thirup pAvai - part 56 - "paRai" - "nandakulam Srivaikundatthukku samam"
From the Bhakti List Archives
• February 10, 1999
Sri ANDAL thiruvadikaLE saraNam nArAyaNaNE namakkE paRai tharuvAn. thirup pAvai - part 56 - "paRai" - "nandakulam Srivaikundatthukku samam" Dear bAgawathAs, HH 44ht Jeer describes that aaypAdi is the only place that is "equivalent" to SriVaikundam. ie."SriVaikundatthukku samam Ana dEsam nandhadkulam onRuthAn". ie., AchArya even goes a step further to state that "thabasp paNNi bagawAnai piLLaiyAga anubavikkaRa nandan paripAlanam seykiRa divya dEsam anRO nanda kulam ? "Sri NandagOpan attained the bAgyam of having the Lord as his son after several penance and this place is a place where such nandan is living. So the aaypAdi dEsam is considered "equivalent" to SriVaikuNdam. The inner meaning one can conceive from Jeer's vyAkyAnam is such that any place an AchArya (nandagOpan) is dwelling such dEsam is also considered similar to Srivaikundam. AchAryA's presence is so important. However, by merely living in a such a place alone one may not mOksham. They have to seek Sri Krishna anubavam when Sri Krishna is present in their midst. Thus having Sri Krishna anubavam is also considered to be an experience similar to mOksham for those Aaychiars. In some terms this Sri Krishna anubavam is also seen as a "burning desire" (Sri bagawath kAma) in the minds and souls of all Aaychiars. Such desire was also quenched by the Lord Sri KrishnA during "rAs leelA". Hence the word "paRai" also fits such that "nArAyaNaNE paRai tharuvAn" or the Lord Sri Krishna will provide us all with whatever we desired or Lord Sri Krishna will quench all our thAgams. The inner meaning is however equivalent to how AchAryA confirms during baranyAsam. AchArya have a dialogue with the Lord and HIS consort after pleading on our behalf. Many a times the "consent" is conveyed by the Lord, atonce the appeal is made, and is immediately informed to the prapanna by AchArya. Some times the dialogue prolongs for a long time. It all depends on the candidate. Howvever, AchAryA will say "perumAL mOksam tharukirEn enRu solli vittAr". ie. "the Lord has assured that HE will give mOksahm at the end of this birth". This particular verse of Sri ANDAL "nArAyaNaNE nammakkE paRai tharuvAn" is very similar to that. ie. the jivAtmA gets the manthra upadEsam (yasOdhai iLam singam) through the AchAryA (nandagOpan kumaran) and performs this saranagathi nOnbu. Then Sri ANDAL look at "kAr mEni cheNgan kathir mathiyam pOl mugatthAn" and have the dialogue and gets back to the candidates Aaychiars that "our Lord (nArAyaNaNE) Sri Krishna has assured that HE will (tharuvAn) provide (namakkE) us with (paRai) mOksham. This very verse confirms the validity of this nOnbu or sarangathi or prapatthi and stands as a testimony and pramAnam. Sri ANDAL thiruvadikaLE saraNam Sampath Rengarajan ______________________________________________________ Get Your Private, Free Email at http://www.hotmail.com
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