Sri Parthasarathi thunai
Srimathe ramanujaya Namaha
Srimad Vara Vara MunayE Namaha
Sri vAnAchala mahA munayE
Namaha
Paasuram-4
"marundhum porulum
amudhamum thAne
tirundhiya senkaNmAl AngE-porundhiya
nindRulaga muNdumizhindhu nERERRu moovadiyAl
andRulagam tAyOnadi"
tirundhiya – The
reason behind clearly understanding Him alone to be the paramapurushan;
senkAn – The divine
lotus like beautiful eyes;
mAl – The
sarvEshvaran;
AngE – In that
very job of protecting and gracing the world;
nindRu porundhiya
– one who settled permanently;
vulagam – the
worlds;
vuNdu – swallowed
thereby protecting them inside his stomach during pralaya;
vumizhindhu – gave
them out during srushti;
andRu – once upon
a time;
neer ERRu –
accepted water (from mahabali);
moo adiyAl vulagam
tAyOn – Measured the worlds with 3 feet;
adi thane – the
divine feet alone;
marundhum – like
medicine removes the disease of samsara;
porulum – wealth
capable of buying anything;
amudhamum – nectar
give enjoyment on its own;
Introduction
By this paasuram,
peyazhvar concludes that the divine feet of the sarvarakshakan (all-protector)
alone are both upaya (means) and upEya (goal).
Commentary
For better
understanding, we have to join the first line to the end of the paasuram, as
the divine feet talked about in the last line is elaborated as the prApya (that
to be attained) and prApaga (the means to reach the goal).
How does azhvar prove the lord's divine feet to be the prApyam and
prApagam?
(thirundhiya senkaN mAl)
"tasya yathA kapyAsam pundareekamEva
akshinee" (chand 1-7)
[That paramapurusha has two eyes like a lotus blossomed due to
sunlight]
The eyes declare
that this is the supreme lord who has been celebrated by the Upanishads as
above;
"kariya vAgi pudaiparandhu milirindhu
sevvariyOdi neenda kangaL" [says thiruppanazhvar]
The lord's eyes
are red due to pride as he is ubhaya vibhoothi Nathan (master of the two worlds-leela
vibhUthi and nithya vibhUthi) but at the same time he is greatly attracted even
towards those who have a faint interest in Him.
Thus the prApyathvam (capability to be the goal) of the lord is
elaborated.
Instead of considering 'tirundhiya' to be an adjective for the eyes if we add it with 'mAl' the following meanings sprout out.
i)
He becomes the prApaga and
prApya not giving any hardships to the jeevatmas;
ii) Even if the jeevatmas refuse to follow in his way he does not waste time trying to bring them to track instead He changes Himself according to their wish;
(AngE nindRu
porundhiya) The lord has a steady and concentrated sankalpa (wish/desire) to
protect the worlds.
What did the lord do to protect us?
(vulagam vuNdu)
During the pralaya he swallowed the worlds and protected them inside his
stomach;
(vumizhindhu)
During srushti, he heaved them out;
During pralaya, the jeevatmas were also inactive like all other
achetanas inside the stomach of the lord.
Feeling sorry about the sad state of jeevatmas the lord blessed them
with karana (indriyas-sense organs) and
kalebaram(body).
(neer ERRu)
Mahabali was under the wrong impression that he was the master of the worlds. To make him realize his mistake, the lord
filled with compassion posed Himself to be a brahmachari and went to the court
of mahabali begging for 3 feet of land. To give alms it is customary to pour
water in the hands of the receiver and thereby grant him the alms
(udakadArapoorvaka bhiksha). The lord
accepted the water.
(andRu moovadiyAl
tAyOn) "karE neepadhitE tOyE vAmanO
bhootha vAmana:" [once the water fell to the hands of vamana, he started
growing]
Thereby vamana
became thrivikrama and measured the 3 worlds.
Will anyone think of begging for something that too when the
property actually belongs to self? But the lord out of compassion did it in
order to protect one and all. Thereby proving that He is the means and the
goal.
(tAyOn adi
thAne)The same divine feet of the one who did all the above is-
(marundhum porulum
amudhamum) is the medicine that cures the disease of samsara;
Is the wealth that
fetches what we desire (moksha);
Is the nectar that
can be enjoyed;
Otherwise,
1. Upayam removes our anishtam (undesirable) and gives ishtam
(desirable). Both these qualities are
there for The divine feet – "marundhum porulum"
"amudhamum" – upEyam
2. Medicine by itself can cure our disease and give us good
strength so anishta nivruththi and ishta prApthi is done by "marundhum"
"porulum amudhamum" then shows the 2 divine qualities of the
goal. Wealth cannot be enjoyed as it is
though it paves way for enjoyment whereas nectar can be enjoyed as it is. Similarly His divine feet paves way for
enjoyment and is also enjoyable as it is.
Adding more flavour appillai show how the lord as thiruvikrama was
"marundhum porulum amudhamum"
"ennidhumAyam ennappan aRindhilan
munnaiya vaNNamE koNdalavAi
endRa
mannu namusiyai vAniR
suzhaRRiya
minnu mudiyanE.." says
periazhar 1-8-8
marundhu – as he got rid of obstacles (enemies) like namusi;
porul – since he came as a beggar and got the divine charitable
quality of mahabali to the world;
amudham – By keeping his divine feet on mahabali's head he made
him enjoy divinity;
Thus by this paasuram it has been proved that the divine feet of the lord alone is both the means and goal.
Azhvar emperumAnAr Jeeyer
thiruvadigalE sharaNam
Adiyen ramanuja dAsan
Varadarajan
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