva jnAnam and will always
be His sEsha ? dAsa bhUthan.. for Him and Him alone.

When chEthanan gets his chaithanyam, That is birth.
When a Brahmin undergoes him upanayanam function, and
is instructed with Gayatri manthra, He is considered
as born as second janmam to learn the saasthrAs.
Astthi brahmEthi ChEdhvEdha; santhamEnam thathO vidhu:

This verse thus is taken up by Swamy Desikan in Srimad
Rahasyathrayasaaram in ThirumanthArdhikAram- saying
this swarUpa jnAnam is the birth of jeevAthma in the
manner as described.

Even with swarUpa jnAnam one should not aspire for
aishwarya, kaivalya and leave the enjoyment of
emperumAn kalyANa guNAs. Instead, He alone is praapyam
as well as praapakam. That?s why piRandha pin
maRandhilEn is mentioned.

The Lord wanted the AzhwAr to enjoy at least one form
? standing or sitting or reclining. AzhwAr enjoys Him
in all three forms together saying ninRadhum,
irundhadhum and kidandhadhum.. standing, sitting and
reclining as well in his heart. To do that only, he
has been staying in those dhivya dEsams so long?

Thirumazhisai Piraan ThiruvadigaLE SaraNam
Regards
Namo Narayana
dAsan


                
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