Guest guest Posted June 7, 2001 Report Share Posted June 7, 2001 Dear Sri vaishnava perunthagaiyeer, In the previous post, we saw the vaishnava philosophy is spelt out clearly of antharyamithvam and parathvam at the same time and wondering this as a maamaayam of raamaa. A doubt also expressed as to "from whom you learnt the vEdhaas". Now the last verse of this raama sthuthi by viraadhan- Oppu iRaiyum peRal ariya oruvaa mun uvanthu uraiyum Appu uRaiyuL thuRanthu adiyEn arum thavaththaal aNugudhalaal Ip piRavik kadal kadanthEn inip piRavEn iru vinaiyum Thuppu uRazhum neerththa sudar thiruvadiyaal thudaiththaai nee! Word by word meaning for few words: Oppu- upamaa - comparing Oruvaa- one who stands alone Appu- water- but here it is the thiruppaaRkadal iRaiyum- kadavuLum Meaning: Oh! supreme Lord raamaa, one who stands alone and one who has no parallel to you! You came down to this earth, because of my good fortune, leaving your abode of the milk- ocean and touched me with your feet. Because of this touch of your feet, I am relieved of all sins of this birth and earlier births, I have crossed the ocean of birth and deaths. I will have no more births. Points: 1. The saraNagathy saasthram is being spelt out here like bhagavath geethaa in the last chapter. See the assertion- thiruvadiyaal thudaiththathanaal inip piRavEn- I will not be born again. Why- iru vinaiyum sudar thiruvadiyaal thudaiththaai nee- oh lord, you have relieved me all the sins of this birth and the carryover praarabdha karmas of earlier janmaas. When you touched me with your feet, all those sins have vanished. So the "charaNm vraja mOksha yishyaami maa sucha:" which you are going to utter in next avathaaram of sri krishna has become true now itself in my case- confirms viraadhan. 2. Since raama's feet touched twice and blessed viradhan, he got relieved his paapam fully. See the route- it is the route of chaRaNam- feet - mentioned here as thiruvadiyaal thudaiththaai. When viraadhan carried raama and lakshmaNa in his shoulder, he got the thiruvadi sparsam once, another time when raama pushed him into the pit with his feet. So viraadhan is touched twice by those parama pavithramaana thiruvadigaL. Once itself is more than sufficient to release all the sins. He was blessed twice. Just it can be said for our interpretation, that once touching removed the sins, second touching gave the relief of crossing the ocean of births and deaths. Just for taste. Kamban's strong word here is "thudaiththaai". 3. "Piravip perunkadal neenthuvar neenthaadhaar iRaivan adi sEraadhaar- says thiruk kuRaL - these people can not cross the ocean of births and deaths, if they can not reach the feet of the Lord. That thiruvadiyaal thudaikkap pattaal ozhiya this crossing of the piRavip perum kadal can not be achieved. 4. The "oppu iRaiyum peRal ariya oruvaa" perhaps has emanated from Oru nayagamaai Oda ulagudan aaNdavar Karu naai kavarntha kaalar sidhaigiya paanaiyar Peru naadu kaaNa immaiyilE pichchai thaam koLvar Thiru naaraNan thaaL kaalam peRach chinthiththu uymminO! -4 -1-1 nam aazhvaar Oru naayagam- a single central figure- oruvaa- To reach that mOksha lOkam beg to those feet of the naaraayaNan. These will grant that boon. In present context the thiruvadi has already done it for viraadhan- so thudaiththaai nee. 5. Panik kadalil paLLi kOLaip pazhaga vittu Odi vanthu en manak kadalil vaazha valla maaya maNaaLa nambee - 5- 4-9 periyaazhvaar thirumozhi Hey Lord, maayaa, ever green hero- maNaaLaa- nithya kalyaaNanE - you left your abode of that panik kadal- ocean of appu and came to my mind ocean- manak kadal- see kamban's lines are more the same as aazhvaar. 6. PaRavai yEru param purudaa nee yennaik kaik koNdapin piRavi yennum perum kadalum vaRRip perum padham aaginRadhaal - 5-4-2 periyaazhvaar thirumozhi- that ocean of birth has become dry because you have taken me into your asylum- who is that person- paRavai Erum parama purushan- one who has garudan the bird as his vehicle for transport. Again kamban's lines takes these two aazhvaar's lines given above and placed to us as one and same verse. 7. Since oppu illaamai is mentioned his superiority comes into picture automatically. That thuppu uRazhum neerththa sudar adi- that blemish less feet- sudar- shining like a lamp's flame- lotus feet- sudar adi thozhuthu ezhu en mananE states nam aazhvaar paasuram. 8. Before I conclude this series of raama sthuthi by viraadhan as given by poet kamban, I would like to add this and conclude unnudaiya vikkiramam onRu ozhiyaamal ellaam ennudaiya nenju agam paal suvar vazhi ezhuthik koNdEn man adanga mazhu valam kaik koNda raama nambee ennidai vanthu emperumaan ni engup pOginRadhE. Periyaazhvaar- 5-4-6 Oh my raamaa you have come into me, hereafter where do you want to go, please stay there- I have locked you in my manachchiRai. Thank you all for the patience in reading this series and to those who gave their compliments by individual mails and in the list. Dhaasan Vasudevan M.G. PS: Thanks to Miss Subhashini the grand daughter of Sri Abhinava desika uththamoor veera raaghavachaarya swami, for, she only provided the spark by opening this topic and then giving me the necessary text papers. She wanted this topic as her dissertation papers for the MA vaishnavism course but did the dissertation on a different topic. So this helped me to give you, oh bhakthaas, a series. In the next mail I will start a new series on vaali sthuthi 5 verses of kamban plus one how vaali identifies the arrow carrying the raama naamam. Thanks once again. Quote Link to comment Share on other sites More sharing options...
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