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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 (contd)

 

In the previous posting we saw the meaning of the dvaya mahA manthram in brief. 
Now let us see how this has been conveyed by alwar in this paasuram. We saw 
earlier that dvayam, as the name suggests has two parts, the poorvakandam and 
the uttara kandam. In this paasuram, Sri thondaradipodi alwar gives the 
meanings of the two parts in two lines each; only thing is that the order of 
the parts is changed. The first two lines of the paasuram givethe uttara 
kandArtham of the dvayam and the last two lines the poorva kandArtham.

 

mEmporul pOga vittu meimayai migavunarindhu: AdiyArs are those who are totally 
different from the lowkikas. Those who have left all the sAdhanas both in 
samsAric matters and pAramArthikam are called as adiyars. Whichever the 
lowkikas consider being the most precious are like ordinary stones to 
bhAgavatas. KoorthAzhvan left all his wealth and came to fall under the feetof 
his acharya, rAmanuja. He didn?t consider the lowkika money and matter as 
important. Similarly Swami vedAntha desikan considered only kanchi deva perumal 
as his wealth and ignored all other wealth. So here alwar says, mEmporul pOga 
vittu, leaving all that which are considered as wealth in this world, the 
bhAgavatas realize the ultimate truth. What is the ultimatetruth? In tamil 
?mei? refers to both sareeram and truth but actually the body is not true. 
These bhagavatas realize the truth that the body is temporary and hence false, 
and only the athma is true. Alwar says ?migavunarindhu?. First stage is 
realizing that the athma is alone true. The second stage (migavunarudhal) is 
realizing that the athma also belongs to emperuman and hence it is not 
independent.

 

Amparisarindhu kondu I-mpulanagaththadakki: After realizing that the athma is a 
seshan(dependent) to the emperuman, then next thing he should wish for is 
bhagavat/bhAgavata kainkaryam. Kainkaryam is the best gift to the dependent 
jeevatma. After that ?I-mpulanagaththadakki? we have to control our sense 
organs. When alwar said leaving all the lowkika matters, in the very first 
line, it itself needs the control of all our senses. But then why does alwar 
repeat that here after the jeevan has passed so many stages of realization and 
accepting bhagavat kainkaryam? Here alwar fixes the meaning of the term 
?nama:?. While doing bhagavat kainkaryam one may feel that he has been blessed 
with this divine kainkaryam and that he is enjoying the same. Actually even 
this kainkaryam should be for the enjoyment of bhagavan and hence controlling 
of our senses, which enjoy the kainkaryam we are doing, is what is mentioned by 
alwar in ?I-mpulangaththadakki?.

 

Thus in the above two lines alwar has given the uttara kandArtham of the dvayam 
(srimathE nArAyanAya nama:). Before we see the poorva kandArtham let us clarify 
one doubt, which may arise in all our minds. Why did alwar change the order and 
give the uttara kandArtham first and the poorva kandArthamsecond. When we do a 
practical experiment then we have to give the procedure first and then give the 
inference or the result whereas when we have toteach a subject then we first 
give the theory and what result it will giveand then when the listeners are 
interested to obtain the result we tell them the procedure.

 

Similarly dvaya mahA mantram is a practical experiment, which gives the 
procedure followed by the result(we do saranagathi under the divine feet of the 
emperuman and as a result obtain the kainkaryam which is also done for his 
enjoyment and not for the sake of us). But the alwars actually wanted usto get 
interested in the same so they first gave the result made us get attracted 
towards the same and then gave the procedure. There is one nice legend in our 
guru paramparai. One person went to one acharya and asked whathe should do to 
attain moksha. That acharya told him all the ways of nithya karmAnushtAnam, 
bhakthi, prapatti etc and finally said if you do all these you can attain 
moksha. The person felt the procedure to be very difficult. He then went to 
another acharya and asked the same question. That acharya first explained all 
the good things in the moksha lOkam and all the bad things in this world and 
then slowly told him the ways to attain moksha. Though the ways specified by 
both of them were same still, now the person realizing the importance of 
attaining moksha and getting released from thissamsAric miseries started doing 
everything as per the acharya?s instruction.  

 

So before telling any hard way to attain something we should make a person 
realize the importance of attaining the result irrespective of all the 
difficulties to attain the same. That is what alwar has done in this paasuram 
also. We will proceed with the poorva kandArtham in the next posting.

 

(To be continued)

 

AzhwAr emberumAnAr jeeyar thiruvadigaLE saraNam

Adiyen Ramanuja Dasyai

Sumithra Varadarajan

 

 



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