மோக்ஷம் என்பதும், அயோத்யை மற்றும் அபராஜிதா என்றும் கூறப்படும் பரமபதம்; இத்தகைய மோக்ஷம் கிட்ட இயற்றும் செயல்களுக்குத் தேவையான பொருள்; இத்தகைய மோக்ஷம் என்பதற்கு உறுப்பாக உள்ள கர்மங்கள் என்னும் தர்மம்; சாஸ்திரங்களில் விதிக்கப்பட்டபடி உள்ள காமம் – இப்படிப்பட்ட நான்கையே புருஷார்த்தம் என்று சாஸ்திரம் அறிந்தவர்கள் கூறுவார்கள். இந்த நான்கிலும் எம்பெருமானிடத்தில் கொள்ளும் காமம் என்பதே மிகவும் உயர்ந்த, முதன்மையான புருஷார்த்தம் ஆகும். அவனுடைய திருமுகம் நமது கைங்கர்யம் கண்டு மகிழ்வதற்கு அடிப்படையாக உள்ள நமது கர்மங்களே புருஷார்த்தம் ஆகும். ஆக க்ருஷ்ண காமமே ப்ரதானமாக நம்மிடம் இருக்க வேண்டும். மற்ற மூன்று புருஷார்த்தங்களாகிய அறம் (தர்மம்), பொருள் (தனம்) மற்றும் வீடு (தர்மம் மற்றும் தனம் ஆகியவற்றுக்கு ஏற்ற இடம்) ஆகிய மூன்றும் க்ருஷ்ண காமத்திற்கு அடிமைகளே என்று உரைத்தார் – யார்? வாமனனாக வந்து வசிஷ்டர் போன்ற உயர்ந்தவர்கள் தொடங்கி சண்டாளர்கள் வரை உள்ள அத்தனை மனிதர்கள், விலங்குகள் ஆகியவற்றின் தலைகளில், வேறுபாடு காணாமல், தனது திருவடிகளை வைத்து அருளிய த்ரிவிக்ரமன் போன்று – இந்த உலகத்தாரில் ஏற்றத்தாழ்வு பாராமல், அனைவருக்கும் உபதேசித்த எம்பெருமானார் ஆவார்.
Materialistic wealth; children; property; wife- those who were after these four were also transformed by YathirAja [ChithaishaNAyA lOkaishaNaayaaSCha vutThAyATha bhishAChayai Charanthi…] YathirAja shined as sanyaasi glowing with Celibacy; He is Vaamana seelar; He is like Lord Vaamana who did not even show PiraaTTi and hid Mahalakshmi [residing in His chest] with the deer skin [krishNAjinam] in His sacred thread [upaveedham]. Amudhanaar enjoys that in this verse in this context. It is in line with Thirumangai AzhwAr’s anubhavam in madal…
Emperumaanaar- Sri Ramanujacharya- whose qualities are only equal to the Lord Vamanan, preached the world with great truthful, unambiguous, unparalleled Vedic philosophy without their even asking for it. He is so merciful. Moksham, Dharmam, artham, and kaamam, are the four goals of life; so they say. But Yathiraajaa, a celibate like Vaamanan, says Kaamam (Desire) for union with KaNNan is the only worthy goal; the other three are just to support this divine passion. Dharmam removes the sins that stand as a hurdle for this kaamam. Artham is used for giving alms and thus aids for going towards the goal. mOksham also aggravates the longing (Kaamam) for KaNNan. Thus, Kaamam (for KaNNan) is the Best. (What an enjoyment of YathirAjar’s greatness by Amudhanaar!)
Indha maN misaim– in this earthly world;
Vaamanan seelan Iraamaanusan– Like VaamanavathAram, adhered to Brahmacharya
sEmam nal veedum – Permanent enjoyment of mOksha aanandham;
porul um – arttham;
dharumam um– Dharma;
seeriya nal kaamam um– the pleasures of desire with no tinge of sorrows
enRu ivai naangu enbar– [all these four goals of life-say those who are learned in Vedas and Vedantha]
naangin um– out of all these four goals
kaNNanukkE Am adhu kaamam– desire for KaNNan alone isthe Goal to be attained. . [other Dharma, arttha,mOksham are]
idhaRku– for this kaamam [desire for Kannan] only.
THE ESSENCE OF EMPERUMAANAAR’S INSTRUCTIONS:
Thirumangai AzhwAr also expresses the same [thru his madal]; It does not mean that one need not have to wish for mOksha aanandham. That is the grand one; It never ever perishes; It is always permanent. The epitome of Anandha roopa Brahmaanubhavam is the utmost enjoyment and it does not beget any sorrow; it is devoid of all sorrows. The arttham [materials]; the dharmam are only means to sukha [pleasure]; Hence they are not ultimate nor are they important. Grander than is Kaamam [desire]; Also only desire in accordance with dharma saasthraas is to be considered herein.
DharmAvirudDhO lOkE(S) smin kaamO(S) smibharatharshabha…
The cause for suffering in the hell- the desires that are forbidden and are to be rejected – are not to be aspired for; All these desires however can only lead to worldly pleasures and never even be able to grant the eternal pleasures.
But kaamam are of two types. We are not talking about the ordinary one for worldly people- which is the first type. We are referring to Bhagavath kaamam – the desire for KaNNan and none other than KaNNan alone. Similar to those of ANdAL, Meera, Gopikas, Parakala Nayaki and Parankusa Nayaki, Desika Nayaki [for Thiruvaheendrapuram Deva naathan]; this is not anyway equal to the worldly carnal desires. It is for Jeevathman’s desire for union with the Paramathma; It is realizing [which is actually the case] that oneself as the Sthree and Sriman Narayanan alone as the Purusshotthaman.
Imagining oneself as Sthree and desiring for falling in love with KaNNan, immersing oneself in the divine dhivya mangaLa vigraha, mohana roopam of KaNNan is natural for a Jeevathman to enjoy. His most beautiful Thirumukham [face]; His red coral mouth, His broad shoulders, His strong chest; His curly tresses falling on those lovely crescent lke forehead, those long limbs, dark blue hued divine charming body, that enchanting and bewitching smile- one can not but fall in love with Him and long to be hugged by Him.
Gopikas forgetting their own husbands, children and houses ran behind this charming KaNNan is equal to this Bhagavath kaamam. Thus desire is of two types:
One- for other vishayams; Second- for KaNNan
the kaamam for KaNNan would flow to bhagavath preethi and bhagavath kaimkarya ruchi. Thus it paves the way for eternal servitude for Him at SrivaikuNtam and eternal communion with Him therein.
Question: The ultimate pinnacle of Sowlabhyam [eLimai] – joined hands with Gopa sthrees and enjoyed being with them, united with them. Even some of them were married [to others]. They too were happy being with Him. This is against saasthrAs. Does this deed bring a bad name for KaNNan?
Answer: We should first of all, not think that He [Bhagwaan] and us- as one jaathi (one group). He is Iswaran; Lord; ruler of all of us; It is His sankalpam even for our very existence; breathing. He is never touched by punya, paapams; He is akilahEya prathyaneekan (untouched by imperfections; or bad guNAs); He is not bound by Karma at all; His birth is an avathAram for the sake of us. We are all bound always by Karma; we are tied down by our papams and punyams. He is above vidhi nishEdha saasthrAs; SaasthrAs are for us to be on right track for getting rid of our paapams, and accrual of punyas and to please Him as SaasthrAs are His agnyA- instructions. Sage Vyasa also says clearly: aroopavadhEva hi tathpraDhAnathvaath. Bhagawaan DOES not belong to human race; He is in manidha jaathi at all. We cannot hold Him down with the rules laid down for us.
Also, We can not compare and equate our actions with his dhivya chEshtithams (leelAs); Can we lift the huge Govardhana mountain with the little finger as a Boy? Can we dance on top of many heads of poisonous snake Kaalingan? Sage Suka takes the example of Rudra himself to explain this in Srimad Bhaagawatham: Bhagawaan’e leelAs are very many. Rudra’s leelas are few; Even them, we can not do or perform. Rudra drank the poison and did not perish [as it was Deva kaaryam and the Lord Sriman Narayanan blessed him to undertake the task]. Can we drink poison and survive? When such is case with Iswaran, why to talk about SarvEswaran?
Hence, KaNNan does not belong to us– human race. Iswaran; Parabrahmam- is He. Veda declares Him as apahathapaapma. Swamy EmperumAnAr Sri Ramanuja comments this as: by His nature, He is not bounded by Karma [apahathakarmathvam, karmava SyathAgandharahithatattvam ithyarTTha:]
So, if some of His acts appear to us the acts of paapam, He is unbounded and untouched by such acts at all. Hence, will paapam never ever affect or come to Him due to these acts? – The question does not arise at all for Him… Swamy Desikan touches upon this aspect in the above sloka with the word. AkarmavaSya… Thus He does not belong to jeeva jaathi; and also He is our Ruler, Lordship and Isawaran and due to both aspects, He does not get affected by Karma and Punya paapams says engaLAzhwAn in the commentary on Vishnu purANa for the same subject under IswaratvEna apahathapaapmatvaat. . Hence no dhOsham for Him. Thus Ramanuja opined that Kaamam [desire] for KaNNan is grander than Dharma, Arttha, and moksham.
Four fold (Dharma-Artha-Kama -Moksha) goals of Life are mentioned in Vedas; This vedic tradition goes back to NammAzhwAr’s pre-sanga Tamizh and was followed by ANDAL and continued onwards thru our AchAryAs down to Natha Muni, AlavandhAr and RaamAnujA, ThirukkurhaippirAn and Arangatthu AmudanAr about the four purushArthams (aRam, poruL, inbam, veedu — Dharmam, Artham, Kaamam and Moksham). AmudanAr states these unbhaya VedAntha doctrines in Tamizh to summarize the way shown to us by the author of Sri Bhaashyam.