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Ramanuja List Archive: Message 00067 Dec 2003

 
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Sri Parthasarathi thunai
SrimathE rAmAnujaya Namaha
Sri Vara Vara MunayE Namaha
Sri vAnAchala mahA munayE Namaha
 
In spite of Azhvar explaining the parathvam of emperuman in such detail with 
various references the samsAric jeevatmas were not in a position to accept and 
cherish the divinity. They still remained in their own world of confusion. 
Azhvar got vexed and hence he turned towards emperuman and said, ?Oh my lord! 
It is so difficult to find people who realize your supremacy. So there is no 
use to proceed in advising these people. Let me tell youthe same and you listen?
 
Paasuram-5
 
?thoguththa varaththanAi thOlAdhAn mArvam
vagirththa valaiyugirthOl mAle-vugaththil
orunAndru neeyuyarththi vulvAngi neeyE
arunAngum AnAi ari?
 
(thoguththa varaththanAi) the one who had got a collection of boons. He 
collected all the boons that one can ask for in this world.  
[Hiranyakasipu, asked brahma the following boons: I should not be killed by a 
god or man, not in the day or night, not in the sky or on this earth, not 
inside the house or outside, not with any type of weapon, not with thosethat 
have wetness or dryness.]
 
(thOlAdhAn) Due to the great boons obtained, he considered himself to be 
superior to the brahma himself who granted him the boons and hence became 
unbeatable by anyone.
 
(mArvam vagirththa) tore his heart.
 
(valaiyugirthOl) the one who has curved shoulders and nails. This happeneddue 
to the great anger with which emperuman tore open the heart of hiranya. 
Considering the word ?thOl? to refer to the divine hands of emperuman, some say 
that valaiyugirthOl refers to ?the divine hands that have curved nails?.
 
(mAle) Even at this time of deep anger emperuman had a special soft cornerfor 
prahladan and hence referred to as mAlE! NAmmazhvar says, ?seetraththOdarul 
peRRavan?. Can love and hatred be at the same instant in a person? But don?t we 
find that ?Even while an elephant fights with a lion itfeed its cub??
(mAlE) SarvEshvara! Is it not clear from this act that you are the lord of even 
the brahma and others? Then why are these people confused?
(mAlE) Can a person who grants boons and then suffers due to the same be the 
supreme? Or will the person who saves them from this difficulty be the supreme? 
Can people not analyse even this fact?

But Oh! azhvar don?t we hear that srushti (creation) and samhAram(destruction) 
are done by brahma and rudran? Asked some people. Azhvar keeps this question in 
mind and responds as follows: ?Oh! Lord don?t you stay as antharyami inside all 
the devas and do the respective jobs?
 
(vul vAngi neeyE vugaththil oru nAndru neeyuyarththi) During the pralaya kalam 
(time of complete destruction) you take the entire existing world intoyour 
stomach and during the time of creation you release them outside. 
?Athapagatham? ((attracted by the sun) like the water droplets that hide in the 
sunrays being given out as rain during the rainy season.) 
[It is not known from where this reference has been taken and the rest of the 
line is also not known. Achchan pillai has just given this word as reference 
and according to the ?arumpadavurai? the meaning is given as ?like the sunrays 
which spreads throughout, the antharyAmi spreads everywhere-nAngilum aruvAi 
nindrAi? but this doesn?t suit the context of commentary and hence the most 
appropriate meaning has been shown by sudarsanar in his divya prabhanda sAram 
that has been given above]
In the above said way the brahmarudras remain as the sunrays and you remainas 
the sun and do the act of creation, sustenance and destruction. 
 
(arunAngum AnAi ari) You have only become the devas (gods), manushyas (human 
beings), triyak (fauna), stAvaram (flora) and also the jeevatma which do not 
have a form. Here the ?vum? in ?nAngum? indicates that the lord remains as the 
achit (non-living thing) also. This is similar to ?KshEtrajyam chApi mAm 
viddhi? [understand that I am the soul (and the body)].It can be otherwise said 
as ?nAngum aru AnAi? here it shows that emperuman exists in all the four forms 
as antharyami (?antharAthmAvAi prakAsiththu nindra? reads the vyakhyanam of 
periyavAchAn pillai. In another way it can be considered ?pravEsiththu nindra? 
also as stated by the Upanishads, ?vishvAthmAnam parAyanam? ?antharbahischa tat 
sarvam vyApya nArAyana: sthitha:? ?sarvabhoodhAntharAthmA nArAyana:?)
 
(neeyE ari) In this world of ignorance there is no one to understand these 
facts in spite of my insistent talk. You alone can understand. You have only 
taken all these forms so you understand yourself (neeyE arunAngumAnai, neeyE 
ari)  
 
Azhvar talks about the story of hiranya to establish the fact that those who 
feel jealous while azhvar talks about emperuman?s supremacy will attainthe same 
fate as hiranya, states appillai in his commentary.
[?vuyarththi- can indicate avadhariththi also? That is in the previous paasuram 
azhvar talked about the supremacy of emperuman. Immediately some objected 
saying that ?how can one who took a lot of births and suffered so much be the 
supreme?? For that azhvar answers in this paasuram that his avatharams were to 
wipe out his bhakthas sufferings that can add only greatness to him and no 
where prevent his supremacy. (vugaththil) in each yuga?sambhavAmi yugE yugE? 
says bhagavan in his geetha. (oru nAndru) in each time ?yadha yadha hi 
dharmasya glAnir bhavathi bhAratha, apyuththAnama dharmasya? (nee yuyarthi) You 
take birth in the above stated time by yourself. These avatharams credit his 
kalyana gunas. ?sa vu srEyAn bhavathi jAyamAna? (he attains more greatness due 
to his avatharas) ?palapirappAi olivaru muzhunalam? (vuyarththi arunAngumAnAi) 
and your birth is notrestricted. You take birth in any form. (vulvAngi) the 
purpose of birth]
 
(To be continued)
 
Alwar EmperumAnAr Jeeyer thiruvadigalE sharanam
 
Adiyen rAmAnuja dAsee
Sumithra Varadarajan
 
 
 
 
 
 
 


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