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Ramanuja List Archive: Message 00029 Jul 2005

 
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SrI:
SrImathE Gopaladesika mahadesikaya namah:
Dearest all, 

After our anubhavam of the first four AzhwArs namely,
Poigai, bhootha, Pey and Thirumazhisai Azhwars? on Sri
Srinivasa perumAL, next we will immerse ourselves in
the most wonderful verses of Kulasekara PerumAn?s on
ThiruvEnkatam. It is the fourth decad of his PerumAL
Thirumozhi. 

The first ten of PerumAL Thirumozhi -Azhwar extols the
Lord of Srirangam. In that ten, he enjoys the
Anubhavam of his Abhimana Daivam, Lord Rama, as Sri
Ranganatha reclining on the serpent bed of Srirangam.
After all it was Rama [PerumAL} prayed to Periya
PerumAL. 
The second ten extols Bhaagawathaas - devoted their
entire existence to serve at the Lord's pleasure and
for his pleasure alone. 
The third ten - thee benefits of associating with
Bhagavatas is decribed very beautifully by King
Kulasekara. 
Fourth ten contains a brilliant eulogy to Lord
Srinivasa [which is our subject in this series]
The fifth ten declares Azhwar?s unflinching faith and
complete self surrender with mahaaviswaasam to the
Lord of Tiruvithakodu ?malainaattu divya desam. 
Azhwar takes on the role of Naayaki and has that
bBhavam describing  the pain and anguish of the
Gopikas at being separated from their beloved Lord
KrishNa ? in sixth ten. 
The moving verses are the ones in the seventh ten
where Azhwar cries as if he is Devaki expressing her
sorrow at her inability to enjoy the childhood pranks
and Leelaas and chEshtithams of Lord Krishna. 
The eighth and ninth decads are devoted to Lord Rama.
The Azhwar describes the love of Kausalya for Rama as
a lullaby to infant Rama and love of King Dasharatha
for Lord Rama- lamenting for having sent Him to the
forest. In a fitting finale, Azhwar succinctly
presents the entire Raamaayanam in the tenth ten.

It is surely impossible to do justice to the
brilliance of Kulashekara Perumaal's anubhavams on the
divine eleven verses on ThiruvEnkatam. Let us make an
attempt to enjoy at least a drop of this ocean of
beautiful verses? 

oonERu selvath thudaRpiRavi yaanvENdEn
aanEREzh venRaa Nnatimaith thiRamallaal
koonERu sanga midaththaaNnthan vEngadatthu
kOnEri vaazhum kurukaayp piRappEnE           4.1

The bodily flesh strengthening its muscles- such a
dhEham- I do not want such a birth [of being a king-
flexing the biceps and firming up the shoulders].. I
am not desirous of such a human birth ? to groom the
body and enjoy the bodily comforts. Being an eternal
servant performing kaimkaryam for KaNNan ? who had
fought with seven oxen and conquered, killed them to
unite Nappinnai PiraaTTi- to such greatest Lord is
here at ThiruvEnkatam, I would like to be born as a
bird [crane] in the pond of Swami Pushkarinee in
ThiruvEnkatam. 

kOn Eri- Swami pushkarinee- may mean Swami?s
pushkarinee- It is the holy pond of Swami?s. Or it is
the Swami of all Pushkarinees.

Sankham idatthaan- The One who has Conch Shell in His
left Hand. [AzhwAr enjoys His dhivya mangaLa vigraham
holding Sankham];
Similar to His killing seven oxen, He should kill my
enemies; hurdles of mine.     

Sri Muralidhar wrote: The first Pasuram referring to
the Krishnavathaaram indicates that just as Lord
Krishna subdued the seven bulls to win the hand of
Nappinai, one who seeks the Lord must subdue one's
senses before beginning their quest. Since all
material pleasures are transient in nature and only
serve to increase one's desires for gratifying the
senses, they are counterproductive to spiritual
pursuits. Therefore, the Azhwar seeks to avoid them at
the outset. The opening of the Paanchajanya conch
refers to Shankha Naadham, which has several important
meanings. First, the Pranava Aksharam emanating from
the Panchajanya indicates the Supremacy  (Parathvam)
of Lord Narayana. This can be associated with the
Narayana Upanishad salutation "OmithyekAksharam".
Next, Pranavam destroys all inauspiciousness and
removes all obstacles coming in one's quest of the
Lord. A third interpretation is that the Shankha
Naadham denoting the Pranava Aksharam indicates a
tribute to Bhagavan Hayagriva, the presiding deity of
Knowledge. 

The Sphatika, around Bhagavan Hayagriva is white in
colour, as is the Panchajanya conch. The stork is also
white in colour. These are indicative of the Shuddha
Satva of the Lord of Seven Hills. Thus the Shanka
Naadham and tribute to Bhagavan Hayagriva taken in
conjunction denote Anishta Nivrutti and Ishta PrApti.
The choice of the stork is instructive for it
indicates the Azhwar's thirst for Bhagavath  Anubhavam
just like a hungry stork waiting to grab fish from a
lake. [Thanks to Sri Muralidhar Rangaswamy for his
permission to make use of his writing.]   

KulasEkarAzhwAr ThiruvaDigaLE SaraNam
SrI PadmAvathI SamEtha Sri Srinivasa ParabrahmaNE
Namah: 
Regards
Namo Narayana
dAsan 


                
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