REJECTING THE LORD
There has been a discussion going on in this forum
regading sri rAmAnuja being more compassionate than the Lord HImself. This
has to be seen from two angles. One is that this being dealt in irAmAnusa
nURRandhAdhi and it is but natural that the poet talks high regarding the
subject matter of the poem. The Second fact is that the Lord feels happy on
showering praise on His devotees which is the fundamental of our faith.
bhAgavatha shEshathavam.
With this background, I recall two irAmAnusa
nURRandhAdhip pAsuram to expalin this point.
thirukkuRaL says " inia vuLavAga, innAdha kURal,
kani iruppak kAi kavaRndhaRRu" Talking ill is akin to rejecting the fruit when
it is available.
Can anybody reject fruit, when it is
available? The Lord is the supreme fruit. Is there any precedence of HIm
being rejected?
Yes. nam AzhwAr has rejected HIm. He rejected
parathvam preferring the Lord of thiru-vARan viLai. This is a case of preference
of
arfchAvathAram to parathvam. This is also
understood from AchArya Hrdyam sUthram 171 -parathva vimugam
Akkum- indifference towards parathvam occurs for AzhWar who is
turned towards this dhivya dhEsam- sindhai maRRondRin
thirathadhallAl thanmai -thiru voi mozhi 7-10-10.
Is there any other precedent of rejecting the Lord.
Yes. sri madhurakavigaL preferred nam-AzhwAr to the Lord. "dhEvu maRRaRiyEan"
were his words. He did not have any other Lord other than nam-AzhwAr. This is
our philosophy -bhAghavatha shEshathvam.
Extending this principle thiru arangathamudhanAr in
his irAmAnusa nURRandhAdhi in two of his pAsuram-s prefers sri rAmAnujA to i.
archai Lord and ii. vibhavam.
" seiththali sangam sezhumutha mEnum,
thiruvarangar
kaithalathAzhum sangamum
yEandhi,nangaNmugappEa,
moithalaithu vunnai vidEAn enRu
irukkilum,nin pugazhEA
moithalaikkum vandhu, irAmAnusa ennai
muRRum ninREA" irAmAnusa nURRandhAdhi 75
Even if the Lord of thiruvarangam with His
dhivyAyudham-s sangam and chakkaram appears in person and challenges that I will
not leave you -still only sri rAmAnujA's auspicious qualities will weigh
heavily on me.
The point here is, even in the event of Lord being
available readymade, only sri rAmAnujA is preferred. A case of rejection of
archai-thiruvarangam-Lord preferring AchAryan.
The next pAsuram taken up here is
"kayil kani enna kaNNanai kAttith
tharinum, vundhan meyyil piRangiya
sEranRi vENdilan yAn...." irAmAnusa
nURRandhAdhi 104
Even if Lord krishNa is presented on a silver
salver I want only the dhivya mangaLa vigrahA of sri rAmAnujA. Only the
splendour of His thirumEani attracts me. It reminds me of his auspicous
qualities. This is a clear case of rejection of Lord KrishNA in preference to
our AchAryan.Here a question is raised that the LOrd who is the means and end is
being rejected and whether this is correct?
Though Lord krishNA had delivered sermon, gave the
sacred bhagavadh gEthA, charioted and so on, there was no immediate
effect.However, history says that even a dumb person attained salvation on
surrendering unto sri rAmAnujA's thirumEani. Is it then wrong to prefer him over
the Lord?is the justification coming forth.
The point emphasised here is the fundamental of our
philosphy is dhathEya shEshathvam that is being subservient to the
devotees.
I conclude this with the thiru mozhip
pAsuram
"....vuRRadhum vun adiyArku adimai.
maRRellAm pEAsilum nin thiru ettezhuthum kaRRu nAn kaNNapurathurai ammAnE"
periya thiru mozhi 8-10-3
There may be so many explanations for the eight
term thirumandhiram. Whatever we discuss the essence is that one has to be
subservient to His devotees. This is what I have learnt as the real and true
meaning of thirumandhiram.
vanamamalai padmanabhan
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