Fwd: [tiruvengadam] azhwar sings for Moolavar or utsavar?

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--- sampath kumar <sampathkumar_2000 wrote:

> Sadagopan <sgopan

> CC: tiruvengadam

> sampath kumar <sampathkumar_2000

> Wed, 23 Jan 2002 23:07:56 -0800 (PST)

> [tiruvengadam] Re: Re: azhwar sings for

> Moolavar or utsavar?

> Reply-to: tiruvengadam

>

>

> --- Sadagopan <sgopan wrote:

> > Background: Sri VenakatanAthan asked an interesting question

> > in the MalOlan Net . This might be of interest to

> > members of other groups as well :

> >

> > Question: Are the Dhivya Prabhandha Paasurams of 108 dhivysa desa

> > EmperumAns on Uthsavars or Moolavars ?

> >

> ******** ******** **********

>

> Dear SrimAn Sadagopan,

> Adiyane hails from Tirupati and my answer to the above question is

> from "tiruvengadamudaiyAn's" perspective only:

>

> NammAzhwAr sang "agalagillEn irayummenru alarmEl mangai-urai

> mArbA.."

> etc.

>

> From the lines one can conclude that the AzhwAr is referring to the

> moolavar only since, in a physical or 'pratyaksham' sense, it is

> only

> that idol which bears "pirAtti" on the 'sri-vakshasthalam'. The

> 'utsavar' does not physically or palpably bear 'thAyyAr' on His

> chest.

>

> By reason of the above can we say that the AzhwAr sang in praise

> only

> of the 'moolavar'?

>

> Kulasekhara AzhwAr sang, "padiyAy kidanthu Un pavazhavAy

> kAnbEney!".

>

> Here AzhwAr seeks endless, un-interrupted 'darshan' of the Lord to

> be

> able to witness the beauty of the 'tiruvengadamudaiyAn's' visage,

> especially His beautiful 'coral-hued' lips.

>

> The "pavazha-vAy" is common to both the moola and utsava vigraham,

> no

> doubt, but from the context of the AzhwAr's lines we can say he was

> singing only about the 'moolavar' and not the 'vigrahar' because it

> is only in the former's presence that it's possible to experience

> endless or un-interrupted 'darshan'. The 'utsavar', on the other

> hand, has several daily public engagements to perform ... He goes

> out

> for 'utsavam-s' and 'purappAdu' and other 'sevai-s'... Kulasekharan

> could never therefore have wished to be a 'padi', a doorstep, at

> the

> Tirumalai-temple if it was the 'pavazha-vAy' of the 'utsavar' that

> had been the object of his desires.

>

> NammAzhwAr sang "Un adeekeezh amarndhu-pUgUndhEnEy!" and performed

> his "prappathi" at the feet of our Lord SrinivAsan, the

> 'vrisha-saila

> dayA-sAgaram'. The question we may now ask ourselves is, did the

> AzhwAr perform 'prappathi' to the 'moolavar' or the 'utsavar'?

>

> The answer is: Perhaps one or the other, or, even both!

>

> The paradoxical answer lies in the two words 'amarndhu' and

> "puhUndu".

>

> The Tamil word "amarndhu" means "coming to finally rest",

> "attaining

> final resting place", "final, permanent peace" etc. This word is

> appropriate to the "moolavar" only who stands there permanently in

> the 'garba-griha', in all Glory and for all Eternity.

>

> The other word "pUhUndhu" means "blossomed", "bloomed",

> "prospered",

> "became glorious" etc. and one suspects that the AzhwAr here has in

> mind the flower-bedecked form of the "utsavar" only. One merely has

> to look at and contemplate upon the form of the 'divya-dampati'

> during the 'nitya-kalyANOtsava-sevai' at Tirumala to understand the

> utterly festive and auspicious import of the word "pUhUndu".

>

> The moral of all this is (adiyane's humble opinion), the answer to

> the main question "Did the AzhwAr sing about 'moolavar' or

> 'utsavar'

> in the Divya-desam?"... the clear answer is this:

>

> "Look carefully at the context of the 'pAsuram' and draw your own

> conclusions".

>

> Regards,

> dAsan,

> Sudarshan

>

>

>

>

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>

> Namo VenkateshAya namah:

>

>

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