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SriRangaSri List Archive: Message 00129 Apr 2006

 
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SrI:
SrImathE Gopaladesika mahadesikaya namah:
Dearest all,

Let us continue to enjoy AzhwArs wonderful verses on
ThiruvEnkatam. Today?s ThiruvEnkatam verse is:
NammAzhwAr?s Thiruvaaymozhi 6.10.3 

vaNNa maruLkoL aNimEga
  vaNNaa! maaya ammaanE,
eNNam pugundhu thiththikkum
  amuthE! imaiyOr athipathiyE,
theNNal aruvi maNiponmuth
  thalaikkum thiruvENG kadaththaanE,
aNNa lE!un adisEra
  adiyER kaavaa vennaayE!       6.10.3


3. Bhagawaan! You possess the most Beautiful dark
Colour that stupefies and enchants those who see and
capture their hearts in its exquisite dark beauty!
("aiyO en chinthai kavarndhadhuvE!"- ThiruppaNaazhwAr)


Oh My dearest Lord! You, not only possess such
physical charming Divine dhivya mangaLa Form, but also
the Most Glorious unbounded, limitless Most Auspicious
attributes (kalyANa guNAs) and are the Primordial
Lord! Just by a mere thought, You have entered into my
heart and taste so sweetly to me like the "akkaara
adisil" (nectar)- thitthkkum amudhu. Oh Chief of Your
dearest NityasUris! In spite of being the chief of
NityasUris, You have still gracefully made Yourself
available to us at Tirumala. There at Tirumala, the
cool  waterfalls shower pearls, Gold and Emerald
stones (means: they are so enjoyable). You are My
Chief, ThiruvEnkadamudaiyaan, who is there standing
gracefully at Tirumala! You should take pity on me
(for my longing to be at Your Feet) and take me to
Your Feet. Say- aahaa- aiyO paavam.. avaavennayaaE (In
as much as You blessed me showing the way to reach
You, as the only means for me, You should now bless me
to actually make me reach Your Feet also. Emperumaan's
Thiruvadi [Lord?s Lotus Feet alone are the means as
well as the end; the way and the Goal] 

Sri Sudharshan Swami of Kuwait asked a query with
respect to this PAsuram and the answers provided by
Sri Sadagopan Iyengar are feast for enjoyment.
Naturally most apt for this verse.. and now. Thanks to
both Swamins for their permission to share.

Sri MK Sudarshan Swami: The AzhwAr might have easily
said "eNNam pugundha amuthE!" or something similar,
and still have conveyed the same degree of delight
savoured in the thought of 'tiruvengadatthAn'! Did
NammAzhwAr add "thiththikkum" merely for the purpose
of ensuring poetic metre/rhyme or is there some other
subtle message he sought to convey through the seeming
redundancy of phrase? 

Sri Sadagopan Iyengar?s sweet nectarine [thitthikkum
amudhu] response:

A good question indeed-why should Azhwar say
"Thitthikkum amudhU" instead of mere "amudu", which
would make the meaning clear? Is it a case of
overemphasis or does it have some special meaning? It
must, for every word and syllable of Azhwar sreesookt
is pregnant with meaning and tautology or "punarukti"
are blemishes not all attributable to Divya Prabandas,
as these are the outpourings of bhaktAs blessed with
"mayarvaRa mathinalam". Nor does Azhwar resort to
phrases merely as "pAda pooraNam", just to complete
the sentence or ensure conformity with metrical
requirements.

1. If we take the entire sentence, "eNNam pugundu
thitthikkum amudu", the meaning is somewhat clear.
While the ordinary nectar can only sweeten the palate,
the Lord, who is an "amudu" beyond compare, makes the
mind, body and every nerve therein tingle with
ecstasy. This is the meaning we get if we place
emphasis on the word "eNNam".

2. If the word "pugundu" is taken as the key word,
then it might mean this- whereas nectar has to be
imbibed orally by the user, and doesn't go into the
user's system on its own volition, the Lord enters us
on His own, uninvited, and makes us delirious with
delight. This is borne out by similar references
elsewhere too in Tiruvaimozhi-" ThirumAl vandu en
nenju niraya pugundAn", "en mAya Akkai idanuL pukku"
etc. Incidentally, there are other differences too
between the ordinary ambrosia and the Lord as an
"amudhu. 

3. There is no lasting use for nectar, as the first
dose itself confers immortality. If taken thereafter,
even this sweet amudhu might pall. Emperuman, on the
other hand, is an "ArAvamudu", who gives us new and
newer experiences in delight, every time we see, hear
or talk about Him. Nectar might make us say "Enough"
(ParyAptam), but the Lord is an aparyApta amrita, and
His anubhavam never palls on us. [we never ever get
satisfied with Him]

4. Though it might confer immortality, Nectar is not
immortal by itself. Once it enters the system of a
person, it undergoes the normal metabolic changes and
ceases to exist. Not so the Lord, who confers on us
eternal and everlasting bliss, without He Himself
losing any of His original qualities. 

5. The immortality conferred by Ambrosia might be a
mixed blessing and allows us only to remain forever
bound to the Samsaara Chakra. In fact, some might call
it a curse, instead of a boon, to remain alive
forever. ArAvamudu, on the other hand, blesses us with
the sort of immortality that results in eternal bliss,
removed forever from the mundane morass.

6. Nectar was obtained after Herculean effort by
churning the ocean, with the entire population of
DEvAs and asurAs ranged on either side, using Mantara
Parvata as the churning rod, the poisonous snake
VAsuki as the rope and the Lord Himself as the
stabilising force propping up the mountain. In
contrast, ArAvamudu is attainable with practically no
effort at all, by adopting the extremely easy upAya of
SaranAgati.

7. While Nectar had its origins in the Milky Ocean and
could not have conferred amaratvam on anyone existing
prior to its emergence, the Lord is "anAdi" (without
an origin) and has always been around to gladden
generation after innumerable generation of mortals,
taking them all to Paramapadam at the appropriate time
("Veedum thanrum nindru nindrE")

What a great verse and how wonderful these
bhAgawathAs? enjoyment are! adiyEn is proud to be
associated with them. 
Adiyaarkku ennai aatpadutthum vimalan and AzhwAr
ThiruvaDigaLE saraNam
Regards
Namo narayana
dAsan



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