Sri Parthasarathi
thunai Paasuram-13 ?veedAkkum peRRi aRiyAdhu
meivaruththik koodAkki ninruNdu
konduzhalveer!-veedAkkum meiporulthAn vEda mudalporuL thAn
viNNavarkku naRporuL thAn
nArAyaNan.? Azhvar in the previous
paasuram declared that it is very easy to attain perumal by obeying perumal and
falling to his feet but those who have always been used to doing hard jobs to
attain the same result were unable to accept the same for which azhvar answers
in this paasuram as follows: (veedAkkum peRRi
aRiyAdhu) Azhvar wonders seeing the ignorance of the people who believe that the
achEtana temporary methods will grant them moksha and they refuse to accept the
actual upaya, the paramachetanan emperuman to be capable of granting them
moksha. (meivaruththik koodAkki)
In the process of trying to attain moksha by doing many hard jobs like yagnas
and vrathas these people strain themselves and cause illness to their body. Their body looses all its flesh and is
like a skeleton. (nindru) Still they spend
many days in the same manner (vundu) After this they
spend few happy days enjoying the fruit of all the strong tapas they have
done. (konduzhalveer) You think
that in the same manner you can attain moksha also. Otherwise when read as ?kondru
vuzhalveer? it means that they are living straining
themselves. (aRiyAdhu
meivaruththi...vuzhalveer) If the same physical strength is used for kainkaryam
then the same work will pave the path for moksha and also will give us utmost
happiness (?susukam kartum? that which is pleasant to do - geetha 9-2). Instead putting the body to all these
difficulties considering it to grant us moksha is
foolishness. Oh! Azhvar if we are
ignorant about the mokshOpAyam why don?t you, a well learned person let us know
the same? Azhvar answers, (veedAkkum meiporuLthAn
nArAyaNan) The very name of the
lord indicates that he is the one capable of granting moksha. Have you not heard the pramana verse:
?nArasabdhEna jeevAnAm samooha: prochyathE pudhai: I gadhirAlambhanam thasya
thEna nArAyaNa: smrutha: II? [The jeevas are referred to by the word ?nAra:?
Being the prApyam and upAyam to those jeevas HE is called as
nArAyaNan] (veedAkkum meiporuL thAn)
whatever karma you do, the result is obtained only by his sankalpam. So those karmas can never become
the direct way to attain moksha emperuman alone is the direct upayam. So understand that all those karmas are
not ways to attain moksha instead consider them to be kainkaryam to please the
lord who alone can grant moksha. Is there a proof that he
alone is the mokshOpaya? Azhvar answers- (vEda mudalporuL
thAn)?nArAyanam....parAyaNam? [He is the supreme way (ultimate upaya)]
?udAmruthathvasyEsAna:? [paramapurusham is the king of moksha] ?amrudhayaisha
sEdhu:? [He is bridge to take us to the moksha] Thus declares the vedas that
nArAyaNan is the ultimate supreme. If he is the way that
leads us to moksha then what is the result obtained? Is it different? The answer
follows- (viNNavarkkum naRporuL
thAn) He is the prApyam for even in the nithya sooris in
paramapadam. (vEdamudal poruL thAn
viNNavarkkum naRporuL thAn) ?thatvishnO: paramam padam sadApasyanthi sooraya:?
?yO dEvEpya Adhapathi I yO dEvAnAm purOhitha:? [the one who exists for the sake
of the nithyasooris (viNNavar) and one who remains as the fortune (naRporuL) of
the nithyasooris.] ?saraNam gathir nArAyaNa: [prapagam and prApyam both are
nArAyaNan] Who is that supreme who
remains as both the way to attain and that which has to be
attained? (nArAyaNan) That supreme
is the lord specially called as nArAyaNan.
Usually the azhvars have a practice to give the meaning of the nArAyana
nAma in front and back of the thirunAmam.
Here azhvar does the same in the last half of this paasuram and the first
half of the next paasuram. Let us
enjoy some similar paasurams from other azhvars
srisookthis: ?enperukkannalath
thoNporul eerilavaNpugazh nAraNan? ?nAraNan
muzhuvEzhulagukkum nAdhan? ?kArAyina kAlanan
mEniyinan nArAyaNan? ?nArAyaNanE namakkE parai
tharuvAn? ?naNNithozhumavar sindhai
piriyAdha nArAyanA? ?nAnunnai andriyilEn
kandAi nAraNanE nee ennai yandri elai? (To be continued) Azhvar emperumAnAr Jeeyer
thiruvadigalE sharaNam Adiyen ramanuja
dAsee
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