Thirunedumthandaakam& Parasara Bhattar

[Guest guest]

Dear Members of the Prapatti Group:

 

I will summarize the high points of Thirunedumthaandakam(TNT)

in this post and comment on the Special significance of

this work from Parasara Bhattar"s point of view. Sri Partha

of Rice Univeristy had asked about Parasara Bhattar"s

commentary (Bhagavad Guna Darpana) on Sri Vishnu

Sahasranaamam at the same time. It was just a strange

coincidence . I thought that it will be useful to summarize the

life and works of Parasara Bhattar, the precocious son of

Kuratthazhwar, the disciple of Sri Ramanuja. For Parasara Bhattar,

Sri Ranganatha , Sri Ranganayaki, Vishnu Sahasra Namam,

4000 Divya Prabhandam in general and Thirumangai"s TNT

in particular were the guiding compass..I will confine my comments

on Bhattar here as it relates to TNT.

 

As indicated earlier, he defeated an Advaitic Scholar at Melkote

by using TNT as the basis for discussion and converted him to

Visishtadvaitam . He accepted latter as his prime disciple and gave

him the name of Namjeeyar. Bhattar returned to Srirangam with

Namjeeyar and visited Sri Ranganatha at his sanctum sanctorium.

He had the good fortune of conversing with the Lord of Srirangam

like Thirukkacchi Nambi could speak with Sri Varadaraja. Both

Rangantha and Varadaraja broke their Archa Silence to speak

to their special devotees . Bhattar told the Lord

as to what happened at Melkote and how he used TNT to

defeat the Advaita Vedantin in a scholastic debate. Sri Ranganatha

asked Bhattar to repeat the winning arguments. The Lord was very

pleased with Bhattar's defense and blessed him. This event is

celebrated even today at Srirangam on the eve of Adhyayana

Utsavam by the Arayar,Who enacts the incident at Melkote

before Sri Ranganatha .This festival at Srirangam is known as

Thirunedumthaandakam.

 

Guru Parampara states that the Divya Dampathis of Srirangam

adopted Parasara Bhattar as their son. The name of Parasara

was given by Sri Ranganatha Himself. Parasara is the author of

Vishnu Puranam and the father of Veda Vyasa.

Kuratthazhwar had named

his son Ranganatha and the name given

by the Lord (Parasara ) stuck over time. Since this Parasara was the

Purohita for the Divya Dampathis, he was also known as Sri Rangesa

Purohita or Parasara Bhattar. His lineal descendants are known as

Veda Vyasa Bhattar and Parasara Bhattar even today. One of the Veda

Vyasa Bhattar was officiating as a priest at the Malibu temple few years

ago. Parasara Bhattar 's connection has extended thus to USA .

 

***Thirunedumthaandakam : This sublime work of Thirumangai has

30 verses. It is known as the Vedantha Sastram.It starts off with the

description of Tattva, Hita and Purushaartha and continues with

the celebration of the five forms of the Lord described

in Paancharatra Agama.

 

These Five Aagamic forms referred to in the many verses of

TNT by the Azhwaar are:

 

(A) PARA: This is the form of the Lord in Sri Vaikuntam enjoyed by the

Muktas and Nityasuris.

 

(B) VYUHA : These are four in number. Vasudeva, Sankarshana ,

Pradyumna and Aniruddha. Vyuha Vasudeva is the form of the Lord

resting as Lakshmi Narayana in Milky ocean on the bed of Adisesha.

There is no difference between Para and Vasudeva Vyuhas.

He is considered to possess all the Six Gunas such as Jnana , Bala,

Veerya,Iswarya , Tejas et al in Para Vyuha.

 

Sankarshana is concerned with destruction and the preparation for

Sastras. He has Jnana and Bala among the six Gunas.

 

Pradhyumna is concerned with creation and the

establishment of Dharma.He has Iswarya and Veerya gunaas.

 

Aniruddha is associated with protection

and the teaching of the divine principles.

He has sakti and Tejas , the two of the six gunas.

 

B.1 UPAVYUHAAS

 

There are twelve Upavyuha forms of the Lord beginning

with Kesava et al. Our body is constituted by Prakriti ,

which also forms the body of the Lord. Thus our body has the

links to the Lord's body in this aspect of Prakriti sambhandham.

The Upavyuha forms of the Lord reside in the various part of

our bodies and we wear the ThirumaN to remember and celebrate

that aspect of Upavyuham. The Upavyuha forms of the Lord, the

name of His Consorts in that form and their locations in the limbs of

the body are summarized below :

 

B.1.1. Forehead: Om Kesavaya Nama:- Om Sriyai Nama:

B.1.2.Lower Abdomen (Middle portion):

Om NaarayaNaya nama:- Om Amrutothbhavayai Nama:

B.1.3.Chest: Om MadhavAya Nama: -Om KamalAyai Nama:

B.1.4.Front Neck (Middle):

Om GovindhAya Nama: -Om Chandra Sobhinyai Nama:

B.1.5.Lower Abdomen (Right):

Om Vishnaveh Nama:- Om HarivalabhAyai Nama:

B.1.6.Right Arm:Om Madhusudanya Nama:-Om Vishnupatnyai Nama:

B.1.7.Neck(Right side):

Om TrivikramAya Nama: -Om Vaishnavyai Nama:

B.1.8.Lower Abdomen(Left);

Om VamanAya Nama:- Om VarArohAyai Nama:

B.1.9.Left Arm:Om SridharAya Nama;-Om Sarnginyai Nama:

B.1.10.Back(lower Spine):

Om PadmanabhAya nama:-Om Mahalakshmyai Nama;

B.1.11. Back(Upper Spine);

Om DamodharAya Nama:-Om Sura Sundaryai Nama:

B.1.12. Top of the Head:

Om VAsudevAya nama:-Om SarvAbhista PalapradhAyai Nama:

 

© VIBHAVA : The ten Avataras are known as Vibhava. Some are

sampoorna Avatharas, others are partial avatharas. By some

counts, the Vibhava avatharas have been extended to a count of

thirty nine.They cover from Sthaavara, Jangama to Maanusha .

 

(D) ANTARYAAMI FORM : This is the form of the Lord , which resides in

every individual and living being of the Universe. This covers both

Achit and Chit including Devas, Human beings , birds, beasts ,

insects et al. This form is also known as Harda , since the Yogis

realize Him in their hearts.

 

(E) ARCHAA FORM : These are the consecrated murthys of the Lord

celebrated by the Azhwars at the 106 Divya Desams and other

Archa Murthys at Abhimana Sthalam and elsewhere. The Archa

form can be grouped uder the four categories:

 

E.1 SWAYAMVYAKTA FORMS :

 

( Saligramam, Triupathi Srinivasa, Sri Ranganatha, Badri Narayana,

Thirunarayana of Melkote, Srimushnam Bhoovaraghavan, Puri

Jagannath et al ).

 

E.2 DAIVAA ARCHA FORMS : Installation of the Archa Murthy by the Devas

as in the case of Guruvayurappan comes under this category.

 

E.3 AARSHAA : Installation of the Archa Murthy by Rishis is covered here.

Thiruvinnagar, Thiruvahindrapuram , Thirukkudanthai come under this

category, since the Lord accepted to take permanent residence

at the request of a Rishi like Maarkandeya, Hema ,Matanga et al. .

 

E.4 MAANUSHAA : Here, the idols are consecrated by men according to

Aagama Sastras.

 

After covering the Tatva, Hita , Purusharthas , Para, Vyuha, Vibhava,

Antaryami and Archa forms of the Lord in the first ten verses of TNT,

Thirumangai goes on to declare his Seshatvam to the Lord of

many forms through Nayaka-Nayikaa Bhavam in the remaining

twenty verses . He becomes Parakala Nayaki and expresses

his Apeksha(Desire) to the Lord . He says: " MInnum Maamazhai

Tavazhum Megavanna, Vinnavar tam Perumaaneh! AruLaai ."

What he seeks as boon is the Rakshakatvam of the Lord. Thus

the mood of the verses of TNT is an extension of the mood of TKT.

Thus the two AruLiccheyals of the Azhwaar are thematically intertwined.

 

The individual verses of TNT focus on the follwing themes :

 

A. Thirumangai's own statements on Tattvas/Hita/Purushartham

(verses 1to 10).

 

B. Verse 11-20 : The describtion of the mother of Parakala Nayaki

about her daughter's distraught status as Nayikaa.

 

C.Verse 21-30: Thozhi's intervention asking for the reason for

Parakala nayaki's anguish and Parakala Nayaki's reply.

 

A. Verses 1 to 10

 

Verse 1:Salutation to the Chit-Achit-Iswara principles of

Sri Visishtaadvaitam.

 

Verse 2:Srishti/Sthiti/Samharam duties of Trimurthys and the supermacy

of Sriman Narayana over the duties of the Trimurthys and

the functions of Pancha Bhootham.

 

Verse 3: Para Vasudeva Rupam of the Lord with His consort and his different

colors in each of the Four YugAs.

 

Verse 4: Antaryami Roopam and Appeal to his mind to survive

through the recitation of Ashtakshara Mantram. Ceaseless

rememberance of the Lord thru the recitation of His Maha Mantram

is pointed out for attaining Moksha Anugraham.

 

Verse 5:Celebration of Vibhavam and the choice of Trivikrama

Avathaaram as the first one for salutation inview of its Vedic connection.

 

Verse 6: Invitation to offer worship to the Archa Murthy

of Thirukkovilur, where Trivikrama form is consecrated.

Indirect salutation to the Mudal AazhwArs.

 

Verse 7: Continuation of Salutation to the Thirukkovilur

Archaa Murthy.

 

Verse 8: Salutations to the Archa Murthys at Neeragam,

Thiruvenkatam , Nilaatthingal Thundam, Ooragam,

Thiru Vehhaa , Kaaragam, Kaaarvaanam,Thirupper and Antaryami

Swaroopam . He states clearly that he seeks the Lord"s holy feet

for protection and offers his Saranaagati.

 

Verse 9: Salutations to the Archaa Murthys of Thirukkadanmallai,

Kanchi Varadarajan, Thiruppernagar, Pavalavannan, Thiruppaarkadal

and reference to the Lord housing Sankara on his left side of the Body. He

asks the Lord: where are You? I am searching for You eveywhere.

 

Verse 10.Salutations to the Archa Murthy of Kerala Divya Desam,

Thirumoozhikkulam. Recognition of the pervasiveness of the Lord

in every direction and his Supermacy as the Mula Murthy .

 

B. Verses 11 to 20

 

11Azhwaar"s transformation into Parakala Nayaki and

the lamentations of her mother over her daughter's overwrought

status from the separation form her (Parakala Nayaki's) object

of intense desire,Viz., the Lord as her Nayaka.

 

Verse 12.Mother's description of her daughter's fixation with the

Archa Murthys of Thiru Aali and Srirangam. The mother's self-pity over

her status of having a daughter, whose behavior causes scandal in

her community .

 

Verse 13: Mother"s description of her daughter"s fixation over the

Archa Murthys of Ooragam, Thiru Vehhaa, Rama And Krishna

Avathaarams of Vibhava lore.

 

Verse 14: Mother's desription of her daughter"s focus on the

Archa Murthys of Srirangam, ThiruttaNkA ,Thiruvehha,

VilakkoLi PerumAl of ThiruttaNga Divya desam .

 

Verse 15.Mother"s description of her daughter"s obsession

with the Archa Murthys of Kacchi Varadarajan, Thirupparkadal

Lakshmi Naarayanan(Vyuha Vasudevan) and Therazhundur

Aamuruvi Appan.

 

Verse 16.Mother's description of Para Kala Nayaki"s reflections

on Archa Murthys of Thiru Aayppadi(Krishna Avatharam),

Kannapuram,Thiruvenkatam and Thirunaryur.

 

Verse 17:Mother"s description of the plight of her sorrowing

daughter crying about her desire to join the Archa Murthys

of ThiruttaNkaal,Kudanthai,Kovalur and Thirunaryur.

 

Verse 18. Mother's description of Parakala Nayaki"s

deep desire to go to Srirangam and Thiruneermalai to

have a union with her Lord.

 

Verse 19: Mother"s description of her Daughter's Dhyanam

on the Archa Murthys of Srirangam, Thirupper, Kudanthai .

Parakala Nayaki"s Mother asking the mother of Parankusa

Nayaki(Nammazhwaar) whether her daughter is also

causing such grief by not listening to her appeals.

 

Verse 20: Mother's conclusion of her lamentations about

her daughter's status . Her worry whether she had committed

Bhagavathaapacharam by chiding her daughter. Her recognition of

her own glorious status through having a great Bhagavatha as her Child.

 

C.Verses 21 to 30 and conclusion of the TNT

 

Verse 21: This is the verse that Parasara Bhattar used to bless

us with his grantham on TNT and to reveal to us the Nature of

TNT as Vedanta Sastram. The celebration of the Lord"s beauty,

the Lord"s appearance before Parakala nayaki and her shudder

about her inadequacy to unite with Him as her husband.

 

Verse 22: Heightening of the Nayika Bhavam and loss of her

jewelery to the Lord and her conversations with her Lord .

His response to her query about how far the Lord"s temple is

through the statement that it is near and is at Thiru Aali.

 

Verse 23: Lord"s statement to Parakala Nayaki that Srirangam is

the residence of you and me. His theft of Nayaki"s bangles and her

color. Nayaki begging Him not to leave her.

 

Verse 24and 25 : The Nayaka declares that Srirangam is the Divya

Desam that I am heading for and disappears. Nayaki is left

behind and she laments over her separation .

 

Verse 26: Nayaki begs the Bee to go on a mission of mercy to

Therazhundoor and asks it to convey her message of

total love and surrender to the Lord of that Divya Desam,

who is the cowherd of Krishnaavathaaram.

 

Verse 27: Nayaki is not successful with the bee to be her

messenger.She turns to the red footed Narai bird and asks it to

undertake that mission of mercy to Thrukkannapuram. She

pleads with the Naarai to describe to her lord about her

love for Him. She promises the bird that she will feed it

with all the food it wants, if it were to agree to undertake the

requested mission.

 

Verse 28 : Now, Parakala Nayaki turns to her Friend and

describes her helpless state due to separation from her

Lord .She remembers the times she was with him(Samslesahm)

and says that she will prefer the sorrow of Vislesham(separation)

for fear of getting him and losing Him again.

 

Verse 29:Here, Parakala Nayaki thinks about the valor of the

Archa Murthys enshrined at Thiruvinnagar and Thirukkudanthai

during their Vibhava Avathaarams ( Rama and Krishna). She says

that her lowly self (Naayen ) will think of that Purushotthaman

ceaselessly. Dhruva Smrithi as a way of attaining the blessing

of the Lord is referred to here.

 

Verse 30: Thrumangai reminds the Lord here about her prayer

as His Nayaki for the boon of union with Him through the

thirty verses of Thirunedumthaandakam . He reveals to us that

those who understand the meanings of the TNT verses as

a Vedantha Saastram will completely cut asunder

all their ancient, accumulated sins and attain Moksha Siddhi.

 

In the magnificient verses of TNT, Thirumangai begs for the

Raksha of the Lord with Maha Viswasam and hints that one

has to ask for the protection and grace(Rakshaapekshaam

Prathikshatheh ). Such request for help

and intervention would destroy all the obstacles for reaching the

highest purushaartham(Moksham )and land the

requestors in the land of Sri Vaikuntam to enjoy the eternal

bliss of Kainkaryam to Sriya: Pathi.

 

Thrumangai Aazhwaar Thiruvadigqaleh Saranam.

 

Oppiliappankoil Varadachari Sadagopan

.. .