Sri Parthasarathi
thunai Paasuram-12 ?madhiththAipOi nAngin
madhiyAr pOi veezha madhiththAi madhikOL
viduththAi!-madhiththAi madukkidandha mAmudalai kOLviduppAn
Azhi vidarkiraNdum pOyirandin
veedu? In the previous paasuram, azhvar advised others to turn all their sense organs towards emperuman and his kalyana gunas. It is our usual practice not to accept anything without questioning even if it comes from such a great person like azhvar. So the question arised, why should we do so? So now in this paasuram azhvar continues to say the merits and demerits in honouring emperuman. Instead of pointing to us azhvar here talks with emperuman himself how the persons who disrespect emperuman are put to difficulty and how gajendrAzhvan, who left all his efforts and shouted for help from bhagavan (?sa tu nAgavara: sreemAn manasAchintayath harim?- sreemAn gAjendrAzhvan thought of hari mentally) benefited with the grace of emperuman indirectly advising us to follow the footsteps of gajendrAzhvan. (nAngil pOi madhiyAr pOi
veezha madhiththAi) You make those who do not understand your greatness, even
after going through all the four Vedas, to fall. (nAngil madhiyAr)
?chaturvEda dharO viprO
vAsudEvam na vindhathi I vEdapAraparAkrAnthas sa vai
brahmaNakarthapa: II? [That brahmin who even
after learning the four Vedas do not understand vAsudEvan is equal to a donkey
carrying a bag of saffron on its back] (madhiyAr nAngil pOi
veezha madhiththAi) You send those
who don?t understand you to fall to various births, (deva, manushya, triyak,
stAvar janmangal) ?thAnaham dvishadha:
kroorAn samsArEshu narAdhamAn I kshipAmyajasramashubhAN AsureeshyEva
yOnishu II? [gita 16-19] [I put those who consider
me as enemy, who are harmful and cheap men filled with sins into low births
(Asura yOni)] (madhikOL viduththAi) You
removed the suffering of madhi-chandran who fell to your feet. So it is clear that you remove the
sufferings of those who respect you and put others who disrespect you to
inferior births. Is there any other
instance where this has happened? Azhvar continues, (madukkidandha mAmudalai
kOL viduppAn Azhividarkku madhiththAi) To remove the strong hold of the harmful
crocodile in the lake you decided to leave your chakrAyudam. To save gajendrAzhvan just a single
sankalpam of emperuman will do.
Then why did emperuman come running and what was the necessity of using
his powerful sudarsana chakra for killing this small animal. Here azhvar says, mAmudalai that was a
big, powerful crocodile when compared to gajEndrAzhvan but to kill it just one
sankalpam (thought) was sufficient but then emperuman wanted to do
shistaparipAlam (saving his devotee) along with dushtanigraham (killing the
enemy). For dushtanigraham one
thought was enough but for shistaparipAlanam it was not enough, since gajendran
wanted to have the divine darshan of emperuman and submit the flower into the
divine feet of emperuman. So
emperuman came running to the call and sent his chakrAyudam to kill the
crocodile. The purpose of his
svaroopam, thirumEni and divyAyudams are for the enjoyment of the bhakthas
declares the jitanthE stotra, ?na thE roopam na chAkArO nAyudhAni na chAspatham?
The same has been declared by nammazhvar also in thiruvaimozhi 3-1-9
?mazhungAdha vainudhiya...? (erandum pOi erandin
veedu madhiththAi) Both the crocodile and elephant shed their body. The crocodile was earlier a gandarvan
(hoo hoo) who reached the crocodile body due to a curse (of dEvalar, a deva
rishi) so now he reached his earlier form. The elephant that was a pandiya king
(endradumnan) earlier reached this elephant form again due to a curse (of
agastiya muni) and hence now due to the divine grace of emperuman he was blessed
with moksha. In other words, the
crocodile was realized from the curse (shApamoksha) and the elephant was
realized from the whole samsAra (samsAra moksha) (To be
continued) Azhvar emperumAnAr Jeeyer
thiruvadigalE sharaNam Adiyen ramanuja
dAsee
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