thiruppavai 25- orutthi maganaai

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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 byYasodha you were like fire in the stomach of Kamsa, we have come to entreat you for te fulfilment of our wishes. If you grant our wish we will sing your glory and of the divine mother . We extoll the merits of our service to you and will be free of all miseries.

 

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 ricerts 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 liek 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 bitrth 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 prodoces the moon. Theimplication is that justas the eastern direction never really produced the moon but the moon appeared in the east.Similarly Krishna simply appearedor manifeste 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 suthapqa. kaSyapa and adhithi in their previous births and Lord Narayana incarnated as their son in the previous births as prSnigara,VAmana respectivlly according to their request repeated threetimes in the first birth to have a son liek the Lord and since thereis no one like Him He Himself came as their son.

 

orutthi maganai olitthu vaLara - He was ot 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 Ayarkyulam, 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.

 

tharil kkilAmnagi-----neruppenne ninranedumAlE-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 poorapunya to get devotion to the Lord.

 

parai tardhiyAgil- He has to give the necessary equipment for His worship.Heis both the upAya, the maeans 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 Vidyranya, who held honoured position in the court, Desika replied through his vairagya panchakam, 'asthi mEhasthisailAgrE vasthu pauthAmaham dhanam,I aleady 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 sorow 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 hidin 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