#thirumaamagal

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Swamy Ramanuja and Thirupavai Pasuram 30

PASURAM 30 (Vanga kadal kadindha Madhavan)

 The objective of all the 30 pasurams is “Madhavan” who churned the “vanga kadal”. Perumal churned the milky ocean on the request of devas, got amrutham (ambrosia) and gave the same to devas. Devas were happy. But those who had Krishna as their ulterior goal were happy, when Piraati emerged from the ocean, as per the srisookthi of Swami Paraasara bhattar - “palegrahir hi kamalaalapena sarvach shramaha”.

 Those, who have the objective of “Swami Ramanuja”, the “Thiruppavai Jeeyar” as their objective, to those, we can now see the meaning of this pasuram. To these people, who had “Swami Ramanuja” as the goal, the ocean does not mean “milky ocean”. As they say, “Nirmaththya shruthi saagaraath” and “Namaamyaham draavida veda saagaram”, the ocean that is being referred here is the ocean of “Sanskrit and thamizh” vedas. Again going by srisookthis like “thirunaavin mandharathaal kadaindhu” and “vachchasoothaam soomanaso bhaumaaha pibanth vanvaham”, Swami Ramanuja churned the ocean of Sanskrit and thamizh vedeam and gave the ambrosia (amrutham) to the srivaishnavas to enjoy it forever (nilathevar nithyaanubhavam panna amudham alithavar swami).

 Maadhavanai- Maa + Dhavanai. Maa is big / great. Dhavanai – thavathai udayavarai (thappasai udayavarai). Maadhavanai thus refers to the one who is a mahaathapasvi. Swami is the leader of all mahathapasvis.  

 Ingu parisuraipaar – The explanation of Thirupavai pasurams with Swami Ramanuja as the objective. Thus, those who feel that our Kodhai, the darling daughter of Periyazhwar from the beautiful Srivilliputhur, would be and is extremely pleased upon listening and hearing to her pasuram’s meaning with her brother Swami Ramanuja as the central person, this group of people will be blessed by “Swami Ramanuja” and will be happy forever. But in this pasuram it is only said of “Chengan thirumugathu chelva thirumaal” , i.e., Sriman Naarayanan. One may get a question how can this be Swami Ramanuja?

 As per Swami Periyaazhwar:

 Yedhangal aayina ellam iranga viduvithu ennule

Peedhaga aadai piraanaar pirama guruvaagi vandhu

Podhil kamala van nenjam pugundhum en senni thidaril

Paadha ilachinai vaithaar pandu andru pattinam kaape

                                                                      -Periyazhwar Thirumozhi 5.2.8

    And as per Swami Arulala Perumal Emberumanar:

 Thenaar kamala thirumaamagal kozhunan

Thane guruvaagi than arulaal manidarkaa

Innilathe thondrudhalaal yaarkum avan thaalinayai

Unnuvadhe saala urum

 -   Gyaana Saaram 38

And as per Swami Vedantha Desikan:

 Kaashaayena gruheetha peetha vasanaa thandaisthribhirmandithaa

Saa moorthir mura marthanasya jayathi thrayyantha samrakshinee

Yathprakyaapitha theertha varthitha dhiyaa mapyasyathaam yathgunaath

Aa sindooranitham pradesa niyathaa keerthihi prajaakarthi naha

  -Yathiraja Saptathi 63

 Swami Ramanuja is verily the incarnation of saakshaath Sriman Naarayanan. Thus, when Andal says “thirumaal”, to those who have Swami Ramanuja as their objective, it is none other than the acharya avatharam of Srima Narayanan, namely Swami Ramanuja. People will be blessed by Swami (thiruvarul petru) and will be happily (“amrutha saagaraanthar nimagna sarvaavayavas sukamaaseran”) enjoying forever the nectarine that he gave to us.

 Andal as kalazhagar

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Swamy Ramanuja and Thirupavai Pasuram 28

PASURAM 28 (Kurai Ondrum Illadha Govindha!!! Undhannai piravi perundhani punniyam yam udayom)

 "Kurai ondrum illadha Govindha! Undhannai piravip perundhanai punniyam yaam udayom" - All srivaishnavas are to keep uttering this phrase towards our jagadhaacharyan Swami Ramanuja. "Gyaanam", "Anushtaanam" and "Parasamruthiyeka prayojanaanthavam" are the three essential qualities of an acharya who decorates an acharya peedam. Gyaanam is knowledge, anushtaanam is practice and "parasamruthi" is genuine interest in other's welfare. If an acharyan possesses tremendous knowledge but with very little or no anushtanam, that does not help anyone. Similarly, if an acharyan does not know much (less gyaanam) but follows all things to be followed meticulously (extremel anushtaana parar), it is also of no use. Having one or the other is as useless as a dog’s tail. A dog’s tail does not protect the dog in anyways, nor it is used for anything. The only purpose of a dog’s tail is to be used an object of comparison if one has just either gyaanam or anushtaanam. Hence, both are needed. Swami Manavaala Maamunigal puts this in his Upadesa Rathina Maalai pasuram:

 “Gyaanam anutaanam ivai nandraagave udayanaana

guruvai adaidhakkaal maanilatheer

thenaar kamalath thirumaamagal kozhunan

thaane vaikuntham tharum”

  -Upadesa Rathina Maalai 61

 Adding to these two, the third quality of having genuine interest in other's welfare (parasamruthi) is equally important as the other two (parasamruthiye peraaga iruka vendum). All these three essential qualities of an acharyan are found to the fullest extent in Swami Ramanuja. He gave the important rahasya artham that he learned from Swami Thirukotiyur Nambi to interested people who had asked him earlier. Swami did sharanagathi on before Periya Perumal and Periya Piraati of Srirangam. When they granted moksham for Swami, it was not at all enough for him. Swami requested them to grant moksham for all those who have his sambandham, inspite of them having innumerable sins accumulated over eons. If not for that important request of Swami, we cannot even imagine the pitiable state that we would be.  Swami Koorathaazhwaan in his thaniyan for Swami Ramanuja said, "dhayaika sindho". This describes Swami's "parasamruthi eka prayojanam".Thus Swami's parasamruthi knew no bounds.

 Next, we shall look at three gradation levels: "Kurai illaadha Govindha", Kurai ondru illaadha Govindha" and "Kurai ondrume ilaadha Govindha". The first would mean "Govindha without fault". The second one would mean "Govindha without a single fault" and the last one would mean "Govindha without even a single fault". As we go up the gradation levels, the purity level of Govindha increases gradually, though all three are descriptions of the same impeccable and flawless Govindha. Remember from "koodaarai vellum" pasuram yesterday that Govindha refers to our Swami Ramanuja here. He is the one with all these three levels of perfection that can be found in him and in his works, easily.

 Thus, Swami Ramanuja with all these divine qualities incarnated as the leader of our srivaishnava clan that includes the lowest of the lowest souls like us. So, we should think of our extremely great fortune to be born and to serve as a servant to Swami Ramanuja and his sishyas. We should always think of this greatest fortune. We are not born as a plant or an animal in this birth. We were born as humans. On top of it, we are not born in an atheist family that has no place for bhagavan and bhaagavathas. We are born in an "aasthika" family. Not only that. We are born in "srivaishnava" family that is the luckiest of all, to be having the sambandham of Swami Ramanuja. He is like a banyan tree (aalin nilayaayi) and we are under his shade. Imagine how lucky in this birth of ours to be born as a "Ramanuja sambandhi". This is why Andal says "Undhannai piravi perunthanai punniyam yaam udayom".

 The word "undhannai" would mean "you" simply. In the context of the phrase "undhanai piravi perunthanai punniyam yaam udayom", it means "what a great punniyam we have done to have gotten you in our clan". There is much more depth to this phrase, if we can spend a moment on grammar. There is a word that is present within "undhannai" but not visible when written, i.e., it is “latent”. The invisible word is “kondu” and so “undhannai” should be read as "undhannai kondu". The word "kondu" can be thought of as a suffix that would not show up when written but it will come up when it is up for explanation in vyakyaanam. This is something similar like "aaya" that is a case ending (in this case “aaya example,” it is chathurthi vibakthi in sanskrit or naalaam vetrumai urubu) in the pranavam "Om". This is latent in the word and thus it is present inside it but in an invisible fashion. So with this grammatical syntax in mind, coming to our “undhannai kondu” in this pasuram, when we say add “kondu” after “undhannai” and say "undhannai kondu piravi perunthanai punniyam yaam udayom", it would mean that "what a great punniyam we have gotten because of you (undhanai kondu) to be born in a srivaishnava family that has got your sambandham". “kondu” would fetch the meaning of “because of”.

 "Yatheeshwara sarasvadheesurapithaachayaa naam sathaam vahaami charaanamujam pranathichaalinaa". All the great rishis and mahaachaaryars yearn to be born in a srivaishnava clan. In such a clan we have gotten birth this time through your diving grace. What did we do for that? Absolutely nothing (arivu onrdum ilaadhaa). It is purely your grace and nothing else on our part. Thus, Swami who incarnated as our "kula vilaku" is of utmost significance to us. This is what Andal glorifies about Swami in this sharanaagathi pasuram, a pasuram that is simply unaparalleled.

 Thaan Ugandha thirumeni, Sriperumbudur