Fw: Kulashekar Azhwar's 4th decad

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Dear SwaminAdiyen is happy to forward thisAdiyen requests to refer adiyen's e--mail " Sri Mukundha Mala " sent seperatelySarvam Sree Hayagreeva preeyathaam

 

Dasan

Uruppattur Soundararajan

Srikainkarya--- On Wed, 17/2/10, muralidhar rangaswamy <rangaswamy_m wrote:muralidhar rangaswamy <rangaswamy_mKulashekar Azhwar's 4th decadsrikainkaryaDate: Wednesday, 17 February, 2010, 4:15 AM

Sri:

 

SrimatE Gopaladesika MahadesikAya Namaha,

 

Most Respected Swamin,

 

Adiyen was able to get a copy of the posting on the 4th decad of Perumal Tirumozhi (12 years old) from the Bhakti list archive. The source material for this write up is the excellent wrod-by-word meaning and Kannada translation of the entire Perumal Tirumozhi by Srikaryam Swami of Srimad Poundarikapuram Andavan Ashramam.

 

Namo Narayana

 

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Ghushyate Yasya NagarE Ranga YAtra Dine DineTAmaham ShirasAm VandE RajanAm Kulashekaram.KumbhE PunarvasuBhavam KeraLE ChoLa PattaNEKaustubhamsham DharAdeesham KulashekaramAshrayEDear Friends,On the occassion of Sri Kulashekara Azhwar's Tirunakshatram Iwish to remember him through his two Sanskrit Taniyans (laudatoryverses) and share a few reflections from the fourth decad of PerumaLTirumozhi. The Azhwar has been most eloquently saluted by othermembers of our group. The single most distinguishing feature of theAzhwar ishis unending desire to serve Bhagavatas. He held his hand in a potcontainingpoisonous snakes to establish the innocence of Bhagavatas. Lord Narayanaaccorded him a unique status among the Azhwars by conferring upon himthetitle of PerumaL. His work consisting of 100 Pasurams is divided intotenparts. In the first decad, the Azhwar extols the Lord of Srirangam.

Inithe enjoys an Anubhavam of his Abhimana Daivam, Lord Rama, as SriRanganathareclining on the serpent bed of Srirangam. Interestingly, the Azhwarsharesthe Nakshatram of his Abhimana Daivam. The second decad extolsBhagavataswho have devoted their existence to serve at the Lord's pleasure and forhispleasure. In the third decad, the Azhwar brings out the benefits ofassociating with Bhagavatas. The fourth decad contains a brillianteulogy toLord Srinivasa. The Azhwar then offers SharaNagati to the Lord ofTiruvithakodu (a Divya Desam in KeraLa) in the fifth decad. In the sixthdecad, the Azhwar takes on the Nayaki Bhavam and describes the pain andanguish of the Gopikas at being separated from their beloved LordKrishNa.These verses are extremely moving and bring tears to one's eyes. Equallymoving are the verses of the seventh decad in which the Azhwar describesDevaki's sorrow at

her inability to enjoy the childhood pranks andLeelasof Lord Krishna. In it the Azhwar declares "Fie on this unfortunate me!You have found mothers (Yashoda and Putana) befitting you". The eigthandninth decads are devoted to Lord Rama. The Azhwar describes the love ofKausalya for Rama and Dasharatha for Lord Rama. In a fitting finale, theAzhwar succinctly presents the Ramayanam in the tenth decad.At a relatively young age, Lord Srinivasaappeared in the Azhwar's dream and instilled in him unshakablefaith (Mahavishvasam), an extremely strong bond of love for the Lord(Vatsalyam) and an eternal, unsatiated desire to perform Bhagavad andBhagavata Kainkaryam. A reflection of these attributes is seen in theAzhwar's Pasurams in the fourth decad of Perumal Tirumozhi. TheBrahmAndaPurANam declares that in the entire universe there is no place likeVenkatachalam and that there never has been nor will

there ever be a Godequal to Venkateshwara (Venkatesha SamO Deva Na BhutO Na Bhavishyati).The first part of this declaration is seen in the Azhwar's desire to beanything sentinent or insentinent associated with the sacred Hills ofTirumala (EnAnum AvEnE). The second part of the BrahmAnda PurANamdeclarationglorifying Venkateshwara is seen in the ninth Pasuram of the fourthdecad.The Mahima of the Lord of Seven Hills stems from the fact that his namearises from a combination of three words, i.e. Vem (sin)+Kata (destroy)+Ishvara (Lord). Thus merely uttering his name destroys one's sins. Asecondreason for the uniqueness of Lord Srinivasa comes from his constantassociation with Periya Piratti. H.H. Srimad Andavan Swami of SrimadPoundarikapuramAsramam very eloquently points out that incarnations of Lord Narayanasuch asRanganatha, Rama, Krishna, Varadaraja can be addressed either bytheir name

as is or with the prefix Sri to denote a respectful form ofaddress and the Lord's association with his consort. However with regardto theLord of Seven Hills, H.H. points out that Sri is an integral part oftheLord since the term Nivasan does not make sense without the prefix Sri.ThisVishaya VailakshaNam-the oneness of the Lord of Seven Hills and hisconsort(Ekasheshitva)- is succinctly extolled by the Azhwar's reference toSri in the ninth Pasuram.The Azhwar seeksincreasingly better ways to serve the Lord of Seven Hills as he deliverseach Pasuram. The first seven Pasurams are a prelude to the ultimateSharaNagati referred to in the last four Pasurams. The Azhwaroutlines all possible obstacles that may be encountered in one's questforthe Lord and devises excellent ways of overcoming them. In this post, Ishall attempt to capture the Azhwar's thought process while

deliveringeach Pasuram. Kulashekara Perumal was an Amsam of the Kaustubha gem oftheLord. Fittingly, he has rained ten gems in praise of Lord Srinivasa. Itis impossible to do justice to the brilliance of Kulashekara Perumal'seulogy and I seek forbearance of all readers for my indulgence.The first Pasuram referring to the Krishnavataram indicates that just asLord Krishna subdued the seven bulls to win the hand of Nappinai, onewhoseeks the Lord must subdue one's senses before begining their quest.Since all material pleasures are transient in nature and only serve toincrease one's desires for gratifying the senses, they arecounterproductive to spiritual pursuits. Therefore, the Azhwar seeks toavoid them at the outset. The opening of the Panchajanya conch refers toShanka Nadam, which has several important meanings. First, the PranavaAksharam emanating from the Panchajanya indicates the

ultimacy(Parathvam)of Lord Narayana. This can be associated with the Narayana Upanishadsalutation"OmithyekAksharam". Next, Pranavam destroys allinauspiciousnessand removes all obstacles coming in one's quest of the Lord. A thirdinterpretation is that the Shanka Nadam denoting the Pranava Aksharamindicates a tribute to Bhagavan Hayagriva, the presiding deity ofKnowledge. The Spatika, around Bhagavan Hayagriva is white in color, asisthe Panchajanya conch. The stork is also white in color. These areindicativeof the Shuddha Satva of the Lord of Seven Hills. Thus the Shanka Nadamandtribute to Bhagavan Hayagriva taken in conjunction denote AnishtaNivruttiand Ishta PrApti. The choice of the stork is instructive for itindicatesthe Azhwar's thirst for Bhagavad Anubhavam just like a hungry storkwaiting to grab fish from a lake.The second Pasuram again emphasizes the evanescent

natureof worldly and material pleasures. The Azhwar shuns them and desires tobe a fish in the hill streams of Venkatachalam. Several explanations canbe offered for this desire of the Azhwar. In a moment of weakness,the stork may decide to fly away. In this case, the Azhwar would bedeprived of Bhagavad Anubhavam. Therefore, wouldn't it be wonderful tobe a fish in the hill stream of Venkatachalam and constantly beassociated with the Lord? The reference to the fish can also beinterpreted as a reference to the Matsya Avatram, which beautifullyillustrates the Narayana Upanishad salutations "NarayanE PravartantE"and "NarayanE Praleeyante". These salutations refer to the fact thatLordNarayana is the one who sustains the universe as well as the one whocauses Pralayam. Matsya Murthy brilliantly illustrates this Vedicdeclaration, by causing Pralaya and at the same time bestowingSatyavrata the power to

overcome the waves of Pralaya. I am indebted toH.H. Sri Rangapriya Mahadesikan Swami for blessing me with the insight on theMatsya Murthy and the Narayana Upanishad salutationThe Azhwar then reasons that the stream could perhaps dry up and thefish maydie, thus denying him further Anubhavam of Bhagavan. The thought ofseparation from Bhagavan is extremely painful to the Azhwar. This mustbenoted in the context of the Azhwar's desire for daily pilgrimage toSrirangam so that he could constantly be by the side of his AbhimanaDaivam, Lord Rama and enjoy Bhagavad and Bhagavata Kainkaryam.Therefore,he seeks a better way to remain by the side of the Lord.In the third Pasuram, the Azhwar desires to hold the spit bowl of LordSrinivasa. The message here is that when the Lord cleans his mouthwith the water from the bowl while brushing his teeth, his benign glancewill inevitably fall on the person

who holds the bowl. This is a sureshotmethod to obtain the grace of the Lord. In the Daya Shatakam, SwamiDesikan states that a mere benevolent glance of Lord Srinivasa issufficient to absolve an individual of Deva Runa, Rishi Runa and PitruRuna. The Azhwar points out an excellent method for obtainingthis blessing. This Pasuram is also indicative of the fact that Bhaktasthrongto the Temple of Srinivasa in large numbers and vie with one another tohave aDarshanam of Lord Srinivasa just like Brahma, Indra and Rudra competewithone another to get a Darshanam of Lord Narayana at Sri Vaikuntam. Hence,theSwarga Vasal to the Temple of Lord Srinivasa is just as difficult toenter asthe door to Sri Vaikuntam. "Wouldn't it make my task easier if I waitfor theLord at the Vaikunta Dwaram holding his spit bowl, and be assured of hisDarshanam?" This seems to be the thought of the

Azhwar.The Azhwar then reasons: "Wouldn't it be better for me to be nearthe lotus feet of the Lord, since his gaze is bound to fall on me assoonas he awakes from his sleep? What can I do to serve the lotus feet oftheLord?" This thought is probably motivated by the Mahabharata incidentwhere Arjuna and Duryodhana proceeded to Dwaraka to seek Lord Krishna'shelp in the war. Lord Krishna was resting at that time. Duryodhana stoodat the head-rest of the Lord's bed, while Arjuna respectfully stood attheLord's feet and was blessed by the Lord's grace as soon as he awoke.Accordingly, the Azhwar resolves that if he becomes a Champakatree at Tirumala, which yields flower used for offering at the feet ofthe Lord, his objective would be realized. This is reflected in thefourth Pasuram.The Azhwar continues in similar vein and reasons: "Perhaps the flowersoffered to the Lord's feet may be

discarded after they lose theirfreshness.Then I shall be deprived of the Lord's Anubhavam again. How can I dobetter?"The Azhwar is also fearful of being distracted by material pursuits.Accordingly, he shuns all aspirations for monrachy, the marks of royaltyandits associated pleasures. Instead, the Azhwar desires to be a tree atthehills of Tirumala and perform Kainkaryam for Lord Srinivasa. In takingtheform of a tree at Tiruvenkatan, the Azhwar wishes to serve Bhagavatas,by providing them shade from the sun. In return, he would be overjoyedbytheir outpourings extolling the Lord and his limitless Kalyana Gunams.The Azhwar is then concerned by the fact that someone can uproot thetree. In that case, he would again be deprived of the Bhagyam ofperformingBhagavad and Bhagavata Kainkaryam. Therefore he desires to be somethingthat is harder to move from Tiruvenkatan. Possible

distractions surfaceagain. The connection between Indra Lokam and the tree is indicative oftheParijata tree being uprooted from Indra's kingdom. Accordingly,KulashekaraPerumal argues: "What if I am conferred with the pleasures of IndraLokam?Would this not be simply a like a parrot in a golden cage? Are not thepleasures of Indra Lokam just as fleeting? Therefore is it not better tobe an inanimate hill peak at Venkatachalam, resonating with the hummingmusic of the bees?" This motivates the Azhwar to do penance to be a peakat Venkatachalam.In the seventh Pasuram, the Azhwar cries out "Of what use is it to be anemperor walking under a royal umbrella, living in a huge palaceflaunting hiswealth and hearing the praise of sycophants in the court? Are not allthese marks of royalty useless tinsel if they cannot help in serving theLord? Would it not be beautiful if I can become a hill stream

atVenkatachalam whichprovides water used in performing Tirumanjanam for Lord Srinivasa?"Kulashekara Perumal then refers to the elevated status of Brahma, IndraandRudra and points out that they have been granted their status as fruitsof their Yagas and penance for Lord Srinivasa. However, even these aretransient in nature. That which is permanent and lasting is service tothe Lord and his Bhagavatas. Therefore, wouldn't it be marvellous to beapath or road traversed by Bhagavatas who come to have a Darshanam ofBhagavan. Thus yearns the Azhwar in the eighth Pasuram.The ninth Pasuram brilliantly establishes the concept of Sharanagati tothe lotus feet of Lord Srinivasa. The Azhwar concludes thatthe only thing of permanence is attainment of Lord Narayana's(Tiruvenkatan) lotus feet. This can be related to the Narayana Sooktamsalutation: Patim VishvasyAtmeshvaragam Shashvatagam

Shivamachyutamand the Sriranganatha Gadyam salutation "Sthairya" (meaning fixed orpermanent one). The eternal bliss of attaining the feet of Lord Narayanais described in the Narayana Upanishad salutation "NarayanaSayujyamavApnoti, Narayana SayujyamavApnoti", in the TaittriyaUpanishad salutation "Sa YekO BrahmaNAnanda:" and in the VishnuSooktam salutation "TadvisNoh Paramam Padam Sada Pashyanti Soorayaha"Since this is the "bull's eye" Kulashekara Azhwar shuns everything elsethat comes in the way of his goal (material wealth, royalty and itsassociated paraphernalia and pleasures, Indra Lokam, the status ofBrahma,Indra, Rudra). The import of the message of the Ashtakshara Mantram isbeautifully reflected in Pasurams 8-10. The ninth Pasuram refers to thebenefit of performing SharaNagati to Lord Narayana and finally,Pasurams8-10 reflect the Azhwar's enthusiasm to enjoy Bhagavad and

BhagavataKainkaryam. Thus, the Azhwar succinctly presents Tatva(Lord Narayana is the supreme being), Hita (Surrender to His Lotus feet)and Purushartha (Constantly be engaged in Bhagavad and BhagavataKainkaryam)for a Sri Vaishnava. One can associate the Narayana Upanishadsalutations"Nama Iti DvaE AksharE" and "NarayaNAyeti PanchAksharaNi", with Pasurams8-10. Another important feature of the ninth Pasuram is the descriptionofPrapatti as Papa Nivrutti, i.e., the act of surrendering to LordNarayanaimmediately rids one of their sins (Bharanyasam). The final Pasuramagainrefers to the bliss of attaining the Lord's feet. It is instructive toobserve the use of "possessing a sharp trident to kill enemies" in thefinalPasuram. The reference here is to the fact that all obstacles coming intheway of one's path to seek the Lord are ruthlessly destroyed by the threeRahasya Mantras, i.e.,

Ashtakshara Mantram, Dvaya Mantram, and CharmaShlokam.Everything correctly stated is entirely due to the grace of my Acharyan.All errors and shortcomings are mine alone.SrivenkatAchalAdeesham Shriyadyasita VakshitamSritachetana Mandaram Srinivasamaham BhajeBhAvitam Srinivasasya Bhakta DoshEshvadarshanamKulashekara Perumal TiruvadiagaLE SharaNam,Namo Narayana,Muralidhar Rangaswamy Hotmail: Free, trusted and rich email service. Get it now.

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