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thirup pAvai - part 56 - "paRai" - "nandakulam Srivaikundatthukku samam"

From: Sampath Rengarajan (
Date: Wed Feb 10 1999 - 03:58:52 PST

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

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