Perumaal thirumozhi - an insight of the vyaakyaanam by periya vaachaan pillai

[Guest guest]

As per India's time Sri kulasEkara aazhwaar's birth day is dawning now, and I

would like to present the following insight on perumaal thirumozhi of the

aazhwaar, as a service to the Lord of Arangan's thiruvadikaL. Please read the

following articles posted by me before reading this if you may want to

visualise yourself some core aspects of our aazwaarkaL vaibavams.

1.Thiru mangai aruLich cheyalum Baktha Vatsala Perumal Avaathaara seyalum

2. Posts on Srirangam

3. Sri Krishna sthaaayi

Sampath Rengaraajan

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vaazhith thiru naamam

 

anchana maamalaip piRavi aathariththaan vaazhiyE

aNiyarangar maNath thooNai amarntha selvan vaazhiyE

vanchinagaranthannai vaazhviththaan vaazhiyE

maasithaniR punarpoosam vanthuthithaan vaazhiyE

anchlenakkudap paambil angaiyittaan vaazhiyE

anavaratham raamakathai aka makizhvOn vaazhiyE

senchonmozhi nooRRanchum seppinaan vaazhiyE

sEralarkOn sengamalath thiruvadikaL vaazhiyE

 

vaazhith thirunaamam for periya vaachaan pillai

 

thaNmai singam rOhiNi naaL thazhaikka vanthOn vaazhiyE

thaaraNiyil sEynalloor thaanudaiyOn vaazhiyE

punmai thavir thiruvarangar pugazhuraip pOn vaazhiyE

poothoor ethiraasar thaaL pugazhumavan vaazhiyE

manpugazh sEr sadagOpar vaLamuraippOn vaazhiyE

maRai naalin poruLthannaip puguththuraiththaan vaazhiyE

anbudan ulakariyaartham adiyiNaiyOn vaazhiyE

abayapratha raajar thaaL anavaratham vaazhiyE

 

When he was born, his Father, the then King saw his thEjas, and

understood that this child will be the "sirOmani" of their entire clan

or kulam and hence named him "kulaSekaran" (the one who will bring the

name for their clan).When KulasEkaran became the king he conquered the

neighbouring kingdom of paandiyan and chOlan and became the emperor of

this region. He himself has mentioned his position as a ruler for all

the three kingdomn in his paasuram as "kolli kaavalan koodal naayakan

kOzhik kOn kulasEkaran".

 

The lord who is having the KaruNai (infinite mercy) as his anikalan or

aaparanam (jewel), desired and provided the "gNaana" in the form of

bakthi to this aazhwaar. With this bakthi the aazhwaar, was restless

and wanted to see the Lord "atonce" instead of seeing HIM at

SRivaikundam. Thus he wanted to experience the "parath thuvam" of

Srivaikundam with his kalyaaNa kuNangaL, on the thiru arangaththaan who

is full of grace and whose temple is the simple means of purification.

Since his responsibility as an emperor an his day to day to routine

will prevent it, and hence he asks "when will I get to see the karumani

of thriuvarangam ?" he further narrates the "steps" or stages those

bakthaas who are attached to HIM and are devoted to bagwath kainkaryam

will cross as

 

1. anukoolya sankalpam

 

2. prathikoolya varjanam

 

3. the udaiyavan or the paraman who is owner of everyone will bless us

(rakshippaan).

 

4. upholding in our mind the belief that he is the only deliverer

 

5. surrendering our aatmans to HIM

 

6. conveying our inability to seek HIM of our own self and that we

solely depend on HIS GRACE even to seek HIM.

 

He conveyed bagwath anukoolya sankalpam by "iruLiriya" in the first

thriumozhi and confirms the obtaining of such sankalpam by "thEttarum"

in his second thirumozhi. After this experience he narrates that he

lost the touch or association with the "prathikoolyars" such as those

"dhehaathmaabi maanikaL" (ie those who thinks they are their bodies

only) and "vishayp pranavar" (those who thrive on vishayams and

materialistic pursuits only). Thus he conveys that he also experienced

"prathikoolya varjanam" by saying "meyyil" in the third thirumozhi. He

further assumed that the Lord of Arangan is hesitating even after his

crossing the first two stages, probably because HE may be of the

opinion that "this king is still interested in his kingdom". Hence, he

sings, let me become any object in your thirumalai, and would want to

see your pavaLa vaay" by saying "oonREru" in fourth thriumozhi. After

being born so many times and after establishing the fact of his nature

or swapaavam with "aakinchanyam" (ie helplessness or couldnot do

anything of HIMelf) and "anaya gathiththuvam" (ekaviswaasam or cannot

afford to take refuge with anyone else), by many of such thrishtaantham

to the lotus feet of the Lord of "thiruvaiththuvak kOttamaan" in fifth

thirumozhi by saying "tharu thuyaram". After this stage it takes one to

reach the height of the sorrow and observe themselves as a piraati and

conveys the experience of "kooduvathu, pirivathu, ooduvathu", and

deliveres similar to naamaazhwaar as "minnidai madavaaril" and

resembling thirumangai as "kaathil kadippil", in the sixth thirumozhi

that starts with "Ermalar". On the seveth thirumozhi onwards his

bakthi becomes very personal and the eedupaadu is very implicitely

conveyed in the paasuram "aalaineeL" wherein aazhwaar, feels "are we

lost so long that we missed remembering sri bagwath vishayam so long?",

by saying the plight of dEvaki who pours out her feeling (of sorrow)

for having missed so much (of mother babay son relationship) on seeing

KaNNan after "kamsa vadahm". After assuming dEvaki baavanai to convey

his loss of association, he assumes kowsalyaa baavanai to assume to

sing "thaalaattu" for for Sri Ramaan as the Lord of thiruk kaNNapuram

in the eighth thirumozhi that starts with "mannupugazh".Then he assumes

the baavanai of dasarathaa and cries out that "I missed enjoying the

company of the prince Raama and missed witnessing his "veera

viLaiyaattu", in the ninth thirumozhi that starts with

"vanthaaLiNinai". After all the "missing" events were lapsed, he

delivers his tenth thirumozhi assuming the baavanai as sri vaalmeeki

who experienced the entire avathaarm of sriraam untill he enters the

thiruvadijOthi, starting "angaNedumathiL", on the thillai thiruch

chiththirakkoodam, where he "sees" with his "gyaana" that sriraama

lives forever ie the itheeham is that Sri raaman lives here in

nityaavaasam". Please note that as per Sri vyaasaa's sahasranaamam,

Lord shiva (as her thalaivan or iswaran) upholds to Sri Paarvathi that

Sri Raama naamam is to be worshipped as the total representation of the

aathimoolam Sri Vishnu. Since this is "the temple" for Lord shivaa

also, one can easily derive from the fact given to us by the aazhwaar

and vyaasa that our Lord Govindaaraajan lives here ie nityaa vaasam as

Sriraama, and thus being worshipped by everyone including lord shivaa.

 

Since he devoted his life and prabandam on the "perumaal" who was the

chakravarthy thirumahan ie emperor Ramaa, this aazhwaar was also called as sri

kulasEkara perumaal and th ethirumzohi named after him as perumal. No other

aazhwaar was called "perumaal". Since he "realised" the Lord in "his self",and

obtained such "gyaanaa" while doing bagwath kainkaryam and says, "padiyaayk

kidanthun pavaLavaay kaaNbanE" and conveys that while seeking the Lord in his

soul by doing this kainkaryam (ie mana neghichchi or bakthi as the inner most

feeling realised within), he emphatically declares that he (self realisation)

is not important and that the Lord as the param is the "prathaana bOgam" by

saying "padiyaayk kidanthu" and only HE as the param is the "prathaana bOgam"

by saying "un pavaLa vaay", and continue to say that he has the blessing or

"apprathaanaa bOgam" which is the component for serving the "prathaana bOgam"

of the param by "kaaNbEnE" to Lord thiruvEnkadan. Hence all the entry steps to

the Lord or "padi's" that are infront of the Lord are named as "kulasEkaran

padi" symbloising aazwaar's resolve to serve thriuvEnkadan. More than referring

the physical padi to the aazhwaar there are core principles of Srivishishtaa

dvaidam conveyed here in implicit meaning by the aazhwaar. The

pradhaanam for the param is upheld here by the aazhwaar by saying he is just

the padi (step) only. Thus he had first indirectly conveys us that he has shown

us the six steps of the inner realisation and then expressed that the param is

the final destiny or prathaanam and one would seek to serve the param after

crossing these six stages. that is, one can also derive that even if you reach

at the "padi", or thershold you must only seek to see and serve the "param" as

pradhaanam only as resolved by the aazwaar. The literal meaning is such that

"aazhwaar would like to see the Param and serve HIM as his final destiny even

if he is lying down in the padi or the thershold of thrivEnkadan. And that a

realised soul will know here why the concept of "prathaaNam" is mentioned as

the ultimate when aazhwaar describes his postion (soul realisation) at the

thershold by resolving to finally serving the Param.

 

The striking similarity are the six stages (one the five stages of

sthaayi is elaborated into two here) that are similar to "sthaayi" of

Srikirshnaa bakthi which is the essence of the "mukunda maalaa" also.

There is an unique "pramaanath thirattu" (collective note on the

prominence of this thirumozhi vyaakyaanam) for this vyaakyaaNam in 57

paasurams. The vyaakyaaNam is offerred to us by "param"a kaaruNikar Sri

periya vaachaan pillai.

 

What ever is derived and presnted I surrender to the Lotus feet of the

Lord arangan as a service to Param who resides in Arangam with the thaayaar.

 

Sri kulasEkara perumaal thiruvadikaLE saraNam

Sri Sri Ranganaayaki samEtha Sri Ranganaathan thriuvadikaLe saraNam

 

Sampath Rengarajan

 

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