sri rama navami- rama sthuthi- 12

[Guest guest]

Dear Sri vaishnava perunthagaiyeer,

 

In the previous post, we prayed to the thiru uRaiyum maNi marban and

wondered about his yOga nidhraa by using the terminology "uRangudhiyaal

urangaadhaai". Now let us see the next verse.

 

Aravu aagich chumaththiyaal ayil eyiRRin Enthuthiyaal

Oru vaayil vizhungudhiyaal Or adiyaal oLiththiyaal

Thiru aana nilamagaLai ihdhu arinthal seeRaaLO

Maru aarum thuzhaai alangal maNi maarbil vaiguvaaL?

 

Word by word meaning for few words:

Aravu- paambu - snake

EiRRin - the horn of the pig- varaaha's horn

Thuzhaai alangal- adorns the thuLasi garlands in the chest

Vaiguthal- uRaithal- residing

Maru- narumaNam - good smell

Aarum- niRaintha- completely filled

Aiyil - Enam - varaaham - boar or large pig

 

Meaning: Viraadhan in his sthuthi requests the Lord "Oh raamaa! I have a

doubt. Please answer me. You support [or lift her] your other wife bhoodhEvi

by becoming the snake [named ananthan]. At another time you lift her up with

your boar horns saving her from drowning and being tossed up by that asuran.

In yet another instance you measure her with your feet and show her

greatness and vastness besides your greatness. At one more time you eat her

up and then spit out to save her from heavy and undue weight caused by the

people [bhoo bhaaram theerkka]. When that mahalakshmi learns all these, [who

resides in your chest, the chest which is decorated with the cool thuLasi

garlands], does she not get angry with you for the favours you show to

bhoodhEvi.

 

Points: 1. In the previous verse it is praise on thiru- mahalakshmi. In this

verse it is bhoodhEvi. Or is it indirect praise of that thiru uRaiyum mani

maarban [still that sweet words linger in the mind] .

 

2. Please note the words "thiru aana nila magaLai"- thiru generally means

maha lakshmi. Here it is thiru aana nilamagaL? Thiru nilamagal aanaaLaa

illai nilamagaL thiru aanaaLaa? There is no distinction between thiru and

nilamagaL. At one time she is thiru another time nila magaL- two or one or

two in one. Oh, since, both belong to the supreme lord there is no

distinction between them.

 

3. thiru means siRappu- specialty - that special bhoo dhEvi is to be

supported "at times only" by you, oh raamaa, whereas the thiru - one in the

chest is to be supported always- carried always. Who is better? One who can

stand- alone for some time at least or always to be supported? Oh- what a

taste in analyzing like this.

 

4. She, that bhoodhEvi, is quite happy when she is measured by that foot.

She also gets aanandham -bliss and that leads to rOmaanchanam

-horripilation- when she embraces those feet. See leelaa sukhar in his

krishna karNaamrutham - 2- 49

AraNyaanee maardhrsmitha madhura bimbaadhara sudhaa

SaraNyaa sakraanthaissampadhi madhayan vENuninadhai:!

DharaNyaa saanandhOthpulakamupagooDaangri kamala:

SaraNyaanaamaadhyas sa jayathu sareeri madhurimaa!!

 

Let that person be successful always, from whom the sweet flute music is

flowing influencing the forests here. That person has nectar like water

flowing from these bimba fruit (viLaampazham) like lips. That person has a

sweet body and lotus feet, and these feet are embraced by bhoodhEvi who

enjoys doing that and gets horripilation due to that embrace.

 

See here that krishna is addressed as sa: only.

[by this I also get a satisfaction that I did not write on my krishna for

some time now and by this verse I touch upon my pet krishna subject again].

 

5. Thirumangai aazhvaar says both caress the lord's feet and they enjoy

doing that. chanthaNi menmulai malaraaL dharaNi mangai thaam iruvar adi

varudum thanmaiyaanai - 2-10-2 periya thirumozhi- both caress the lotus

feet.

Chandhu here is sandal paste. That malar magal has sandal paste covered in

her breasts. Note here the words "thanmaiyaanai" he, himself is kaaruNaa

moorthy- two ladies are also on the side. So his pious nature become more

pronounced. So thanmaiyaanai.

 

6. Perhaps this kamban verse has a total bearing on nam aazhvaar's 2-8-7

thiruvaaimozhi paasuram.

 

Kidanthu irunthu ninRaLanthu kEzhal aai keezhpukku

Kidanthidum thannuL karakkum umizhum

Thadam perunthOL aarath thazhuvum paarennum

Madanthaiyai maal seiginRa maal aar kaaNbaarE

 

Kidanthu- aravaagi kidanthu

Alnthu- as vaamanan measured her

KEzhal is boar

Maal - here is mayakkam

Mal also mean thirumaal.

 

[Why I use nam aazhvaar than nammaazhvaar is that when I say nam the word

creates a possessiveness, closeness, proximity. Nammaazhvaar - then it

creates an impression he is an exalted person {no doubt in that} but it also

creates that distance in between me and my aazhvaar].

 

4. ParuNdaan paar umizhnthaan paar idanthaan paar aLanthaan

Paaridamun padaiththaan enbaraal paaridam

aavaanum thaan aanaal aaridamE maRRoruvaRku

aavaa pugaavaal avai- 42 - periya thiruvanthaathi.

 

Meaning is more or less same as given for kamban's verse.

 

8. In bhagavath geetha sri krishna says I am vaasuki the sarpa and ananthan

the naagaa. Sarpaanaam asmi vaasuki: - 10 -28

ananthaschaasmi naagaanaam - 10 - 29

 

Here kamban says aravu aagi- you have become the snake to support the earth.

 

what is sarpa and what is naaga. This doubt will come when sarpa is spelt by

side of naagaa. Because the general perception is "both are same". Then why

the lord says about two things separately.

Sarpa means serpent or snake

Naagaa - means serpent demon - race of kadru or surasa inhabiting the waters

or city of bhogavathi under the earth. So ananthan is under the earth.

[meanings taken from samskrit dictionary of Monier Williams]

 

So every word used by great have distuishing meanings.

 

Before we conclude this post the next verse-

Meyyaith thaan siRidhu uNarththu nee vidhiththa mannuyirgaL

Uyyaththaan aagaathO? Unakku enna kuRai uNdO?

Vaiyaththaar vaanaththaar mazhuvaaLikku anRu aLiththa

Iyaththaal siRidhu iyam thavirththaarum uLar iyaa!

 

Dhaasan Vasudevan M.G.