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Sri Parthasarathi thunai,
Srimathe Ramanujaya Namaha


? Mattrondrum Venda Maname Madhilarangar
Kattrinum meitha kazhalinai keezh- uttra
Thirumaalai paadum seer Thondaradipodi Emperumaanai
Eppozhudum peesu?

?Srimat Krishna samahvaya Namo yaamuna soonave 
yetkadakshai kalakshyanam sulabha: Sridara: sadaa?

Pranams,

Now we proceed to see the meanings of the paasurams. 
The above taniyan on Sri Thondaradi podi alwar was
given by Thiruvarangaperumal arayar. In this tanian
the acharya says ?Oh mind! Nothing else is necessary
always sing the praise of thondaradipodi alwar who
sang the great prabhandham Thirumaalai in praise of
the lord who went behind the cowherds,
Madhilarangar(Ranganatha whose temple is surrounded by
big walls)?.

Paasurams

?kAvalil pulanai vaiththu kalithannai
kadakkappaiyindhu
nAvalittu vuzhitharugindrom namantamar talaigal
meedhe
moovulaghuvundhu vumizhindha mudalvA ninnAmam kattra
Avalippudaimai kandai arangamAnagarulAne?       (1)

The crux of the paasuram is that those who do nAma
sankeertanam they need not fear of the kali gooram in
this world and can have a ride over yaman after
death(even yaman considers such bhagavatals as his
master and instructs his dhoothas to do the same). 
?Natascha yamavasyatha narakapAdha bheedhi: kudha:?
says Sri Desikan.

kAvalil pulanai vaiththu ? This actually tells how a
bhAgavathan should be. For this Sri PVP has given
three different vyakhyanams. When we just think of
the meaning of these words we immediately come to a
conclusion that the person who is doing nAma
sankeertanam should have his senses(pulangal) under
control(kAvalil vaiththu). But let us now see how PVP
gives the meaning. Just analyzing a little bit if a
person keeps all his senses under control and does
everything which has been told in the sastras and
leaves those told in the sastras to be left then why
will yamam or his servants come near him. He has
already all the good points to attain bhagavans feet. 
So he need not worry about narakavaasam. So here
alwar doesn?t refer to those who have already their
senses under control instead comes to say that even
for those who do not have their senses under control
the bhagavan nAma gives palan. How do we derive this
from the above words. PVP splits it as kAval il
pulan that is kAval is control il in tamil refers to
not under control . So that conveys the meaning ?the
senses which are not under control?. PVP further
explains this by saying you can have nice oil bath and
then eat what ever you want to your full satisfaction
and sleep well but then say ?Ranga? then you are bound
to swim through kali yuga. All sastras which came to
explain to us the importance of bhagavan nAma has
always taken people like Ajamilan and Kshtrabandhu as
reference who had absolutely no control over their
senses. So alwar who always talks based on the
pramanams is bound to say only about the persons
without senses under control. In Vishnu Dharmam
Sataneekan questions as follows: A man is incapable
of controlling his senses and to get rid of kama,
krodha and Asooyai(jealousy). Then is there no other
way for such a man to attain moksham? For this
question only alwar answers over here.
All of us are familiar with the Nanjeeyer-Anantazhvan
vrittantam. After taking sanyasam Nanjeeyer was
proceeding towards Srirangam to meet his acharyan Sri
ParAsara Bhattar. On the way he meets Thirumalai
Ananthazhwan who asks Nanjeeyer why he has taken
sanyasam? Nanjeeyer replied that he has taken it
because sanyasashramam is considered as the moksha
ashramam. But Ananthazhvan replied back saying ?If
you bath only when you sweat and when you eat whenever
you feel hungry and if you keep meditating on your
acharyas feet will paramapadanathan push you from
moksham?. This shows that just by meditating on the
feet of the acharya by saying his nAma one can attain
moksha, no Achara anushtanams are required. That is
what is emphasized by thondaradipodigal in this
paasuram also.
The Second explanation of PVP is as follows. Earlier
we considered a person who has no control over his
senses and is yet to or just started doing or nAma
keetanam. Say a person who is doing nAma sankeertanam
for quite sometime then his vaasanas will reduce by
the effect of nAma keertanam. We do find that when we
start getting involved in bhagavat vishayam we get a
little detached to the worldly pleasures. So as the
days proceed Emperuman gets into our minds(?pundiyul
pugundhu?) and changes us little by little so our
senses are got under control. In Bhagavat geetha lord
Krishna says ?shipram bhavati dharmathma?.? My bhaktha
though he has wrong qualities will be cleansed by me
and as the days proceeds he will become a saadhu. So
now PVP says for such a person the senses come under
control.
The third explanation goes as follows. Emperuman is
the security for all our senses whenever we utter his
nAmam. That is when we utter emperuman?s nAmam he
gives darshan to us in our hearts(advanced stage) and
there by now emperuman takes the control of our
senses. Since now the power of guarding our senses he
kept in the feet of the bhagavan by uttering his nAmam
our senses are deemed to be under control. This is
third type of explanation PVP offers in his vyakhyanam
to the first sentence in the first paasuram in
Thirumaalai.

The next parts of this paasuram we will see in the
next posting.

Adiyen Ramanuja Dasyai
Sumithra Varadarajan




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