“ku:da:rai” - Tiruppavai #27

[Guest guest]

Jai Srimannarayana!

srimathe ramanujaya namaha, srimathe narayanaya namaha,

 

This pasura describes the rewards bestowed by Bhagavan to those who do this

vrata. Lord is most compassionate. He gives all the required ingredients for

completion of a task. If one says, “I will not be humble to anyone”, He will

show his divine beauty of valor, vigor and aggression and utterly humble them

like Ravana was humbled. He will show His divine physical beauty of His divya

mangala vigraham and conquer a few. His svaru:pa ru:pa guna vibhu:tis unique to

Himself will win over a few others. Even if we are ruthless and totally ignore

Him, He sends Acharyas, Alwars, captivates us and saves us through them and

their relationship. We who are lost in this samsa:ra sa:gara are rescued by our

acharya. Lord is “sarvasulabha”. We have to totally experience Him. The great

affection towards Him that develops in us will lead us in the right path and we

are awarded a raksha:bandham because of Him. This raksha:bandham is the sacred

kankana that is tied to our hand by the acharya during the initiation process.

 

Andal is singing Krishna’s saulabhya kalyana gunasd seeking His sa:yujyamoksham.

The Upanishad secret - “so:Snute: sarva:n ka:ma:n saha brahmaNa:

vipaSchite:thi” is being revealed in this pasura. The ‘govinda’ na:ma is used

three times from here on which is enough for His grace to flow on us.

 

The sanka-chakra mudras that our acharya awards us are the decorations on our

hands. The ear-studs with eight stones represent the asta:kshari – eight

lettered mantra. The ornaments worn on the ears are the dvaya mantra. The

charama slo:ka has four pa:da:s. These are the important requisites for a

mumukshu. These remind a chetana about the relationship with Bhagavan. This

knowledge of relationship is necessary for developing and enhancing bhakti.

Jnana, bhakti and vairagya are told by the three mantras. Jnana – ardhapanchaka

jnana, is of five types; bhakti is of three types; vaira:gya is of many types.

The jnana, bhakti, vairagya which are not related to God are useless and wasted.

Seshatvam is to our atma as are the clothes to our body. Parama:nnam is a

bho:gyam which especially needs to be offered to Lord only. Similarly

‘kaimkarya’ should be performed for Lord’s sake. We have to seek the

association of parava:sude:va which is bho:gyam like parama:nnam. Ghee

represents ‘pa:ratantryam’. The kainkarya should be hidden by this

‘pa:ratantryam’. We need to have the love and devotion towards God that matches

His mahima. This pasura reveals Goda Devi’s wish. The primary objective of

performing this vrata has been indicated in this pasura. On the pretext of

‘margazhi snanam’ Andal founded a vrata for our sake. She then goes to

sriyahpathi’s abode and says, “Oh Lord, please rescue and protect us; we are

your property; bless us with the kaimkarya which is the true natural quality”.

 

Andal divya thiruvadigale saranam! Adiyen ramanuja dasaha!

Jai Srimannarayana!