MoondRam thiruvandhAdhi-Paasuram-29

Sri Parthasarathi thunai

Srimathe ramanujaya Namaha

Srimad Vara Vara MunayE Namaha

Sri vAnAchala mahA munayE Namaha

 

Paasuram-29

 

“pEychchi pAluNda perumAnaip pErindheduththu

 Aychchi mulai koduththAl anjAdhE-vAyththa

  eruLAar thirumEni enpavaLach chevvAi

  teruLA mozhiyAnaich sErindhu”

"பேய்ச்சிபா லுண்ட பெருமானைப் பேர்ந்தெடுத்து 

 ஆய்ச்சிமுலை கொடுத்தாள் அஞ்சாதே -வாய்த்த 

 இருளார் திருமேனி யின்பவளச் செவ்வாய் 

 தெருளா மொழியானைச் சேர்ந்து "

 pEychchi – poothana’s;

pAl – breast milk;

vuNda –one who drank (amudhu seidha);

perumAnai – that sarvEshvaran;

vAiththa eruL Aar thirumEni –  coherently dark divine body;

en pavala sem vAi – coral like red coloured mouth;

terulA mozhiyAnai – Infant Krishna’s childish talk (mazhalai-not in clear language);

sErindhu – reached Him;

Aychchi – cowherd, yesodha;

pErindhu eduththu – picked and embraced;

anjAdhE – without any fear;

mulai koduththAl – breast-fed infant Krishna;

Introduction

In the earlier paasuram azhvar recollected little Krishna shivering afraid of yeshodha’s rebuke.  Then azhvar realizes though Krishna has an unusual fear towards yesodha, yesodha also has an exceptional love towards her darling Krishna.

Commentary

(pEychchi pAl vuNda perumAnai) The lord who treated even the poisoned milk of the disguised poothana to be similar to mother’s milk and drank both the milk and her life and gave us all a great relief;

Next azhvar explains the Lord’s radiance during the episode:-

(vAyththa eruLAar thirumEni) Like darkness mixing with darkness, black Krishna played over the corpse of the dark coloured poothana;

(thirumEni) what a surprise! That divine body that gives ultimate bliss to His devotees now lies on top of this inferior demon’s corpse.

But then how can we differentiate between the two dark figures?

(en pavaLach chevvAi) The divine form is dark but the smile that brings out His coral coloured lips/mouth highlights His divine beauty;

Did that mouth keep quiet?

(teruLA mozhiyAnai) Crawling on the corpse the divine mouth kept talking like a child would talk to its mother in a childish way (uttering words like ‘Achchi, Achchi’).

(pErindhu sErindhu) yesodha coming to know about the happening rushed to the spot , saw the child and listened to his baby talk (mazhalai sol)

(eduththu) with overwhelming love picked up the child who even after seeing yeshodha still stuck to the demon innocently. 

Then what did yesodha do?

(anjAdhE mulai koduththAL) on seeing a demon fallen dead in her premises any mother will faint and cry thinking of the danger her child has overcome but yesodha neither cried nor fainted but instead without any fear picked up Krishna and breast-fed the child with all her love for him flowing as milk.  Her milk itself was capable of being a medicine for the poison intaken.

Who did all these?

(Aychchi) One woman, that too an uneducated, innocent cowherd incapable of differentiating between right and left hands.

How was she able to do this?  Because her mind didn’t think about what happened and how it happened but instead she was more concerned in pacifying her child and giving him the required warmth.  Can anyone be more caring than mother yesodha? Wonders peyazhvar.

Interesting points from DivyArthdeepikai of kanchi swamy

anjAdhE – yesodha could have got afraid on the sight of the big demon and rushed out or she could have got afraid to breast feed Krishna who has just now drank the life of a demon who tried to breast feed him. But neither made her afraid but only the divine beauty of little Krishna filled her mind and hence she rushed to pick him up.  Poigaiazhvar’s paasuram reiterating the same episode is as follows: “ninnurugi pEythAi mulai thanthAL pErinthilaLAl, pEramarkaN AaythAi mulai thandha vAru”

Azhvar emperumAnAr Jeeyer thiruvadigalE sharaNam

Jeeyar thiruvadigalE sharNam 

MoondrAm thiruvandhAdhi-Paasuram-28

Sri Parthasarathi thunai

Srimathe ramanujaya Namaha

Srimad Vara Vara MunayE Namaha

Sri vAnAchala mahA munayE Namaha

 

Paasuram-28

“adaindha tharavaNaimEl IyvarkkAi andRu

  midaindhadhu bhAratha venpOr-vudaindhadhuvum

  AychipAl maththukkE ammanE! vALeyiRRup

  pEychchi pAluNda pirAn”

"அடைந்த அரவணைமேல் ஐவர்க்காய் அன்று 

  மிடைந்தது பாரத வெம்போர் -உ டைந்ததுவும் 

  ஆய்ச்சிபால் மத்துக்கே அம்மனே! வாளெயிற்றுப் 

  பேய்ச்சிபா லுண்ட பிரான் "

Parthasarathi-Thiruvallikeni 

(Photo courtesy:Sri Sampath kumar, www.tamil.sampspeak.in)

vAL eyiRRu – Teeth similar to a sword;
pEychchi – poothana’s;

pAl – breast milk;

vuNda – drank both the milk and her life;

pirAn- one who has rendered great help;

adaindhadhu – reclined on;

aravu aNaimEl – on top of the divine serpant bed;

andRu – once upon a time;

IyvarkkAi – for the sake of the pancha pandavas;

midaindhadhu – closely got involved;

vem bhAratha pOr – (in) the dreadful mahabharatha war;

vudaindhadhuvum – felt afraid and shivered;

AychchipAl – at the sight of that which was in the hands of the cowherd queen yesodha;

maththukkE – (that) curd churning rod;

ammanE! – What a surprise!

Introduction

The case of His devotees suffering will happen only if in the story of Mahabharatha the pandavas were allowed to handle their enemies all by themselves implying that just like in the pandavas case he took all the responsibility He is liable for all the hurdles in the life of His devotees.

Commentary

(adaindha tharavaNaimEl) Indicative of His natue to ever give happiness to His devotees His Excellency reclines on top of the divine serpant bed.  ThiruvanandhAzhvan always aspires to do all sorts of services to the lord always and cannot exist without the divine touch.  Thereby the Lord magistically reclines on adisesha not only because it is adisesha’s desire but because the Lord himself cannot exist without His devotee’s presence. 

That is the very reason why He often quits even His divine abode and takes innumerable incarnations and undergoes very many hardships for the sake of His devotees.

(IyvarkkAi andRu midaindhadhu bhAratha vempOr)

“krishnAsrayA: krishnapalA: krishnanAdhascha pandavA:”(pandavas considered Krishna alone as their sole protector, goal and master)

For the sake of the pandavas who considered Krishna as their sole means, when they suffered losing their kingdom, fame and everything, the almighty lowered His status and walked as pandava dhootha (a disgraceful job) then became a charioteer, took arrows in His divine chest (the place of Sri mahalakshmi’s residence) and involved himself so deeply in the Mahabharatha war.  Did he just stop with that?

(vudaindhadhuvu Aychchi pAl maththukkE) All the enemies shiver seeing the supreme lord but that emperuman shivered frightened seeing the curd churning rod in the hands of the cowherd yesodha piratti.  Oh! What a surprise.  The same omnipotent, omnipresent supreme power lowered Himself to be tied and ordered by His devotees.  What to say about His greatness and simplicity?

(vAL eyiRRup pEychchipAl vuNda pirAn) while krishna was still an infant, he identified the intent of poothana, the disguised demon with sword like teeth, and sucked both her poisoned milk and also her life.  Her intent was to give Krishna her milk and take his life instead Krishna drank both her milk and life.  What a great help to all of us (devotee's strength is his pranks, stories and his safe existence).  As a infant he killed poothana, when he grew he acted to be afraid of yeshoda’s rod and later as a man he walks to gaurava’s court as a messenger and stands in the bharatha war in front of arjuna’s chariot all for the sake of His devotees.

Wrapping up, though He is all powerful when it comes to His devotees He takes any role and does any job for their protection (ishta prapthi and anishta nivruthi – happiness and removal of enemies/hurdles).

Interesting points from DivyArthdeepikai of kanchi swamy

Peyazhvar in this paasuram talks about certain interesting episodes in the incarnation of the supreme lord and wonders how He alternatively shows his power and submissiveness for the sake of his devotees. 

Azhvar emperumAnAr Jeeyer thiruvadigalE sharaNam

Jeeyar thiruvadigalE sharNam