Sri Parthasarathi thunai
Srimathe ramanujaya Namaha
Srimad
Vara Vara MunayE Namaha
Sri
vAnAchala mahA munayE Namaha
Paasuram-3
“manaththuLLAn
mAkadal neeruLLAn malarAL
tanaththuLLAn thaNthuzhAi mArban-sinaththu
serunarugach seRRugandha tEnkOdhavaNNan
varunaragam theerkkum marundhu”
"மனத்துள்ளான் மாகடல் நீருள்ளான் மலராள்
தனத்துள்ளான் தண்டுழாய் மார்பன் -சினத்துச்
செருநருகச் செற்றுகந்த தேங்கோத வண்ணன்
வருநரகம் தீர்க்கும் மருந்து "
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)
Interesting points from
DivyArthdeepikai of kanchi swamy
In the previous pasuram,
Azhwar talked about his mind getting attached to the Lord’s divine feet. Now Azhwar talks about the supreme Lord entering
his gifted heart. The Lord, who resided in the milky ocean and divine chest of
Sri Mahalakshmi for the purpose of protecting his devotees, has now entered my
heart.
Adorning the divine thiruthuzhai (tulsi)
garland, the Lord destroys his devotees’s enemies without even leaving any
trace of them. He even goes to the extent of cherishing such an act thereby
getting a divine glow in his thirumeni (divine body).
Instead of
considering the word “manathuLLAn” just as an adjective, for the Lord who acts
as a nectrinal medicine for this endless cycle of samsara (cycle of birth and
death), it is better to consider that the word “manathuLLAn” emphasizes the
Lord’s action of “in dwellment in Azhwar’s heart”.
Azhvar emperumAnAr Jeeyer
thiruvadigalE sharaNam
Jeeyar thiruvadigalE sharNam
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