nAnmugan thiruvandhAdhi-2

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Thaniyan Vyakhyanam:

 

“nArAyanan padaiththAn nAn mugamAi, nAnmuganukku A-rAr sivan pirandhAn ennum sol”:

 

1. Ako ha vai nArAyana Aseeth I na brahma nEshAna: II (There was only

narayanan (in the start) there was no brahma or

sivan----mahOpanishad)2. nArAyana parO jhOthi: (narayanan is the

ultimate light ----narayanOpanishad)3. nArAyanE praleeyanthE

(Finally he combines (layam) with narayana ----narayanOpanishad)4.

Ekasthishtathi vishvAthmA sa cha nArayana: prabhu: (Only the

vishvAthma, paramatma remains ( after mahapralayam) He is only the

sarvEshvaran, nArAyanan ----bhAratham)5. srushti stithi

andhakaraneem…. Eka Eva janArdhana: (Only that bhagavan called as

janardhanan attains the names of brahma, Vishnu and siva who do

srushti, stithi and samhAram---- Vishnu puranam)6. Eka Eva jagath

svami shakthimAn achchudha: prabhu: (the one who is filled with

shakthi, one who has no fall and one who is the ishwaran, achchudhan

is the only jagath swami)

There by it has been shown that all others except narayanan are killed

(samhAram) during the paralaya kalam and only the paramatma Sriman

Narayanan remains.

 

7. yennAbhi padmAdhabhavan mahatma prajApathi: (If one knows about the

bhagavan from whose nAmbikamalam the mahatma, who gives life (srushti)

to this whole world is born then we can cross this ocean of samsAram

else there is no other way to attain moksham----mahOpanishad)8.

nArAyanAth brahmAjAyathE nArayanAth rudrO jAyathE (brahma is born

from narayanan; rudran is born from narayanan-----narayanOpanishad)9.

viroopAkshAya brahmaNa: putrAya jheshtAya sreshtAya (For the son of

brahma who is jhesta and sreshta, viroopAksha ------sAma vEdam)10.

brahmaNaschApi sambhootha: siva ethyavadhAryathAm ([from bhagavan’s

stomach] whichever lotus appeared in that brahma was born; From

brahma siva was born----mahabharatham)

 

>From these it is clear that brahma and Sivan were given birth by

bhagavan during the time of shrushti. Since brahma was given birth

by bhagavan and he inturn gave birth to rudra it is nothing wrong if

we say that both were given birth by bhagavan. Or otherwise, it can

be considered that rudran was born from brahma in one kalpam and

directly from bhagavan in the other. In any case both of them were

given life only by narayanan. To make all these vedarthas known to

all thirumazhisai azhvar started his prabhandam with “nAnmuganai

nArAyanan padaiththAn” in the first paasuram and ended with

“eniarindhEn Esarkkum nAnmugarkkum deivan- narkirisai nAranan nee”.

This is only indicated in the first two lines of the thaniyan. Here

the word “ennum” stresses the greatness of the sruthi and smruthi

verses taken above.

 

Sol seerAr mozhi: The greatness of the poem is identified with the

language and words used (sol seergal). Or in other words,

“seerkalandha sol” (Periya thiruvandhAdhi 86), the words that have

good qualities.

 

mozhi seppi: Chanting nAnmugan thiruvandhAdhi with such qualities

 

vAzhalAm: Let us get uplifted

 

nenjamE: Oh! My heart! Please help me out.

 

How to help? Moipoo mazhisai paranadiyE vAzhththu: Fall into the

divine feet of thirumazhisai azhvar who has blessed us with this

prabhandam . Fall in love with that thiruvadi that are sweet and has

been adorned by amudhanar as, “edam konda keerthi mazhisaikkiraivan

enaiadipOdhu” (eramanusa noot-12). “moipoo” can be considered as an

attribute to both the thiruvadi of mazhisaipiran and mazhisai

kshetram. While considered as an attribute to the divine feet of

azhvar it gives the meaning of “close flower” and “beautiful flower”.

The word “moi” conveys two meanings, “close” and “beautiful”. So it

indicates that there are beautiful flowers very close to the divine

feet of mazhisai pirAn (‘Poo’ also indicates beauty). While

considering it as an attribute to mazhisai kshetram then it conveys

the meaning that the mahisAra kshetram is very beautiful or this

place has a number of beautiful flowers in it.

 

adiyE vAzhththu: Do mangalasasanams to that thiruvadi of the great

thirumazhisai azhvar filled with such great qualities. Aazhvar did

mangalAsAsanams to the divine feet of bhagavan, “vAzhi kEsanE”

(thiruchan-61) and “mAlai vAzhththi vAzhminO” (thiruchan-68) but you

don’t miss to say pallandu to that azhvar’s divine feet.

 

paranadiyE vAzhththu: Azhvar sung, “Esarkkum nAnmugarkkum deivam” and

“gunaparanE!” considering emperuman to be the parathvam but you

consider azhvar as the param and sing praises to his divine feet.

 

(To be continued)

 

Alwar EmperumAnAr Jeeyer thiruvadigalE sharanam

 

Adiyen rAmAnuja dAseeSumithra Varadarajan

 

 

 

 

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