Srimatae Ramanujaya Namaha,
Adiyen Dasanudasan,
Great question and answers.
Adiyen would like to share what adiyen has grasped by hearing upanyasams and append the above said answers.
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Swami in Enpani #172 (subject starting as“ Any Reward For….“) says, how one does their duty for the sake of doing the dharmam without expecting a phalam. For those people, the reward is Moksham.
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Regarding Attachment/Detachment to do Bhakthi or Alwar’s Bhakthi situation.
Sri Velukkudi Krishna Swami said in an upanyasam that Swami Pillai Lokacharyar says, after we do Prapatti/Sharanagathi, still all Prapannas are not of same thagudhi (state of Bhakthi differs), though BhgavAn grants Moksham to all types of prapannas.
Prapannas after Prapatti are classified in to three categories.
“Prapatti pannum adhikaarikal moovar”.
1) Agyar (Agyanikal) –> Bhakthiyin Iyalaamayaal Mukthi (Namma).
When we say with true panivu (humbleness) to BhagavAn that “Yennaal Bhakthi PANNA MUDIYADHU (I CANNOT do Bhakthi), yeanna yenakku Bhakthi yeppadi pannanumnu THERIYADHU, adhanaalaey thaan bhakthi panna mudiyadhunnu sonnaen“. BhagavAn always likes Panivu/ThannAdakkam (humbleness/humility) and in-addition for the joy of doing Bhakthi, when we utter few words like karmas, no paavam and no punyam gives Moksham, eventhough we don’t know the full details of it, BhagavAn thinks “Paravaillayaey, ivan Agyaniya irundhaalum ivan ivalavu vaarthaikal therinju vatchu irukiranaey appadeennu nenaichu Aanandha pattu, HE stamps the word Bhakthi on us and Moksham yenkira samrajyathayaey kodukkiraan namakku”. Edhu namma nilai.
2) Gyana Vishesha Yukthar –> Bhatkhiyin Aadhikatthaal Mukthi (Acharyars).
Swami Ramanuja Acharyar who has full Gyanam (Knowlegde), Capacity & Ability about Bhakthi and Shranagathy, still says with Panivu and ThannAdakkam to BhagavAn that “naan Bhakthi PANNA MAATAEN (I WILLNOT do Bhakthi)“, since it is the duty of BhagavAn to take me to Moksham “Yennai kaapathuvadhu Kai Piditha Kanavarin Kadamai, appadi irukka, naan yean muyarchi seyya vendum”. At the same time, he continued to do the Acharam/Anushtanam/Kainkaryam for the joy of doing the dharmam, since BhagaVan has said to do it in shastras. Edhu Acharyar’kalin nilai.
3) Gyanaathikar –> Bhakthiyin PaaraVashyathaal Mukthi (Alwars).
BhagavAn’ai ninaithalaaey “oru paravasam, oru pada padappu, eppadi irukkira nilayil naan mayangi mayakkam pottu vidukiraen, appuram Bhakthi YEPPADI PANNUVAEN (I COULD’NT do Bhakthi). So, Bhakthi ParaVasathaal Mukthi Alwar’galukku. Edhu Alwar’galin nilai.
So, Rishis says with Ahambhavam that naan Bhakthi Pannuvaen, Alwars says Yeppadi Pannuvaen, Acharyas says Yean Pannanum with panivu and we say Panna Mudiyathu with panivu.
Like, all passengers (prapannas) in an International double deck airline (Sharanagathi plane) has same destination (Moksham), still the Seating (State of Bhakthi) in the plane differs:
1) 2nd deck First Class Suites (Alwars Bhakthi nilai),
2) 2nd deck Business Class Suite (Swami Ramanujar Bhakthi nilai; UDDHARAKA Acharyar),
3) 1st deck First Class seats (All Acharyars except Swami Ramanujar; UPAKARAKA Acharyars),
4) 1st deck Business Class seats (Pandithargal/Vedhathikal like Sri Velukkudi Swami Bhakthi nilai).
5) 1st deck economy class (Namma nilai).
PoorvAcharys didnot say that “Attachment or Detachment is a means to Moksham”. If adiyen says so, then it becomes dong business with Perumal, like “I did what I could do (muyarchi), “Koyilai pradhakshanam vandein, Archanai seidhaen, ellam thurandhein (I left everything for you), so “YOU please give me Moksham“. This is the biggest BhagavAt Apacharam. Mukthi is given by BhagavAn, for the only reason that we are a Saranagathan with Panivu & ThanAdakkam under HIS lotus feet which is nothing but the Acharyar ThiruvAdi and not for any other reason.
There are two instances in “GuruParamparai pravaham”.
1) Incident 1: Swami Nanjeeyar who is a shishya of Swami Parasara Bhattar, one day got Sanyasa Ashramam. Swami Thirumalai AnathAzhwan Pillai who is another sishya of Swami Ramanujar came to know about this and advised Swami Nanjeeyar that “Pasikkum podhu pusithu, Viyarkkum podhu kulithu, Bhattar Thiruvadigalaey Sharanam yendru irundhaal, Unga Perumal umakku Moksham kudukka maataaro”, means, “After prapatti, if you eat when you are hungry & take bath when you feel sweating, and say Bhattar Thiruvadigalaey Sharanam, won’t your Perumal give you Moksham”. That is the power of Acharyar ThiruvAdi, so where is question about “Attachment & Detachment”.
2) Incident 2: Swami Nanjeeyar’s shishyar was lying in bed in his last days to leave to Moksham. At that time, he asked Swami Nanjeeyar that “he has Detached himslef in last few years from family clutches, and then Attached himself in service to BhagavAn and Acharyas, so is this enough to get Moksham”. Swami Nanjeeyar became upset after hearing this and said to him, “so far after listening to all Kalakshepam and Upanyasam, is this the understanding that you got in the last minute while you are in bed“.
Swami Nanjeeyar said” Unnai Vida vaithu Pattra vaitha Avan ThiruvAdigalaey Upaayam”, means Detachment or Attachment is not the means to Moksham, but the ThiruvAdi of Perumal which we got through Acharyar Sambhandham is the only means to Moksham.
Let “Acharyars be Acharyars” & “Alwars be Alwars” and lets all be in Alwars/ Acharyars ThiruvAdi Nizhal and continue our Acharam/Anushtanam and Kainkaryam for just the joy of doing it in the rest of this life with YATHA SHAKTHI (to the capacity of whatever we possess) without Apacharam, we will get Moksham under the category as Agyar.
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The Paasuram by ThiruMangai Alwar “Thayee Thandhaiye ennum….” is meant for anyone with kaama, krodha, lobh, moha, madha, matsarya whose focus is just materialistic pleasures and will do anything to satisfy the body, Immoral behaviour, Naasthikam & Shastra virodha seyalkal. They are named as Apaasa Bandhus who doesn’t accept “we are Perumal Sotthu and the the purpose of birth is to reach SriVaikuntam and do Nithya Kainkaryam to BhagavAn and ALL”.
Though the word Aapaasa Bandhu can lead to wrong interpretations, instead we can also say as non-prapannas, but Swami uses more refined word in upanyasam as “Varungaala Prapannan (Future Prapannan”, which is more appealing and true, since we were also a Future Prapannan in the past janmas before we became a Prapannan in this janma.
On the other side, when family members and/or relatives have same thinking that “we are Perumal Sotthu and goal is to reach SriVaikuntam to do Nithya Kainkaryam to BhagavAn and ALL”, they are “ATHMA BANDHUS” and this paasuram doesn’t apply for them. If the same thinking prevails outside the family, then they are BAGAVATHA BANDHUS, like how we are in this Dharma Sandeha Satsangam.
Thirumangai Alwar though says in the paasuram as “Thaaramaey (wife)……….noye paatozhindhen……”, it is not true for himself. We have heard that, Alwar’s name was Kaliyan before doing Sharanagathi to Perumal. He was doing stealing, bad karmas etc…, but when he saw Kumudhavalli Nachiyar, he fell in love and wanted to marry her, but She agreed only upon a condtion that, He should do Pancha Samskaram and keep doing food feast to SriVaishnavas. He got Pancha Samskaram and Thirumantra Upadesam from Perumal and finally became an Alwar. So, is this Paasuram true for Thirumangai Alwar himslef, adiyen thinks that the answer is NO, because Kumudhavalli Nachiyar is Athma Bandhu who guided him and showed the path towards Perumal ThiruvAdi. Thirumangai Alwar is the only Alwar who gives Sevai to all Bhaktas along with his wife.
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Kurai irundhal, adiyennai shamikka prathikkiraen.
Acharyar ThiruvAdigalaey Sharanam.
Adiyen Srinivasa Dasan,
Uyya Oraey Vazhi UdayavAr ThiruvAdi,
Sarvam SriKrishnarpanam.
