SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImadh varavara munayE nama:
In the previous decad, kaNNan had stolen the girls’ silken clothes and climbed up a kurundham tree; the girls beseeched him, scolded him and employed various methods in order to get back their clothes. He gave them their dresses; they too accepted them from him and they united in happiness, which they desired. Just as it has been said in SrI rAmAyaNam ayOdhyA kANdam “samyOga viprayOgAnthA:” (all unions will end in separation), their union too ended in separation. Since in this samsAra maNdalam (materialistic realm) no enjoyment could last permanently, kaNNan separated from them. These girls too, in the hope “Even if he steals our clothes again, it will not cause any distress to us; it is enough if we see him”, start engaging in kUdal izhaiththal to see him. kUdal izhaiththal refers to a type of fortune telling – viz. a circle will be drawn on sand. Without counting, a number of small circles will be drawn inside that circle. The small circles will be then counted. If they add up to even numbers, then the desire of the person who drew the circles will be fulfilled and if they add up to odd numbers, the desire will not be fulfilled.
In this world, bhagavath and bhAgavatha anubhavams (interactions with emperumAn and his followers) will end or will not end in fruition [on a happy note]. When this is the case, could one desire this [kUdal izhaiththal] which may not end in happiness? While many people desire the lowliest experiences related to Sabdham etc (worldly matters related to sound, form etc) when there is no certainty in their result, is it not of distinction when one desires this [kUdal] which is far more distinguished? Even if one gets or doesn’t get the bhagavath or bhAgavatha anubhavam, isn’t desiring it, a matter of eminence? If one were to ask – AndAL has considered emperumAn alone as the means. Could she fall at the feet of an achEthanam [one without any knowledge]? Just like sAdhanAnthara nishtars [those who are engaged with means other than emperumAn] who desire to attain on their own, discarding emperumAn, she too falls at the feet of an achEthana entity, kUdal. Due to her craving to somehow attain emperumAn, and the resultant bewilderment, she engages in this. kaNNan is a vruththahInan (one who does not have AchAram [conduct as mentioned in SAsthras] and who does not expect any means from his followers). To attain him, ANdAL, who is a vruththavathi (one who engages with kUdal izhaiththal and one who has a means in her) makes an attempt. When looking at the eminence of bhagavath vishayam (matters relating to emperumAn), it is only appropriate that ANdAL is bewildered to this extent. If ANdAL, who has rich engagement with emperumAn, is not bewildered, it would appear that there is no distinction in bhagavath vishayam.
- pAsuram 1 – theLLiyAr palar
- pAsuram 2 – kAttil vEngadam
- pAsuram 3 – pU magan pugazh
- pAsuram 4 – AychchimArgaLum
- pAsuram 5 – mAda mALigai
- pAsuram 6 – aRRavan marudham
- pAsuram 7 – anRu innAdhana
- pAsuram 8 – Aval anbu udaiyAr
- pAsuram 9 – koNda kOla
- pAsuram 10 – pazhagu nAnmaRai
- pAsuram 11 – Udal kUdal
Next, we will consider the 1st pAsuram of this decad.
adiyEn krishNa rAmAnuja dhAsan
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