It's a Pleasure

[Guest guest]

Srimate SrivanSatakopa Sri Vedanta Desika Yatindra Mahadesikaya Nama:

 

 

 

" It's a Pleasure "

 

 

 

When we are fortunate to enjoy a great thing, it is natural to feel

on top of the world. Along with this feeling comes a pity for others who are not

so privileged. Whether it be material attainments or spiritual accomplishments,

the pride of achievement is always tinged with compassion for the less

fortunate, who have not been able to reach one's state. For example, the heart

of the successful applicant who has landed a job goes out to those who have lost

in the race.

 

Azhwars are in much the same position: Having tasted the nectar of Bhagavat

guNa anubhavam in all its facets, and having become intoxicated on the heady

elixir, Azwars look around them, only to find prosaic people, delighting in the

ephemeral pleasures of this miserable world.

 

 

 

The pleasures that this world offers us are but fleeting.

 

 

 

An impoverished man, walking through a jungle, is sighted by a tiger. Having

identified its lunch, the big cat starts chasing the man, who, in his anxiety to

escape, runs without direction and falls into a deep well. Fortunately for him,

there is a big tree growing out of the well, which he manages to hold on to,

though his perch is pretty precarious. He heaves a sigh of relief for having

escaped the danger. However, his relief vanishes when he espies a deadly snake

slowly creeping up the trunk of the tree on which he is perched. Having been

temporarily cheated of its prey, the tiger lies in wait, peering hungrily over

the parapet of the well. The young branch to which the hapless man is clinging

for dear life, looks as if it would give way any moment, and plunge him into the

well's apparently unfathomed depths.

 

The man's cup of woe is full-he can't climb up to freedom, for the tiger would

gobble him up the moment he reached the top. He can't go down too, for there is

the deadly reptile creeping up. Nor can he stay where he is, as the tree bark

would break, sending him to a watery grave.

 

At this perilous moment, the man feels a drop of thick liquid fall on him, and

finds it to be honey, falling from a beehive further up the tree. He laps up the

drop of honey and eagerly awaits the next drop, hanging his tongue out in

anticipation, apprehensive lest the precipitation should change direction.

 

What could be more paradoxical? A person in mortal danger, besieged from all

directions and unable to stave off fast approaching predators, takes time off to

enjoy a drop of honey!

 

 

 

Shastras caution us that we are in much the same position, and the worldly

pleasures which we delight in, are akin to the aforesaid drop of honey. Sri

Tirumangai Mannan summarises the transient and illusory delights for which we

constantly strive-

 

" vendriyE vENdi veezh porutku irangi, vErkaNAr kalaviyE karudi nindravAnillA

nenjinai udayEn " .

 

 

 

We hanker after power, prestige, riches, social acclamation and other sensual

pleasures, little realising their ephemeral character, especially when we are

unsure of how long this human body, with all the frailties of the flesh, would

last, and knowing full well that disease, old age, poverty and death stalk us

all the time, awaiting an opportune moment to strike.

 

In ten pAsurams beginning with " oru nAyakamAi Oda ulagu udan Andavar " , Sri

Nammazhwar essays a graphic description of what happens to those addicted to

sensual pleasures.

 

And for those with a craving for the pleasures of the flesh, there is a stark

reminder that the body, (ours and others'), for which they have an undying

attraction, is after all a bag of flesh and bones, filled with all sorts of

refuse. If only one's sight were able to penetrate the skin cover, one would

shrink from touching oneself or any other person, be it one's spouse or

children. Whoever coined the adage " Beauty is skin deep " never said a truer

word. Of all the pleasures that stand in the way of emancipation, the pleasures

of the flesh are counted first, and Sri Tirumangai Mannan emphasizes this time

and again-

 

" VAn nilA muruval siru nudal perum tOL

 

mAdarAr vana mulai payanE pENinEn pEdayEn..iLayavar kalaviyin tirattai

nANinEn "

 

" Vel kaNAr kalaviyE karudi nindravA nillA nenjinai udayEn " etc.

 

Obsession with the body would disappear in a jiffy if one constantly recollects

its contents and composition, and also its tendency to adverse change due to

age, disease, etc. Most of the matinee idols of yesteryears, who occupied the

dreams of countless fans, present a pitiable picture today, attesting to the

havoc that age and ill-health can wreak.

 

The pleasures one derives from one's so-called relatives is shown up in its true

colours by Sri Nammazhwar in all of ten pasurams beginning with this-

 

" KoNda peNdir makkaL utrAr suttratthavar pirarum

 

kaNdadOdu pattadu allAl kAdal matru yAdum illai "

 

 

 

" TuNayum sArvum AvAr pOl suttratthavar pirarum

 

aNaya vanda Akkam undEl attaigaL pOl suvaippar "

 

 

 

Sri Nammazhwar, after considering all the so-called " pleasures " , comes to the

conclusion that these are not delights at all, and exhorts us to realise their

true nature-

 

" illai kaNdIr inbam andO! " , and prays the Lord for deliverance from these

ephemeral enchantments for which our senses hanker-

 

" Avi tigaikka iyvar kumaiikum chittrinbam

 

pAviyEnai pala nee kAtti paduppAyO " .

 

 

 

Azhwars marvel at the ability of fellow human beings to derive pleasure amidst

all their travails, and to commit sin after deadly sin in their pursuit of the

illusory delights. Once a person sets his sight on a desirable objective, we see

him strain every nerve to attain the same by hook or by crook, many a time by

the latter mode. What starts as minor infringements graduates into major

infractions, in due proportion to the magnitude of the target.

 

 

 

Azwars wonder too at the fickleness of the human mind and its obsession with

ephemeral delights, forsaking its claim to the everlasting bliss that awaits

every man, if only he would realise his follies and reform. In their efforts to

wean us away from sensual pleasure, they bring before us graphic pictures of the

endless delight that is in store for us, merely for the asking. They tempt us

with accounts of " andamil pErinbam " awaiting us at Sri Vaikuntam, in contrast to

" terivariya aLavillA chittrinbam " . They try to din it into our hardened hearts

that pleasures of the paradise are for ever, compared to transitory mundane

gratifications.

 

 

 

Paradoxically, once one reaches Paramapadam, one ceases to be concerned about

one's own pleasures, and instead, does all one can to please the Paramatma. Our

aim is to please the Lord ( " praharshaishyAmi " ) through service of all sorts at

all times. It is the Lord's satisfaction, resulting from our kainkarya, which

bestows on us infinite pleasure. The BrahmAnanda (described in Anandavalli of

TaittirIyOpanishad) of which every inhabitant of Sri Vaikuntam partakes, is

essentially the joy arising out of affording delight to the Lord.

 

 

 

Srimate SriLakshmINrsimha divya paduka sevaka SrivanSatakopa Sri Narayana

Yatindra Mahadesikaya Nama:

 

Dasan, sadagopan.

 

 

 

 

[Guest guest]

At 04:49 PM 10/11/2002 +0530, sadagopaniyengar wrote:

>

> An impoverished man, walking through a jungle, is sighted by a tiger.

> Having identified its lunch, the big cat starts chasing the man, who, in

> his anxiety to escape, runs without direction and falls into a deep well.

> Fortunately for him, there is a big tree growing out of the well, which

> he manages to hold on to, though his perch is pretty precarious. He

> heaves a sigh of relief for having escaped the danger. However, his

> relief vanishes when he espies a deadly snake slowly creeping up the

> trunk of the tree on which he is perched. Having been temporarily cheated

> of its prey, the tiger lies in wait, peering hungrily over the parapet of

> the well. The young branch to which the hapless man is clinging for dear

> life, looks as if it would give way any moment, and plunge him into the

> well's apparently unfathomed depths.

>

> The man's cup of woe is full-he can't climb up to freedom, for the tiger

> would gobble him up the moment he reached the top. He can't go down too,

> for there is the deadly reptile creeping up. Nor can he stay where he is,

> as the tree bark would break, sending him to a watery grave.

>

> At this perilous moment, the man feels a drop of thick liquid fall on

> him, and finds it to be honey, falling from a beehive further up the

> tree. He laps up the drop of honey and eagerly awaits the next drop,

> hanging his tongue out in anticipation, apprehensive lest the

> precipitation should change direction.

 

 

 

I heard this story narrated by Vaikuntavasee, Sri Mukkoor Lakshminrisimha

Swami (MLS) in his own unique and inimitable style.

 

The poor man is crossing a forest at night. It was amavasya and he was

doing his best

trying to find his way. When the tiger chases him he falls into a dried up

well and breaks

his feet. When the snake tries to come after him he jumps up and holds on

to a tree branch.

Two bandicoots start attacking the base of this tree branch. He then tries

to swing like

a pendulum to grab on to a side of the well so that he can save himself

from falling back

into the well. But the sides of the well are covered with honey-bee nests

and a swarm of

bees attack him. He starts to cry with his mouth wide open. At that time

purely by

accident a drop of honey from the bees falls into his mouth. Even as he is

hanging

from the branch about to fall into the hole again, the man is consumed by

the sweetness

of the honey drop and starts to marvel at his own " good " fortune of having

had the

opportunity to taste it!!!

 

MLS then correlates each and every aspect of this story with our life. The

dark

forest of the night is samsaram, tiger is our own beginingless karma

chasing us, the dry

hole in the ground is our birth in this world, the snake is creeping old

age, the tree branch

is the efforts we take to prolong our life such as going to doctor and

taking medicine, etc.,

the two bandicoots are time and death, sure to catch up with us sooner

later not withstanding

all the medicine and doctors, the stinging bees are our so called

relatives, and honey drop is

the fleeting pleasures we derive from our material possessions.

 

The upshot of the story is, forget the material pleasures, they can only

last a short time,

think of all the great perils that is closing in on you in this samsaram;

take refuge under

the lotus feet of Sriman Narayana through a sadacharya and you can be

instantaneously

transported from the perils of dry hole and falling tree branch to the

permanent bliss of

never ending service to Dhivya Dampati.

 

The passing away of MLS is a great loss for our community.

 

-- adiyEn

[Guest guest]

> I heard this story narrated by Vaikuntavasee, Sri Mukkoor

> Lakshminrisimha

> Swami (MLS) in his own unique and inimitable style.

 

This the somewhat the same theme in one of the Acts of Sankalpa

SuryOdhayam of Swami Desikan, of which I had the good fortune of

reading. The Sankalpa SuryOdhayam was composed as a rejoinder to the

prabOdha ChandrOdhayam of an Advaita guru (I forget the name).

 

-Regards,

 

Malolan Cadambi

 

 

 

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