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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,

Nammazhvar and thondaradipodi alwar gave us the dvayArtham in their paasurams 
but the grace of our nAchiyar, Sri Andal is that she practiced and showed 
dvayam. That is why in thiruvAimozhi and thirumAlai paasurams, first theuttara 
kandArtham is given followed by the poorva kandArtham. But in thiruppAvai the 
dvayArtham is in order. Sri Andal is none other than our mother, who has a 
special liking for her kids hence she guides us practically.

In the previous three postings we enjoyed the divine meanings of the 38th 
paasuram in thirumaalai, which is considered as the essence of this whole 
prabandham. In this paasuram, alwar gave the important rahasya artham in 
ourSrivaishnava sidhdhAntam(meaning of dvayam or the manthra ratnam). In 
bhagavat geetha, Krishna?s main aim was to give the charama slokam but he gave 
chapters 1 to 18.65 to arjuna, to make him mentally prepared to receive the 
charama slokam. Again geetha doesn?t end with sloka 18.66, but thereare more 
slokas as conclusion part. Similarly though Veda Vyasa, wrote Srimad Bhagavatam 
mainly to say the Krishna leela, he had to write the first9 cantos as an 
introduction or to mentally prepare the readers to enter the 10th canto and 
enjoy the Krishna leelai. 

Here too alwar followed the same procedure. He first gave the importance of 
bhagavan nAma, he then proceeded to establish the srivaishnava siddhantham, by 
opposing all other philosophies. Then after declaring emperuman?s supremacy, he 
lamented over his incapability to attain the divine feet of emperuman and over 
all the mistakes he has committed so far. Then he requested perumal to help him 
out of these samsAric miseries. Then when asked, what punyam he had for perumal 
to help him? Alwar replied he hasn?t done anything good but perumal has his 
nirheduka krupai, which is the source forhim to beg for bhagavan?s support. 
Then finally alwar after enjoying the kalyana gunas of bhagavan did saranagathi 
in his feet by meditating on the dvayArtham in the 38th paasuram. Alwar doesn?t 
stop with this. He proceeds to give the conclusion part. In geetha, bhagavan 
instructed arjuna not to give any of these divine arthas to anyone who doesn?t 
have bhakthi towards perumal and his words, in the conclusion part. Here alwar 
says, irrespective of any differentiation everyone can do saranagathi, no 
matter where he is born or what sect or gender he/she belongs to and thereby 
giving the magimai of bhAgavatas, alwar concludes the prabhandam.

With this brief summary let us now proceed with the meanings of the concluding 
paasurams.

Paasuram-39

?adimaiyil kudimai ellA ayal saduppEdhimAril
kudimaiyil kadaimai patta kukkaril pirapparElum
mudiyinil tulabham vaiththAi! moikuzharkku anbhu seiyum
adiyarai vugaththi pOlum arangamA nagarulAnE!?

adimaiyil kudimai ellA ayal saduppEdhimAril: In those days there were 
manychaturvEdi mangalams. In those, lived many pandits who were well versed in 
all four Vedas. If a person belonging to such a family and well versed in 
Vedas, but still wasn?t interested in the kainkaryam to bhagavan, then alwar 
here says, perumal doesn?t even turn his face towards him.

kudimaiyil kadaimai patta kukkaril pirapparElum: On the contrary, even if a 
person is born in a most lowly considered kulam (kukkar ? shudra kulam)but is a 
bhAgavatan then,

mudiyinil tulabham vaiththAi! moikuzharkku anbhu seiyum: Emperuman gets pleased 
just with the submission of a small thulasi leaf in his feet. He is not 
interested in costly svarna pushpams(golden flowers) but he considers asmall 
thulasi leaf submitted in his feet by a poor bhagavatan with utmost love, as a 
great gift. Similarly he considers a bhAgavatan involved in hiskainkaryam, 
though born in a low caste to be more important to him than even a chatur vEdi, 
though well versed in all the Vedas, not interested in his kainkaryam. This 
paasuram, is actually the extension of the previous paasuram where alwar 
instructs us to beg for the kainkaryam in the divine feetof the divine couples. 
Here he says only the kainkaryam makes the emperuman happy and nothing else.

adiyarai vugaththi pOlum arangamA nagarulAnE: Here comes to our memory thestory 
of Sri thirupAnAzhvar. Though he was born in a panchama kulam, still emperuman 
sent lOkasAranga munivar, high class Brahmin to fetch him just because 
thirupAnan was a great bhAgavathan. So emperuman regards bhAgavatas, 
irrespective of their birth, close to his hearts, declares thondaradi podi 
alwar in this paasuram.

Sri pillai perumal Iyengar, a great scholar, in his thiruvaranga kalambhagam, 
one among his ashta prabhandam says,

?sAdhiyAl vozhukkaththAl thakkOrElum, chaturmaraiyAl vElviyAl mikkOrElum
pOdhil nAnmugan paniya palli kollum ponnarangam pOttrAdAr pulayar thAmE?

(Even if one is from a high caste and has excellent character, and is one of 
the great experts in all the 4 vedas and has performed many yagas, still if he 
doesn?t talk the praise of Srirangam and the bhagavan who even brahma the four 
headed dEva praises, he is to be considered to be the lowest ofthe lowest).

?pAdhiyAi azhugiya kAl kaiyarElum, padu thozhil ezhi kulam padaithArElum
AdhiyAi aravanaiyAi enbhArAgil avar andrO nAm vanaggum adigalAvAr?

(Even if a person is diseased and belongs to a lowly family still if he says 
the bhagavan nAma and does kainkaryam to bhagavan in some way then he hasto be 
regarded with great respect and we have to fall into his feet and show our 
regard to such a bhAgavathan.)

Thus alwar shows the magimai of a bhAgavatan, irrespective of the family 
inwhich he is born and his talents in this paasuram.

AzhwAr emberumAnAr jeeyar thiruvadigaLE saraNam
Adiyen Ramanuja Dasyai
Sumithra Varadarajan


 



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