Thirumaalai-43

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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-26

 

 

“pOdellam pOdhukondu vunponnadi punaiyamAttEn

 

theedhilAmozhigal kondu vunthirukkunam seppamAttEn

 

kAdalAl nenjam anbhu kalandhilEn, adhuthannAlE

 

AdhilEn arangarkku EllE! EnseivAn thOndrinEnE?”

 

 

 

pOdellam pOdhukondu vunponnadi punaiyamAttEn: We should do kainkaryam to

bhagavan with all three karanAs, viz., mano, vak, kAyam. Adhisesha does

kainkaryam to bhagavan at all times. Poigaialwar says, “sendral kudaiyam

erundhal sinhAsanamam nindral maravadiyam neelkadalul endrum punaiyam

manivillakkAm poompattAm pulgum anaiyam thirumArvukku aravu”(when emperuman goes

somewhere, adhisesha becomes his umbrella like in krishnAvatara, if perumal sits

he becomes the throne as in vaikundam, and if bhagavan stands then adhisesha is

his paduka as in thiruvallikeni Sri Venkatakrishnan stands on adhisesha, when

emperuman lies in parkadal as vyuha moorthi adhisesha is his bed). When

emperuman took rAmAvataram adhishesha became lakshmana who did all

services,”aham sarvam karishyAmi jAgradaha svapathaschathE”. Nammazhvar says,

“ozhivil kAlamellAm vudanAi manni vazhuvilA adimai seiya vEndum nAm”(alwar here

requests perumal for kainkaryam at all times, being along with him). In this

paasuram thondaradi podi alwar says ‘I am not used to do what iam supposed to

do. I do not do service to your divine feet at all times’. Though alwar was

involved in pushpa kainkaryam to bhagavan always still he talks out of his

naichyam.

 

 

 

theedhilAmozhigal kondu vunthirukkunam seppamAttEn: First alwar talked about

the physical kainkaryam (kAyika kainkaryam). The second type of thondu is to

talk the kalyana gunas of bhagavan. Even when they are physically drained out

or not well bhagavatas get utmost enthusiasm if they are asked to say bhagavat

gunam. Our mouth should always utter only the bhagavan nAmA and his kalyana

gunas. Thondaradi podi alwar says that he will not talk about the bhagavan

with sweet words. Can we really believe it after having so much divine

anubhavams from his thirumaalai prabhandam? He first did pushpa kainkaryam to

bhagavan and seated him in a beautiful swing, decorated with beautiful and sweet

smelling flowers. Now that perumal is enjoying the lAlli of the swing, alwar

started to sing in his sweet voice the thirumaalai, a garland made of

mesmerizing words. Probably perumal started sleeping due to the swing’s

movement and the sweet song of alwar so alwar then sang the next prabandam

thirupalliyezhuchi to wake perumal up. Still alwar says he is not satisfied

with his vachika kainkaryam to make us all understand the importance of the

kainkaryam. Alwar also tells us how we should do this kainkaryam. We have to

talk the bhagavat gunam. The talk should never be made on our own instead we

have to follow what our elders and sastras say(“pEsittrE pEsalallAl”). Only

those are ‘theedhilAmozhigal’ (flawless words). Sri ManavAla Mamunigal in his

Upadesa ratina mAlai beautifully says, “munnOr mozhindha murai thappAmal kEttu

pinnOrindhu thAm adhanai pEsAdhE than nenjil thondriyadhe solli edhu suththa

upadEsa varthai enbar moorkarAvAr “(One who doesn’t follow his poorvacharyas

words and says whatever comes to his mind and declares that to be authoritative

is not to be considered a sadhoo, he is a moorkan). So theedhila mozhigal,

those taught to us by our acharyas should be always kept in mind and the same

has to be told to others. Our words reflect our mind. If our mind is full of

kama, krOdha and lowkika vishayams then we talk the same. But bhagavatas are

constantly thinking about the kalyana gunas of bhagavan and hence even if they

sit amongst a group of lowkikas still they talk only bhagavat vishayam, passed

on along the guru paramparai. If we consider ourselves to be very knowledgeable

and start talking what ever comes to our mind then we thereby misguide the

masses so before talking or doing upanyasam we have to get ourselves trained

under a good acharya. Krishna is geetha says, “thath vidhdhi pranepAthEna

pariprashnEna sEvaya! UpadEkshanthi thE jnanam jnaninas-thathvadarsinaha:!!

(4.34) . Actually there are so many collections made by our poorvAcharyas that

even for learning all those one janma is not enough so why try to make new ones.

 

 

 

kAdalAl nenjam anbhu kalandhilEn, adhuthannAlE: Emperuman has divine kalyana

gunas(thirukgunam). Only our mouth is impure. Still if we have the love and

devotion in our minds then the utterance of the bhagavat kalyana gunas purifies

our whole body. Emperuman cherished nAmmazhvar’s thirumEni so much, because it

was that mouth which sang thiruvaimozhi, that he wanted alwar to come to moksha

along with the body. So bhagavat gunam is capable of making us so sacrad.

Periazhvar says, “vakku thooimai ellAmayinAlE mAdhavA! vunnai vai kolla mAttEn”.

But he didn’t stop with this he still continued his vachika kainkaryam since it

is his svaroopam to always talk the bhagavat gunams. Next, thondaradi podi

alwar talks about mAnasika kainkaryam. When rain falls on a stone it drops down

but if the same water falls on mud it is absorbed inside. Our minds should not

be like rocks instead it should have deep bhakthi and love so that when bhagavat

gunam is showered on us by bhagavatOthamAs it should seep deep into our minds.

In Srimad bhagavatham Sri sukar explains the gopi’s bhakthi as “than manaska:

thatha lAbha: thath vijeshtA:” That is how each one of us should get deeply

involved in bhakthi towards the paramatma.

 

 

 

AdhilEn arangarkku EllE! EnseivAn thOndrinEnE?: Emperuman doesn’t need any

kainkaryam from us. But he surely enjoys when we do kainkaryam to him with

atmost love and devotion. Alwar in this paasuram says that he doesn’t do

kainkaryam with all his trikaranas but it actually doesn’t suite alwar. It is

like alwar is sarcastically point to all of us who live without doing kainkaryam

to the bhagavan. Alwar finally wonders without doing kainkaryam to arangan, for

what is this birth taken for?

 

 

 

Let us also think the same and start right now to do what all kainkaryams

possible immediately to add some meaning to our life.

 

 

 

AzhwAr emberumAnAr jeeyar thiruvadigaLE saraNam

 

Adiyen Ramanuja Dasyai

 

Sumithra Varadarajan

 

 

 

 

 

 

 

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