Thiruppavai 25 Orutthi maganaai pirandhu

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Pasuram25-orutthimaganAippirandhu

 

OrutthimaganAippirandhu Oriravil

orutthimaganAi oLitthhu vaLara

tharikkilAnAgi thAn theengu ninaindha

karutthaippizaippitthu kanjan vayittril

neruppennaninranedumAle unnai

arundhitthu vamdhOm paraitharudhiyAgil

thirutthakkaselvamum sevagamum yAm pAdi

varutthamum theerndhu magizndhElO

rempAvai

 

Oh Lord of

massive form, being born to Devaki and being brought secretly to Gokula and

brought up by Yasodha you were like fire in the stomach of Kamsa, we have

come to entreat you for the fulfilment of our wishes. If you grant our wish we

will sing your glory and of the divine mother . We extol the merits of our

service to you and will be free of all miseries.

http://www.sendspace.com/file/qp9fsz Orutthi maganai part2

The avathara

rahayam, the secret behind the incarnation is mentioned in this pasuram.

Krishna says in the Gita, 'janma

karam cha mE dhivyam Evam yO vEtthi thathvathah;thyakthvA dhEham punarjanma

naithi mAmEthi sO Arjuna,one who knows the truth behind my

incarnation and my actions, O Arjuna, never riverts back to brth once he leaves

his body.'

 

 

What is the

truth of His janma? The upanishad says, 'ajAyamAnO

bahudhA vijAyathe,' the one who

has no birth is born many times.' This statement, though looks as self

contradicting ,is not really so. The Lord is never born like an ordinary mortal

as he has no karma and hence need not undergo the garbhavasa. He only manifests

Himself and the mothers like Devaki, Kousalya and even Adhithi feel as though

they were giving birth to Him through His mAya .And the truth that He was Lord

Narayana was a secret known only to a chosen few and His actions which seemed

to be baffling to a common mind were all explicable to them.

 

orutthi maganAi pirandhu-

 

Vedanta

Desika says in his Yadhavabhyudhaya Devaki produced the Lord like

the eastern direction produces the moon. The implication is that just as the

eastern direction never really produced the moon but the moon appeared in the

east. Similarly Krishna simply appeared or

manifested himself in Devaki.

 

Pirandhu the birth of man separates him from God whereas the birth

of the Lord is to bring us near to Him.

 

Vasudeva and

Devaki were prSni and suthapa, kaSyapa and adhithi in their previous births and

Lord Narayana incarnated as their son in the previous births as prSnigara,

VAmana respectively according to their request repeated three times in the

first birth to have a son like the Lord and since there is no one like Him He

Himself came as their son.

 

orutthi maganai olitthu vaLara - He was not hiding from the fear of Kamsa but hid Himself

under the mortal form to protect the world. He went to gokula for showering his

grace on the Ayarkulam, which represents the simple folk denoting His soulabhya

and vathsalya. He concealed Himself inside the pillar to protect Prahlada,

disguised Himself as Vamana to protect the devas, appeared as Rama to

protect the rshis of dandakaranya and here he came as Gopala to protect the

yadhavakula.

 

tharkkilAnagi-----neruppenne ninra nedumAlE-Kamsa was seeing Krishna

everywhere and thought about him all the time and attained the Lord through

hate.

 

arundhitthu vandhOm - One must have done some poorvapunya to get devotion to

the Lord.

 

parai tharudhiyAgil- He has to give the necessary

equipment for His worship. He is both the upAya, the means and upEya, the end.

 

thiruthakka selvam - the best weaith one can get on this earth is the service

of the Lord. when the king of vijayanagaram, Krishna Devaraya sent for Desika,

prompted by his friend Vidyaranya, who held honourable position in the court,

Desika replied through his vairagya panchakam, 'asthi mEhasthisailAgrE vasthu paithAmaham dhanam, `I already have my ancestral wealth on the Hasthisaila,'

meaning Lord Varadaraja. and refused to go to the court of Krishnadevaraya.

This shows that when one is blessed with the bhakthisamrajya , kingdom of God, all the others appear to be

worthless.

 

varutthamumtheerndhu

magizndhWElorempAvAi- The

sorrow is due to samsara and that will go away by the grace of the Lord

and what remains is only unalloyed joy.

 

There are two

mothers for the seeker. One is the gayathri manthra through which one becomes

dhvija, meaning twice-born and the other is the ashtakshara manthra through

which he becomes qualified for moksha. Oriravu

is the samsara in which the jeeva is hiding behind the dhehathama buddhi

forgetting the real nature of the self. To the evil impulses that stand between

the jeeva and his redemption, the Lord is like the fire inside and burns them

when one surrenders to him. He then gives the thirutthakka selvam in the form of devotional service

and leads the jeeva to infinite bliss