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Ramanuja List Archive: Message 00011 Mar 2004

 
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Sri Parthasarathi thunai
Srimathe Ramanujaya Namaha
Sri Vara Vara MunayE Namaha
Sri vAnAchala mahA munayE Namaha



Paasuram-10



"AngAravAra madhu kEttu azhalumizhum

poongA aravanaiyAn ponmEni-yAnkAna

vallamE allamE? mAmalarAn vArsadaiyAn

vallarE allarE vAzhththu."



"Oh! Azhvar you said earlier that irrespective of you or the brahmarudras all 
goes and surrenders only to the divine feet of emperuman. Then does that mean 
that there is no difference between you and the brahma rudras, the so-called 
devas?" Azhvar answers in this paasuram as follows, "Oh! No there is a lot of 
difference between them and me. Adiyen who has been blessed by the divine grace 
of emperuman is capable of having his divine darshan also but they who try to 
attain emperuman by their own efforts are incapable of even praising that lord".





(Angu) In the last paasuram, azhvar talked about the thiruvikiramAvathAram so 
here 'Angu' refers to that period when emperuman measured the three worlds with 
his divine feet. Or otherwise 'Angu' can also be considered to refer to the 
paramapadam that is very far from this leela vibhoothi ("vishvatha: prushtEshu 
sarvatha: prushtEshu anuththamEshu vuththamEshu lOkEshu"-the divine abode that 
exists beyond all the other worlds). 



(AravAramadhu kEttu) When emperuman measured the worlds all the devas started 
praising emperuman loudly. "maRai koNda mandhiraththAl vAzhththi" (brahma), 
"desai vAzhi ezha" (thiruvAimozhi-7-4-1), "sankais surANam divi bhoodhasthais 
thathA manushyair gaganE cha kEsarai: I stutha: kramAn ya: prasakAra sarvathA 
mamAsthu mAngalya vivruthE hari: II" (vishnu dharmam) [That hari who measured 
the worlds and was praised by all the devas, manusyas and sarvabhoothAs in the 
worlds let him bless me with all good results]. Listening to the sound that was 
raised due to the praising of one and all.

Or listening to the sAma gAnam constantly heard in the divine abode chanted by 
the nithya sooris ("vibhanyava:" "soozhindirundEththuvar"), "A-that 
sAmagAyannAsthE hAvu hAvu hAvu"



(azhalumizhum) Though people where only praising emperuman still due to the 
great love towards emperuman fearing (astAnE bayasankai) that someone will hurt 
the divine lord Adhiseshan the divine serpant bed of emperuman emits fire from 
its mouth. The same has been expressed as, 

"vidangAlum theevA aravanAimEl thOndral desaialappAn poovAradi nimirththa pOdu" 
by bhoodhaththAzhvar (er.thiru-71)

"jAgruvAmsas samindhathE" (The nithya sooris are very cautious) -Vedam

"soozhdirundhEththuvar pallAndE" "vuragal vuragal vuragal von sudarAzhiyE 
sangE" PeriyAzhvar

"snEhAtasthAnAkshA vyasanibhi:" (try to save the saviour due to extreme love) 
parAsara bhattar.

Otherwise, due to the extreme love towards emperuman adhisesha got mixed up 
with the loud sAma gAnam of the nithya sooris to be the sound raised by the 
asuras who have come to fight against emperuman and hence emits hot fire from 
his mouth in order to protect the lord who is the saviour of the whole 
universe. Though adhisesha is filled with divine knowledge and very well knows 
that the asuras cannot reach the divine abode nor can they do any harm to the 
ultimate supreme emperuman still due to the extreme love towards bhagavan all 
his knowledge has been covered and hence he fears and tries to protect his 
beloved.



(PoongAr aravu) Adhisesha looks so beautiful in spite of his angry face as even 
this anger has resulted due to his divine love towards bhagavan. It makes 
azhvar feels like welcoming this anger and doing mangalasasanams since even 
azhvar is ever worried about the welfare of his beloved emperuman.



(ponmEni yAmkAna vallamE allamE) We who consider his divine beautiful thirumEni 
alone to be the only way and goal will we not have the darshan of the same? 
Sure we will. "moorththam brahma thathOpi thath priyataram roopam yat 
atbhutham" [This divine roopam is loved even by the lord more than his 
svaroopam]



(mAmalarAn) The brahma, who was born in the thirunAbi kamalam of emperuman



(vArsadaiyAn) rudran who has a whose hair (sadai) touches the floor



(vAzhththa vallarE allarE) Though brahma was born in the lotus that arouse from 
the thirunAbi of emperuman and rudra has done so many sAdhanAnushtAnams (until 
his sadai touched the ground) still they cannot even praise the emperuman since 
they are filled with ahankara mamakarangal (since they believe in their own 
efforts). They believe in their own sadhanAnushtAnams but we believe in Him 
alone and hence do mangalAsAsanams to him thereby surely we will have his 
darshan that cannot be had by those brahma rudras. The same has been expressed 
in the following verses:



"yenna dEvA na munayO na chAham na cha sankara: I

jAnanthi paramEshasya thath vishnO: paramam padam II" [V.P]



"na sa shakyas tvayA drashtum mayAnyair vApi saththama I

sarvEshAm sAkshi bhoothOsow na grAhya: kEnachit kvachit II" [bharatham]



(To be continued)



Azhvar emperumAnAr Jeeyer thiruvadigalE sharaNam



Adiyen ramanuja dAsee
Sumithra Varadarajan




















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