Sri Srinivaasa Vaibhavam- Kulasekara perumAL anubhavam- PerumAL Thirumozhi 4.1

[Guest guest]

SrI:

SrImathE Gopaladesika mahadesikaya namah:

Dearest all,

 

After our anubhavam of the first four AzhwArs namely,

Poigai, bhootha, Pey and Thirumazhisai Azhwars’ on Sri

Srinivasa perumAL, next we will immerse ourselves in

the most wonderful verses of Kulasekara PerumAn’s on

ThiruvEnkatam. It is the fourth decad of his PerumAL

Thirumozhi.

 

The first ten of PerumAL Thirumozhi -Azhwar extols the

Lord of Srirangam. In that ten, he enjoys the

Anubhavam of his Abhimana Daivam, Lord Rama, as Sri

Ranganatha reclining on the serpent bed of Srirangam.

After all it was Rama [PerumAL} prayed to Periya

PerumAL.

The second ten extols Bhaagawathaas - devoted their

entire existence to serve at the Lord's pleasure and

for his pleasure alone.

The third ten - thee benefits of associating with

Bhagavatas is decribed very beautifully by King

Kulasekara.

Fourth ten contains a brilliant eulogy to Lord

Srinivasa [which is our subject in this series]

The fifth ten declares Azhwar’s unflinching faith and

complete self surrender with mahaaviswaasam to the

Lord of Tiruvithakodu –malainaattu divya desam.

Azhwar takes on the role of Naayaki and has that

bBhavam describing the pain and anguish of the

Gopikas at being separated from their beloved Lord

KrishNa – in sixth ten.

The moving verses are the ones in the seventh ten

where Azhwar cries as if he is Devaki expressing her

sorrow at her inability to enjoy the childhood pranks

and Leelaas and chEshtithams of Lord Krishna.

The eighth and ninth decads are devoted to Lord Rama.

The Azhwar describes the love of Kausalya for Rama as

a lullaby to infant Rama and love of King Dasharatha

for Lord Rama- lamenting for having sent Him to the

forest. In a fitting finale, Azhwar succinctly

presents the entire Raamaayanam in the tenth ten.

 

It is surely impossible to do justice to the

brilliance of Kulashekara Perumaal's anubhavams on the

divine eleven verses on ThiruvEnkatam. Let us make an

attempt to enjoy at least a drop of this ocean of

beautiful verses…

 

oonERu selvath thudaRpiRavi yaanvENdEn

aanEREzh venRaa Nnatimaith thiRamallaal

koonERu sanga midaththaaNnthan vEngadatthu

kOnEri vaazhum kurukaayp piRappEnE 4.1

 

The bodily flesh strengthening its muscles- such a

dhEham- I do not want such a birth [of being a king-

flexing the biceps and firming up the shoulders].. I

am not desirous of such a human birth – to groom the

body and enjoy the bodily comforts. Being an eternal

servant performing kaimkaryam for KaNNan – who had

fought with seven oxen and conquered, killed them to

unite Nappinnai PiraaTTi- to such greatest Lord is

here at ThiruvEnkatam, I would like to be born as a

bird [crane] in the pond of Swami Pushkarinee in

ThiruvEnkatam.

 

kOn Eri- Swami pushkarinee- may mean Swami’s

pushkarinee- It is the holy pond of Swami’s. Or it is

the Swami of all Pushkarinees.

 

Sankham idatthaan- The One who has Conch Shell in His

left Hand. [AzhwAr enjoys His dhivya mangaLa vigraham

holding Sankham];

Similar to His killing seven oxen, He should kill my

enemies; hurdles of mine.

 

Sri Muralidhar wrote: The first Pasuram referring to

the Krishnavathaaram indicates that just as Lord

Krishna subdued the seven bulls to win the hand of

Nappinai, one who seeks the Lord must subdue one's

senses before beginning their quest. Since all

material pleasures are transient in nature and only

serve to increase one's desires for gratifying the

senses, they are counterproductive to spiritual

pursuits. Therefore, the Azhwar seeks to avoid them at

the outset. The opening of the Paanchajanya conch

refers to Shankha Naadham, which has several important

meanings. First, the Pranava Aksharam emanating from

the Panchajanya indicates the Supremacy (Parathvam)

of Lord Narayana. This can be associated with the

Narayana Upanishad salutation " OmithyekAksharam " .

Next, Pranavam destroys all inauspiciousness and

removes all obstacles coming in one's quest of the

Lord. A third interpretation is that the Shankha

Naadham denoting the Pranava Aksharam indicates a

tribute to Bhagavan Hayagriva, the presiding deity of

Knowledge.

 

The Sphatika, around Bhagavan Hayagriva is white in

colour, as is the Panchajanya conch. The stork is also

white in colour. These are indicative of the Shuddha

Satva of the Lord of Seven Hills. Thus the Shanka

Naadham and tribute to Bhagavan Hayagriva taken in

conjunction denote Anishta Nivrutti and Ishta PrApti.

The choice of the stork is instructive for it

indicates the Azhwar's thirst for Bhagavath Anubhavam

just like a hungry stork waiting to grab fish from a

lake. [Thanks to Sri Muralidhar Rangaswamy for his

permission to make use of his writing.]

 

KulasEkarAzhwAr ThiruvaDigaLE SaraNam

SrI PadmAvathI SamEtha Sri Srinivasa ParabrahmaNE

Namah:

Regards

Namo Narayana

dAsan

 

 

 

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