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Ramanuja List Archive: Message 00110 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-38
 

?mEmporul pOga vittu meimayai migavunarindhu

Amparisarindhu kondu I-mpulanagaththadakki

KAmbara thalai siraiththu vunkadai thalai errundhu* vAzhum 

sOmbharai vugaththi pOlum soozh punal arangaththAnE!?

 

Our Acharyas regard this paasuram to be the most important paasuram in 
thisprabandham. Like the bhagavat geetha being the essence of Mahabharatha and 
charama slokam being the essence of bhagavat geetha, this paasuram is 
theessence of this prabandham. According to our acharyas this paasuram givesthe 
meaning of the very important dvaya manthram in our sampradayam. All the 
acharyas in our sampradayam were deeply involved in the arthas of dvayam. 
?japthavyam guruparamparaiyum dvayamum? is our sampradAyic slogan (Always 
meditate on dvayam and the guru paramparai). It has been the orderof Sri 
Ranganatha himself to our acharya, Sri Ramanuja in his last days, to stay in 
Srirangam itself and spend time as usual mediatating on the dvayam and its 
meaning.  

 

In thiruvAimozhi, nAmmAzhvar gave the meaning of this dvaya manthra, generally 
called the manthra ratnam in 20 paasurams(2 padigams). One padigam starting 
with ?vulagamunda peruvAyA??.? (6-10) was a explanation to the poorva 
kandam(first line) and another padigam ?ozhivil kAlamellAm?(3-3) was uttara 
kandArtham (meaning of the second line) of the dvaya mahA manthram.

 

In thiruppAvai, andal gave two paasurams, ?karavaigal pin sendru?(28) and 
?chittran siru kAlE?(29) to give the poorva and uttara kandArthas ofdvayam. 
Here thondaradi podi Alwar gives the same in just a single paasuram. For better 
understanding let us first see what the dvaya mahA manthramactually conveys. 
This is a rahasyam and a very great topic. Adiyen willjust give the crux of the 
same in simple terms limited to my knowledge.

 

Poorva kandam: Sriman ? the lord sriyapathi: Sri Mahalakshmi stays in the heart 
of emperuman and never leaves him (akalakilEn erraiyum endru alarmEl mangai 
uraiyum mArbhA); Narayana- he is none other than narayana who is present inside 
and outside in everything(narAnAm ayanam yasya-narayana: or nara: yasya saha- 
narayana:): charanou- his holy feet ; sharanam prapathyE- I prostrate.  

I prostrate in the holy feet of the lord Sriman Narayana.

 

Uttara kandam: SrimathE nArAya nAya- I fall into his feet and beg his 
kainkaryam when he is along with his sri:. By this manthra we fall into the 
lords feet to do saranAgathi and beg him to grant us the kainkaryam to the 
divine couples at all times. One important term in this manthram is ?na ma:?. 
This term forms the main base for our whole srivaishnava sampradAyam.ma: means 
?for me? and na means ?not?. So nama: means ?not forme?. Which is ?not for me?? 
Here our acharyas give a great explanation. The kainkaryam, which we are 
begging from the divine couples, is notfor the sake of us. It is only for the 
sake of the divine couples. If weconsider the kainkaryam to be for our 
enjoyment then at one point we may feel that it is enough and stop. Sometimes 
when one kainkaryam is given, wemay say that we don?t like it and hence will 
not do it. So ahankAra mamakArams will creep inside. But if we do it for the 
enjoyment of the divya dampathis then we cannot differentiate between 
kainkaryams or stop at any point and will have to do any type of kainkaryam at 
all times without stopping. Since we are doing for the sake of the divine 
couples there is no possibility of ahankAram or mamakAram to creep inside.

 

Our acharyas say one interesting story to substantiate the above. One shisya 
used to do fanning service to his Acharya. He used to do it because, only this 
service gave him the mental satisfaction. Once it was peak winter and the 
weather was very cold. While the acharya was doing upanyasam, the shisya 
started fanning with the same force he used to do regularly. When asked why he 
did this in such a cold weather? He replied, this is my kainkaryam, I cherish 
doing it and hence will never stop. Was it correct on the shisya?s part? 
Kainkaryam has to be done to make the acharya happy but now the shisya has 
actually made the acharya ill. What is the use of doing such a kainkaryam? So 
always kainkaryam should be done for the happiness ofemperuman or acharya and 
not for the sake of our happiness. This is the meaning conveyed in the word 
?nama:?. Hence it is considered as the most important term in our srivaishnava 
sampradAyam.  

 

Even in lowkikam when we join a job we have to give the word that we will work 
to the satisfaction of the employer. If we say that we will work to our 
satisfaction no one will accept us. Then one question may arise. How toknow 
which kainkaryam will satisfy emperuman? We are destined to accept whatever 
kainkaryam emperuman gives us and not to go and ask him for doing any specific 
kainkaryam. If we do what kainkaryam emperuman gives us then he becomes happy.

 

Only for this reason, the kainkaryams to acharyas and bhagavatas becomes easier 
since they will tell us if they are happy with the kainkaryam or not directly 
but emperuman cannot tell us directly though he indirectly shows usthe same.

 

Let us see how this dvayArtham has been conveyed through the above paasuramby 
our acharyas in the next posting.

 

(To be continued)

 

AzhwAr emberumAnAr jeeyar thiruvadigaLE saraNam

Adiyen Ramanuja Dasyai

Sumithra Varadarajan

 

 



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