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Oppiliappan List Archive: Message 00039 Aug 2007

 
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SrI:
SrImathE Gopaladesika Mahadesikaya nama:

Dearest All,

Kulasekarazhwar had enjoyed singing on divya desa
perumALs (archa murthy) of Srirangam, ThiruvEnkatam,
VitthuvakkOdu et al. That anubhavam enables him to
enjoy the vibhava avathArams of the Lord now and he
begins to enjoy the vibhava avathArams like Krishna
and Rama. 

He goes now into the period of Krishna, Rama
avathArams and takes the roles of Gopikas, Dasaratha
and Devaki, Yasodha and others and pours out his
anubhavams in soul stirring verses. The sixth dcead is
the Gopikas feeling and languishing for Krishna and
expressing their anger. 

The saasthrAs declare the intimate relationship
between the Jeevathma and the Lord. Just as the God is
dear to the Jeevathama longing to see Him, He us also
equally affectionate, if not more towards the
Jeevathma, and desires to have communion with the
jeevathma. 

In Srivaishnavam, the soul is regarded as daasa or
wholly subservient to the God. The jeevathma is called
Sesha and the Lord Seshi. Seshathva is a wider
philosophical concept employed by Sri Ramanujacharya
to define the ontological relationship between God and
the jeevathma and the matter. The term dasa is more
specific and applies exclusively to individual souls
to denote the idea that jeevathma by virtue of its
nature is wholly and unconditionally dependent on God
and subserves Him. The AzhwArs had adopted the same
concept.

The longing of the Jeevathma for the Lord and to be
with the Lord develops an intense love for Him (Parama
bhakti); The theistic mysticism which is the dominant
subject matter of Thiruvaaymozhi and also the
prabandhams of PeriyAzhwAr, Thirumangai AzhwAr,
Kulasekara azhwAr Andal, is developed on such an
intimate relationship that exists between the
compassionate loving Supreme Lordship Sriman Narayanan
and the devoted, humble subordinate individual
jeevathma. The mystic is made to crave for a direct
vision and communion with Him with His full glory and
is also subjected to severe and extreme anguish during
the separation from Him, because of God?s enormous
love for him (jeeva). The Communion with god is
Samslesa and separation from Him is vislesa and these
are the two most important states of bhakti
(devotion). Thus all such mystic outpourings are
meaningful in the context of this loving, mutual
relationship and bondhip that exists between the God
and Jeevathama. The outpourings of these God-
intoxicated AzhwAr saints manifest vividly their
mystic experience of God. These verses cover this
aspect of bhakti as a loving relationship between the
Jeevathma and God. 

The mysticism of AzhwArs is of a distinctive type and
it differs from that of other mystics. AzhwArs are
gifted with divine knowledge (mayarvaRa mathinalam)
not only posses a mental attitude of total devotion
and dedication to God; but also display it in every
mode in their thought, word and deed. 

The mysticism of Kulasekara PerumAL is of the same
pattern as that of PeriyAzhwAr. His experience is also
confined to God-incarnate Krishna and Rama. Unlike
PeriyAzhwAr, he manifests both joy and grief in his
mystic experience of God (says Sri SMS Chari in his
book on Theistic Mysticism of Alwars). He assumes the
role of milk maids to enjoy the playful deeds of
Krishna. This decad (6th) describes the same. 

In the sixth decad, Kulasekara AzhwAr assumes the role
of different milk maids (Gopikas) and conveys the
feeling of anger caused by the misbehaviour of Krishna
with regard to his affairs with other Gopikas. In the
words of Milkmaids, AzhwAr complains: 

Let us enjoy the first verse. 

Ermalarp poonguzha laayarmaathar
 enaippal ruLLaviv vooril,unRan
maarvu thazhuvuthaR kaasaiyinmai
 aRinthaRin^ thEyunRan poyyaikkEttu
koormazhai pOlpanik koothaleythik
 koosi natungi yamunaiyaaRRil
vaarmaNaR kunRil pularan^inREn
 vaasuthE vaaun varavupaarththE      6.1

Oh Son of King Vasudevaa! There are very many several
gopis in this very town with the most attractive
hairdos, bedecked with most fragrant beautiful flowers
have desired to hug and embrace Your strong divine
chest, and I am fully aware that even their desires
are not fulfilled. In spite of that, I believed and
had some faith in your deceitful words and was waiting
and standing on the sand dunes ? in the bank of the
river Yamuna? until dawn in the expectation of Your
arrival (as promised by You), with the trembling body
due to the potential fear of being caught or seen by
others and also due to the chilling fog. 

AzhwAr ThiruvadigaLE saraNam
Regards
Namo narayana
dAsan



       
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