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SriRangaSri List Archive: Message 00096 Apr 2005

 
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SrI:
SrImathE Gopaladesika mahadesikaya namah:
Dearest Srivaishnavas,

Thanks to you for your encouraging words on adiyEn?s
rambling. It is all due to you devout and dedicated
kaimkarya ruchi.. that has made my babble more
palatable. 

Let us continue to enjoy Poigai muni?s anubhavam on
Srinivasan of ThiruvEnkatam. 

vEngadamum viNNakarum veqkaavum, aqkaatha
poongidangil neeLkOval ponnakarum, - naangidatthum
ninRaa Nnirunthaan kidanthaan nadanthaanE,
enRaal kedumaam idar [77th verse] 

Venkatam- Tirupathi
ViNNagaram- Paramapadham (upper world)
Ve:kaa- Thiruve:kaa divya desam
The most fragrant flowered ? deep canals(?) of water
[as agazhi] around ? in the most beautiful golden city
ThirukkOvaloor 

If one utters that the Lord is gracefully in standing
posture in ThiruvEnkatam; in sitting posture in
Paramapadham [SrI vaikuNtam];  reclining wonderfully
in Thiruve:kaa; [Kanchi]; and walking [to measure the
Universe as Thirvikraman] in ThirukkOviloor
ulagaLandha perumAL; then, all his paapams [sins-
karmic diseases] will get crushed. 

What a wonderful manner in which AzhwAr expresses the
divinity of Divya Desams and mere utterance that the
Lord stands, sits, reclines and walks in these divya
desams [contemplating of His mercy and dayA on us for
taking such archA roopams for our sake and to bless
us] itself is adequate to get out paapams crushed.

Last verse, AzhwAr mentioned saying: going to
ThiruvEnkatam alone is enough. Now he mentions
utterance [from where we are] of His archA roopam in
these divya desams of ThiruvEnkatam, SrI vaikuNtam,
Thiruve:kaa and ThirukkOviloor alone will suffice to
get the sins washed away. 

Can one not utter this easily? No? It is not easy. The
mind is so fickle and goes behind and runs amuck
behind materials pursuits and worldly pleasures;
hardly remembers Him at anytime.. and hence it is
definitely a blessings and bhAgyam to have even a
thought to mention that He stands in ThiruvEnkatam;
sits in Paramapadham; reclines in Thiruve:kaa and
walks in ThirukkOviloor. Blessed are we to read this
verse and its translation. 

This is the same as echoed in NammAzhwAr
Thiruvaaymozhi [10.8.1] where AzhwAr says: 

thirumaalirunchOlai malaimenREn enna
thirumaalvandhu en nenchu niRaiyap pukundhaan? 

I have just uttered ThirumaalirunchOlai once. He took
this as an excuse [vyAjam] and has entered into my
heart and filled my heart totally and fully. 

Thondaradippodi AzhwAr also mentions mere utterance of
His divine name as Achutha, Arangaa? is enough for me
and even if I am [I may not be] aksd to rule the upper
world (Srivaikuntam), I do want that even.

Achchutha!!! Amararere!!! Ayarthum kozhundhE ? ennum
[uttering Achutha, Chief of Nithyasuris! Cowherd Body]
:  Acchutha is one of the prime nAmas of the Lord
emperuman Sriman Narayana which means that he is one
who never leaves his devotees.  He takes care of his
devotees at any point of time.  Since we are more
concerned with him protecting us, it is one of the
nAmas the bhakthas like to utter often.  So here alwar
wants to prove to the world the supreme Sriman
Narayanan, who is otherwise called Acchutan never
leaves his devotees to fate and hence he is the only
person who we can trust in all crucial circumstances. 
Many people may say, they will save us but will not be
able to keep up their words always, including the
devatas and also the brahma or rudran but the only
saviour at all times is achchutan. People may then
question how alwar can say that the other devatas who
give results quicker than emperuman do not save us so
now alwar then says Amararere thereby proving that
even those devatas are governed only by the supreme
Sriman Narayanan.  He is the king of AmarAs(Devargal).


Even in Thirumangai Alwar?s Thirunedundandagam he says
?Mai vanna ????. Devarendru anjinome.. [though he is
beautiful, one who is standing in front of me but I
fear if he is a deva who is unapproachable by ordinary
human]. So it is natural tendency of a human to fear
while thinking of a deva.  So if achchutan is
devadhEvan(king of kings) then we will never go near
him. But then alwar says though he has supreme powers
he has a great guna called sowlabhyam which makes him
to come to us and play his leela with us like one
among us.  So thereby the alwar proceeds to talk about
the Krishna- Ayar thum kozhundhE.. [From Smt
Sumithra?s excellent post on Tirumaalai series -
Thanks to her]

AzhwAr elaborates Thirukkoviloor with a long adjective
about its beauty, fragrance, flowers etc..  why AzhwAr
has such an affinity for this Divya Desam? 

Naturally so.. as this is the place where AzhwAr along
with the other two AzhwArs ? was blessed with a divine
darshan of the Lord in the dhEhaLi- rEzhi [corridor]
and hence the Lord is called dhEhaLessan. 

Swamy desikan composes a sthOthra on this Lord of
ThirukkOviloor- called dhEhaleeesa sthuthi. Let us
enjoy one verse in reference to this verse. [From Sri
Satakopan Swami?s wonderful translation. 

Swami Desikan celebrates the advent of the Three
ThiruvanthAdhis by the Mudhal AzhwArs.

svacchandha vikrama samunnamithAth amushmAth
   sthOthrathrayam yadhabhavath tava paadhapadhmAth I
vEthALa BhUtha SarasAm apadisya vAcham
   peAyENa tath prasava bhUmim avApa bhUya : II

( Extended Meaning ) : Oh Lord DehaLeesA ! The flood 
of sacred waters that flowed out of Your own sankalpam
from Your uplifted feet branched off into three
divisions and reached dEva lokham , Manushya Lokham
and the nether world . Those three streams then took
on the form of  the three thiruvandhAthis associated 
with Poygai , BhUtham and pEy aazhwAr and finally
returned to Your sacred feet . Swami suggests
that they started like Ganga at His sacred feet and 
returned to them .

The triple stream of GangA ( srOthAsthrayam ) 
is compared here to the three floods of divine
utterances that emanated from the three aazhwArs . 
The Lord's celebrated feet , the origin of
GangA in TrivikramAvathAram , is the goal of the
parama bhakthAs assembled in the DehaLi 
of ThirukkOvalUr sthOthra priyan .

The unanimity of thought and purpose of the three
AzhwArs is compared to the three branches of 
the same river ( srOthasthrayam ) . The tradition 
is to enjoy these three prabhandhams in unison .
They have the tatthva trayam with the extraordinary
beginnings , which are echoes of one another :

Vyaam tahaliyA  , AnbE tahaLiyA and ThirukkanDEn .

Similarly , Tattva , Hitha and PurushArtham ,
another triad , is connected to the AzhwAr's 
Parabhakthi , Paraj~nAnam and Parama Bhakthi .
Sri D.Ramaswamy Iyengaar points out this
connectivity and reminds us that these andhAthis are
affectionately named " VyatthandhAthi , AnbhandhAthi 
and ThiruvandhAthi " . 

Sri D.R IyengAr also speculates that Kumaara 
VaradAchAr , the son of Swami Desikan might have been
inspired by this verse to consider Srimadh Rahasya 
Thraya Saaram of his AchAryA as " sthOthra Trayam " :

vigAhE NigamAnthArya VishNupaadha SamudhbhavAm I
Rahasya thraya sArAkhyam thrisrOthasamakalamashAm II

He salutes his father's ( AchAryA's ) magnum opus as 
originating like the GangA with the three branches 
( the three andhAthis of Mudal AzhwArs ) from the
sacred feet of Sriman VishNU NaarAyaNan

AzhwAr ThiruvaDigaLE SaraNam
Sri PadmavathI samEtha Sri Srinivasa ParabrahmaNE
namah:
Regards
Namo Narayana
dAsan


                
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