irAmAnusa nORRu anthAthi-001; Part 10 - Kani irukkak kAy kavarnthaRRu

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Srimadh Azhagiya singar thiru vadikaLE saraNam

Sri thiru arangatthu amudhanAr thiruvadikaLE saraNam

Sri RAmAnujar thiru vadigaLE saraNam

Sri thAyAr samEtha Sri AdikEsava perumAL thiruvadikaLE saraNam

Sri RenganAyikA samEtha Sri RengarAjan thiruvadikaLE saraNam

 

irAmAnusa nORRu anthAthi-001; Part 10 - " Kani irukkak kAy kavarnthaRRu "

 

Dear bAgawathAs,

 

Chanting one's AchAryAn's thaniyan will attach one with the

thiruvadi of the AchAryAn. As regard to the use of viLi " nenchE " ,

apart from the " aubavam " on meditation using AchArya thaniyan, our

poorvAchAryAs have very insightful explanations to make in their

vyAkyAnams. The most secretive inner meanings of the mukya

mantrams and AchAryA thaniyans symbolize the sarva nyAna roopam.

It is said that, due to the sadAchArya prasAdham, Sri thiru

arangatthu amuthanAr has very easily understood these inner

secretive meanings of mukya manthrams and AchArya thaniyans.

Dwelling in the meanings are much more intoxicating than a mere

" madhu bAnam " that one may take using a " kiNNam " or a cup. Here a

" kiNNam " or cup symbolizes that only some " limitted amount " of a

temporary pleasure may be provided by these " vishyAntharams "

( " liquor " , in this case). (One can only drink or 4 litres or so

for an average person). It is said that in general, while one is

getting drunk and getting intoxicated, they will seek a company.

Sri thiru arangatthu amuthanAr was seeking to get immersed into

the " most consuming " thiruk kalyAna gunAs of sadAchAryan (Sri

emperumAnAr) using the meditation of the AchAryA thaniyan. While

doing so, it seems that Sri thiru arangatthu amuthanAr sought some

company as well as similar to how a person getting drunk seeks

company.

 

It is alright to seek company while dwelling in AchArya bhakti

sAgaram. But, for seeking sAmeebyam to AchArya thiruvadi, why

would one appeal to their own mind instead of appealing to various

others such as their AchAryA themselves, perumAL and pirAtti,

bAgawathAs and others. First of all it appears that Sri thiru

arangatthu amuthanAr as a prapanna will not seek (never more than

once) anything other than mOksham from divya dampathis (*).

AchArya thiruvadi is one that a shishyAL must attain by conducting

themself with unflinched bhakti and by offering uninterrupted

service to one's AchAryA. So it is not possible to simply seek

AchAryA thiruvadi's sAmeebyam without any effort from one's part

to conduct with such zeal in their AchArya bhakti and rendering

AchAryA kainkaryam. As for as seeking help from bAgawathAs and

others, it is said that there are four different types of them one

may think of and cite.

 

Sri pillai lOkam Jeer explains about four different group of

people and as to how busily they are engrossed in their own

endeavour and are unable to offer any help to him in his effort to

attain AchAryA thiruvadi. Firstly, the nitya suris and mukthAs in

SriVaikundam are cited. Niyta suris and mukthAs are always made to

consume or experience the " complete and total " sight of nitya

vibuthi of divya dampathis. While doing so they sing " sAma gAnam "

and are filled with unmeasurable joy. In tamil there is a proverb,

that says " Kani irukka kAy kavarnthaRRu " (from " thiruk kuRaL " ).

ie.. when a ripe fruit is available one will not seek an unriped

fruit. As similar to the contents of this proverb, it seems the

nitya suris and mukthars have no keen interest and donot turn

their eyes away from the nitya vibuthi even for a split second

towards leelA vibuthi. (**) ie., The nitya Suris and mukthArs

won't even wink their eyes for a split second and will not seek

stop from experiencing the " parama Anantham " of nitya vibuthi of

divya dampathis. They are not turning thier eyes on leela

vibuthis. So they offer no help to Sri thiru arangatthu amuthanAr

as a company or of that sort in his effort to seek AcvhAryA

thiruvadi sAmeebyam.

 

Srimadh Azhagiya singar thiru vadikaLE saraNam

Sri thiru arangatthu amudhanAr thiruvadikaLE saraNam

Sri RAmAnujar thiru vadigaLE saraNam

Sri thAyAr samEtha Sri AdikEsava perumAL thiruvadikaLE saraNam

Sri RenganAyikA samEtha Sri RengarAjan thiruvadikaLE saraNam

thiruk kudanthai Sampath Rengarajan

 

note: (*) - Please read on prapannA's suggested conduct from

pradhAna sathakam article posted by Oppiliappan kOil Sri

VaradAchAri Sadagopan swAmin in the following URL from saranagathi

journal.

 

** - This tamil proverb is cited mainly as a reference to

understand the position of nitya suris and mukthAs easily. The

difference between these vibuthis are only subjective and

perceptive. Though they may differ in their appearance, as such

there is no difference in their thiruk kalyAna gunAs whether it is

nitya vibhuthi or leela vibuthi.

______________________

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