Thirumaalai-62

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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- 40

 

“Thirumaru mArvA! Ninnai sindhaiyul thigazhavaiththu

maruviya manaththarAgil mAnilaththu vuyirgalellAm

veruvara kondru suttitu eetiya vinaiyarElum

aruvinai payanaduyyAr arangamAnagarulAnE!”

 

Thirumaru mArvA! Ninnai sindhaiyul thigazhavaiththu: We already saw that the

paasurams from 39 to 43 are nothing but the explanation to the 38th paasuram. We

also saw that the 38th paasuram gives the meaning of the manthra ratnam dvayam.

But one thing, which has not been given clearly in the 38th paasuram, is given

now in this paasuram by alwar. In the 38th paasuram there is no mention of the

piratti as clearly stated in the dvayam. But here alwar says, thirumaru mArvA!

Establishing the existence of piratti in the chest of emperuman. In this

paasuram alwar proceeds further to talk about the Srivaishavas who has strongly

kept the dvayArtham in their minds and have got it into their anushtAnam.

Piratti stays in emperuman’s chest, not even moving out a second (“agalagillEn

eraiyum”) similarly emperuman stays in the hearts of the Srivaishnavas who are

always doing dvayAnusandhAnam.

 

maruviya manaththarAgil: If there is such a srivaishnava who always has

emperuman in his heart, then,

 

mAnilaththu vuyirgalellAm veruvara kondru suttitu eetiya vinaiyarElum: Even if

that person has done the most horrible sin of killing number of animals and

birds, and frying them alive still he doesn’t have to undergo the miseries due

to those sins. For instance, some hunters, their ancestral job may be to hunt

but still they may be a bhAgavatan by heart, in that case their job will not be

considered as a sin.

 

There is one story in mahabharatha. One Brahmin learned all the Vedas and did a

lot of tapas. To test his tapO palan he looked with a burning look at a bird

and the bird was burnt to ashes. One day he came infront of a house asking for

‘bikshA’. The lady of the house was involved in her pathi sEva and hence took a

while to come out with biksha. The Brahmin got angry and looked at the lady,

the same way he did earlier. Nothing happened to her but she replied, did you

think me to be like that bird? The Brahmin was taken aback. He burnt the bird

in a forest. How did this lady come to know of this? When asked she replied, I

have no time to talk to you but there is one person called dharmavyAdhar, who

can clear your doubt. So the Brahmin went to meet dharmavyAdhar. When asked

who was dharmavyAdhar the people around showed him a small shop. It was

actually a butcher’s shop. Once again the Brahmin didn’t know what was

happening. The butcher finished his morning business and then met the Brahmin.

He explained to the Brahmin that each one is destined to do his/her duty, which

makes emperuman happy. The lady was involved with her stri dharmam and me with

my ancestral job but still we consider it to be for the happiness of emperuman

and hence even this duty of ours becomes a kainkaryam to him though I am doing a

lowly job. The Brahmin then realized the truth that it is not what we do which

is important but with what thought we do a job which is more important.

 

aruvinai payanaduyyAr arangamAnagarulAnE: Bhagavan in geetha says, “srAyAn

svadharmO viguna: paradharmo svanishtithAthI svadharmE nidhanam srEya:

paradharmO bhayAvaha:”. So if one does his duty and even if it is a sin, he

need not undergo the results. For instance, a police has to kill a criminal or

a king may have to punish a criminal all these do not add to the sin of the

police or the king. But even in the case of the criminal if he realizes his

mistake and surrenders to emperuman uttering the dvayam whole-heartedly then in

emperuman’s court he is forgiven says alwar.

 

Say someone stamps our feet, we want to scold him very badly, due to the pain

but then when we turn towards him he says a sorry can we scold him after that?

We forgive him and say its ok. When we people, who are filled with ego, pride

and anger, can forgive a person’s mistake will not emperuman who is filled with

krupai and kArunyam? But one may ask that according to the sastras all sinners

have to undergo misery. The papams and punyams are redefined in the case of

saranagathas. Those acts, which make emperuman angry, are papams and those,

which make him happy, are punyams.

 

Say a boy breaks a very valuable item; his father beats him up for being so

careless. The boy feels the pain and cries thereby he has got the punishment

for his act. But say if the same father was in a very good mood that day, so he

just scolded the boy and warning him not to do it again sent him away. The boy

doesn’t feel the pain but is happy to have escaped from his father’s beating.

Now, which determined the pain of the boy, the boy’s act or the father’s

reaction? In both the cases the boy’s act didn’t vary but only the father’s

reaction changed. Similarly whatever we undergo depends on emperuman’s

reaction. Even if we do crores of blunders, but later realize the mistake and

surrender to him, then he forgives all our mistakes and considers us equal to

his other bhakthas.

 

This is due to your krupai and karunyam Oh! RanganAtha admires alwar.

 

AzhwAr emberumAnAr jeeyar thiruvadigaLE saraNam

Adiyen Ramanuja Dasyai

Sumithra Varadarajan

 

 

 

 

 

 

 

 

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