Day 5 - Maayanai Mannu - மாயனை மன்னு

Srimathe Ramanujaya Nama:

Azhwar Emberumanar Jeeyar Thiruvadigale Saranam

maayanai mannu vadamadhurai maindhanaith
thuuya peruneer yamunaith thuRaivanai
aayar kulaththinil thoonRu maNi viLakkaith
thaayaik kudalviLakkam seytha thaamotharanaith
thuuyoomaay vanthunaam thuumalarththuu viththozuthu
vaayinaal paadi manaththinaal sindhikkap
pooya pizhaiyum pukutharuvaan nindRanavum
thiiyinil thuusaakum seppeeloo rembaavaai.

மாயனை மன்னு வடமதுரை மைந்தனைத்
தூய பெருநீர் யமுனைத் துறைவனை
ஆயர் குலத்தினில் தோன்று மணி விளக்கைத்
தாயைக் குடல்விளக்கம் செய்த தாமோதரனைத்
தூயோமாய் வந்துனாம் தூமலர்தூ வித்தொழுது
வாயினால் பாடி மனத்தினால் சிந்திக்கப்
போய பிழையும் புகுதருவான் நின்றனவும்
தீயினில் தூசாகும் செப்பெலோ ரெம்பாவாய்.


In the first, second and third paasurams, Aandal praised the Para, Vyuha, Vibhava forms of God, namely Sriman Narayanan, Parkadalul Paiyathuindra Paraman, Vaamanan.

In the fourth paasuram, Aandal continued her praise for the Vibhava forms by singing the praise of Shri Rama, and also highlighting the fact that the demi-gods who serve Him, will also serve Adiyars/Bhagavathas, as God Himself do reduce Himself for Adiyars as he did in Vamana Avatar.

In the third paasuram, Andal highlighted the Prospeiety of ThiruAaipaadi, and in the fourth Paasuram, she commanded the rain God, Parjanyan, to rain without partiality. She highlighted the fact that Sriman Narayanan, during his Vamana Avatar, touched the heads of all human beings irrespective of their caste, creed, education, being a human/animal/bird etc.

In this Paasuram, she continues to praise the Vibhava Avathara of Krishna.

Padhapadhaartham/பதபதார்த்தம் - Word by Word Meaning:
maayanai/மாயனை - One who performs miracles (athimaanusha cheshtithangal/அதிமானுஷ சேஷ்டிதங்கள்)

mannu vatamathurai maindhanai/மன்னு வடமதுரை மைந்தனை - Mathura, the Madhurai of North, which has got Bhagavath Sambandham (Relationship) in all Yugas.

thuuyaperu niir/தூய பெரு நீர் - The one that is deep and Pure

yamunaith thuRaivanai/யமுனைத் துறைவனை - The one who plays in the banks of River Yamuna
aayar kulaththinil thoonRum/ஆயர் குலத்தினில் தோன்றும் - The one who was born amidst people who rear cows (Idayar Kulam/இடயர் குலம்)

aNi viLakkai/அணி விளக்கை - The one who is like the holy light

thaayai kudal viLakkam seidha/தாயை குடல் விளக்கம் செய்த - The one who brought glory to His Mother - Yasodhai

dhaamodharanai/தாமோதரனை - The one who got Himself tied in the waist

naam/நாம் - Us

thuuyom aay vandhu/தூயோம் ஆய் வந்து - come with purity

thuu malar thuuvi/தூ மலர் தூவி - Shower beautiful flowers

thozuthu/தொழுது - Pray by joining the hands together (Anjali/அஞ்சலி)

paadi/பாடி - sing His names and praise to the hearts content

manaththinaal sindhikka/மனத்தினால் சிந்திக்க - To keep Him in our minds and pray (Dhyanam/த்யானம்)

pooya pizhaiyum/போய பிழையும் - The sins that we committed in the past before we realized our relationship with God

pugutharuvaan ninRanavum/புகுதருவான் நின்றனவும் - and the ones that we will commit unknowingly after we understand the relationship with God

thiiyinil thuusu aavum/தீயினில் தூசு ஆகும் - will disappear like a cotton thrown in the fire

seppu/செப்பு - so, sing His praise.

In this song, Aandal answers a concern by a fellow girl who was concerned if their Vrath will continue without any hinderence. She cited the fact that in spite of the Maharishi Vasishtar calculating an auspicious day, in spite of the great King Dhasarath wanting Shri Rama to be the King of Ayodhya, in spite of Shri Rama along with Lakshmi (Sita) praying in front of Periya Perumal, the Pattabhishakam (Crowning) was aborted.

While this could happen to the greatest of the greats, she was concerned if their wish will be fulfilled. To which Aandal replies saying that those who wanted to crown Shri Rama the King, had done that with the thought that "They" were crowning him (ego). But unlike that we the Aaichimaargal (Those who rear cattle), do not have any such ego in us but are wanting to be with Krishna.

In Shri Ramayana, the wish of Maharajar( Sugreevan ) and Vibheeshanan were fulfilled. In Mahabarath, the wishes of Arjuna and Pandavas. These people wished for earthly pleasures and as they were wishes of Bhagavathas, they got fulfilled by God himself. In fact, Krishna, did the worst job as a messenger to Arjuna, lied many times during Mahabaratha, changed the days (amavasya/evening) to ensure that Arjuna's wish was fulfilled.

Unlike these Kshudhra Palam/க்ஷுத்ர பலம் (cheap results), we are not looking for any such worldy benefits, and asks "what are the benefits that we gain on doing what we are doing?", "how low are we in status?", "what are we praying for?". This is called "Ayogyanusandhanam/அயோக்யானுஸந்தானம்" meaning that to lower one so low to be not eligible for anything. Yogya - To be eligible, Ayogya - To be not eligible.

maayanai/மாயனை : Here Andal praises the countless Kalyana Gunam of Perumal. She praises His ability to do anything to fulfill His Adiyar's wish by lowering Himself, by doing the least respectful job like that of a messener, by allowing people to hug him & beat him for His numerous mischievous, for giving everything that is possible to ensure that His Adiyars are happy. All of these (Aanaithozhilgal/ஆனைத்தொழில்கள்) he does this to ensure that the Jeevathma reaches Him.

She feels so moved to realize that the Sarveshwaran, the one who commands every demi-god (Niyanthan) being born as a small child in aayarpaadi just so that He can feel the presence of the Jeevaathma.

Here we have a crucial Sampradhaya Concept:
In three ways one can attain Moksha and for these three God becomes subservient:
1) Karma Paarathanthrayam/கர்ம பாரதந்த்ரயம்
2) Krupa Paarathanthrayam/க்ருபா பாரதந்த்ரயம்
3) Ichcha Paarathanthrayam/இச்சா பாரதந்த்ரயம்

Karma Paarathantharaym is attained by one's self effort, like that of Rishis, who have understood that Jeevathma is subservient to Paramathma (Jeevathma Swaroopam, Parmaathma Swaroopam and its relationship)

Krupa Paarathanthrayam is attained by surrendering in the Lotus Feet of Perumal - Prapaththi/Saranagathi - ப்ரபத்தி/ஸரணாகதி. Sri Vaishnavites belong to this group

Ichcha Paarathanthrayam is attained by God's own wish. He chooses someone in this earth and gives Him Moksha because of His Swathanthram. No one can question why He selected someone, like Nammazhwar and all the Azhwars for that matter. Mayarvara Madhinalam Arula Petravargal/மயர்வர மதிநலம் அருளப்பெற்றவர்கள்

Those in Thiruvaipadi is also falling in the third category.

thooya peru niir yamunai/தூய பெரு நீர் யமுனை : Aandal here celebrates the River Yamuna as the purest. Our Poorvacharyas ask a question here on why she considers Yamuna as Pure as compared to others. Why did she keep Yamuna a notch higher than other holy rivers in India? They explain:

Like Thiruvanandhazhwan, who understands what Emberuman thinks and does it without Him asking, Yamuna understood what Lord Krishna wanted and reduced her depth to knee deep water so that He can cross safely to Nandhigram.

Also they explain that unlike Godhavari, who was afraid of Ravana, and did not honor the Saranakathi of Sita in Shri Ramayana, in spite of being in the foot steps of Kamsa, without any fear to Him, and with the love and respect to Shri Krishna, and without even Krishna asking Yamuna reduced her depth to let Vasudeva Pass.

Also Yamuna did all slavery to Krishna by allowing Him to play, take bath and do whatever he wanted to do with her.

Also this is the water in which Krishna played and gargled and spit the water back in it!!!!

And so they say Yamuna is holier than any other river.

thaayai kudal vilakkam cheidha dhaamodharan/தாயை குடல் விளக்கம் செய்த தாமொதரன் : Sarveshwaran born in this world as Krishna and he allowed Yashodha to tie him on his waist willingly and did whatever she asked him to do. And so he added to the pride of Yashodha by being a "child" to her. Like we cannot rid of the relationship in the earthly world, He (Srimann Narayanan) can also not rid of the relationship between Him and Jeevathma.

We can see the scar from this even today with Namperumal in Srirangam.

thooyomai/தூயோமாய் : Another place where a Sampradhaya Meaning is punctuated. Aaichiyarkal/ஆய்சியர்கள், being born so, are not clean. They dont take bath, they dont know the difference between the left hand and the right hand, they do not know any anushtanam/அனுஷ்டானம் that they have to practice. Yet, they all have the desire to attain Moksha.

As Pillailokacharyar says in Srivachanabooshanam/ஸ்ரீவசனபூஷணம்:
aagaiyaal shudhya shudhigal irandum theeda veeNta, irundhabatiyee adhigaariyaamithanai (30)

ஆகையால் ஶுத்யஶுத்திகளிரண்டும் தேட வேண்டா, இருந்தபடியே அதிகாரியாமித்தனை. (30)
To perform Saranagathi, there are no rules. There are no requirements. There are no restrictions on when to perform, who to perform, and for what to perform Saranagathi for.

In Mahabaratha, Draupathi performed Sharanakathi when she was in her periods to save her dignity. Arjuna performed Sharanakathi in the midst of killers in a battlefield. In Shri Ramayana, Vibheeshna performed Sharanakathi, Shri Gajendra performed Sharanakathi, Kaliya the snake performed Sharanakathi.

All these instances show that there is no restriction what so ever to perform Sharanakathi. All that is requried is desire and not avoiding the grace of God. And so, one need not either clean oneself or for that matter commit any mistakes to perform Sharanagathi. As is, one is Shudhi/Clean to perform so, and so Aandal calls everyone who has the desire to get Moksha as is.

thoo malar thooviththozhudhu vaayinal paadi manathinaal sindhikka/தூமலர் தூவித்தொழுது வாயினால்பாடி மனத்தினால் சிந்திக்க : Key words on why Thiruppavai was sung by Aandal. She gives three simple ways by which one can get the attention of Perumal and attain Moksha

1) Few beautiful flowers
2) Singing the praise of Him
3) To keep thinking of Him (Mananam/மனனம்)

This is all the little Andal did. She gave her a garland of flowers, she sang Thiruppavai and Naichiyar Thirumozhi, she is always thinking of Krishna and wanted to marry Him (attain Moksha).

pooya pizhaiyum pugudharuvaan ninRanavum/போய பிழையும் புகுதருவான் நின்றனவும் - On performing Saranagathi, God rids us of all the sins that we have committed until then, and becomes a Krupa Paarathanthryan. Also any more sins that we commit, without our knowledge do not bear any results on the Jeevathma.

This is another key concept of Sri Vaishnava Philosophy. To attain Moksha one should not accumulate either paapam or punyam. If one does punyam, the athma goes to Swarga, and once the account is finished they are reborn. If one does paapam, the athma goes to Naraga, and returns back to the earth. To break this never ending chain, we need the mercy of Perumal, and that is the only thing which can rid us of this "Samsara".

theeyinil thoosaagum/தீயினில் தூசாகும் - All the sins vanish just like a cotton put in the fire, like darkness removed by a glowing lamp all at once.

seppu/செப்பு - And so sing his praise.

Adinaayen Ramanuja Dasan

No comments:

Post a Comment