Sri
Parthasarathi thunai Srimathe
ramanujaya Namaha Srimad Vara
Vara munayE Namaha Sri
vAnAchala mahA munayE Namaha Paasuram-22 ?azhagiyAn
thAnE ariyuruvan thAnE pazhagiyAn thAlE
paNimin-kuzhaviyAi thAnEzhulagukkum thanmaikkum
thanmaiyanE meenA yuyiralikkum
viththu? Thirumazhisai azhvar deeply enjoyed the divine beauty of
Narasimha perumal in the previous paasuram. Azhvar couldn?t just stop with
self-enjoyment. Azhvar felt very
bad for all the jeevatmas who miss this enjoyment due to their ignorance. How could people be without enjoying the
divine beauty of narasimhan? So
azhvar sings this paasuram as an advice to the common folks to fall to the
divine feet of the sowndarya moorthi, narasimha perumal, azhagiya
singar. (AzhagiyAn thAnE?) This is as a continuation of
enjoyment of the divine beauty of narasimhan. Is he the only person filled with
divine beauty? Doesn?t paramapadanAthan possess the same
beauty? (ariyuruvan thAnE) No. only the one who came to this
world, as narasimhan possesses the ultimate beauty. The beauty of paramapadanAthan is like
light that glows in the morning.
While the sun shines if one lights a lamp then the light of the lamp is
of no use. Whereas if the same lamp
is lit on a dark night, then it has its special significance. Similarly narasimha perumal is a light
lit in darkness. ParamapadanAthan
is the embodiment of grace alone but narasimhan showed both grace and anger at
the same time (?dushta nigraham, sista paripAlanam?). ?seeRRathOdu arul peRRavan?. In paramapadam emperuman shows his
beauty to those filled with ultimate knowledge (sarvagnar) whereas narasimha
perumal showed his beauty even to the ignorant (agynar). ParamapadanAthar?s beauty can be enjoyed
only in words but for narasimha moorthi ?eraNiyanAgam pilandhu ariyAi
udiramalaindha kaiyOdirundhAnai ullavA kandArular?
[peri-thiru.4-1-1] (azhagiyAn thAne ariyuruvan thAnE) This is that lord who
is celebrated as ?Azhagiya singar? by the whole
world. Note: Hope by this time all of you have enjoyed the divine beauty of
Azhagiya singar at thiruvallikeni and joined the ghosti of ?kandArular? as sung
by periazhvar. The Sri Vishnu SahasranAmam celebrates this perumal as
?nArasimhavapu: SrimAn? (AzhagiyAn thAnE ?.. paNimin) When we see some thing
attractive to our eyes we keep on seeing and enjoying it but we never get the
idea of falling to its feet. So
what is so special of narasimhan that instigates us to fall to his
feet? (ariyuruvan thAnE ? paNimin) He is purushOtaman, the one
supreme male. He is Abhatsakam (who
comes to our rescue at the time of danger). When a person has both the strength and
wish to come to our rescue while in danger and also filled with divine beauty
will not one surrender to his feet?
Anyway is it enough if he is powerful and beautiful and doesn?t know
what our problem is and how to actually solve
it? (pazhagiyAn thAlE paNimin) This body is our disease that
has to be shed and what we have to actually attain is the divine body. We are ignorant of this fact and hence
keep taking utmost care of the body whereas he very well knows what has to be
shed and what should be attained.
So it is important for us to fall to his feet and get over our
miseries. If you consider his
divine feet as upayam and upEyam and surrender then he who knows the reason
behind you entering this body and suffering (karma) at all times viz., past,
present and future along with the solution for the same (his nirheduka krupai)
will surely save you from all the
miseries. We all go to the doctor to cure our diseases since we
believe that the doctor knows well about the disease and the method to cure the
same. The only doctor to cure our
disease of samsAram is none other than hari.
?maruththuvanAi nindra mAmani
vannA? ?vaithyOnArAyanO hari:? ?bhEshajam bhishak? (Vishnu
SahasranAmam) ?eruththukodiyAnum piramanum Indiranum maRRum
oruththarumip piravi ennum noikku marundharivArumillai maruththuvanAi nindra
mAmanivannA! (peri-thiru-5-3-6) Forget the brahma rudras who are also suffering with the
disease of samsAram and fall to the divine feet of emperuman the only doctor who
can cure this disease. ?avaidhya: prakrutha: prOkthO vaidhyO vaishnava
uchchetE? [samsaris are called as avaidhyas and vaishnavas are
called as vaidhyas] If people connected with him are themselves called as
vaidhyas then what to say about the lord
himself? How to believe that he knows well about this body to be
shed and that body to be attained? (thAnE thanmaikkum thanmaiyanE) The elements behind the
creation of prakruthi (nature) viz., mahan, ahankaram, panchabhoodhangal and the
similar 7 ingrediants and the pancha bhoodhas formed from sabdha (sound), sparsa
(touch), roopa (form), rasa (taste), gandha (smell) tanmAthras all reside inside
emperuman. ?thanmai? refers to the tanmAthras, the pre-state of all the
panchabhoodhas before their complete formation, the very state in which all the
special qualities of the pancha bhoodhas are in the hidden form. For eg., the special quality of sky
(Akasam) is sound (sabdha guna).
The pre-state of Akasam is sabdha tanmAthrai that hides the quality of
sound inside. Similar is the case
with other bhoodhas. There is a lot
of difference between tanmAthrai and quality. TanmAthrai is an ingredient and forms
the essential part in the formation of the bhoodha. Thereby ?thanEzhulagukkum?. thanmaiyanE?
refers to emperuman not only being the final product but also the reason behind
the ingredients necessary for
formation. Here ?Ezhulagu? refers to the creating objects, mahan,
ahankaram and the pancha bhoodhas or
otherwise, (thAnEzhulagukkum thanmaikkum thanmaiyanE) Here
?ezhulagu? refers to the seven lokas viz.,bhuvarlokam, suvarlokam etc at the top
and 7 seven lokas viz., athala, vidhala etc underneath that includes all the
chetanas and achetanas.
?thanmaikkum? refers to the achetana gunas viz., sabdha, sparsa etc and
chetana gunas. Thus it is seen that
emperuman is behind all the chetanas/achetanas and acts as the controller and
guiding torch of all their qualities. If read as ?than vaikkum thanmaiyanE? then it means that
emperuman has all the seven worlds inside him
naturally. Is there any instance where he has protected
us? (kuzhaviyAi meenAi vuyiralikkum viththu)What has he not
done to protect us? During the pralaya period he saved all of us by safely
keeping us in his stomach and he lying on a banyan leaf
coolly. ?meenathanus tvam nAvi
nidhAya stirachara
parikara manu manu bhagavan I vEda
sanAbhi svOkthi vinOdai: ? agali talaya bhayala vama mumavaha: II
[ra-stv-2-60] [Oh lord! You took the form of a fish you placed all the
flora and fauna near manu on a boat and saved all the creations with your great
words equivalent to Vedas without any
fear] In this way, during the manvantrapralaya, you placed all
the living creatures, including its head manu on a boat due to your sankalpa and
took the form of a jalajanthu (water creature) and saved the boat without being
destroyed due to the flooding water.
You returned the Vedas to brahma and made him capable of creation once
again. (viththu) As per the sAstra ?sadEva sOmya? [chan-6-2-1]
he is trividha karana for creation (nimiththa, upAdhAna, sahakAri
karanas) (To Be
Continued) Azhvar
emperumAnAr Jeeyer thiruvadigalE sharaNam Adiyen
ramanuja dAsee Sumithra
Varadarajan
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