Sri Parthasarathi thunai Srimathe Ramanujaya
Namaha Sri Vara Vara munayE
Namaha Sri vAnAchala mahA munayE
Namaha Sri gOdhA nAchiyar in her wonderful
nAchiyar thirumozhi says, ?semmai vudaiya thiruarangar paniththa
meimaiperuvArthai vittuchittar kEttu eruppar? (11-10). Here ?meimai peruvArththai? refers to
Srimad bhagavat geetha only and that was given by thiruarangar who is none other
than parthasarathi. Andal here says
?vittuchittar kettueruppar? it is not an _expression_ of doubt but she establishes
that her dear father practiced the words of the geethacharyan. Vittuchittar, Periazhvar kettu-listened
to the divine words of geethacharyan eruppar-and practiced the same in
reality. Andal is referred to as
?Anju kudi koru sandhadhi? these words she expressed about her father is
applicable to all the azhvars. The
greatest positive in our sampradayam is that all our azhvars and acharyas
preached only what they practiced and hence it is not amazing to see the
reflection of the words of geethacharya in the arulicheyals of azhvars. In this series of posting we are trying
to exactly enjoy only a tit bit from the anubhavam of the kadai kutti
azhvar. As per our acharyas,
whatever thirumangai azhvar says is only a recollection of the previous azhvars
who followed the vedas and geethAcharyan and gave the same with a base of
anubhavams. The vedas, upanishads
and geetha sastramum are filled with tattvas and hence spread the fragrance of
knowledge whereas the azhvars spread the same fragrance in the form of a
beautiful flower of bhakthi to the divine feet of emperuman. Hence the arulicheyal of azhvars are
celebrated as ?tattvadarisi vachanam?.
From the life history of thirumangai azhvar we see that vayalAli
manavalan attracted azhvar with his beauty first and then only gave him the
knowledge via the thirumanthram.
After obtaining the thirumanthra upadesam azhvar says, ?nalam tarum
sollai nAn kandu kondEn nArAyana ennum nAmam?. Here azhvar says kandu-kondEn I first
saw and then obtained. In a similar
way azhvar expresses his joy of seeing in his thiruvallikeni padhigam. At the end of each and every paasuram in
this decade azhvar says, ?thiruvallikeni kandEnE?. Did azhvar only see parthasarathi
in thiruvallikeni? Yes the very sight gives the knowledge; the geethAcharya
roopam itself drives the divine intricate meanings of bhagavat geetha into our
minds. The first chapter of geetha starts with
the sound of panchajanyam and ends with the utterance of charama slokam. Sri Venkata krishnan in thiruvallikeni
holds the divine conch in his right hand and the left hand shows us his divine
feet indicating ?sarva darmAn parityajya mAm Ekam sharaNam vraja aham tvAm sarva
pApEbhyO mOksha ishyAmi mA sucha:? The rest of the thirumeni of emperuman covers
the rest of geetha. That is
why thirumangai azhvar jumps with joy and sings ?Oh! I have seen in
thiruvallikeni? what? Not only the beauty of emperuman but the whole
Srivaishnava tattvam, hitam and purushArtham. Let us now proceed to enjoy the
thirunedunthAndaka paasuram. (punarluruvAi) After talking about the
greatness of emperuman azhvar now proceeds to talk about his sowlabhyam (easily
accessibility). If emperuman has
such greatness then is it that we cannot even go near him? No he is sarva
sulaban like the water in a river that is accessible to both great rishis like
vasista and the lowest of the lowest born chandAla emperuman is common to
all. Again thirumangai azhvar saw
this also in thiruvallikeni. While
the moolavar stands filled with gAmbeeryam like a divine warrior the utsava
moorthi stands with the wounds in his face due to the arrows of bheesma that
emperuman accepted happily for the sake of his dear bhaktha arjuna. This indicates that emperuman who is
undoubtedly the master of all will go to the extend of even becoming a
charioteer to save his dear bhaktha and work like his slave. What a great
sowlabhyam! (analuruvil thigazhum) If emperuman becomes so easily
accessible then will not his enemies try to harm him? Azhvar now due to his great love for
emperuman starts to fear about his safety.
That brings to his memory the words of the sastras. He might be sarva sulabhan that is only
due to his sankalpam (wish). If
people come in front of him with hard feelings wanting to hurt him then he
becomes like a fire to them. Mostly
emperuman has so much krupai that he forgives all the mistakes committed to him
considering everyone to be his son/daughter. But one thing emperuman cannot forgive
is bhAgavatAbhachAram. Emperuman
burns those who do bhAgavadhAbhacharam.
So he is like a fire to his enemies (enemy to his devotee as emperuman
considers even ravana to be his brother, being the brother of vibeeshana) and as
cool as a cucumber to his devotees.
Sastras declare soorya and chandra to be the two eyes of emperuman. With one eye he burns his enemies
(nigraham) and with the other he gives a soothing look to his devotees
(anugraham). How is it possible to
do both at the same time?
Periyavachan pillai explains the same with an example. A lion feeds its cub even while it
fights vigorously with an elephant.
With respect to the elephant the lion behaves as an enemy whereas at the
same time it shows its motherly love towards its cub. Similarly emperuman took narasimhAvatara
to kill hiranyA and at the same time shower his love on bhaktha prahlAda. So both punaluru and analuru is
emperuman. (jOdhi) The glitter of all the lamps in
this world is due to emperuman. He
is the ultimate power. In geetha
emperuman declares his vibhootis in the tenth chapter where he says,
?AdhithyAnAm aham vishnu: jOdhishAm ravi ramsumAn? (10-21) and Arjuna in the
very start of the adhyAyam celebrates emperuman as ?param brahma param dhAma
pavitram paramam bhavAn? (10-12) Here param dhAma means the supreme glitter
(jOdhi). Following the words of
arjuna kaliyan calls emperuman as ?jOdhi?.
In the previous posting itself we enjoyed the same usage by swamy
nammazhvar in his divine thiruvaimozhi. In the next posting we will enjoy how
azhvar explains his relationship with the
paramAtma. (To be
continued) Azhvar EmperumAnAr Jeeyer thiruvadigalE
sharanam Adiyen ramanuja
dAsee Sumithra
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