ThirumangaiAzhwAr ThirukkuRunthANdakam - verse 17- I would only praise You; [pEsinEn; Esa mAttEn]

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SrI:

SrImathE Gopaladesika Mahadesikaya nama:

Dearest all,

 

If one desires for moksha, should one undergo all

these troubles? Is it not that even those who even

talked against, like Sisupala also were blessed with

moksha? Even those who talk against or scold Him also

need to utter His names for scolding? Is that why,

does the Lord imply that it is enough just to utter

His divine name alone, and hence He has graciously

reclined in ThiruppEr divya desam- AzhwAr wonders.

This verse is interpreted as: Even the saasthrAs say

that those who praise You as well as those who scold

You uttering Your names get moksha. But I would not

scold You; I would only praise You… True indeed.

Saasthras may say that. But there is another way the

verse can be interpreted and be enjoyed herein (says

Sri Uttamoor Swami)

 

pEsinAr piRavi n^eeththAr

pEruLAn perumai pEsi,

EsnAr uyn^thu pOnAr

enpathiv vulakin vaNNam,

pEsinEn Esa mAttEn

pEthaiyEn piRavi neeththaRku,

AsaiyO perithu koLka

alaikatal vaNNar pAlE 17

 

pEsinaar- Those who utter His divine names

pEr uLaan- numerous divine named one who is there in

ThiruppEr Divya Desam

perumal- His vaibhavam

pEsi- praised (and enjoyed)

piRavi neetthaar – they crossed the ocean of future

births;

(when such is the case)

yEsinaar – those who even scolded or talked against

Him

uyndhu ponaar enbathu – saying that they were also

saved;

e vulagin vaNNam – in this world, one has seen – says

saasthram.

[but the meaning is different actually; hence]

pEsinEn- I spoke of His greatness alone

pEdhaiyEn – Though I am also like Sisupalan, lowliest

one;

yEsa maattn- I would never ever scold Him (like

Sisupalan did)

piRavi neetthaRkku – for getting rid of future births

Asai O – desire for

alai kadal vaNNarpaal – the vishayam of the One who is

like the noisy wavy ocean color;

peridhu- is great (the desire is Great)

kOlga- get to know that.

 

PaeruLAn- can mean the One who is in ThirupEr OR it

may mean the One who has thousands of names and

kalyANa guNAs; dEvO nAma sahasratvAth… Those who wish

to get saved from future births- should praise the

Lord; This is equally acceptable in the day-to-day

world as well as in saasthras. The One who scolded –

Sisupala also obtained moksha- they say.

 

Unless one gets rid of their paapams (sins), it is not

possible to attain moksham. Even if one scolds Him, he

thinks of Him for scolding; utters His name and this

gets his paapams dissolved. That’s how Sisupala got

moksham. There is a saasthric line also to that

effect. kAmAth gOpyO bhayAth kamsa: dvEshAth

chaityAdayO yathA, sambandhAn krishNayO yooyam snEhAth

bhakthyA mayam prabhO- says Narada to Yudhishtra.

Jeevathmas with any relation or connection to the Lord

thus gets saved. There is no doubt about the same.

Others say- nothing else matters. Whatever is His

thiruvuLLam (in His mind), His sankalpam, that’s what

matters; they only get upon His choice. That is the

meaning of ‘alaikadal vaNNar paale..- say they.

 

Truth is: - If one scolds also, he gets moksha – is

what this world thinks. That’s why they say- Gopikas

got moksham due to their “kaamam” (desire- bhagavath

kaamam) for Krishna; Kamsa due to his fear for Him; We

would get due to our bhakti- says Narada. Whatever may

be the reason, we would immerse ourselves in bhakti

(devotion) alone for Krishna. We would never ever

resort to scolding… From the beginning, we would try

to be devoted Him alone. If not- Vedas, Puranas,

Itihasas would go waste and are in vain. Those

pramANas would be false. Hence I would never ever

scold- says AzhwAr.

 

He develops a reasoning in the fourth line for the

same.

 

I am desirous of moksham. My love for performing

eternal service at His Lotus Feet in Srivaikuntam is

huge. Hence I would praise Him. He granted moksham to

Sisupalan. Did he (while scolding Krishna) ask or

aspire for moksha? Did he ever desire for? Since he

did not desire for, it could not be considered as

Purushartham for him. Right from birth, Sisupala

scolded You, and You still granted moksham. Is there

any paapam that you don’t forgive? Hence please

forgive me – says Yamuchaarya in Sthotra Rathnam

(yaccha chaithyasya krishNa… prathiphalam aparaadhur

mukthasaayujyathO(S)bhoo: ). Hence there is no paapam

that can not be forgiven by You? Thus, paapams are not

hence the reason for moksham; they are the hurdle or

block for the moksham. But Bhagawaan was patient and

forgave. He forgives some; does not for some. But the

meaning is NOT understood as: the moksham was granted

because of scolding.

 

The interpretation or meaning is:

 

Had he desired for moksham, that means- he desired for

performing service at the Lord’s Lotus feet. The one

who desires for serving Him would NOT scold Him. Will

anyone do that? Due to the highest bhakti –some may

scold Him out of viraha thaapam? That would be

different kind. Not like that of Sisupalan. Thus

scolding is wrong; It should be forbidden- says

AzhwAr. Bhakti yoga and Prapatti alone can be the

reason or means for moksham. They are the acts as

prescribed by Him as the means for moksham. He gets

pleased by that and grants moksham. It is He who

grants moksham. He is siddhOpayam. Those who are not

qualified to perform the means of bhakti yoga

performance can declare their qualification or the

disqualification and their aakinchanyam (helplessness)

and ananyagathitvam (having none else as the refuge)

to Him and perform saranagati (prapatti) and seek

moksham from Him. Then, praising Him becomes anukoolam

and NOT scolding Him is prathikkolam.

 

koLga- consider this – is what AzhwAr preaches us.

 

Sri Satakopan Swami comments:

 

Here, Azhwaar explains his position based on his

knowledge of the Saastraas. He says that the Gopis got

the boon of Moksham by kainkaryam to the Lord; others

got the same result by baiting the Lord like

Sisupaalan ;Kamsa reached the Lord through his fear

and constant thoughts based on his fear of HIM. As

for himself, Azhwaar reveals that he will follow the

route of Bhakti (devotion) and Prapatti instead of the

other routes. He recommends the same approach to us

out of his concern for us as our Achaarya.

 

AzhwAr ThiruvaDigaLE SaraNam

Regards

Namo narayana

dAsan

 

 

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