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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)

Let us now proceed to see the poorvakandArtham of dvayam as in the paasuram.

KAmbara thalai siraiththu vunkadai thalai errundhu* vAzhum: 

Here alwar says, ?Kambara thalai siraiththu? meaning shave the heads fully 
along with the roots. We will see what this implies. Lowkikas have ambitions 
different from that of bhagavat bhakthas. Some bhagavatas take upsanyasa 
leaving all these worldly ambitions and relations. When they takeup sanyasa it 
is like shedding all the weight and tensions, which existed in their minds. 
Some like alwars shed their tensions mentally even when they are in the 
samsAram. Kulasekara alwar says, ?vundiyE vudaiyE vuganthOdum em mandalam than 
nOdum kooduvadillai yAn?. Alwar did not become a sanyasi but he remained like a 
water droplet on a lotus leaf without getting attached with the sareera bandhus 
who were running at the back of money andmatter to live a sophisticated life.

Some people who have got detached from this worldly affairs, purposely grown 
?sadAbAram?(thick clusters of hair locked with each other tightly) ontheir 
heads but never feel it uncomfortable. But when the same is formed in the heads 
of a small kid before the first shaving of the hair, the mother waits till the 
time when the sadai is actually removed and feels relived only after the 
shaving of the same. Similarly we all purposely want to getinvolved with the 
worldly affairs and put ourselves to miseries. But the divine emperuman who 
considers each one of us as his child is filled with tension to see all of us 
suffering and hence waits for the time to relieve us from the same. The child 
never releases the difficulty similar is our case emperuman feels more than all 
of us.

Sometimes some hair fall by itself, similarly sometimes some sareera bandhus 
and lowkika matters leave us by itself. Only if we get detached it is going to 
affect others but if they themselves leave us thinking us to be crazy then it 
becomes easier for us to concentrate on the emperuman and attain his divine 
abode.

Here alwar says, like shaving the hair along with its root, we have to leave 
the bondages to the worldly affairs along with the vAsana. Sri PVP in his 
vyakhyAnam says, ?vAsanai ara?. When we are binded with the world then even 
when we do bhagavat kainkaryam and sit in front of emperuman our minds still 
works towards the worldly tensions and how to solve them. Our acharyas 
beautifully say, if we see perumal then the world never comes in front of us 
but if we see the world we can never concentrate on the divine emperuman. So 
leaving all the worldly bondages we have to surrender in the holy feet of the 
lord.

sOmbharai vugaththi pOlum soozh punal arangaththAnE!: 

What do we do leaving the bondages? After leaving all the worldly bondages 
along with the vAsanas we live under the divine feet of emperuman (vAzhum). 
Then, will we stay without doing anything at all? Yes, here alwar saysthe 
saranAgathan then stays lazily in the feet of emperuman. Only thing he has to 
do is stay in the bhagavat sannadhi. He takes part in all the poojas and 
bhajans, which happens in the temple and does nothing. In Ramayana, bharatha 
feels bad that he has lost such a chance to just sit along with perumal like 
the many who were in perumal?s satsangam in chitra koodam, instead he had to go 
to ayodhya to take care of the kingdom.

When he actually doesn?t do anything why should perumal protect him? That is 
perumal?s svaroopam. The svaroopam of a saranAgathan is to stay with the mahA 
vishvAsam that we are incapable of anything and perumal is capable to even 
grant moksha without us doing anything other than staying under his feet. In 
the case of other upAsakas, moksha is attained after many janmAs, depending on 
his capacity. Krishna in bhagavat geetha says, ?anEka janma samsiddhaha? 
whereas when it comes to prapannas the same Krishna ingeetha says, ?na 
chirAt?(I will grant the moksha in this janma itself). Since in the case of 
saranagathas the emperuman who is sarvasankalpam grants moksha on his own. 
Though the saranagatha need not do anything still he cherishes doing kainkaryam 
to emperuman not as an upAya to attain mokshabut for the enjoyment of emperuman.

A prapanna is more active in bhagavat/bhAgavata kainkaryam but lazes out only 
in lowkika family matters. Bhakthas like nAma devar are also supposed have been 
the same, active in bhagavat vishayam but lazy in taking care of their body and 
family. There is one interesting story in the life of nAma deva. He used to 
always stay in the temple of panduranga in pandaripuram and never cared about 
his family. Once his wife, who was also a strong bhakthai came to complain to 
the divya dampathis about the same. She first cameto the rukmini sannadhi and 
told her about pandurangan making her husband mad of him and not allowing him 
to come to their house at all. Hearing this rukmini complained back saying it 
is only your husband (nAma deva) who has made my husband mad. He keeps on 
singing bhajans with the other bhagavatas and never allows panduranga to come 
to sleep even in the mid night.  

I make the bed and keep everything ready for him to come and lie down but he 
never turns up. I hear the bhagavatas singing lullaby during the dolOtsavam so 
I think he is going to come and wait, but immediately they sing the suprabhAdam 
and everything starts once again. Listening to rukmini devi lamenting, nAma 
deva?s wife proceeded towards pandurangan?s sannadhi. She complained to 
pandurangan. Emperuman then replied, ?Shouldn?t you beproud of your husband? He 
is the only bhaktha who I have got who doesn?t care about the world but is 
always involved in my bhakthi and stays undermy feet always making me enjoy 
with his bhajans. Do you think he should come at the back of you leaving all 
these?? Nama deva?s wife then realized her mistake and returned back with great 
pride and joy to have possessedsuch a husband. This is what emperuman expects 
from each one of us. Leave our lowkika bondages and stay under his feet always 
without troubling us with all other sAdhanas, when emperuman the siddhOpAyam is 
readily available and waiting to grant us moksha.

So in the above two lines thondaradi podi alwar thus has given the 
poorvakandArtham of the dvayam(sriman narAyana charanou sharanam prapathyE).

As adiyen mentioned at the start this is a great vishayam and also a rahasyam. 
Adiyen has just tried to explain limited to adiyen?s ignorance and lack of 
knowledge. Adiyen requests the bhagavatas to please learn the same from your 
acharyas after taking your samAsrayanam under your respective acharyas. All the 
errors in the above may be please pardoned and corrected. Adiyen is grateful to 
Sri Sri Krishna Premi anna and Sri MAV swami whose lectures have helped adiyen 
in explaining the above.

AzhwAr emberumAnAr jeeyar thiruvadigaLE saraNam
Adiyen Ramanuja Dasyai
Sumithra Varadarajan


 



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