Sri Parthasarathi thunai
Paasuram 46
“malai mugadu mEl vaiththu vaasukiyai suRRi
Azhvar emperumAnAr Jeeyar thiruvadigalE
sharaNam
Jeeyar thiruvadigalE sharaNam
Srimathe ramanujaya Namaha
Srimad Vara Vara munayE Namaha
Sri vAnAchala mahA munayE Namaha
Paasuram 46
“malai mugadu mEl vaiththu vaasukiyai suRRi
talai mugadu thAnorukai paRRi-alaimugattu
aNdampOi neer theRippa andrukadal kadainthAn
piNdamAi nindRa pirAn”
piNdamAi nindra pirAn – (for the universe)
Lord who is the material cause;
andRu – once upon a time;
mugadu malai – manthara mountain
with peaks;
mEl vaiththu – (on top of the
back of the tortoise-koormavatara) kept;
vaasukiyai suRRi – (on that)
roped Vasuki the snake;
talai mugadu – the peak, its
head;
than oru kai paRRi – held with
one of His hands;
alai mugattu neer – the water
droplets on top of the waves;
aNdam pOi theRippa – sprinkled
reaching till the top ceiling of the world;
kadal kadaindhAn -churned the
ocean;
Introduction
DO you know about this Lord in
thirumala?
He is the person who goes to any
extent to fulfil the wish and help those who approach him even for a temporary
benefit.
Commentary
(malaimugadu mEl vaiththu) mugadu
malaimEl vaiththu – underneath thiruparkadal emperuman remained as koorma
moorthi (divine tortoise) and held the manthra mountain on top of His shell
with the tall peaks of the mountain on top;
(vaasukiyai suRRi) vAsuki the
divine serpent was swirled around as the rope;
(thalai mugadu thAn oru kai paRRi)
At the bottom the Lord took the form of a tortoise and prevented the mountain
from sinking at the same time He also held the peak of the mountain with one of
His hands thereby preventing the mountain from turning upside down.
(alai mugattu aNdam pOi neer
therippa) alai mugattu neer aNdam pOi therippa-anvayam (rearranging the words
to get the right meaning)
While the milky ocean was thus
vigorously churned the droplets on top of the waves, splattered so high so as
to reach the ceiling limit of the cosmos;
(andru) That day when Indra and
all the devas were in extreme distress after losing all the wealth and fell to
the divine feet of the Lord to regain their power and wealth;
(kadal kadaindhAn) The Lord
churned the huge ocean with great ease as if it was a small lake;
This Lord who stained His body,
giving all His time and energy for the sake of the devas was not a layman but
(piNdamAi nindRa pirAn) He is the
jagat karana bhoothan, the underlying material cause, the universal creator.
During the time of pralaya everything was in a subtle state in the stomach of
this very supreme Lord. Later the same
brahmam created the world and gave them name and form. (sooshma chit achit
visishta emperuman/upadana karana/material cause); That brahmam manifested
Himself as the various chetanas and achetanas in this creation/srushti;
He is trividha Karanam (all 3
causes)
“sadEva sOmya idam agrE Aseeth
ekamEva advitheeyam” [chand 6-2-1]
[Earlier there was only one
‘sat’ the brahmam; nothing else]
“EkO havai nArAyana Aseeth na
BrahmA nEsana: nEmE tyAvA prithvee” [mahOpanishad]
[only Narayana was there; no
brahma or siva]
“yathA sOmya ekEna
mruthpiNdEna sarvam mruNmayam vignAtham syAt” [Chand 6-1-4]
[Just like understanding
various objects made of mud by knowing about the base material mud similarly
knowing about the material cause brahmam we become the knower of everything in
this world]
All the above references
ultimately declare that Narayana, the parabrahmam is the upadana (material),
nimitha (intellectual) and sahakari (instrumental) cause; Thereby the trividha
karana;
If that supreme power will take
so much pains for the sake of prayojanAntharaparas (those who come to him for
cheap/temporary benefits) what will He not do for the sake of ananyaprayojanas
(those who want nothing but emperuman Himself) like us wonders azhvar.
Following the footsteps of the
acharya the disciple thirumazhisaipiran sings
“malaiyAmai mEl vaiththu
vAsukiyai suRRi
Thalai Amai thAN oru kai paRRi
– alaiyAmal
peeRakkadaindha perumAn thirunAmam
kooRuvadhE yAvarkkum kooRRu”
(nan thiru 49)
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