Sri Parthasarathi thunai Srimathe Ramanujaya
Namaha Sri Vara Vara munayE
Namaha Sri vAnAchala mahA munayE
Namaha In the previous posting we enjoyed
emperuman as ?ponnuru?. Next azhvar
attributes the qualities of precious gems to emperuman ? ?maNiyuruvil bhoodham
IyindhAi?. Emperuman is like a
precious gem and he is the five bhoodhas, Akasam (sky), vayu (air), agni (fire),
jalam (water), bhoomi (earth). Sri
kulasekara perumal in his divine work ?mukunda malai? beautifully portrays
emperuman as ?maNi? as follows: ?bhakthApAya bhujanga
gArudamaNi: trilOkya
rakshAmaNi: gOpeelOchana
sAdhakAmbhudhamaNi: soundarya mudrA maNi:
I ya: kAnthAmaNi rukmini ka
nagucha dvanthvaikka
bhooshAmaNi: srEyO dEvasikAmaNi: dishatu
nO gOpAla choodAmaNi:
II Keeping the same in mind Thirumangai
azhvar calls emperuman to be ?maNiyuruvil bhoodham IyindhAi?. Emperuman stays as the body made of
pancha bhoodhas and has the qualities of the gems. Sri Periya vAchan pillai compares the
qualities of emperuman and the gems as 1) vadivil tEjOmayan- emperuman
glitters like the gems 2) mAnikka seppilE pon pOlE tanakkAsrayamAna
svaroopaththikkum svaroopAsrayamAna guNangalukkum thAn suddha sattvamaya
mAgaiyAlE prakAsakamAyirukkai- Take for example a gem studded plate
decorated with gold. Emperuman
being suddha sattva mayan his glory spreads to both the svaroopa that gives him
form and also the qualities that depends on the svaroopam. 3) thAn svaroopaththai kAttilum
bhOkyamAyirukkai ? highly enjoyable.
So there by azhvar showed that emperuman is someone much different from
the chit and the achit and is a supreme tattva. Thereby the tattva traya knowledge was
clearly imparted by azhvar following which another doubt arises in our
minds. Then is emperuman such a
high tattva that cannot be reached by us? The answer follows in the next
line. Meanwhile let us see what geethAcharyan
has to say about the above words of azhvar. ?bhoomirApO nalO vAyu: kam manO bhuddi
rEvacha I ahankAra etheeyam mE bhinnA
prakruthirashtathA II? [7-4] [know that this nature spread as
panchabhoodhas earth, water, fire, air and sky and manas, mahan and ahankAram,
so totally 8 different things all belong to me] ?mayi sarvamidham prOktham sootrE
manikaNA eva? [7-7] [All these things are joined to me like
the beads connected with a string] In this example, geethacharyan shows his
sAmyam (similarity) with the thread/string that connects all the beads in a
chain of beads. Like the thread all
the chetanas and achetanas are connected with emperuman. The thread goes into the beads and binds
all of them together. Similarly all
the chetanas and achetanas remain as the body and emperuman their athma. A single thread holds all the beads
similarly emperuman alone supports all the chits and achits. The thread is hidden at the back of the
beads still it doesn?t need the support of the beads. Similarly emperuman is hidden by the
other tattvas but he doesn?t need the support of the other tattvas. If the thread is removed then the beads
fall down which indicates that only the thread holds the beads and the thread is
independent. Similar is the case
with emperuman and the other two tattvas.
Though all these similarities hold good between the thread example and
emperuman they lays one difference.
As per the sastric verse, ?anthar bahischa tat sarvam vyApya nArAyaNa:
stita: [In all the objects in this world narayaNa: remains inside and outside]
which doesn?t suit the thread case. ?rasOhamapsu kowthEya prabhAsmi
sasisooryayO: I pranavas sarva vEdEshu saptha: kE
powrusham nrushu II? [7-8] [Kunteeputra! Iam the taste in water, light of the sun and the moon, pravanam among all the vedas, the sound characteristic of the sky, and the maleness of the males. ]
Let us enjoy the sowlabhyam of emperuman in the next posting. (To be
continued) Azhvar EmperumAnAr Jeeyer thiruvadigalE
sharanam Adiyen ramanuja
dAsee Sumithra
Varadarajan
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