geethA sAstramum nedunthAndaka sAstramum-4

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Sri Parthasarathi thunaiSrimathe Ramanujaya NamahaSri Vara Vara munayE

NamahaSri vAnAchala mahA munayE Namaha

 

Bhattar nirvAham

 

In this posting we will proceed to enjoy the great comments of Sri

Parasara bhattar about the divine prabhandam, thirunedunthAndakam.

This prabhandam comprises of 30 paasurams. Sri Parasara bhattar,

groups 10 paasurams in a single group and thereby divides the

prabhandam into 3 parts. We are familiar with the grouping of

chapters in geetha. There again the 18 chapters are divided into 3

parts (each part comprising of 6 chapters viz., karma yoga, bhakthi

yoga and jnana yoga). Bhattar further proceeds to explain the

various arthas conveyed in each part.

 

First ten Azhvar sings as azhvar (thAmAna paasuram)

“thalirpuraiyum thiruvadi enthalaimElavE” (1)

 

Second ten Azhvar assumes himself to be the mother and sings

“en kudangAl erukkagillAL” (11) “pettrEn vAisol eraiyum

pEsakkElAL” (19)

 

Third ten Azhvar assumes himself to be a lady (nAyaki) “en

munnE nindrAr” (21) “thOzhi avarai nAm dEvarendru anjinOm” (21)

“evvalavundo emperuman koil endrErkku” (22)

First ten conveys the meaning of ‘machchittA:’ “emaiyavar than

thiruvuruvE ennum pOdhu” (2) “andhananai andhanarmAttu

andhivaiththa mandhiraththai maravAdhu endrum

vAzhudhiyEl vAzhalAm mada nenjamE” (4)

 

Second ten conveys the meaning of ‘matgatha prAnA:’

“nenjurugikkaNpanippa nirkkum sOrum” (12) “thunai mualimEl thuli

sOra sOrginrAlE” (13)

 

Third ten conveys the meaning of “bhOdhayantha parasparam”

“avvaNNaththavar nilamai kandum thOzhee” (21) “varaiyuruvil

mAkalittrai thOzhee endran ponnilangu mulaikuvattil poottikkondu”

(28)

 

Let us see a little about this sloka “machchittA: matgatha prAnA:

bhOdhayantha parasparam”. This is a sloka from the divine bhagavat

geetha.

 

“machchittA: matgatha prAnA: bhOdhayantha parasparam I kathayandhascha

mAm nithyam dhusyanthi cha ramanthi cha II” (10-9)

 

machchittA: Those who are immersed in thoughts about mematgatha

prAnA: Those who cannot live if separated from me (me being their

life)bhOdhayantha parasparam Those who talk among themselves about

their divine experiences with me. Those who live listening to and

talking about my leelas.

 

While reading this sloka surely we will all be reminded of the great

gopikas. In gokulam everyone was always thinking about Krishna.

Whether the gopikas where involved in house hold work or in their

service to their husbands, children or family members their inner

thoughts circled around kutti kannan. While uttering the word

machchittA: Krishna’s mind should have circled around the gokula

vasees. The gopis had so much love for Krishna that they were unable

to even get separated from him for a short while. The way they all

waited for Krishna to return back from the forest along with the

cowherds in the evening is beautiful shown in Srimad bhagavatham and

in Azhvars paasurams. Moreover the way they all suffered his

separation is well seen during the rasa nAtyam. After a short period

of dancing with the gopis, Krishna suddenly went out of their vision

(thattraiva

antharadheeyathAm). The state of the gopikas -----no words can convey

the same. That is what is conveyed by ‘matgatha pranA:’. But then

how did the gopis sustain themselves? They started talking, enacting

and listening to all the leelas Krishna has done till date. One gopi

acted as Krishna and started to dance on top of another gopi

considering her to be the dushta kaliyan. This is the state of

‘bhOdhayantha parasparam”. All these states are visualized in the

words of azhvar also in the corresponding three parts. In the first

part he sings with his mind involved with bhagavan with his own self.

In the second part he lost himself due to his separation from

emperuman and hence his mother talks about the state of her daughter.

In the third part azhvar regained strength and considering himself

(as nayaki) to be emperuman’s beloved azhvar tells and enjoys with

his friends the greatness, simplicity and various kalyana gunas of

emperuman.

 

In this way, thirumangai azhvar follows the footsteps of geethacharyan

and sings his paasurams in the three different states quite usual for

Krishna bhakthas. Thirumangai azhvar was born in kallar kulam. He

was a great warrior. He even went to the extent of frightening

emperuman with his knife to get the great thirumanthram. But

whatever may be his physical strength at the back he is very soft in

his mind. Since such deep bhakthi can flow only from such soft

heart. Azhvar wished for wealth to do dhadheeyArAdhanam (feeding the

bhagavatas) but emperuman blessed him with the food for his soul.

What can we say about the nirheduka krupai of Parthasarathi

emperuman?

 

This is not all. There are more arthas conveyed in this prabhandam as

explained by Sri Parasara bhattar. We will continue in the next

posting.

 

Azhvar EmperumAnAr Jeeyer thiruvadigalE sharanam

 

Adiyen ramanuja dAseeSumithra Varadarajan

 

 

 

 

 

 

 

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