21/12/2014 was the anusandhanam of” Pullum silambinakan” the 6th pasuram of Tiruppavai .At Tirukudanthai Andavan Manimandapam (Sathajith Bhavanam) “Tiruppavai and Tirunedunthandakam “upanyasam by Ubha Ve Adoor Asuri Madhavachariar swami started with “We have to understand who we are? We does not imply the shariram, it indicates jeevatma. This truth is revealed in The Vedas and sasthras.The seed of the Vedas is contained in Tiruppavai. In this pasuram the waking up of Andal’s friends starts. She enlists the different signs of daybreak. The first sounds to be heard in the morning are the chirping of different birds. The sound of the conch announces the start of aradhanam at Garuda’s master’s temple.The shankhu produces the notes of pranavam which reveals that we belong to Him and live for Him. Added to these sounds the air resonates with “Hari Hari “(seven times) indicating that Srivaishnavas are waking up slowly after yogam (sleep). After getting up they remember the divine deeds of Krishna who sucked milk and also the life of Pootana and kicked Shakatasuran to death.Andal tells the gopi that the sounds of Hari and the miracles of Krishna would have woken her up so She invites her to join in their pavai nonmbu.Here birds refer to acharyas who have two wings of gnanam and anushtanam. The sounds refer to the sound of kalakshepams going on in so many acharya tirumaaligais, Poothana stands for agnanam which kalakshepams destroy and sakatasuran stands for the body with two chakrams kamam(desire) and krodham(anger).The girl adressed to is a new entrant to the goshti as indicated by the word” Pillai” .On hearing the glories of an acharyan a person is tempted to join the ongoing kalakshepa goshti.
Swami continued the discourse by enlightening us about Tirumangaiazhwar’s first pasuram of Tirunedunthandakam. Though atmadarshanam is high enjoyment it is not the goal. Paramatmanubhavam is greater than athmanubhavam. The birthless Sriman Narayanan comes down to take avathara as a lowly fish a tortoise etc solely to protect His bhakthas. He has no hunger, thirst or old-age. Out of His sahaja karunyam and His desire to bring us to Srivaikuntam He takes avatharams. A saranagathan realizes that He is subservient to Perumal and has no desire for the temporary Swarganubhavam,nor does he want kaivalyanubhavam. After following karma yogam and gnana yogam atmasakshathkaaram is obtained. Indhriyas are conquered and the atma is sighted and the jeevatma stays in Kaivalyanubhavam and is free from the sorrows or joys of samsara. But he does not have Paramatmanubhavam and can be classified dead. How then can a karma yogi or gnana yogi attain moksham? If every karma(action) is done as Bhaghavadh Preethi( for the happiness of Perumal) this can happen.Kshetra vaasam, theertha yatra, yagyam and puja are done as Bhaghavadh preethi with complete awareness that we are His sesha bhuthan(subservient) .According to Chandoghya upanishadh one who practises Gnana yogam with the knowledge of seshatvam attains Paramjyothi swaroopam followed by moksham. But a bhakthi yoga nishtan and a saranagathan goes straight to Srivaikutam. He is offered all kinds of hospitality by devathas when he traverses the archirradhi margham. In sum the first step is sense subjugation which comes by abhyasam(continuous practice) and gnana yogam should be done as moksha sesham. By His krupa(mercy) the lustrous Sriman Narayana who is like molten gold should be contemplated from His golden feet to His golden crown and He will take us to the destination from which there is no return
Writeup & Video : Vyjayanthi and Sundararajan
