Kulasekara AzhwAr PerumAL Thirumozhi- 6.1- I believed your deceitful words and waited in Yamuna bank till dawn shivering with fear and cold wind!

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SrI:

SrImathE Gopaladesika Mahadesikaya nama:

 

Dearest All,

 

Kulasekarazhwar had enjoyed singing on divya desa

perumALs (archa murthy) of Srirangam, ThiruvEnkatam,

VitthuvakkOdu et al. That anubhavam enables him to

enjoy the vibhava avathArams of the Lord now and he

begins to enjoy the vibhava avathArams like Krishna

and Rama.

 

He goes now into the period of Krishna, Rama

avathArams and takes the roles of Gopikas, Dasaratha

and Devaki, Yasodha and others and pours out his

anubhavams in soul stirring verses. The sixth dcead is

the Gopikas feeling and languishing for Krishna and

expressing their anger.

 

The saasthrAs declare the intimate relationship

between the Jeevathma and the Lord. Just as the God is

dear to the Jeevathama longing to see Him, He us also

equally affectionate, if not more towards the

Jeevathma, and desires to have communion with the

jeevathma.

 

In Srivaishnavam, the soul is regarded as daasa or

wholly subservient to the God. The jeevathma is called

Sesha and the Lord Seshi. Seshathva is a wider

philosophical concept employed by Sri Ramanujacharya

to define the ontological relationship between God and

the jeevathma and the matter. The term dasa is more

specific and applies exclusively to individual souls

to denote the idea that jeevathma by virtue of its

nature is wholly and unconditionally dependent on God

and subserves Him. The AzhwArs had adopted the same

concept.

 

The longing of the Jeevathma for the Lord and to be

with the Lord develops an intense love for Him (Parama

bhakti); The theistic mysticism which is the dominant

subject matter of Thiruvaaymozhi and also the

prabandhams of PeriyAzhwAr, Thirumangai AzhwAr,

Kulasekara azhwAr Andal, is developed on such an

intimate relationship that exists between the

compassionate loving Supreme Lordship Sriman Narayanan

and the devoted, humble subordinate individual

jeevathma. The mystic is made to crave for a direct

vision and communion with Him with His full glory and

is also subjected to severe and extreme anguish during

the separation from Him, because of God’s enormous

love for him (jeeva). The Communion with god is

Samslesa and separation from Him is vislesa and these

are the two most important states of bhakti

(devotion). Thus all such mystic outpourings are

meaningful in the context of this loving, mutual

relationship and bondhip that exists between the God

and Jeevathama. The outpourings of these God-

intoxicated AzhwAr saints manifest vividly their

mystic experience of God. These verses cover this

aspect of bhakti as a loving relationship between the

Jeevathma and God.

 

The mysticism of AzhwArs is of a distinctive type and

it differs from that of other mystics. AzhwArs are

gifted with divine knowledge (mayarvaRa mathinalam)

not only posses a mental attitude of total devotion

and dedication to God; but also display it in every

mode in their thought, word and deed.

 

The mysticism of Kulasekara PerumAL is of the same

pattern as that of PeriyAzhwAr. His experience is also

confined to God-incarnate Krishna and Rama. Unlike

PeriyAzhwAr, he manifests both joy and grief in his

mystic experience of God (says Sri SMS Chari in his

book on Theistic Mysticism of Alwars). He assumes the

role of milk maids to enjoy the playful deeds of

Krishna. This decad (6th) describes the same.

 

In the sixth decad, Kulasekara AzhwAr assumes the role

of different milk maids (Gopikas) and conveys the

feeling of anger caused by the misbehaviour of Krishna

with regard to his affairs with other Gopikas. In the

words of Milkmaids, AzhwAr complains:

 

Let us enjoy the first verse.

 

Ermalarp poonguzha laayarmaathar

enaippal ruLLaviv vooril,unRan

maarvu thazhuvuthaR kaasaiyinmai

aRinthaRin^ thEyunRan poyyaikkEttu

koormazhai pOlpanik koothaleythik

koosi natungi yamunaiyaaRRil

vaarmaNaR kunRil pularan^inREn

vaasuthE vaaun varavupaarththE 6.1

 

Oh Son of King Vasudevaa! There are very many several

gopis in this very town with the most attractive

hairdos, bedecked with most fragrant beautiful flowers

have desired to hug and embrace Your strong divine

chest, and I am fully aware that even their desires

are not fulfilled. In spite of that, I believed and

had some faith in your deceitful words and was waiting

and standing on the sand dunes – in the bank of the

river Yamuna… until dawn in the expectation of Your

arrival (as promised by You), with the trembling body

due to the potential fear of being caught or seen by

others and also due to the chilling fog.

 

AzhwAr ThiruvadigaLE saraNam

Regards

Namo narayana

dAsan

 

 

 

 

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