Sri
Parthasarathi thunai ?tavam
seidhu nAnmuganAl peRRa varaththai avam seidha vAzhiyAn andrE-
vuvandemmai kAppAi nee kAppadhanai AvAi nee
vaigundam eepAyum evvurkkum
nee? Starting
from this paasuram till the 26th paasuram it happens to be a dialogue
between thirumazhisaiazhvar and emperuman and at the same time azhvar enjoys the
divine roopa (beauty) and guna (qualities) of bhagavan
elaborately. Emperuman
wanting to test the stability of azhvar questioned,?Why don?t you consider
brahma rudras as my devotees and fall to their feet?? Azhvar answers through
this paasuram. Brahma and others
are of course your devotees when satvika guna fills them but when rajas or tamas
gunas overrule them then they consider themselves to be the supreme and start to
act accordingly forgetting about you.
They grant all sorts of boons to hiranya and others and put themselves to
difficulty. When they are
themselves surrounded by such ignorance and when they themselves are put to
difficulty then it is you who come to their rescue. So how can I leave you the sarva
rakshakan and fall to other?s feet who themselves fall to your feet for
rescue. (tavam
seidhu nAnmuganAl peRRa varaththai avam seidha AzhiyAn andrE) Brahma, the
creator of the whole world who was born from your nAbeekamalam didn?t realize
the actual effect of the boons he granted.
Without analyzing the after effects just thinking that he is capable of
granting boons and he has power to do the same gave the boons hiranyasuran
requested and finally suffered not knowing what to do. How can I consider him to be my saviour?
On the other hand, you took narasimhAvataram and not only killed hiranya and
saved prahlada, your close devotee and the devas but also upheld the boons given
by brahma by tearing hiranya?s heart with your nails during the evening
time. So now you tell me to whose
feet I should fall, to your divine feet or to that of
brahma? (tavam
seidhu?..) Here it can be considered that azhvar is reminded of the episode of
ravana. Ravana did penance and got
boons from the devas (rudra).
Again emperuman had to take rama avatara to kill ravana and hence restore
the position of the devas. Now whom
should I consider as my supreme you or the devas/brahma and
others? (AzhiyAn
andrE) They are incapable of protecting themselves each time you have to run to
their rescue. It is you who is ever
ready with the divine thiruvAzhi (chakrAyudha) in your hands to protect your
devotees, is my sole protector. (vuvandemmAi
kAppAi nee) Whenever you save us you feel as if you have done your job instead
of feeling proud that you have helped us out. ?abhishichya
cha lankAyAm rAkshasEndram vibheeshanam I kruthakrithyas tathA rAmO vijvara:
pramumOdha ha II? [After
crowing vibheeshana with the kingdom of lanka, Sri rAma felt as if he has
finished his job in a satisfying way all his worries vanishing and happiness
filling his mind.] This was the mental state of emperuman says
valmiki. (vuvandemmai
kAppAi nee?. Tavam seidhu nAnmuganAl peRRa) Even after doing penance for number
of years brahma rudras grant only perishable boons. But in your case, just on falling to
your feet once, you grant everything, including you. Is there any doubt to whose feet adiyen
should fall? (kAppadhanai
AvAi nee) Your are the rakshanam (protection) and always rescue is due to your
sankalpam only. Even if brahma
rudras come to rescue your devotees it is merely due to the wish of you who
stays as antaryami inside those devas.
Emperuman himself declares this in his bhagavat
geetha, ?yo yo yAm
yAm tanum bhaktha: sradhdhayArchitumichchathi
I?.. labhathE cha tatha: kAmAn mayaiva
vihithAn hi than II? You alone
can be the saviour this is declared even by parasara bhagavan in his Sri Vishnu
puram as, ?na hi pAlana sAmarthyam ruthE sarvEshvaram harim I stithow stitham
mahAbhAga bhavath anyasya kasyachit II? (vaikundham
eepAyum evvurkkum nee) Anything can be obtained but who other than you can grant
the never returnable vaikundam from where we need not come back to this world of
miseries and where we can only enjoy enjoy and enjoy the divinity. ?vudhAmrudhatvasyEsAna:?
[paramapurushan, the lord of moksha] ?tamEvam vidhvAn amrutha eha bhavathi
nAnya: pandhA ayanAya vidhyathE? [one who realizes him attains moksha no other
way to attain moksha] ?amruthasyaisha sEdhu:? [He is the bridge to attain
moksha] ?mokshamichchEt janArdhanAth? [wish for moksha from janardhanan]
declares the sastras. Thereby
through this paasuram azhvar clearly showed the helpless state of the brahma
rudras unable to even save themselves at crucial points and how emperuman has to
come running to save them and thereby proved that emperuman is the only saviour
of all and hence he alone is our prime to whose feet we all have to
surrender. (To be continued)
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