Sri Srinivaasa Vaibhavam- NammAzhwAr's divine anubhavams- Thiruvaymozhi 3.9.1- Some may take offence; Still, I am going to say it; Listen...

[Guest guest]

SrI:

SrImathE Gopaladesika mahadesikaya namah:

Dearest all,

 

Let us continue to enjoy AzhwArs wonderful verses on

Thiruvenkatamudiayaan.

 

BhakthAmrutham viswa janAnumodhanam

sarvArthatham Sri Satakopa Vaangmayam

sahasra SaakOpanishadh samAgamam

namAmyaham Draavida Vedha Saagaram

 

Meaning ): adiyEn salutes the ocean of Tamizh Vedam ,

which is of the form of Sri SaThakOpan's vaak

(speech/aruLiccheyalkaL). These are linked to the

thousand Upanishads and includes in them all the deep

meanings (Taathparyams)of Tatthva-Hitha-PurushArthams

and artha Panchakam. They are nectar to the minds of

the devotees of Sriman NaarAyaNan and they enjoy it

with relish as aparyAthAmrutham [insatiable amirtham].

 

Today’s ThiruvEnkatam verse is: NammAzhwAr’s

Thiruvaaymozhi 3.9.1

 

sonnaal virOdhamithu aagilum solluvEn kENminO,

ennaavil in_kavi yaanoruvarkkum kodukkilEn,

thennaa thenaavenRu vaNdu muralthiru vEngadatthu,

ennaanai ennappan emperumaanuLa NnaagavE. 3.9.1

 

In the decad beginning with " SonnAl virOdham idu " ,

Azhwar makes it crystal clear that while praising

human beings and demigods [devathAntharam] can bestow

on us only passing ephemeral pleasures ( " Chittrinbam " )

[which again is due to the Lord’s mercy on them] it is

only the Lord's praises which can confer upon us

everlasting Bliss ( " andamil pErinbam " ) which will

enable us enjoy Him as well serve Him at His Lotus

feet forever and ever and no looking back thereafter.

He would also confer the welfare of ours in this world

what He deems fit for us so that there is no

interruption of our kaimkaryam towards Him even here.

 

AzhWar says.. " I know you will not relish and you will

consider me as your enemy for saying these things, Oh

Guys! All of you have been running after material

pursuits; This may not be palatable to you. But,

having known that you are going to ultimately lose it

and I can not bear to see that, I am saying this: that

is : Don?t sing about anyone else except Emperumaan

Sriman Narayanan. I will offer my poems to only Him,

who is the unbounded limitless Bliss. With my tongue,

I will NOT sing anyone else. My Emperumaan, who is

like the Big Elephant at TirumalA is My dear Father;

To Him only, I will offer my Sweet poems and no one

else " ;

 

[AzhwAr, in this decad of Thiruvaaimozhi 3.9, advises

us, the materialists and the " earthly " persons NOT TO

SING IN PRAISE OF ANY OTHER PERSON except Emperumaan,

Sriman Narayanan. This includes demigods as well. He

calls all samsaaris and tries to correct them by

telling " When the JeevAthman is His servant and is His

Property, please do not let yourself talk and praise

other non-permanent people. He also feels extremely

happy about himself and his fortunate birth for being

blessed with the capacity to sing in praise of the

Lord Sriman Narayanan amongst other persons in this

world (like us) who have totally forgotten the

Emperumaan and have been singing and praising the

Non-permanent people and the transitory material

things. (Read them as it is most appropriately

applicable to each one of us!)

 

" Even though it is unpleasant for you (those of you

who waste your time worshipping other deities) to hear

this, I am going to say it, and please listen (for

your own good): I will not waste my sweet words of

praise on anyone except My Lord who stands like an

elephant in tiruvE'nkaTa malai. "

 

In the phala-Sruti for SrI vishNu sahasra nAmam,

bhIshma tells yudhisThira: [from Sri N Krishnamachar's

writeup]

 

itIdam kIrtanIyasya keSavasya mahAtmanah |

nAmnAm sahasram divyAnAm aSesheNa prakIrtitam ||

 

Thus the thousand divine names of bhagavAn keSava, the

Supreme Being, Who is worthy of being praised, have

been sung in their entirety " .

 

Here the choice of the word keSava signifies that He

is the Creator of Siva and brahma; mahatmA refers to

His being the Supreme Person; the term divya

signifies that these thousand nAma-s are worthy of

being recited both in this world and in parama-padam;

and the word kIrtanIyasya emphasizes that He alone is

worthy of being praised.

 

Meaning of this verse thus means: Some may take

offense, yet I shall say it, please listen, my songs

are for no one but my ruler, my master, the Lord of

Thiruvengadam! "

 

Why does the Azhvaar feel the above may cause offense

to some? To answer this question think of a commoner

going about telling everyone that he has no romantic

interest towards the crown princess. Why would anyone

want to do this? There is no need to express this

lack of desire. In fact expression of such

disinterest may even provoke retribution from the

royal court censuring his audacity. Why state the

obvious? Yet, the Azhvaar states the obvious. Why?

To guide the rest of us who seem to get confused from

time to time.(The princess analogy is from Sri

Uttamoor Swamy’s commentary)

 

why is that Sriman Narayanan alone is the One to be

worshipped and praised? Does Veda say and declare

that? Does a vaidIka accept?For this query: Sri

Alavandhar answers: [asking the question himself?]The

answer verse is of Stotra Ratna of ALavAnDAr to

understand the significance of Sriya: Pathi Sriman

Narayanan. Our Acharya asks the question and then

explains the eternal and sacred principle of the

Divya Dampathis this way:

 

KA SRI: SRIYA: ? PARAMASATVA SAMAASRYA : KA: ?,

KA: PUNDAREEKA NAYANA:? PURUSHOTTAMA: KA: ? I

KASYAAYUDHAAYUTHA SATAIKA KALAAMSA KAAMSEH

VISWAM VICHITRA CHITACHIT PRAVIBHAGA VRUTTHAM ? II

 

ALavandhaar asks: " Who is the Lord of Sri Devi? What

is the resting place of Satva Gunas? Who is the Lotus

eyed Lord?Who is called the Purushottaman by the

Smrithis and Sruthis?Who is the one in whose crore of

a part the entire universe with its Chetanas and

Avhetanas find their dwelling? He answers these

rhetorical questions subaequently and says : O

Narayana! Tvadhanya: Ka: There is no one besides You

that deserves these Naamas and attributes.

 

Alvandhaar adiyOm; padiyOm ini alvazhakkaE.. [we the

servants –dAsabhUthars of Alavandhar- would never ever

resort to studying any “other” stuff anymore other

than AzhwAr/ sadAcharya’s works.]

 

AzhwAr ThiruvaDigaLE saraNam

Regards

Namo narayana

dAsan