Sri
Parthasarathi thunai Srimathe ramanujaya Namaha Srimad Vara Vara munayE Namaha Sri
vAnAchala mahA munayE Namaha Paasuram-71
?sEyan aNiyan siRiyan migapperiyan Ayan tuvaraik kOnAi nindRa
mAyan andru Odhiya vAkkadhanai kallAr
vulagaththil EdhilarAm meijnAna
mil? Leave alone realizing his great act of protecting all of us during the lowkika pralaya have any of us realized his genuine act of saving all of us from the samsAra sAgara (ocean of misery in this world) by giving the divine charama sloka? (SEyan)
Emperuman
is unapproachable even by the brahma, rudras. He is in such a high
position. ?yathO vAchO nivarthanthE? [tai-Anandavalli] ?yan na devA na munayO na chAham na cha sankara:
I jAnanthi paramEsasya tat
vishnO: paramam padham II? [vish.pu.1-9-55] (migapperiyan)
One
with exceptional svaroopa roopa guna vibhoothis; (aNiyan)
One
who is very close to all those who really want to reach
him. (sEyan
aNiyan) For
all those who want to attain him by self-effort and for those like duriyodhana
he is very far (dhoorasthan). But
the same emperuman is very easily accessible to yesodha and other gopis
(bhakthas filled with love and devotion) ?yArumOr nilaimaiyan ena arivariya emperuman yArumOr nilaimaiyan ena
aRiveLiya emperumAn? (thiru 1-3-4) (siRiyan)
Due
to his grace emperuman takes incarnations as simple beings and hence adorned as
?eliyan? (sEyan
aNiyan migapperiyan siRiyan)
swamy
alavandaar reiterates the same meanings in four lines of his
stotra ?namO namO vangmanasAdhibhoomayE namO namO
vangmanasaikabhoomayE I namO namO nandha
mahAvibhoothayE namO namO nandha
dayaikasindhavE II? [I prostrate thee, who is not visible in the words and heart of those who
try to reach you by their own efforts; I prostrate thee, who is visible in the words and heart of those who you
show your self due to your grace; I prostrate thee who is filled with innumerable
wealth; I prostrate thee, who is a ocean of uncountable
mercy;] ?aniyan siriyan? indicates emperuman?s sowlabhya
guna; (Ayan) He took avatara as a cowboy who cannot even differentiate between
his left and right hand; (tuvaraikOnAi nindra) Ignoring the leadership of the 2 worlds
(ubhayavibhoothi) He became the king of dwaraka (Mayan) His amazing act is he didn?t just stop with making himself being
easily accessible by ordinary humans (his bhakthas) but he has gone to the
extent of even spoiling his fame for the purpose of giving good name to his
bhaktha. Emperuman acted to be
panic-struck in front of a lowly jarasandha and ran for his life and hid himself
inside dwaraka just to give bheema the chance to show his valour in front of
jarasandha and get good reputation. Thereby ?Ayan tuvaraikOnAi nindra mAyan? is like a expansion to the words
?aNiyan SiRiyan? states Sri PVP in his commentary. Otherwise, ?Ayan? elaborates ?aNiyan siRiyan?
and
?tuvarikOnAi nindra mAyan? elaborates ?sEyan Periyan? States Appillai in
his commentary. Being born as a cowboy shows his simplicity; He becoming the
king of dwaraka shows his vigour; Marrying 16000 ladies and maintaining all the
families at a time in a stable manner exhibits his incredibility, explains
appillai. (mAyan
andru Odhiya vAkkadhanai kallAr)
Those who do not learn the divine meanings of the charama sloka delivered
with ultimate grace by Sri Krishna in his bhagavat
geetha; ?sarva dharmAn parithyajya mAm Ekam charaNam vraja
I aham tvA sarva pApEbhyO
mOksha ishyAmi mAsucha: II? [Leave all your dharmas completely and fall only to my divine feet. (The
all capable) I will remove all your obstacles and grant you moksha. Don?t
worry] (aNiyan
siRiyan Odhiya vAkku) ?mAm?
shows his sowlabhyam (sEyan
periyan Odhiya vAKku) ?aham?
shows his capability omniscient and omnipotent. (tuvaraikOn)
swamithvan
? leadership (mAyan)
Amazing
personality filled with simplicity, knowledge and
power (kallAr
vulagaththil) Not
one or two but majority of the people in this world are ignorant of these divine
verses/meanings.
Why? (meijnAna
mil) The
main reason being the absence of knowledge about the tattva, hita and
purushartha. Why is this knowledge
lacking? (EdhilarAm)
This
is due to the hatred they have cultivated towards bhagavan in their minds;
?tAnaham dveshitha: kroorAn? says bhagavan in geetha 16-19. Both they consider emperuman to be their enemy and make the lord also to
think so. (To Be
Continued)
Azhvar emperumAnAr Jeeyer thiruvadigalE sharaNam
Adiyen ramanuja dAsee Sumithra Varadarajan Azhvar EmberumAnAr JeeyAr ThiruvadigalE Saranam http://www.vedics.net
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