Sri Srinivaasa Vaibhavam- PoigaiAzhwAr anubhavam of ThiruvtEnkatam- 7 [mudhal thioruvanthAthi-76th verse]

[Guest guest]

SrI:

SrImathE Gopaladesika mahadesikaya namah:

Dearest Srivaishnavas,

 

Let us continue to enjoy Poigai AzhwAr

aruLiccheyalgaL…

His Mudhal ThiruvanthAthi 76th verse is the next one:

 

vazhin^inRu ninnaith thozhuvaar, vazhuvaa

mozhin^inRa moortthiyarE yaavar, - pazhuthonRum

vaaraatha vaNNamE viNkodukkum, maNNaLantha

seeraan thiruvEngadam. 76

 

Oh Lord! Those who pay their obeisance to You will be

saved- should one say that? Your ThiruvEnkatam

[Thirumalai] itself would grant one what they seek or

desire.

 

Those devotees of Yours who are in the path of bhakti

yoga, and pay their obeisance to You are blessed by

Your mercy and grace to attain the position of being

at Your Lotus Feet forever and ever and be equal to

You in all aspects- in the form or jeevaathma

swaroopam as declared in Vedas. ThiruvEnkatam – the

residence of the Lord who had measured the Univesre-

will it not grant the never to return Paramapadham

iself? [Yes..]

 

It is an interesting pAsuram. Firstly AzhwAr menstions

that Your devotes perform Bhakti yoga and are paying

their obeisance to You; They, due to Your grace on

them, attain the position of fullest glories in their

jeevathma swaroopam – saalOkyam, saayujyam, Saaroopyam

and saameepyam.

 

Secondly, AzhwAr says, mere coming to ThiruvEnkatam

alone is adequate for one to blessed by Your grace

[and slowly they will be devoted to You more and more]

and they are blessed by Paramapdham itself.

 

This pAsuram is supposed to the most favorite of Sri

EmbAr- the disciple and cousin of Sri Ramanujacharya.

 

Saayujyam- surrender to the Lord’s lotus feet

(SharaNagati) frees the supplicant from the endless

cycle of birth and death and paves the way for Divya

Sampath (Nitya Kaimkaryam to Lord Narayana at His

pleasure and for His pleasure). Surrender to the

Lord’s lotus feet (Narayana Sayujyam) results in

SaarUpyam Saameepyam and Saalokyam for the supplicant.

" Narayana SayujyamavApnOti, Narayana SayujyamavApnOti "

is the Narayana Upanishad salutation which describes

the act of surrender to His lotus feet.

 

SaalOkyam- being in the same lOka of the Lord-

Saaroopyam- having the same roopam of the Lord-

meaning: The jeevan when he attains mOksham-

SRivaikuntam, it takes suddha sathva (purest form)

thirumEni and performs kaimkaryam to the Lord.

Saameepyam- being nearest to the Lord.

 

What is that [vazhuvaa mozhi ninRa moorthiyarE Avar]

Swaroopam as mentioned in Vedas-

 

The issue under dispute is whether the individual self

(Jeevan) is the state of mOksha becomes identical with

the Absolute (Lord) or dies it remain different from

the Lord without losing its identity or individuality.

The former is the vewi of an adviatin while the latter

is the view of the VishstAdavitin.

 

Ramanuja and Vedanta Desika urges that the Vedic texts

need to be understood in reference to other scriptural

statements and the chielf argument placed by Desika in

SatadhUshaNi in favour of this issue is: Brahman

itself becoming Brahman cannot constitute the goal as

that has already been accomplished. Not it is possible

for one different from Brahman to become Brahman

Himself as it would result in apasiddhAntha. Two

different entities would never be identical. It is

therefore logical to hold that the individual self

attains the status of Brahman [saadharmya- equality]

and NOT identity [taadaatmya]. This is also in tandem

with Mundaka Upanishad 3.1.3]

 

The individual self not only retains its individuality

in the state of mOksha; but also enjoys the vibhUthis

of Brahman as is evident from the scriptural texts

sO(a)snuthE sarvaan kaamaansaha: [Taittriya Upanishad

I.1.2]. The Upanishad statement brahmavidApnOthi

param- thus refers to the fruits of contemplation

ending with this sOsnuthE.. saha. The word saha

indicates that Brahman together with his vibhUthis is

experienced by the individual self.

 

Thus the self becomes omniscient in the moksha state

as is evident from the text – sarvam ha pasyah

pasyathi. This is not something which is newly

produced in the Self. The self by its very nature is

ominiscient, but the nature was not manifest in the

state of bondage due to Karma vaasanas. With the

removal of dirt, the karma, the true nature thus

becomes visible and manifests. This is compared to

luster of gem which is hidden by dirt and which is

made manifest simply by removal of dirt. The self thus

and then becomes equal to Barhman in every respect

except of course in the matter of creation, sustenance

and destruction of the world.

 

Acharyas have mentioned that this is equal to that of

the son enjoying father’s wealth as much as the father

[if not even more] without actually working hard for

the wealth or it sustenance.

 

AzhwAr ThiruvaDigaLE SaraNam

Sri PadmavathI samEtha Sri Srinivasa ParabrahmaNE

namah:

Regards

Namo Narayana

dAsan