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Ramanuja List Archive: Message 00098 Sep 2002

 
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Sri Parthasarathi thunai,

Srimathe Ramanujaya Namaha

 

? Mattrondrum vEinda 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,

 
Paasuram-37
 

?thelivilA kalangal neer soozh thiruvarangaththulOngum

oliyulAr thAmE andrE thandhaiyum thAyum AvAr

eliyathOr arulum andrE en thiraththu empirAnAr

aliyan nam paiyal ennAr ammavO! kodiyavArE!?

 

thelivilA kalangal neer soozh thiruvarangaththulOngum: Emperuman who lay amidst 
the pralaya water like a small baby now lies in Srirangam. In Srirangam he 
lies, with kAveri on all his sides, surrounding him like a garland. Here alwar 
says, kaveri is not clear but the water in kAveri is unclear(confused). 
Generelly, ponni, kAveri?s water is saffron in color. Even if we wash our 
clothes in this water some sort of kAvi (saffron color) gets settled in our 
clothes. This is because different river waters have different metal contents 
and kAveri has iron content in it. Usually TulA kAveri(water during the Tula 
month) is the most dirty.

 

Andal in ThiruppAvai says ?Tooyapperuneer yamunai? and celebrates yamunai to be 
crystal clear but here alwar says kAveri to be unclear and to be confused. Then 
doesn?t Yamuna get greater importance than kAveri? No explains Sri PVP.

 

A bhakthan is never clear. He is not in a state of steadiness before and after 
having darshan of emperuman. Before having bhagavat darishan the eyesof the 
bhakthan is filled with tears due to the sorrow of Krishna viraham(separation 
from the lord). Ok then won?t he feel happy while seeing perumal? While seeing 
perumal all his sins and perumals magimai comes to his memory and makes him 
lament his mistakes, then when the time comes for him to leave, then again he 
starts crying thinking about the trouble of separation he has already 
experienced. So a bhakthan is always in the state of unsteady mind (sorrow and 
confusion) even though he enjoys the ectasy of bhagavat krupai and gunAnubavam 
in between.

 

Mother kAveri is one of the greatest bhakthais of Ranganatha. Until she reaches 
Srirangam she flows as a thin line, like a virgin approaching her beloved. When 
she reaches ranganatha she is extremely happy and flows with great vigour but 
then when she leaves Srirangam she again leaves with a greatamount of sorrow 
and hence she is not clear but mixed up. So though kAveri is ?thelivilA 
kalangal neer? still she is even more sacred than ganga. What an extra ordinary 
explanation. If there wasn?t one PVP then we would have never understood 
alwar?s thiruvullam(heart).

 

oliyulAr thAmE andrE thandhaiyum thAyum AvAr: Emperuman has his special charm 
and brightness. It is more prominent in his archAvatArams which are the 
?ellainilam of sowlabhyam?(the most prominent place where his kalyanaguna, 
sowlabhyam is clearly seen). He is our Athma bandhu. Sastras say, ?mAtru DevO 
bhava; Pitru dEvO bhava;? etc but in our sampradayam, thirumangai alwar calls 
even father and mother to be a disease, if they are against bhagavat kainkaryam 
(?thAyE thandhai endrum thAramE kilai makkalendrum nOyE pattu ozhindhEn?). One 
doubt may arise then are the alwars talking against the sastras? 

 

No not at all. These are two different things. What the sastras say is sAmanya 
dharmam. Any son or daughter has to consider their father or mother to be equal 
to god and do kainkaryam to them. This is their duty for what all their parents 
and teachers have given them. But when the same parent or teacher goes against 
the bhAgavata dharmam then they are supposed to be regarded as disease. 
According to bhAgavata dharmam our prime duty is to dokainkaryam to our Athma 
bhandhu emperuman. These relatives or parents aretemporary and stay only for 
this janma as our father or mother. But one father and mother are permanent how 
many ever janmAs we may take. So is it not important to give that permanent 
bandhus the prime importance and do kainkaryam to them at all times and all 
places? If the sareera bandhus help us out (anukoolars) for bhagavat kainkaryam 
then they also become part of the bhAgavata kudumbam(family) and hence can be 
considered our athma bandhus. Thirumangai alwar surrenders to thiruvEngada 
mudaiyan saying that he has shed all other sareera bandhus and now is waiting 
only for bhagavat kainkaryam. Here thondaradi podi alwar also says the same 
thing that emperuman is everything for him.

 

In Ramayana, lakshmana showed the same dharmam. He left his father, motherand 
wife and followed perumal and piratti to the forest considering them to be his 
parents and everything. But lakshmana was indeed blessed with a great mother 
who advised him saying, ?rAmam dasaradham viddhi mAm viddhi janakAthmaja 
ayOdhya matareem viddhi kachchdham yathA sukam? Oh! Lakshmanadon?t make the 
mistake of staying in ayodhya thinking it is your duty totake care of your 
parents and the kingdom. Consider perumal to be equal to dasarathan and piratti 
to be myself and the forest in which they live to be ayodhya and do kainkaryam 
to them, which is the purpose of your birth.

 

What a great mother she was? Can a mother send her son to forest just likethat? 
This is bhAgavata dharmam. BhAgavatas can sacrifice anything for the sake of 
bhagavat/bhAgavata kainkaryam.

 

(To be continued)

 

AzhwAr emberumAnAr jeeyar thiruvadigaLE saraNam

Adiyen Ramanuja Dasyai

Sumithra Varadarajan

 

 



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