Thirucchandhaviruttham- 108th verse- AzhwAr desires to be with Him at His Feet always and forever!

[Guest guest]

SrI:

SrImathE Gopaladesika mahadesikaya namah:

 

Dearest Srivaishnavas,

 

I would not place my desire and snEham on anything

else. You would talk like that as long as others are

not available. – Once you get that aishwaryam (of

other nature), this would go away. AzhwAr responds:

 

kEdilseerva raththanaaykke

dumvaraththa yanaran,

naadinOdu naattamaayi

raththann^aadu naNNilum,

veedathaana pOkameythi

veeRRiruntha pOthilum,

koodumaasai yallathonRu

koLvanOku RippilE? (108)

 

In spite of being made available, the greatest golden

opportunity of obtaining and getting the faultless,

sweetest, never ever fading, never ever diminishing

boon of Bhagavad anubhavam , still asked for the

perishable fruits by Chathur mukha BrahmA’s Rudran’s

worlds namely, Sathyaloka, Kailasam, etc.., and the

thousand eyed Devendra’s heaven (swargam); - even if I

am granted such worlds OR if I am granted the never

ever perishing, mOkshAnubhavam at Parampadham, would I

ever groom any other desire in my mind other than mere

living and residing with You and You alone at all

times and under all circumstances and at all places?

 

BrahmA, Rudra, Indra- et al- are exalted souls-

blessed to occupy at such high roles. They are also

blessed with great extent of Bhagavad anubhavam at

very many times on one side, and also are caught in

the trap of being attracted to their own world of

pleasures and rulership of their respective lokams.

They get enchanted and intoxicated with the desire for

power and forget their sEshathvam. They are caught and

influenced by their triguNas like other jeevathmas as

they are also mere mortal jeevathmas- except that they

are exalted ones. Once their time of enjoyment (due to

their good past karma) is over, they need to take

birth and suffer in other bodies just like other

jeevans.

 

If they can taste the Bhagavad anubhavam little which

is so near for them and accessible, that (desire)

would grow and would yield probably right upto

mOkshAnubhavam which is blemishless. Instead they

stoop down to the faulty, perishable fruits of

rulership of their lokams and be considered (as if

equal to You) and perform the creation, destruction

roles – but beyond that birth they would fall back to

lower births.

 

Hence even if one goes to those lOkams (worlds), and

be granted equal to their status, it is still

returnable to the samsaaric affliction. There would

not be a possibility to be devoted and desire for You

always from their worlds and roles.

 

But even in mOkshAnubhavam, where there is no blemish

as there is retunring from there, still I would not

prefer that. There also, every fraction of second,

when one enjoys Your Swaroopa, Roopa, GuNa, viBhuthis,

They appear new, magnificent, different and great

anubhavams and thus, even there, there exists,

Parabhakti, ParajnAna, Paramabhakti- it appears- they

say. All that I want paripooraNa Asai(desire) to be

with You always at Your feet for ever and ever. I

would never ever do anything else other than this

babble of longing to be with You. You are NOT

something – consumption of which would satisfy

someone… Never ever one gets satisfied with Bhagavad

anubhavam.

 

[eppozhidhum naaL thingaLaaNdoozhi oozhithoRum

appozhudhaikku appozhudhu en ArAamudhamE..says

NammAzhwar- Thiruvaymozhi 2-5-4

 

Exhibiting the same affection and love prevalent in

Paramapadha, the Lord appeared instantly equipped with

all the accoutrements like Shankha, Chakra and others.

NammAzhwAr exclaims that the Lord –one who has under

his control all the creations, dissolutions etc., and

displays Himself to be different from moment to moment

in His beauty, and the AzhwAr experienced Him.]

 

kEdilseer varatthanaam kedum varatthu ayan- aran- Ayan

(Brahma), Rudran are referred to here. The first is

for BrahmAi i.e.- the boon granted to BharmA was

great- to create. While the second- for Rudra- is

destruction duty is for Rudran.

 

Also both were given powers [by Sriman Narayana] to

grant smaller boons for material benefits to their

devotees- which itself is detrimental to their

sEshathvam.

 

This verse can be interpreted to describe more on the

glory of the desire for the object (Lord) than the

greatness of the Object itself (Lord). One may argue

then that it is better to simply keep running behind

desires and not the fruits at all. AzhwAr had

mentioned earlier [varambilAdha pal piRapaaRutthu

vandhu nin kazhal]- about ignoring all other worldly

wealth and pleasures and only with mOkshAnubhavam I

have held on to His Feet. If one understands that, the

query as to why does he now reject aishwaryam as well

as mOksham would not naturallay arise. He gives the

aishwaryam and even mOksham as the example and says:

even at mOksham, my desire for You will only be

increasing and not be saturated.

 

Indran was separated from BrahmA and Rudran as some

Indrans were not given even powers to grant boons at

all.

 

Thus AzhwAr sought for and desires for being with Him

for ever and ever and thus surrendered and prayed for

mOkshaanubhavam is the bottom-line. Thus AzhwAr seeks

moksham and desires for; prays to the Lord for the

same herein.

 

Thirumazhisai Piraan ThiruvaDigaLE SaraNam

Regards

Namo Narayana

dAsan

 

 

 

 

 

 

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