nAnmugan thiruvandhAdhi-62

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Sri Parthasarathi thunai

Srimathe ramanujaya Namaha

Srimad Vara Vara munayE Namaha

Sri vAnAchala mahA munayE Namaha

 

Paasuram-53

 

“kallAdhavar elangai kattazhiththa kAguththan

allAl oru deivam yAnilEn-pollAdha

dEvarai dEvarallArai thiruvillA

dEvarai tErEnmin dEvu”

 

Oh Azhveer! You proudly declare that no one can equal you (ennakkAvAr AroruvarE!) but we are all still struggling, selling ourselves for money (vilaikkAtpaduvar). Can you please tell us a way to lift us to your position?enquired some samsAris. Due to his beneficence thirumazhisai piran gives the way out in this paasuram. Getting away from devathAntara sambhandam is the reason behind my victory and remaining in touch with the other devathas is the cause for your failure. So get rid of the same so that you face victory, says azhvar.

 

(kallAdhAr elangai) Lanka the place of Iliterates. The place that made even piratti wonder if there was not even a single literate there. One person, vibheeshana who was educated was chucked out of lanka considering to be disqualified to live there. Here the education is “sA vidyA yA vimukthayE” (that which teaches the way to moksha). Those in lanka lacked this knowledge.

 

(kattazhiththa kAguththan) Chakravarthi thirumagan broke the borders of lanka.

 

(kAguththan Allal oru deivam yAnilEn) According to me none other than Sri Rama piran is worthy of surrendering. He alone has vowed to save those who surrender to his feet (sharaNagatha rakshagan)

(yAn elEn) “marandhum puram thozhA mAndhar” Those who don’t prostrate other devathas even by mistake. Even if they forget emperuman still they don’t go to the steps of any others. Since you all lack this faith you are suffering. Siriya thirvadi who was a great rama bhaktha said, “bhAvO nAnyathra gachchathi”. He even refused moksha for the sake of rAmAnubhavam.

Further, azhvar continued to say the characteristics of the devathas and hence it is necessary to get away from them.

 

(pollAdha dEvar) EmperumAn’s appearance, characteristics, acts are all divine and so attractive to the bhakthas whereas in contrast the other devas are “kAnilum vurupolAr, sevikkinAtha keerthiyAr, pEnilum varam thara midukkilAdhAr” (they are ugly in appearance, their stories are not pleasant to our ears and when approached they are incapable of granting all our wishes) Leaving the divine senthAmarai kannan why go at the back of viroopAkshan?

Azhvar used the word “devan” to refer to rudran and other devathas but suddenly azhvar realized that while going through the actual meaning of the word “deva” it no where suits these so-called devas. So azhvar corrects himself saying,

 

(dEvarallArai) Even if they do not have good appearance or stories it will be ok if atleast they have power. But they lack even that whatever they possess is that which was obtained begging Sriman Narayanan. So in what way shall we consider themselves to be worthy of surrendering?

 

(thiruvillA dEvarai) “sradhdhayA dEvO dEvatva mashnutE” (Due to the presence of periya piratta, deva nArayana attains the qualities to be a deva) So even emperuman attains the status of a deva due to the presence of piratti. For others there is no Sri sambhandam. Mokshapradhan is none other than Sri:pathi (“hreeshchathE lakshmeescha pathnow… declares the purusha sooktham) All other than Sriman nArayanan, lack lakshmi sambhandam and hence called as “pollAdha devarai”/”ThiruvillA devarai” by thirumazhisai piran.

 

(tErEnmin dEvu) Initially these so-called devas may grant you wealth, children, cow, food etc but whatever they grant is temporary and lowly. Moreover as per the words of geethAcharyan, “mayaiva vihithAn hidhAn” (everything is granted only by me in various forms). So shedding the sambhandam with other devathas and if you fall to the divine feet of emperuman then you are sure to talk with confidence like me, “ennakkAvar AroruvarE”

 

(To Be Continued)

 

Azhvar emperumAnAr Jeeyer thiruvadigalE sharaNam

 

Adiyen ramanuja dAsee

Sumithra Varadarajan