MoondrAm thiruvandhAdhi-Paasuram 3

[Guest guest]

Sri Parthasarathi thunaiSrimathe ramanujaya NamahaSrimad Vara Vara MunayE NamahaSri vAnAchala mahA munayE

Namaha

"manaththuLLAn

mAkadal neeruLLAn malarAL tanaththuLLAn thaNthuzhAi mArban-sinaththu serunarugach seRRugandha tEnkOdhavaNNan varunaragam theerkkum marundhu"

 

mA kadal neer

vuLLAn – one who resides on top of the big milky ocean;malarAL tanaththu

vuLLAn- one who relaxes in the divine chest (breasts) of piratti who is on top

of a lotus;tan thuzhAi

mArban- one who adorns the cool thulasi on his chest;serunar - those

who are enemies;vuga - eliminated;sinaththu - due to

wrath;seRRu - destroyed;vugandha – experiences

joy;tEngu Odha vaNNan

– one whose form is like a complete ocean;varu naragam

theerkum marundhu – sarvEsvaran, he is a medicine to overcome this naraka of

samsAra that is unavoidable;manaththu vuLLAn –

He is now living in my heart (unshakeably);

Introduction:

(manaththuLLAn) In

the previous paasuram, pEyAzhvar talked about his mind immersing itself in the

divinity of the supreme lord. Now, in

this paasuram he proceeds to say how emperuman chooses no other place to reside

other than his heart.

Commentary

(manaththuLLAn) As azhvar gives the details of the journey

of the lord before he entered azhvar's heart in the rest of the paasuram it is

more appropriate to add this word "manaththuLLAn" to the end and enjoy the

meaning.

(mA kadal

neeruLLAn) For the supreme lord to come

and stay the place has to be prepared. Before

my heart is prepared to host him he keeps awaiting the right opportunity to enter. First he rested on the vast thirupparkadal

(milky ocean)

(malarAL

tanaththuLLAn) malarAL-one who is on a flower-refers to Sridevi. Sridevi overrides perumal's svathantriyam

overwhelming him with her celestial beauty and disciplines us through her advises

and thereby acts as a mediator between the paramatma and jeevatma

(purushakarabhoothai)

The lord is very

attracted towards the divine breasts of piratti that are unique and divine

(love personified) and cherishes them like his stay in thiruparkadal. Rasikas enjoy comparing the divine breasts of

piratti to be beautiful lotus flowers and the lord to be the honey bee that

circulates the flower. All that poetic narration of the divine love between

purushotaman and 'NareenAm uttama' though appears to be prAkrutham (lowkikam)

is actually apprAkrutham (celestial).

Azhvar tells the above, to show that the lord has a special

feeling towards that piratti (who acts as a mediator) for the very purpose of

correcting him.

(taN thuzhAi

mArban) He wears a cool garland of tulasi in his chest;

Piratti forgets

even her natural stree svabhavam (female characteristic) and falls on top of

perumal who adorns the cool refreshing thiruthuzhAi garland that is capable of

removing all their tiredness.

Otherwise, azhvar says this, to indicate that he wears this

special garland to win over him.

(sinaththu

serunaragam seRRu vugandha tEnkOdha vaNNan) One who vigourously won over those

who due to anger waged war against Him and one who is satisfied with killing

over the enemies of devotees. Thereby He

is seen filled with grace, like an ocean of elegance, capable of removing all

the exhaustion.

Otherwise, one who removed the obstacles that hindered His entry

into my heart.

(varu naragam

teerkkum marundhu) He is the medicine to the naraka that cannot be avoided.

"avasyam anubhOkdhavyam krutham karma subhAsubham-nAbhuktham

ksheeyathE karma kalpakOtisadhairapi" –declares the sastras.

(Inspite of many numbers of births and deaths the results of good

and bad deeds cannot be nullified without really enjoying the same.)

Because of our deeds we are born in this world equal to

naraka. He is the only medicine to this

disease. "nirvAnam bhEshajam bhishak"

says the Vishnu sahasranama (He is both the doctor and the medicine. He is the doctor as he gives the results; He

is the medicine as he is the way to attain the result (upaya);

 

He stayed in the

parkadal, piratti's chest and wore the thulasi garland, removed all the

obstacles, all for removing my disease.

Leave alone the results after death, is there any effect in this

birth?

 

(manaththuLLAn) He

went all these struggles just to get a place in my heart.

"thirumAlirunchOlai malaiyE thiruppArkadalE en thalaiyE

thirumAl vaikundamE tan

thiruvEnkatamE enadudalE arumAmAyaththu enaduyirE manamE vAkkE karumamE orumAnodiyum piriyAn en

voozhi mudalvan oruvanE" (thiruvai 10-7-8)

The same is iterated in thiruvaimozhi by nammazhvar. There are also other paasurams of other

azhvars that convey the same meaning that perumal undergoes all the hardships

in para, vyuha and other forms just to find a place in the heart of azhvar and

after entering he had remained indifferent to all the other places.

"kallum kanaikadalum…" (periya thiruvandhAdhi 68)"nAgaththanai kudandhai…" (nAnmugan thiruvandhAdhi 36)

"veRpendriRujsOlai venkadamendru evvirandum…"(erandham thiruvandhAdhi-54)"talaimEl punaindhEn saraNangal…" (thiruvai 10-4-4)"panikkadalil paLLikOlai…" (periyAzhvar thirumozhi 5-4-9)

Azhvar emperumAnAr Jeeyer

thiruvadigalE sharaNamAdiyen ramanuja dAsanVaradarajan