Perumaal thirumozhi - an insight of the vyaakyaanam by periya vaachaan pillai
From the Bhakti List Archives
• February 29, 1996
As per India's time Sri kulasEkara aazhwaar's birth day is dawning now, and I would like to present the following insight on perumaal thirumozhi of the aazhwaar, as a service to the Lord of Arangan's thiruvadikaL. Please read the following articles posted by me before reading this if you may want to visualise yourself some core aspects of our aazwaarkaL vaibavams. 1.Thiru mangai aruLich cheyalum Baktha Vatsala Perumal Avaathaara seyalum 2. Posts on Srirangam 3. Sri Krishna sthaaayi Sampath Rengaraajan ********************************************************* vaazhith thiru naamam anchana maamalaip piRavi aathariththaan vaazhiyE aNiyarangar maNath thooNai amarntha selvan vaazhiyE vanchinagaranthannai vaazhviththaan vaazhiyE maasithaniR punarpoosam vanthuthithaan vaazhiyE anchlenakkudap paambil angaiyittaan vaazhiyE anavaratham raamakathai aka makizhvOn vaazhiyE senchonmozhi nooRRanchum seppinaan vaazhiyE sEralarkOn sengamalath thiruvadikaL vaazhiyE vaazhith thirunaamam for periya vaachaan pillai thaNmai singam rOhiNi naaL thazhaikka vanthOn vaazhiyE thaaraNiyil sEynalloor thaanudaiyOn vaazhiyE punmai thavir thiruvarangar pugazhuraip pOn vaazhiyE poothoor ethiraasar thaaL pugazhumavan vaazhiyE manpugazh sEr sadagOpar vaLamuraippOn vaazhiyE maRai naalin poruLthannaip puguththuraiththaan vaazhiyE anbudan ulakariyaartham adiyiNaiyOn vaazhiyE abayapratha raajar thaaL anavaratham vaazhiyE When he was born, his Father, the then King saw his thEjas, and understood that this child will be the "sirOmani" of their entire clan or kulam and hence named him "kulaSekaran" (the one who will bring the name for their clan).When KulasEkaran became the king he conquered the neighbouring kingdom of paandiyan and chOlan and became the emperor of this region. He himself has mentioned his position as a ruler for all the three kingdomn in his paasuram as "kolli kaavalan koodal naayakan kOzhik kOn kulasEkaran". The lord who is having the KaruNai (infinite mercy) as his anikalan or aaparanam (jewel), desired and provided the "gNaana" in the form of bakthi to this aazhwaar. With this bakthi the aazhwaar, was restless and wanted to see the Lord "atonce" instead of seeing HIM at SRivaikundam. Thus he wanted to experience the "parath thuvam" of Srivaikundam with his kalyaaNa kuNangaL, on the thiru arangaththaan who is full of grace and whose temple is the simple means of purification. Since his responsibility as an emperor an his day to day to routine will prevent it, and hence he asks "when will I get to see the karumani of thriuvarangam ?" he further narrates the "steps" or stages those bakthaas who are attached to HIM and are devoted to bagwath kainkaryam will cross as 1. anukoolya sankalpam 2. prathikoolya varjanam 3. the udaiyavan or the paraman who is owner of everyone will bless us (rakshippaan). 4. upholding in our mind the belief that he is the only deliverer 5. surrendering our aatmans to HIM 6. conveying our inability to seek HIM of our own self and that we solely depend on HIS GRACE even to seek HIM. He conveyed bagwath anukoolya sankalpam by "iruLiriya" in the first thriumozhi and confirms the obtaining of such sankalpam by "thEttarum" in his second thirumozhi. After this experience he narrates that he lost the touch or association with the "prathikoolyars" such as those "dhehaathmaabi maanikaL" (ie those who thinks they are their bodies only) and "vishayp pranavar" (those who thrive on vishayams and materialistic pursuits only). Thus he conveys that he also experienced "prathikoolya varjanam" by saying "meyyil" in the third thirumozhi. He further assumed that the Lord of Arangan is hesitating even after his crossing the first two stages, probably because HE may be of the opinion that "this king is still interested in his kingdom". Hence, he sings, let me become any object in your thirumalai, and would want to see your pavaLa vaay" by saying "oonREru" in fourth thriumozhi. After being born so many times and after establishing the fact of his nature or swapaavam with "aakinchanyam" (ie helplessness or couldnot do anything of HIMelf) and "anaya gathiththuvam" (ekaviswaasam or cannot afford to take refuge with anyone else), by many of such thrishtaantham to the lotus feet of the Lord of "thiruvaiththuvak kOttamaan" in fifth thirumozhi by saying "tharu thuyaram". After this stage it takes one to reach the height of the sorrow and observe themselves as a piraati and conveys the experience of "kooduvathu, pirivathu, ooduvathu", and deliveres similar to naamaazhwaar as "minnidai madavaaril" and resembling thirumangai as "kaathil kadippil", in the sixth thirumozhi that starts with "Ermalar". On the seveth thirumozhi onwards his bakthi becomes very personal and the eedupaadu is very implicitely conveyed in the paasuram "aalaineeL" wherein aazhwaar, feels "are we lost so long that we missed remembering sri bagwath vishayam so long?", by saying the plight of dEvaki who pours out her feeling (of sorrow) for having missed so much (of mother babay son relationship) on seeing KaNNan after "kamsa vadahm". After assuming dEvaki baavanai to convey his loss of association, he assumes kowsalyaa baavanai to assume to sing "thaalaattu" for for Sri Ramaan as the Lord of thiruk kaNNapuram in the eighth thirumozhi that starts with "mannupugazh".Then he assumes the baavanai of dasarathaa and cries out that "I missed enjoying the company of the prince Raama and missed witnessing his "veera viLaiyaattu", in the ninth thirumozhi that starts with "vanthaaLiNinai". After all the "missing" events were lapsed, he delivers his tenth thirumozhi assuming the baavanai as sri vaalmeeki who experienced the entire avathaarm of sriraam untill he enters the thiruvadijOthi, starting "angaNedumathiL", on the thillai thiruch chiththirakkoodam, where he "sees" with his "gyaana" that sriraama lives forever ie the itheeham is that Sri raaman lives here in nityaavaasam". Please note that as per Sri vyaasaa's sahasranaamam, Lord shiva (as her thalaivan or iswaran) upholds to Sri Paarvathi that Sri Raama naamam is to be worshipped as the total representation of the aathimoolam Sri Vishnu. Since this is "the temple" for Lord shivaa also, one can easily derive from the fact given to us by the aazhwaar and vyaasa that our Lord Govindaaraajan lives here ie nityaa vaasam as Sriraama, and thus being worshipped by everyone including lord shivaa. Since he devoted his life and prabandam on the "perumaal" who was the chakravarthy thirumahan ie emperor Ramaa, this aazhwaar was also called as sri kulasEkara perumaal and th ethirumzohi named after him as perumal. No other aazhwaar was called "perumaal". Since he "realised" the Lord in "his self",and obtained such "gyaanaa" while doing bagwath kainkaryam and says, "padiyaayk kidanthun pavaLavaay kaaNbanE" and conveys that while seeking the Lord in his soul by doing this kainkaryam (ie mana neghichchi or bakthi as the inner most feeling realised within), he emphatically declares that he (self realisation) is not important and that the Lord as the param is the "prathaana bOgam" by saying "padiyaayk kidanthu" and only HE as the param is the "prathaana bOgam" by saying "un pavaLa vaay", and continue to say that he has the blessing or "apprathaanaa bOgam" which is the component for serving the "prathaana bOgam" of the param by "kaaNbEnE" to Lord thiruvEnkadan. Hence all the entry steps to the Lord or "padi's" that are infront of the Lord are named as "kulasEkaran padi" symbloising aazwaar's resolve to serve thriuvEnkadan. More than referring the physical padi to the aazhwaar there are core principles of Srivishishtaa dvaidam conveyed here in implicit meaning by the aazhwaar. The pradhaanam for the param is upheld here by the aazhwaar by saying he is just the padi (step) only. Thus he had first indirectly conveys us that he has shown us the six steps of the inner realisation and then expressed that the param is the final destiny or prathaanam and one would seek to serve the param after crossing these six stages. that is, one can also derive that even if you reach at the "padi", or thershold you must only seek to see and serve the "param" as pradhaanam only as resolved by the aazwaar. The literal meaning is such that "aazhwaar would like to see the Param and serve HIM as his final destiny even if he is lying down in the padi or the thershold of thrivEnkadan. And that a realised soul will know here why the concept of "prathaaNam" is mentioned as the ultimate when aazhwaar describes his postion (soul realisation) at the thershold by resolving to finally serving the Param. The striking similarity are the six stages (one the five stages of sthaayi is elaborated into two here) that are similar to "sthaayi" of Srikirshnaa bakthi which is the essence of the "mukunda maalaa" also. There is an unique "pramaanath thirattu" (collective note on the prominence of this thirumozhi vyaakyaanam) for this vyaakyaaNam in 57 paasurams. The vyaakyaaNam is offerred to us by "param"a kaaruNikar Sri periya vaachaan pillai. What ever is derived and presnted I surrender to the Lotus feet of the Lord arangan as a service to Param who resides in Arangam with the thaayaar. Sri kulasEkara perumaal thiruvadikaLE saraNam Sri Sri Ranganaayaki samEtha Sri Ranganaathan thriuvadikaLe saraNam Sampath Rengarajan ***************************************************************************
- Next message: Jaganath.Bharadwaj_at_nrecatao.nreca.org: "A Tribute"
- Previous message: KUMBAKONAM GOPALAN RAMESH: "(no subject)"
- Messages sorted by: [ date ] [ thread ] [ subject ] [ author ] [ attachment ]