, 6 страница

Āzhwār stated in the previous verse that offering some thing or the other one needs to seek the Lord only. However, when he himself tries to do that his body and mind become so overcome with emotions and love that they do not function for him adequately. This verse describes Āzhwār's own state as well as the state of all the other Āzhwārs who are also immersed in the love of the Lord.

- The Lord looks like the dark ocean in

the ocean of milk.

- Sri Thondaradippodi Āzhwār in Thirumālai 23. The beauty of

the reclining Lord

- Merely hearing about the beauty of the reclining Lord,

makes the Āzhwār overcome by emotions to the point of inability to function normally. What would be their state if they actually visualize the Lord?

- represents here all the ("karmйndriyās") (organs of action)

- represents all the ("Jnanйndriyās") (organs of perception)

(PeriyĀzhwār Thirumozhi 5-3-5)

(Thirumalāi 19)

(Thirumālai 18)

- As the ancient Cause (the Lord),

- O'Lord, with the nature of destroying all

my eternal sins.

- Seeking Thee

த்

Despite residing in many holy shrines, standing, sitting, reclining and moving about, the Lord feels as though He had not done anything! He never leaves my heart. At the time of His divine incarnation, as Nrsimha, with the blows of His beautiful hands, He crushed the mouth and tore the chest of the demon king Hiranyakasipu. My Lord has love for His devotees, indeed. Is that not so!

Āzhwār in the previous verse described his state on hearing about the Lord. In this verse, Āzhwār describes the efforts that the Lord makes on behalf of the devotees that lose their hearts in love of the divine.

- The reason the Lord chooses to reside in

divya dйsās (holy places), in various modes such as standing, sitting, reclining as well asmoving about, is to take hold of His devotees.

( ) - Despite taking all the efforts, He however feels as if He had not done anything.

( ) - Indicates wonder!

- He never leaves my heart (as if everything outside Āzhwār's

heart is like being in a forest fire).

Āzhwār answers as to who that loving Lord is, in the second half of the verse.

With His beautiful hands (that are soft even for the divine mother Lakshmi), the Lord delivered hard blows to the mouth of the demon king, which repudiated the sworn words of His devotee Prahlāda who declared that "the Lord Kannapirān is omnipresent" and tore his chest apart. Does not that Lord of mine, have love for His devotees!

When his own father became his enemy, the Lord came closer even than his father, and helped His devotee Prahlāda, thereby showing He indeed loves His devotees more than anyone else.

Is that Lord difficult to reach, or easily accessible or is He both? Is He transcendental and inaccessible for many? Giving up such doubtful thinking, if you understand that He always favors His devotees and become the true devotee of Sri Krishna, then He himself will become your shield in many ways.

Āzhwār says in this verse that since the Lord is all loving of His devotees, we should not have unnecessary doubts about His grace and refrain from Him.

?- Is our Lord, the Sovereign head of the ocean of milk and thus not

easily accessible?

?- Or is He easily accessible, being the Archa Form?

?- Or being the Antaryāmi (inner controller), easily accessible for those adept in meditation (practice of Yōga) but unreachable to others?

The term

- is used to indicate someone far and thus not easily accessible,

- refers to someone near and therefore easily accessible and the term

- refers to

someone in between, thereby indicating accessible to some and not to others.

- Is He the transcendental reality and therefore unreachable for

most people.

- thinking like this do not immerse your self in doubt and stay away from

our Lord.

4 _: 4 _:

தொ²: ஸ ⁴

(Srimad Rāmāyanam – Ayōdhyā kāndam- 111-7)

"O'Rāghava, with true ethical conduct and valour, by acceding to the words of begging Bharatha, you will not violate your real nature of always favoring your dependents"

Thus understanding clearly that the real nature of the Lord is to be always favorable to His devotees, if we seek the easily accessible Sri Krishna, (for He allowed Himself to be punished and bound by a cow-herd lady)

- then He himself will shield His devotees in every way

possible.

3 _ஸ 3 _:

ஸ

(Sri Mahā Bhāratham - vanaparvam (49-20) Sanjaya's words)

"What can not be won over by the son of Dharma, who has the Lord, the suzerain head of the three worlds, known as Janārdhana and Sri Hari Himself as his minister, protector and friend?"

O' Good mind! Is it not rare to come to possess intellect that has a right disposition? We fortunately seem to possess that right intellect. Praise with love the Lord who wears the cool Tulasi garland with flowers swarming with bees. Remain fixed with determination in that.

Āzhwār in this verse says that to be totally dedicated to the Lord is hard to come by for many but fortunately he is otherwise.

- It is hard to find people with intellect

that is in the right direction

- we have been fortunate to possess such a right intellect

- O' good mind!


		ஷ	ஸ		ஷ	:
		ஷ	ஸ		ஷ	:
					(Vishnu Purānam 6-7-28)
For	humans, mind		is the	reason for getting bound		in mundane life as well as for

liberation from it. Mind indulged in senses becomes the cause of entanglement in mundane life. Mind free of hankerings becomes the tool for liberation.

Remain

fixed

and

determined

singing

benediction

(

) to the Lord who wears cool Tulasi garland with flowers swarming with

bees.

- determination.

O' Mind! If we analyze, being quiet and not talking about the Lord for even brief periods like blinking of the eyes is not right. You do not spend time in contemplation of the wonderful Lord with the sweet Tulasi flower garlands, even if it is for teasing about the ways in which the cowherd lady Yashoda awarded punishment to Him. That is wrong.

Finding his mind withdrawing from praising the Lord thinking about its own defects, Āzhwār tells his mind that it is wrong and admonishes to spend its time only in speaking about the glories of the Lord.

- O'mind! If

you were to analyze deeply, it would be obvious that there is no room for not

contemplating on the Lord even for brief periods.

As if his mind objects saying that it would be only possible for the residents of the eternal realm to visualize the Lord without any interruption, Āzhwār further says,

- Just being a human being, one can spend time speaking about the ways in which the wonderful Lord adorned by cool Tulasi flowers was tied to the mortar and punished by mother Yashōda, during the avathāra as Sri Krishna.

- Not doing this is wrong, even if this amounts to teasing the Lord or mocking

him

O' Mind! Please pray tell whether it is wrong accepting as good deed for the tongue to sing the glories of that Lord with the chest that blossoms afresh even fading Tulasi flowers, here and now, instead of calling Him and awaiting for one day to reaching His eternal realm and serving Him there.

Listening to the Āzhwār, his mind followed his instruction of singing the glories of the Lord. It was found by the mind to be sweet and enjoyable. Āzhwār says to his mind in this verse," See there was nothing wrong in what I had suggested".

- The Lord adorned by Tulasi flower garlands

on His chest which blossoms afresh even when it had faded flowers.

- not telling the mind,

"O'mind! Let us call the Lord and after He arrives, let us go with Him to the eternal realm and enjoy the eternal happiness".

- Is

this act of praising the Lord as though it is the reason for having been born with the

mouth, wrong?

- O' mind! Pray tell.

Āzhwār indicates here that when one has obtained the knowledge about the Lord, the attitude that service to the Lord can wait until the mortal coils fall is tantamount to not having any dedication to the Lord.

O'Mind! Please come, there is no time like now. Withdrawing further and further, do not immerse me in the terrible hell of separation. Praising the Lord who sucked the life along with the milk killing the deceitful demoness Pūthanā, who came in the form of a mother, alone will give us strength.

Āzhwār in order to prevent his mind from withdrawing again instructs the mind to cease the opportunity now and not let it go.

- O'Mind! Please come. There is no

other time like the present which allows us to praise the Lord.

- Withdrawing repeatedly, do not immerse me

in the terrible hell of separation

ஸ	ர்
ஸ	ர்
		ஸ
		ஸ

(Srimad Rāmāyanam - Ayōdhya Kāndam 30-18)

"O' Rāma ! Being with You is heaven for me and being separated from you is hell

for me. Understanding my immense love for you thus, go to the forest along with me." Thus separation from the Lord is like hell, declares Sri Seethā Dйvi also.

- Praising the Lord who sucked the life along with the

milk out of the terrible demoness, who came in the form of a deceitful mother, alone will give us strength.

- sucking life along with milk

- (may also be taken to mean) - Be determined to sing the glories of the

Lord.

Using your strong arms adorned by the beautiful discus, instead of simply severing the strong heads of the wrestlers Chānūra and Mushtika who came to fight against you thinking that they were the toughest, instead delivered painful blows to their heads and made them roll down. (Because of this alone), this earth will last for a long time.

In the previous verse, since reference was made to the incident of elimination of the demoness Pūthanā during Sri Krishna avathāra, Āzhwār continues to talk about the same avathāra now relating the elimination of the wrestlers that Kamsa had arranged to attackSri Krishna, in the pretext of inviting him for the "bow-festival".

- The wrestlers who came to attack Sri

Krishna, thinking that they were the toughest,

- Using your strong arms adorned by

the beautiful discus, instead of simply severing (their strong heads)

- consistent with pugilistic sport, delivered

painful blows and made their heads roll down.

- This earth will remain for ever as a witness to the way in which you killed the cruel wrestlers all by yourself.

It also means that because of the elimination of the cruel demons like Kamsa, this earth continues to exist safely. People of this world instead of giving up their lives, being unable to bear to see child Krishna fight with his soft hands with these cruel and tough wrestlers, they actually watched it. It is surprising that their lives actually extended despite this.

Here - will not die (will last for a long time), - the people of this earth

						ரொ ஸ:

ஸ						ிந்நரொ:

(Srimad Rāmāyanam - Yuddha Kāndam 102-5)

"The battle between Rāma who is on the ground and the Rākshasa who is seated on the chariot is not equal" so declared the Dйvās, Gandharvās and the kinnarās."

The Lord swallowed this earth and brought it out. He lifted this earth from the deluging waters and measured the same with His divine feet. The wise further declare that He created these worlds at the end of the great dissolution, Himself becoming all these. If so, who is the refuge for these worlds? They will not be dependent on anyone else.

Āzhwār in the previous verse, indicated that the earth became safe due to the intervention of the Lord, by which the demon kings were eliminated. In this verse, Āzhwār describes the various other protective deeds of the Lord. He further states that no one else can be the refuge for this earth.

- During the deluge of dissolution, the Lord protected all the beings of the worlds by swallowing them and keeping them safe in His stomach.

- He then brought them out after the deluge

- When the demon king Hiranyākshan hid the earth under the waters, the

Lord took the form of the divine boar and lifted it out of the deluging waters and protected the same.

- The Lord came in the form of the divine dwarf (Vāmana) to Mahābali's

sacrificial hall, begging for three spaces from him and when granted, taking the giant form of Trivikrama measured all the worlds with His divine feet and repossessed all of them and granted the lost wealth to Indra.

- Aeons ago, He created this world at the end of the great dissolution or Pralaya, meaning He provided physical forms to the sentient beings who had lost all of that, thereby providing them with the means of both enjoyment and liberation.

- Thus declare the Vйdas and the sages who had accepted them as valid means of knowledge (Pramānam).

- He himself became the worlds. Here the unity is not in its real nature or form. In the previous words "

", what is being described, essentially the interrelationship between the Lord and the worlds. He is the protector and the world is the protected, He is the creator and the world is the created, He is the one who pervades the world and the

world is pervaded. Basically these describe the					,

	, ஶ	ஶ	(protected-protector,	action-cause, body-soul

relationships). Therefore they do not describe the unity in form or nature.

ஸ				ஶொ	(Chāndōgyam 3-14-1)

"Because all these arise from Brahman, subsist in Brahman and dissolve in Brahman, one must peacefully worship all these as Brahman" declare the Sruthi.

ஸ				- gives the unity between the cosmos and the Brahman
ஸ				- gives the unity between the cosmos and the Brahman

- gives the reason.

- If He is in many ways related to the creation, then who is the

refuge for the worlds?

- The sentient beings in this world will not

become the possessions of anyone else except the Lord.

- refers to the sentient beings in the creation.

- filler word with no meaning ( ).

Is there any way of eliminating the mental distress for those who do not place the Lord high in their mind without any doubt and glorify Him steadily

- the Lord who blows away the sorrows of the dйvas who seek Him as their refuge?

Āzhwār in this verse says that there is no other way of eliminating mental anguish and distress arising from the worldly life except seeking refuge at the lotus feet of the Lord who removes all sorrows of all the sentient beings.

				:ஸ
				:ஸ

ஶ ஶ		ஸ		(Vishnu Purānam 1-9-35)

"Brahmā who was informed by dйvas about all of their distresses, advised them to seek the refuge of the Lord who was the Master of all and who is the enemy of the demons"

-		- One who blows away all the difficulties of the celestials when they

seek Him as their shield.

- refers to distress.

- refers to doubts that may linger in the minds of the sentient beings namely

whether to seek sense oriented activities or seek the Lord, as well whether to seek the Lord or stay away from Him thinking that one is not fit to seek Him.

- mind without any doubt, steady mind

- This refers to the thought of holding the Lord alone as

- the goal,		- the means,	ஷ	- the basis of all

sustenance and	-	enjoyment.

Embodied beings despite having the good mind as the tool for the use of knowledge, and having the mouth with the tongue (meant for glorifying the Lord), do not show great interest in reaching the Lord. Mounting great efforts, they live without singing the benediction on the sovereign Lord. Is it not the effect of their previous unrighteous actions?

Āzhwār in the previous verse referred to the people of the world. In this verse, he says that the reason why people in the mundane world do not sing benediction on the Lord is the effect of their unrighteous actions.

This verse has been explained in two different ways by Sri Parāsara Bhattar and Pillai Thirunaraiyur araiyar. According to Bhattar's explanation,

- The embodied self is bestowed with the instrument of mind which is the way for knowledge

- Embodied beings are also bestowed with the mouth together with the tongue (meant for glorifying the Lord)

- While they are all subjected to the three gunās, Satvam,

Rajas and Tamas, because of the predominance of Rajas and Tamas in them, they are notturned towards the Lord

ஸ	ஸ		ஸ
ஸ	ஸ		ஸ
		ஸ
		ஸ

(Geetha 14-17)

"Knowledge rises from Satva gunam. From Rajas arises, desire for heavens and similar material things. From Tamas arises, carelessness, indulgence in unwise actions, altered understanding and ignorance".

One needs to cultivate satva gunam by consuming only Sātvic food and seeking the company of Sātvic people. With the wisdom that will ensue because of the satva quality, a wise person should give up rajas and tamas, and sing the Lord's praises. However, most people do not live this way.

- These actions of theirs keep them

immersed in this worldly life even in the future.

The interpretation according to Pillai Thirunaraiyur araiyar is as follows.

- The good mind that is attracted by

one of the attributes of the Lord alone and the tongue that praises the same attribute

- even if that mind and the tongue do not indulge in the

other gunās of the Lord

- Wise man should think of all the

great attributes of the Lord and worship Him; however for most people this is not

possible.

- The reason for the inability of our

mind and tongue to appreciate all the great auspicious attributes of the Lord is the result

of our unrighteous actions in our previous births.

- This was taken by araiyar as the unrighteous actions of the past, In the previous interpretation of Sri Bhattar, it refers to the unrighteous actions of the future.

( )

Afraid of the terrible owes that arise from separation from the Lord (caused by the strength of the karmās) and not thinking of indulging in anything other than the Lord even for a short period of time, I glorified the resplendent golden feet of the suzerain Lord worshipped in mind, words and body by the Nityasūris (the eternal attendants).

In the previous verse, Āzhwār said that the people of the world do not seek the Lord due to their unrighteous actions carried out in their previous births. To answer the question as to what he did, Āzhwār says in this verse, that he worshiped the lotus feet of the Lord remembering the sorrows that befall when separated from the Lord.

( ) - Afraid of the owes that follow

separation caused by the strength of the unrighteous actions

- and not wanting to leave Him for even

short period of time,

- I worshipped the Lord with my tongue

Since Āzhwār declares in verse #30, "

", that there was no space for sins in

his heart and also in verse #54, "

" that sins ran away from him,

therefore here the term

will not indicate sins, it would mean the separation

from the Lord as a result of the previous karmās only.

will not indulge in anything other than the Lord

- refers to the tongue (speech)

- served (by all three organs of action namely ,

, mind, words and body), glorified and worshipped by the eternal attendants (Nityasūris).

- refers to worshipping by body and mind

- refers to glorifying in words

- the sovereign Lord

- the resplendent golden feet (resplendent like gold both as the goal and

the means - Prāpyam - and Prāpakam -

The Lord who has the hue of the waters of the ocean and who has the beautiful red eyes is the eternal beatitude. He is also the means of protection against descending into the terrible samsāra. O' mind, you remember this. I who have known this, also tell you these words only daily.

In the previous verse, Āzhwār said that his pastime was essentially the worship of the Lord. In this verse, he tells his mind to remember that "the Lord is both the goal and the means".

⇐ Предыдущая 13 14 15 16 171819 20 21 22 Следующая ⇒