thirup pAvai - part 56 - "paRai" - "nandakulam Srivaikundatthukku samam"

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Sri ANDAL thiruvadikaLE saraNam

 

nArAyaNaNE namakkE paRai tharuvAn.

 

thirup pAvai - part 56 - "paRai" - "nandakulam Srivaikundatthukku samam"

 

Dear bAgawathAs,

 

HH 44ht Jeer describes that aaypAdi is the only place

that is "equivalent" to SriVaikundam. ie."SriVaikundatthukku

samam Ana dEsam nandhadkulam onRuthAn". ie., AchArya even

goes a step further to state that "thabasp paNNi bagawAnai

piLLaiyAga anubavikkaRa nandan paripAlanam seykiRa divya

dEsam anRO nanda kulam ? "Sri NandagOpan attained the bAgyam

of having the Lord as his son after several penance and this

place is a place where such nandan is living. So the aaypAdi

dEsam is considered "equivalent" to SriVaikuNdam. The inner

meaning one can conceive from Jeer's vyAkyAnam is such that

any place an AchArya (nandagOpan) is dwelling such dEsam is

also considered similar to Srivaikundam. AchAryA's presence

is so important. However, by merely living in a such a place

alone one may not mOksham. They have to seek Sri Krishna

anubavam when Sri Krishna is present in their midst.

 

Thus having Sri Krishna anubavam is also considered

to be an experience similar to mOksham for those Aaychiars.

In some terms this Sri Krishna anubavam is also seen as a

"burning desire" (Sri bagawath kAma) in the minds and souls

of all Aaychiars. Such desire was also quenched by the Lord

Sri KrishnA during "rAs leelA". Hence the word "paRai"

also fits such that "nArAyaNaNE paRai tharuvAn" or the Lord

Sri Krishna will provide us all with whatever we desired

or Lord Sri Krishna will quench all our thAgams.

 

The inner meaning is however equivalent to how

AchAryA confirms during baranyAsam. AchArya have a

dialogue with the Lord and HIS consort after pleading on

our behalf. Many a times the "consent" is conveyed by the

Lord, atonce the appeal is made, and is immediately informed

to the prapanna by AchArya. Some times the dialogue prolongs

for a long time. It all depends on the candidate. Howvever,

AchAryA will say "perumAL mOksam tharukirEn enRu solli

vittAr". ie. "the Lord has assured that HE will give mOksahm

at the end of this birth". This particular verse of Sri

ANDAL "nArAyaNaNE nammakkE paRai tharuvAn" is very similar

to that. ie. the jivAtmA gets the manthra upadEsam (yasOdhai

iLam singam) through the AchAryA (nandagOpan kumaran) and

performs this saranagathi nOnbu. Then Sri ANDAL look at "kAr

mEni cheNgan kathir mathiyam pOl mugatthAn" and have the

dialogue and gets back to the candidates Aaychiars that "our

Lord (nArAyaNaNE) Sri Krishna has assured that HE will

(tharuvAn) provide (namakkE) us with (paRai) mOksham. This

very verse confirms the validity of this nOnbu or sarangathi

or prapatthi and stands as a testimony and pramAnam.

 

Sri ANDAL thiruvadikaLE saraNam

Sampath Rengarajan

 

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