Sri Srinivaasa Vaibhavam- Thirumazhisai Piraan anubhavam of ThiruvEnkatam- 65th verse of Thirucchandhaviruttham

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SrI:

SrImathE Gopaladesika mahadesikaya namah:

Dearest all,

 

After Thirumazhisai AzhwAr Naanmukhan ThirvanthAthi on

ThiruvEnkatam, we will begin to enjoy Thirumazhisai

AzhwAr’s verses [on Thirucchanda viruttham]. Third

verse is the 65th verse on ThiruvEnkatam. This is

actually not considered as ThiruvEnkatam pAsuram..

However,

 

AzhwAr now enjoys and praises His reclining

Thirukkudnathai beauty along with ThiruvEnkatam.

Standing posture of the Lord- on the mountain is what

is referred to in this verse. Mountain means-

ThiruvEnkatam alone-says Poorvacharyars. Hence this

verse will also have to be included as ThiruvEnkatam

pasuram.

 

niRpathummor veRpakaththi ruppumviNki dappathum,

naRperunthi raikkadaluL naanilaatha munnelaam,

aRputhana Nnanthasayana Nnaathipoodhan maadhavan,

niRpathummi ruppadhumki dappathum_en neNYchuLE. (65)

 

AzhwAr thus enjoyed His sowseelyam blessing everyone

(who is not yogins) with His divine forms in the last

verse. Here AzhwAr moved by His sowseelyam in showing

Himself in the heart of his own (AzhwAr’s) enjoys the

greatest neermai thereby. In addition to showing

Himself at these Dhivya Desams, He has entered into my

heart and resides there as well- AzhwAr enjoys here.

 

When my swarUpam [my essential nature of being Your

eternal devotee and dAsan of yours for ever and ever)

was not known to myself- during that time- (en ilAdha

mun elaam), my father showed Himself in the majestic

standing posture – stood – on the mountain

ThiruvEnkatam… or also in Thiruvooragam; My dear

Father (enthai) sat royally and gloriously in This

Thirupaadagam; Reclined divinely and beautifully –

that day- as a dam across the Vegavathi river to save

the yaagam of BrahmA. That day – I was not born [never

realized my true nature of being sEshan – dAsan-

eternal servant- devotee – of EmperumAn Sriya: Pathi

Sriman Narayanan alone and none else and hence not

considered to be born truly]; and after being blessed

with that jeevathma swarUpa jnAnam of being His sEshan

and dAsa bhUthan and not for anyone else; I am now

considered born truly; and now have not forgotten ever

since of my nature of being his eternal servant.

Hence, The Lord- my Greatest Master- Father-

hereafter- has stood, sat and reclined only in my

heart …

 

The Lord- my dearest Father – the most merciful One-

the most compassionate One- had appeared even before

my time- knowing fully well that I would be coming –

with an intention to grant me jnAnam, and show the way

(His Lotus feet) and the goal- Himself. Hence He has

been there at Thiruppadkam, Ooragam and Thiruve:ka.

When I have not comprehended Him fully as He is- and

know my swarUpam that I am His dAsan- He could not

have been in my heart. Hence He was waiting at these

Divya Desams. Also like other devathAntharams, He

could have granted few material fruits when prayed to

Him in those divya Desams, even during those times, He

would not have entered into the heart. Now that I have

been blessed to know Him and know my nature of being

His eternal servant, He alone is Praapyan and

praapakan; There is no other fruits that I am looking

for. I am ananhaarya sesha bhUthan; with Him as ananya

upAyam; and anayna prayOjanan. Now He has entered into

my heart in those forms.

 

En ilAdha mun elAm- During those times- when I was not

there. En can also mean “yEn” meaning why? Why did He

appear in those forms? He had appeared in those forms

only to bless me and correct me – to enable me

understand the true nature and essential nature of

jeevathma and understanding Him as the means – the way

and the Goal as well.

 

Next verse also mentions the line – naan ilAdha

muelAm- and hence this en ilAdha mun elAm- means

during the time when I (the jeevathma swarUpa jnAnam)

was not there (in me) is the commentary by all

Acharyas.

 

I am nithyam. Jeevean is aleays born- why AzhwAr says-

anRu naan piRandhilEn- I was not born that day; After

I am born, I have not forgotten [piRandha pin

maRandhilEn] Though I was born taking various birhs, I

did not have the swarUpa jnAnam. Due to his grace, now

I have learnt the sEshathva jnAnam, upAya and upEyam

that He is.. and with this jnAnam alone one is

considered born.

 

When He was there at these dhivya dEsams to bless me-

readily there- to save me- waiting for me- alas! I

never had the jnAnam to surrender to his feet and pray

to him; andhO! anRu naan piRandhilEn.. Oh no! I have

wasted all those days.. Now that I have learnt, I will

never ever forget my sEshathva jnAnam and will always

be His sEsha – dAsa bhUthan.. for Him and Him alone.

 

When chEthanan gets his chaithanyam, That is birth.

When a Brahmin undergoes him upanayanam function, and

is instructed with Gayatri manthra, He is considered

as born as second janmam to learn the saasthrAs.

Astthi brahmEthi ChEdhvEdha; santhamEnam thathO vidhu:

 

This verse thus is taken up by Swamy Desikan in Srimad

Rahasyathrayasaaram in ThirumanthArdhikAram- saying

this swarUpa jnAnam is the birth of jeevAthma in the

manner as described.

 

Even with swarUpa jnAnam one should not aspire for

aishwarya, kaivalya and leave the enjoyment of

emperumAn kalyANa guNAs. Instead, He alone is praapyam

as well as praapakam. That’s why piRandha pin

maRandhilEn is mentioned.

 

The Lord wanted the AzhwAr to enjoy at least one form

– standing or sitting or reclining. AzhwAr enjoys Him

in all three forms together saying ninRadhum,

irundhadhum and kidandhadhum.. standing, sitting and

reclining as well in his heart. To do that only, he

has been staying in those dhivya dEsams so long…

 

Thirumazhisai Piraan ThiruvadigaLE SaraNam

Regards

Namo Narayana

dAsan

 

 

 

 

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