Sri
Parthasarathi thunai Srimathe ramanujaya
Namaha Srimad Vara Vara munayE
Namaha Sri
vAnAchala mahA munayE Namaha ?manakkEdham sArA madhusoodhan
tannai tanakkEthAn tanjamAk
koLLil-enakkEthAn endRondri nindRulagai Ezh
Anai OttinAn sendrOnRi nindRa
thiru? Pleased with azhvar?s words, ?virunbhuvadhE villEn
manam? emperuman rushed to settle in the divine heart of thirumazhisai piran
taking a strong vow, ?oh! Azhveer even if you and your heart forget me I will
never leave you? [?marappanendRu senthAmarai kaNNOdu marappaRa ennullE
manninAn?] (thiru 1-10-10) Azhvar?s ecstasy reached no bounds, so in this
paasuram azhvar wonders, ?In the case of others, emperuman enter their hearts
after they surrender to his divine feet but in my case he has entered and filled
my heart due to his unconditional grace.
Who else will be blessed with such a great
fortune?? (manakkEdham) In Sanskrit ?mana:kEdha:? means sorrow in
the heart. Whereas while split as
?manaththukku yEdam? in tamil it means ignorance and other defects in our
heart. (manakkEdham sArA madhusoodhan tannai tanakkE tanjamA
koLLil) Two asuras madhu and kaitapa stole the Vedas from brahma and thereby
hindered the process of creation and thereby tried to spread the darkness of
ignorance everywhere. Emperuman
rushed to the rescue of brahma killing madhu and kaitapa. If we hold on to the divine feet of that
divine lord as the means (upaya) emperuman also removes all the defects and
ignorance in our minds just like killing madhu and kaitapa and handing over the
vedas back to brahma. (tanakkE
thAn tanjamAk koLLil) This type of one holding to the divine feet of emperuman
(like a small monkey holding to its mother) is called as ?svagatha
sveekAram?. Prapannas are
classified into two based on markata sisu nyAyam and mArjAla sisu nyayam. One who holds on to the lord?s divine
feet by his self-effort just like a baby monkey holding on to its mother is
called as svagatha sveekara nishtan.
Another category is one who is held by emperuman himself like a mother
cat holding on to its kid-paragata sveekAra nishtan. The first two lines in this paasuram
talks about the way emperuman handles the svagata sveekara nistan and the last
two lines talk about the specialty shown by emperuman towards paragata sveekara
nishtan like thirumazhisai piran.
(EnakkEthAn endRondri
nindRulagai Ezh Anai OttinAn sendrOnRi nindRa
thiru) The lord is omnipresent ?andhar bahischa tat sarvam vyApya nArAyana
stita:? But it is me who has been fortunate to get his divine grace that had
made that omnipresent lord to come and reside in my heart. It is me who has received this valuable
treasure and that too only today.
Comparing those who go and fall to his divine feet with those who are
waiting for his divine grace to fall on them the second category is of the
greater status and more closer to the lord. Thus this paasuram reiterates the
meaning conveyed by the following veda mantra; ?prajApatis tvam veda I
prajApathim tvO veda II yam prajApathir veda sa punyO bhavathi? [The
paramapurushan attains one; one attains the paramapurusha; Among these two the
one who is attained by the paramapurushan is
great/special] (To Be Continued) Azhvar
emperumAnAr Jeeyer thiruvadigalE sharaNam Adiyen
ramanuja dAsee Sumithra
Varadarajan Azhvar EmberumAnAr JeeyAr ThiruvadigalE Saranam http://www.vedics.net
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