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
[Non-text portions of this message have been removed]
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