Sri Vishnuchitta kulananadana kalpavalli (Part-45)

[Guest guest]

Sri Parthasarathi thunai

Srimathe ramanujaya Namaha

Srimad Vara Vara MunayE namaha

Sri Vanachala mahA munayE namaha

 

All along andal was talking about something called as ‘parai’ what is

that? She gives out the secret in the 29th paasuram “ciRRam sirukAlE”

This paasuram elaborates about the ultimate goal that has to be

achieved by all Srivaishnavas (prApyavivaranam). ‘parai’ is nothing

but the kainkaryam that is done to the divine feet of emperuman.

That too has to be done for his pleasure and not for our benefit.

The same secret has been declared by the Vedas as “rusham brahmam

janayanta: dEvA akrE tathabruvan” [For the pleasure of the brahmam

the nithyasooris say ‘nama:’]. Ramayana says, “abhishichya cha

lankAyAm-vijvara: pramOdha ha” [crowning vibheeshana as the king of

lanka, Sri chakravarthi thirumagan overcame his sorrow and felt

relieved] Swamy Nammazhvar says, “tanakkEyAga enaikollumeedhE” andal

here says, “vunakkE nAm AtseidOm” Nammazhvar in his “emmAveettu”

padhigam declared his bhagavat seshatvam and later in

“nedumArkadimai” declared the ultimate bhAgavata sEshatvam whereas

andal in her thiruppavai first declared her bhAgavata sEshatvam in

the earlier paasurams (while waking up all the gopis) and then in

this paasuram declares the bhagavat seshatvam.

 

For any jeevatma both considering himself to be the saviour and others

to be the savior is harmful (‘Esvaranai ozhindavargal rakshagargal

allar’ enbadai prapannapariththrAnaththilE sonnOm-Pillai ulagariyan,

mumukshupadi). Similarly there are two common errors commonly done

by those who consider emperuman to be the only way (upaya) to attain

his divine feet. Due to their poorvavAsanas they have a taste for

the karma yoga and others that are capable of leading us to the

divine feet of emperuman (but not now after a very very long time).

Next though we fall to the divine feet of emperuman we by mistake

consider our act of surrender itself to be the upaya to grant us his

divine feet. It has to be strongly kept in mind that he alone is the

sole upaya who can undoubtedly grant his divine feet. Andal explained

about these mistakes while saying “tooyOmAi vandhOm” and “tooyOmAi

vandhu nAm” and got rid of these in the previous paasuram.

 

Similarly there are mistakes (asuddhis) even while talking about the

sAdhyam (result). That is doing kainkaryam for the sake of something

to attain our wish or doing kainkaryam for our pleasure. In this

paasuram andal gets rid of these two asuddhis and makes it clear that

the kainkaryam they are asking for, is not for getting anything from

the lord nor is it for their pleasure. Thondaradipodi azhvar gave

two names for those who have overcome these hurdles “AsaRRAr” and

“mAsaRRAr” The previous paasuram elaborated the verse “sarva

darmAmscha santyajya” and this paasuram elaborates “sarva kAmAmscha

santyajya”

 

(To be continued)

 

Azhvar emperumAnAr Jeeyer thiruvadigalE sharaNam

Adiyen ramanuja dAsee

Sumithra Varadarajan