srImathE ramAnujAya nama:
srImathE varavaramunayE nama:
We have seen
the first few lines of kaliyan aruL pAdu at kaliyan aruL pAdu 1 which describe emperumAn. Now the next
few lines :
sakala aathmaakkaLOdu thanakkunNdaana sambaNdhamoththirukka
chilar thannai yanubaviththu vaazhNdhum chilar izhaNdhu kondu achith kalparaayp
pOravum kanNdu ,thiruvuLLam kalanGki ivargaL Nammaik kitti yanubavikkum
viragEdhO enRu paarththu, samakaalINarkku
aachrayanNa upabOgiyaana vibavanGkaL pOlanRikkE " pinnaanaar vananGkum
chOdhi " engiRapadiyE ellaak kaalaththilum ellaath dhEchanGkaLilum
ellaarkkum aachrayaNam sulabamaambadi panNnNi archchaavathaaramaay koyil
mudhalaana thiruppadhigaL thORum gruhanGkaL dhORum NithyasaNNidhi panNnNi
aachritha paraadhINanaayum, paraanGkucha pattaNaadhaadhi baktha muktharaalum
aNEkaathmaakkaL ujjivikkumbadi rakshiththaruLaa NiRkiRa kaalaththile
ஸகல ஆத்மாக்களோடு தனக்குண்டான ஸம்பந்தமொத்திருக்க சிலர் தன்னை யனுபவித்து வாழ்ந்தும் சிலர் இழந்து கொன்டு அசித் கல்பராய்ப் போரவும் கண்டு ,திருவுள்ளம் கலங்கி இவர்கள் நம்மைக் கிட்டி யனுபவிக்கும் விரகேதோ என்று பார்த்து ஸமகாலீநர்க்கு ஆச்ரயண உபபோகியான விபவங்கள் போலன்றிக்கே " பின்னானார் வனங்கும் சோதி " என்கிறபடியே எல்லாக் காலத்திலும் எல்லாத் தேசங்களிலும் எல்லார்க்கும் ஆச்ரயநம் ஸுலபமாம்படி பண்ணி அர்ச்சாவதாரமாய் கொயில் முதலான திருப்பதிகள் தோறும் க்ருஹங்கள் தோறும் நித்யஸந்நிதி பண்ணி ஆச்ரித பராதீநனாயும், பராங்குச பட்டநாதாதி பக்த முக்தராலும் அநேகாத்மாக்கள் உஜ்ஜிவிக்கும்படி ரக்ஷித்தருளா நிற்கிற காலத்திலெ ;
sakala aathmaakkaLOdu thanakkunNdaana sambaNdhamoththirukka
ஸகல ஆத்மாக்களோடு தனக்குண்டான ஸம்பந்தமொத்திருக்க
Every jIvathma is a property of emperumAn. His relationship with us is eternal. thirumangai AzhwAr states this as ‘empirAn endhai ennudaich sutRam enakkarasu ennudai vANAL’ . emperumAn has had his relationship with us from time immemorial. In navavidha sambandham, srI pillai lokAcharyar also states this.
chilar thannai yanubaviththu vaazhNdhum chilar izhaNdhu kondu achith kalparaayp pOravum kanNdu ,
சிலர் தன்னை யனுபவித்து வாழ்ந்தும் சிலர் இழந்து கொன்டு அசித் கல்பராய்ப் போரவும் கண்டு ,
Some (nItyas and mukthas) are always in bhagavadh anubavam whereas we (jIvathmAs) are losing bhagavadh anubavam and have become too attached to wordly pleasures and have our intelligence degraded very much
Most
of our pUrvAcharyas’ avathArikai start in a similar trend. This is because they
want us to understand the point that we are losing bhagavadh anubavam and they expect
us to reform towards emperumAn.
thiruvuLLam kalanGki ivargaL Nammaik kitti yanubavikkum viragEdhO enRu paarththu
திருவுள்ளம் கலங்கி இவர்கள் நம்மைக் கிட்டி யனுபவிக்கும் விரகேதோ என்று பார்த்து
Seeing the situation, emperumAn is worried and wonders over the reason for not having anubhavam of Him and he finds a way to induce interest on us to have anubhavam of emperumAn.
samakaalINarkku aachrayanNa upabOgiyaana vibavanGkaL pOlanRikkE
ஸமகாலீநர்க்கு ஆச்ரயண உபபோகியான விபவங்கள் போலன்றிக்கே
ஸமகாலீநர்க்கு ஆச்ரயண உபபோகியான விபவங்கள் போலன்றிக்கே
emperumAn has five distinct forms, namely para, vyuha, vibhava, antaryami, and archai. We shall see a pasuram for understanding this. nammAzhwAr in sixth centum of thiruvAimozhi says ‘viNmIdhu iruppAy! malaimEl niRpAy! kadal sErppAy! maNmIdhu uzhalvAy! ivatRuL engkum maRaindhu uRaivAy!’ :
viNmIdhu iruppAy!
paravAsudevan
in nityalOkam paramapadham.
kadal sErppAy!
vyUhavAsudevan
, kshIrabdhinathan in thiruppArkadal.
maNmIdhu uzhalvAy!
vibhavAvataras
like rama-krishnAdhi avataArAs
ivatRuL engkum maRaindhu uRaivAy!’
antaryAmi
rUpam is the emperumAn residing in all chith and achith. (periya perumAl vaazhi
thirunAmam - ‘anthariyAmiththuvamum AyinAn vAzhiyE’.
malaimEl niRpAy!
Finally,
archAvatAram, the emperumAn we can see with our naked eyes (vigraharUpam).
The
above phrase means that unlike vibhavAvatarAs, which were useful only for
people living in that time period for saranAgati (Achrayanam) , archAvatAram is
the best form of emperumAn for Achrayanam for us .thirumangaiAzhwAr argues against all the other forms. In siriya
thirumadal he questions us as, ‘ErAr muyal vittuk kAkkaip pin pOvadhE?’ .
He says that rabbit's flesh is better than crow’s flesh and rabbit is easier to catch
as it is terrestrial whereas crow can’t be easily caught. Here rabbit is
archAvatAra emperumAn whereas crow is paravAsudevan. At another place he says ‘ulagam
Eththum kaNdiyUr arangkam meyyam kachchi
pEr mallai enRu maNdinAr uyyal allAl matRaiyArkku uyyalAmE?’ that is if there
is no bhakti towards archAmUrti, then one can’t attain mOksham.
More about archAvatAram can be read here.
"pinnaanaar vananGkum chOdhi" engiRapadiyE
"பின்னானார் வனங்கும் சோதி " என்கிறபடியே
People who were not present during the time of vibhavAvatAras ( avathArangalukku pirpattAr) like us are denoted as pinnAnAr. Our goal of attaining paramapadham will be fulfilled only if we have bhakti towards archAmUrti. nammAzhwAr says, ‘avan ivan enRu kUzhEnmin nenjchinAl ninaippAn yavan avanAgum nILkadal vaNNanE’.
avan
is paramapadhanAthan
. ivan is archAvigraha emperumAn. He advises us not to think inferior of
archAmUrti in this pasuram as this archai emperumAn is the same kadalvannan. srI
varavaramuni in thiruvAimozhi nUtrandhAdhi says ‘eidhumavarku innilathil
archavathAram elidhenna’. Swamy says that archAvatAram helps us in
attaining moksham.
ellaak kaalaththilum ellaath dhEchanGkaLilum ellaarkkum aachrayaNam sulabamaambadi panNnNi
எல்லாக் காலத்திலும் எல்லாத் தேசங்களிலும் எல்லார்க்கும் ஆச்ரயநம் ஸுலபமாம்படி பண்ணி
This archai emperumAn has made Achrayanam easy for us . Also, people of all countries can follow him and all people can do sharanAgati.
archchaavathaaramaay kOyil mudhalaana thiruppadhigaL thORum gruhanGkaL dhORum NithyasaNNidhi panNnNi
அர்ச்சாவதாரமாய் கொயில் முதலான திருப்பதிகள் தோறும் க்ருஹங்கள் தோறும் நித்யஸந்நிதி பண்ணி
kOyil is srI rangam. Like paramapadham, He has nithya sannidhi in all dEsams and all houses. This shows the sowseelyam of perumAl. Seelya is where a superior person has as his natural quality of moving freely with his inferiors. When this act is exercised for no selfish or other purpose, it is sowseelya. That is to say, emperumAn does not cause fear in the heart of the devotees by His paratva nor does He generate any feeling in them of undue hesitation to approach Him because of His superiority. His sowseelya GuNam made Him serve as the Charioteer to Arjuna and as a messenger to pANDavAs at duryOdhanA’s court. When chakkravarthi thirumagan hugged a hunter, His sowseelya was exhibited.
aachritha paraadhINanaayum
ஆச்ரித பராதீநனாயும்,
ஆச்ரித பராதீநனாயும்,
archai emperumAn is achritha parAdhInan as already seen by the srI sUkthis of kaliyan and vishadavAk shikAmani srI varavaramuni.
paraanGkucha pattaNaadhaadhi baktha muktharaalum
பராங்குச பட்டநாதாதி பக்த முக்தராலும்
emperumAn
did not stop with archAvigraham because jIvAthmas thought that archai emperumAn
was not fit for Achrayanam. So he sent AzhwArs like parAnkusan and pattanAdhan
for upadEsam.
aNEkaathmaakkaL
ujjivikkumbadi rakshiththaruLaa NiRkiRa kaalaththile;
அநேகாத்மாக்கள் உஜ்ஜிவிக்கும்படி ரக்ஷித்தருளா நிற்கிற காலத்திலெ ;
அநேகாத்மாக்கள் உஜ்ஜிவிக்கும்படி ரக்ஷித்தருளா நிற்கிற காலத்திலெ ;
emperumAn is protecting jIvAthmAs like us to survive. The verse ‘ rakshaka: sarva sidhdhanthE’ says this. emperumAn is the only rakshakan. This is one of the principles of srI vaishnavam. pArathanthryam, total dependence on perumAl for saving us, is a must for every srI vaishnavan.
We will continue in the next post.
adiyEn sudharsana rAmanuja dasan