Sri
Parthasarathi thunai Paasuram-10 ?AngAravAra
madhu kEttu azhalumizhum poongA aravanaiyAn
ponmEni-yAnkAna vallamE allamE? mAmalarAn
vArsadaiyAn vallarE allarE
vAzhththu.? ?Oh! Azhvar
you said earlier that irrespective of you or the brahmarudras all goes and
surrenders only to the divine feet of emperuman. Then does that mean that there is no
difference between you and the brahma rudras, the so-called devas?? Azhvar
answers in this paasuram as follows, ?Oh! No there is a lot of difference
between them and me. Adiyen who has
been blessed by the divine grace of emperuman is capable of having his divine
darshan also but they who try to attain emperuman by their own efforts are
incapable of even praising that lord?. (Angu) In
the last paasuram, azhvar talked about the thiruvikiramAvathAram so here ?Angu?
refers to that period when emperuman measured the three worlds with his divine
feet. Or otherwise ?Angu? can also
be considered to refer to the paramapadam that is very far from this leela
vibhoothi (?vishvatha: prushtEshu sarvatha: prushtEshu anuththamEshu
vuththamEshu lOkEshu?-the divine abode that exists beyond all the other
worlds).
(AravAramadhu kEttu) When
emperuman measured the worlds all the devas started praising emperuman
loudly. ?maRai koNda mandhiraththAl
vAzhththi? (brahma), ?desai vAzhi ezha? (thiruvAimozhi-7-4-1), ?sankais surANam
divi bhoodhasthais thathA manushyair gaganE cha kEsarai: I stutha: kramAn ya:
prasakAra sarvathA mamAsthu mAngalya vivruthE hari: II? (vishnu dharmam) [That
hari who measured the worlds and was praised by all the devas, manusyas and
sarvabhoothAs in the worlds let him bless me with all good results]. Listening to the sound that was raised
due to the praising of one and all. Or listening
to the sAma gAnam constantly heard in the divine abode chanted by the nithya
sooris (?vibhanyava:? ?soozhindirundEththuvar?), ?A-that sAmagAyannAsthE hAvu
hAvu hAvu? (azhalumizhum) Though people
where only praising emperuman still due to the great love towards emperuman
fearing (astAnE bayasankai) that someone will hurt the divine lord Adhiseshan
the divine serpant bed of emperuman emits fire from its mouth. The same has been expressed as,
?vidangAlum
theevA aravanAimEl thOndral desaialappAn poovAradi nimirththa pOdu? by
bhoodhaththAzhvar (er.thiru-71) ?jAgruvAmsas
samindhathE? (The nithya sooris are very cautious)
?Vedam ?soozhdirundhEththuvar pallAndE? ?vuragal vuragal vuragal von sudarAzhiyE
sangE? PeriyAzhvar ?snEhAtasthAnAkshA vyasanibhi:? (try to save the saviour due to extreme
love) parAsara bhattar. Otherwise,
due to the extreme love towards emperuman adhisesha got mixed up with the loud
sAma gAnam of the nithya sooris to be the sound raised by the asuras who have
come to fight against emperuman and hence emits hot fire from his mouth in order
to protect the lord who is the saviour of the whole universe. Though adhisesha is filled with divine
knowledge and very well knows that the asuras cannot reach the divine abode nor
can they do any harm to the ultimate supreme emperuman still due to the extreme
love towards bhagavan all his knowledge has been covered and hence he fears and
tries to protect his beloved. (PoongAr
aravu) Adhisesha looks so beautiful in spite of his angry face as even this
anger has resulted due to his divine love towards bhagavan. It makes azhvar feels like welcoming
this anger and doing mangalasasanams since even azhvar is ever worried about the
welfare of his beloved emperuman. (ponmEni
yAmkAna vallamE allamE) We who
consider his divine beautiful thirumEni alone to be the only way and goal will
we not have the darshan of the same? Sure we will. ?moorththam brahma thathOpi
thath priyataram roopam yat atbhutham? [This divine roopam is loved even by the
lord more than his svaroopam] (mAmalarAn)
The brahma, who was born in the thirunAbi kamalam of
emperuman (vArsadaiyAn) rudran who has a whose hair (sadai) touches the
floor (vAzhththa
vallarE allarE) Though brahma was born in the lotus that arouse from the
thirunAbi of emperuman and rudra has done so many sAdhanAnushtAnams (until his
sadai touched the ground) still they cannot even praise the emperuman since they
are filled with ahankara mamakarangal (since they believe in their own
efforts). They believe in their own
sadhanAnushtAnams but we believe in Him alone and hence do mangalAsAsanams to
him thereby surely we will have his darshan that cannot be had by those brahma
rudras. The same has been expressed
in the following verses: ?yenna dEvA
na munayO na chAham na cha sankara: I jAnanthi paramEshasya thath vishnO:
paramam padam II? [V.P] ?na sa
shakyas tvayA drashtum mayAnyair vApi saththama I sarvEshAm sAkshi bhoothOsow na grAhya:
kEnachit kvachit II? [bharatham] (To
be continued) Azhvar
emperumAnAr Jeeyer thiruvadigalE sharaNam Adiyen
ramanuja dAsee
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