Iraamaanusa nooRRanthAthi- 14th verse- Kolli kaavalan; koodal naayakan; kozhikOn Kulasaekaran

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SrI:

SrImathE Ramanujaya namah:

 

Dearest all,

 

Similar to ThoNdaradippodi AzhwAr, KulasEkara PerumAL

also was deeply involved in devotion for Lord

Ranganathan and also wished to serve Him as well as

His bhakthAs. In fact in one of his verses, he calls

himself as thoNdaradippodi.. Kulasekara azhwar

declared that unalloyed and unparalleled devotion to

his lotus feet alone is the means to attain Him.

AzhwAr wished to live in Thirumala as any being or

matter so that there will be bhAgawatha sparsam and

thus blessed with bhagawath bhakti growth. Not severe

penance; but just to be a mere bird, or pond etc.. in

Dhivya desam is adequate- that is what EmperumAnAr

enjoyed in this AzhwAr says Amudhanaar.

 

14th verse on KulasEkArAzhwAr:

 

kathikkup pathaRiveNG kaanamum kallum katalumellaam

kothikkath thavamcheyyum koLkaiyaR REn,kolli kaavalan

chol

pathikkum kalaikkavi paatum periyavar paathangaLE

thuthikkum paraman iraamaa Nnuchanennaich chOrvilanE.

14

 

Emperumaanaar Sri Ramanujacharya always praises the

feet of those who desirously and lovingly sing the

pAsurams of KulasEkharAzhwAr, that are laid out in

sweet, simple Tamil words, bringing out the meanings

of saasthrAs like the nine gems. He, the One who is

unparalleled and peerless, especially with regard to

his respect for Bhagawathas, will never ever leave me.

Hence, I am able to get rid of my sins, aspiring for

the Purushaartham, with his grace and thereby avoiding

the torturous penance that need to be performed

staying on the mountains, or in the midst of the sea,

or in the dense forests.

 

PerumAL Thirumozhi the work of Kulasekara AzhwAr, is

equivalent to Vedas. Vedas house everything in it.

Even this work does. Pathikkum kalai.

 

[Extract from Sri Sadagopan Swami’s write up on

Kulasekara AzhwAr] There are 105 Bhakthi-laden

paasurams in PerumAl Thirumozhi housed in ten decads.

The subject matter of these ten

decads are:

 

(1) AzhwAr's yearning to worship Lord RanganAthan at

Srirangam and celebration of his Bhagavath

PrAvaNyam (devotion to the Lord).

 

(2) Reverence for the devotees of Lord RanganAthan and

yearning to join that Bhagavatha gOshti

(aanukoolya-Sankalpam).Celebration of his Bhaagavatha

PrAvaNyam( devout disposition to the BhAgavathAs of

the Lord).

 

(3) Renunciation of the impediments to

God-Realization,

AzhwAr's parama vairAgyam , rejection of Ihika-

PurushArthams (pleasures of this world )out of his

great love for the sacred feet of Lord RanganAthan

(Praathikoolya-Varjanam).

 

(4) KulasEkhara " s moving prayer to the Lord of

Venkatam for His DayA to be born as any thing on His

hills for removal of obstructions to Moksha

Siddhi(kaarpaNyam).Expressions of His desire to have

the sevai of the Lord of Venkatam at all times

(gopthruva varaNam).

 

(5) AzhwAr's total dependence on the mercy of the Lord

of VitthuvakkOdu and AzhwAr's mahA visvAsam in the

Lord as a SaraNAgathan(Aathma NikshEpam/Bhara NyAsam).

Describtion of the varieties of realtionships between

the JeevAthmA and the ParamAthmA : Mother and the

helpless Infant , straying Husband and Pathivrathai,

unsteady king and loyal subject,Curing Surgeon and the

sick patient,the stable ship and the exhausted bird

seeking refuge in it in the middle of the ocean,

the life-giving Sun and the Lotus that needs it for

its existence , the life giving rain and the crop that

depends on it , the vast Ocean and the many rivers

that enter into it (ananaya Gathithvam and

Aakinchanyam).

 

(6) Celebration of Naayaki-Naayaka BhAvam in the form

of a Gopi, who never had any samslEsham (union) with

the Lord expressing Her longing for Him (madhura

bhakthi).

 

(7) Celebration of the Mother-child love through the

anubhavam of Devaki vis-a-vis Bala KrishNan after

VasudEvar moved Him to AaypAdi for " safety " . The

Mother(Devaki), who had to give up her own child and

her missing the Aanandham of enjoying her child

growing up. Frustrated Devaki's lament about her

missfortune (dourbhAgyam). AzhwAr experiences the

sorrow of Devaki and relates it to his vislEsham

(seperation )from the Lord.

 

(8) Celebration of another type of Mother-Child love

through the joyous anubhavam of Kousalai singing

lullaby to her child,Raamachandran. MangaLAsAsanam of

ThirukkaNNapuram PerumAL as RaamAvatharan.In this

avathAram , BhagavAn was not separated from His birth

mother. AzhwAr enjoys the anubhavam of the blissful

mother (Kousalai)singing lullaby to her Supraja.

 

(9) Reflection on the Father-Son seperation ( Lord

Raamachandran as Son and Dasarathan as the Father)and

articulation of the sorrow of the father after the

exile of his dear son.AzhwAr identifies himself with

Dasaratha here. The lamentations of Dasaratha are

heart-breaking.This is AzhwAr's anubhavam enjoying the

Lord as his puthran.

 

(10) The tenth and final decad provides the climax to

AzhwAr's exploration of the relationship (Sambhandham

)between the Lord and himself as His Bhakthan seeking

liberation from the SamsAric ills to perform nithya

kaimkaryam to Him. AzhwAr's joy breaks forth in the

form of MangaLAsAsanam for Thillai Thirucchithrakoota

EmperumAn.

AzhwAr visualizes the Lord of Dhivya Desam as the

happy Raamachandran enjoying the beauty of

Chithrakootam hills with SithA PirAtti . AzhwAr uses

the occasion to bless us with SankshEpa RaamAyaNam (

RaamAyaNa Saaram).

 

This decad is Srimath RaamAyana Sarvasavam indeed!

 

EmperumAnAr ThiruvaDigaLE SaraNam

Regards

Namo Narayana

dAsan