Sri Vishnuchitta kulanandana kalpavalli (Part-19)

[Guest guest]

Sri Parthasarathi thunai

Srimathe ramanujaya Namaha

Srimad Vara Vara MunayE namaha

Sri Vanachala mahA munayE namaha

 

In the next ten paasurams, Andal awakens all the other gopis who are

still asleep and haven’t joined them. Andal’s father Periazhvar also

called for everyone to join him to sing pallandu to emperuman. But he

said, “koozhAt pattu nindreergalai engal kuzhuvinil pugudha lottAm”

But in AypAdi all the gopis were bhagavatas wanting bhagavat

anubhavam so andal woke everyone to join her to undergo the marghazhi

nombu thereby enjoy krishnAnubhavam. Why should she wake those we

haven’t joined? Can’t she enjoy krishna by herself? Sastras say,

“Ekas svAdhu na bhunjeetha” Do not eat tasty food all alone.

Emperuman is “ArA amudhu, akkArakani” can we enjoy him all alone. It

is one of the prime Srivaishnava lakshana that has been shown by our

dear bhoomi piratti “koodiyirundhu kulirindhu” All Srivaishnavas

should get a equal share in the anubhavam of emperuman. During the

rasa leela, krishna left all the other gopis and took one gopi alone

with him. But she didn’t cherish the same due to her grace on the

other gopis who were suffering due to the separation from the lord.

So she acted to be filled with pride and hence krishna knowing her

feelings left her also. Then she joined the rest of the gopis and

sang the praise of krishna, “jayathi dEkitham janma nA vraja…” At

that time one of the gopi posed herself to be krishna and the other

as kAliya and they enacted the kaliyanardhana episode thereby trying

to console themselves. This sort of consolation is called as

“anukAram” the same thing andal is trying to do in her thiruppavai.

So both for enjoying with krishna and in his absence to talk about

his greatness a ghosti of bhagavatas is absolutely necessary.

 

Not only that, it is also utter selfishness if we do not share that

divine anubhavam with everyone. “bhOdhayantha parasparam” is the

prime quality of my bhaktha says geethAcharyan in his divine bhagavat

geetha. Even the nithya sooris in paramapadham search for bhagavatas,

“adiyArgal kuzhAngalai udan kooduvadenru kolO” If the nithyasooris who

are filled with jnanam and vairagyam need supportive bhagavatas what

to say about these illiterate ignorant gopis. Bhoomi piratti left

the divine abode of emperuman and came to this world as andal for the

very purpose of lifting all of us. Will she enjoy krishnAnubhavam all

alone? So she engages herself in waking all the “panchalaksham kudi

pengal”.

 

If all the gopis were equally interested in krishnAnubhavam then why

is it that there are a few who haven’t waken up and are still asleep.

Sri Pillai ulagariyan in his sutra to explain vaishnava lakshanam

says, “kuRRam seidhavar…….. pERRukku tvarikkaiyum pEru tappAdenru

tunindirukkaiyum…” Here the gopis who are still in bed fall under

the category “pEru tappAdenru tunindirukkai” they very well know that

emperuman is the upaya and upeyam and hence they are waiting for the

time the lord is going to come and accept them. But the gopis

outside are unable to be so calm so they want to get the result

immediately “pERRukku tvarikkai”. Prapannas are classified into two:

Artha prapannan (like andal and the gopis outside), truptha prapannan

(like the gopis in their beds inside).

 

In the sixth paasuram, the gopi inside asks why they have all come so

early and andal tells the indications for the crack of the dawn. The

gopi inside keeps on giving negative response and hence andal says

more and more substantiations to prove her point of daybreak.

 

Finally andal says,“vellathu aravil tuyil amarindha viththinai

ullaththu kondu munivargalum yOgigalum mella ezhuindhu Hari endra

pEraravam ullam pugundhu kulirindhu” The munis and yogis who have

emperuman inside their hearts wake up slowly (so that no harm occurs

to the lord inside. This reminds the episode of prahaladan who was

worried only about the lord in his heart when he was pushed down a

mountain as per the orders of hiranya) and loudly chants the divine

nama, “hari hari” the name of the lord who lies down on the white

adhisesha in pArkadal. They recite it loudly so that everyone hears

it. The nama “Hari” is capable of washing out the sins of all those

who chant it and those who hear it (“harir harathi pApAni”). Here

andal talks about two types of sadhus, munis and yogis. Munis are

those who reiterate the divine qualities of emperuman in theie mind

(“manana sheela: muni:) and enjoy bhagavatanubhavam like the gopis

who are still in bed. Yogis are those who are enthusiastic in doing

divine kainkaryams to emperuman like andal and others outside.

“vaikundaththu amararum munivarum” this shows that there are these

two categories even in Srivaikundam. While emperuman descended to

this world as krishna probably those two types of nithya sooris have

also descended taking avatara as gopis!

 

(To be continued)

 

Azhvar emperumAnAr Jeeyer thiruvadigalE sharaNam

Adiyen ramanuja dAsee

Sumithra Varadarajan