Sri
Parthasarathi thunai Srimathe ramanujaya Namaha Srimad Vara Vara munayE Namaha Sri
vAnAchala mahA munayE Namaha Paasuram-47 ?nanmaNi vaNNanoor ALiyum
kOLariyum ponnum
maNiyum muththamum
poomaramum-panmaNi neerOdu
porudurulum kAnamum vAnaramum vEdu mudai
vEnkatam?
In the previous paasuram, azhvar elaborated the
nature of one elephant in thirumalai.
Now, in this paasuram azhvar continues to talk about the other less
intellectual objects that act like the most intellectual nithya sooris
concentrating on doing divine service to the holy lord at
thirumalai. (nanmaNivaNNanoor) Like a Cool blue gem (in colour and nature), emperuman
resides in thirumalai.
VaNNam -
colour; svabhavam - nature; Priceless
gems will be rare and obtainable by all.
But this costly gem though very precious still is filled with ultimate
sowlabhyam available to all, (?mundAnaiyilE mudindhu AlalAmpadiyAna
sowlabhyam?) If one loses
a costly possession then he feels like killing himself but at the same time if
he gets back the same gem he gains extra strength to do anything in life since
many people fall to his feet due to his richness. Similarly, bhagavatas possess the most
valuable gem, bhagavan in the lockers of their heart and hence they live with
extra strength while along with him but in his viragam (separation) they go to
the extend of even trying to commit suicide like seetha piratti who suffered due
to separation from ramapiran.
Everyone respect bhagavatas and fall to their feet since they possess the
valuable gem emperuman (mAdhavan-maNivaNNan) in their hearts. All the most
precious gems found in this world are just a small fraction of the emperuman?s
greatness. Hence emperuman is
referred to as ?nanmaNivaNNan?. (voor)
Thirumalai is described as ?kAnamum vAnaramum vEdum vudai vENkatam? Then how can
it be called as ?voor? (place of human habitation)? Shouldn?t it be just called
as a ?mountain? or ?forest?? Any place
under the protection of a king is considered to be a ?voor?. In Ramayana, the great epic kaikeyi sent
ramapiran to exile. For the very
purpose of protecting the rishis in the forest ramapiran also accepted the
punishment with pleasure.
Lakshmana, wanting to do all sorts of service at all times to his dear
brother decided to accompany Sri Rama and Seetha. At that time Sumithra, lakshmana?s mother
didn?t stop him but advised him as follows: ?rAmam
dasaratam vidhdhi mAm vidhdhi janakAthmajAm ayOdhyam madaveem
vidhdhi?? [Oh!
Lakshmana you have decided to go to the forest with your beloved brother. But please think rama to be dasaratha
[place the same love you have on rama on dasaratha also don?t cultivate hatred
in your mind]; you place me in the place of janaki [you may have a hard feeling
towards me since I am dasaratha?s wife still show the same affection to me as
you show to seetha ] ; consider the forest to be like ayodhya since now the
boundary of protection for rama has extended till the
forest. So as per
the above sloka, one place is considered to be worthy to live if it is
protected. The great prince rama
moved to the forest and the forest itself became his kingdom. Similarly since emperuman protects one
and all in thirumalai it is nothing wrong to call it as
?voor?. Next
azhvar talks about those who are protected:
- (ALiyum
kOLariyum) Yali and lion are considered to be enemies in nature. But here in thirumalai, they forget
their mutual enemity and concentrate on doing divine service to the
almighty. (ponnum
maNiyum muththamum poomaramum-panmaNi neerOdu porudurulum kAnamum vAnaramum vEdu
mudai) Even the
insentient objects, pearls, gems etc do divine service to the lord at
thirumalai. The most intellectual
being, blessed with the utmost knowledge by emperuman himself, kulasekara azhvar
also wishes to do the same sort of kainkaryam irrespective of what roles he
takes. ?vEnkataththu kOnEri vAzhum kurugAi
pirappEnE? ?meenAi pirakkum vidhivudaiyEn
AvEnE? ?senpagamAi
nirkum thiruvudaiyEn AvEnE? ?tanbhagamAi
nirkum tavam vudaiyEn AvEnE? (ponnum?.vEdumudai vEnkatam nanmaNivaNNanoor) In paramapadam, the lord?s
grace falls on only the nithyasooris who are already the blessed few. But here in thiruvenkatam the lord?s
grace falls on one and all (sentient and insentient objects, animals and humans)
so thirumalai is considered to be even greater than
paramapadam (ALiyum) The
commentary reads, ?Thirumalaiyil varththikkum
nithyasoorigalai sollugiradhu? This can be either understood as,
due to the great thirst for bhagavat kainkaryam everything in thirumalai are
equal to nithya sooris or otherwise due to their wish to do kainkaryam to
emperuman always the nithyasooris have come down to do divine service to
thiruvenkatamudiyan. (To Be Continued) Azhvar emperumAnAr Jeeyer
thiruvadigalE sharaNam Adiyen ramanuja
dAsee Sumithra
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