geethA sAstramum nedunthAndaka sAstramum-6

[Guest guest]

Sri Parthasarathi thunai

Srimathe Ramanujaya Namaha

Sri Vara Vara munayE Namaha

Sri vAnAchala mahA munayE Namaha

 

Dear Bhagavatas,

 

The divine adhyayana utsavam (pagal pattu) starts from tomorrow in

Srirangam and other divya desams. In Srirangam today night

(amavasya night) a special occasion is celebrated-the

thirunedunthAndaka utsavam. Adiyen will explain the happenings after

the completion of bhattar nirvAham.

 

Bhattar nirvAham (contd)

 

Let us further dive deep into the meanings showed by parasara bhattar

in the divine thirunedunthAndaka sAstram.

 

First ten Shows bhakthi

“indirarkum bhiramarkum

mudalvan”(4)- As per the sastra verses, ‘karananthu dyEya:’ (mediate

on the creator) and ‘thajjalAnithi sAntha upAseetha’ azhvar shows the

bhakthi towards the universal creator (kArana vasthu)

 

Second ten Shows prapaththi

“aniarangamAdudhumO thOzhee” (12)-

Here azhvar requests the friend to tell her the way she can reach the

bhagavan (nAyaka samslEshaththukku vupAyam)

“poRRAmarai kayam neerAdappOnAl”

(19)- putting into practice the above thought way (sindhiththa

vupAyaththai anushtikkaiyAlum prapaththi sollappattadhu)

 

Third ten Shows purushakAram

“perunthavaththar arunthavaththu

munivar soozha-vulagunda peruvAyar engE vandhu-pulavithandhu” (24)-

Here the support of the bhagavatas for her union with emperuman shows

the purushakaram

 

First ten tells the praNavArtham

“ennuruvil nindra endhai” (1) and

“moovuruvil kaNdapOdhu ondrAm jhOdhi” (2) – shows the existence of

sEshi, sEsha and shEshithvam in a single letter (‘a’’vu’’ma’)

 

Second ten tells the namassabdhArtham

“enkudangAlyirukkagillAL” (11) and

“ensiraginkeezh adangA peNNaip pettrEn” (12) –thereby shows mamakAra

nivruthi

 

Third ten tells the nArAyana sabdhArtham

“maivannam” (21)

“perunthavaththarundhAvaththu

munivar soozha, orukaiyil sandhu orukai mattrAzhiEndhi” (24) –shows

the paravathva and sowlabhyam of emperuman who holds the sanghu and

chakaram in his divine hands (divya mangala vigraham)

 

First ten tells akArArtham

“varpudaiya” (7) In this paasuram

azhvar explains the way emperuman removes all the obstacles in the

way and saves us (rakshagathvam-as per the dhAthu ava-rakshanE. Here

the rakshanam (protection) through anishta nivrithi (removal of the

unwanted) is shown)

 

Second ten tells vukArArtham

“nenjurugi” (12) In this paasuram

azhvar tells about anyasEshatvanivruthi (refraining from praying to

anyone other than emperuman) and the bhagavat EkAntham (meditating on

none other than the bhagavan)

 

Third ten tells makArArtham

“avarnilamai kaNdum” (21)

“dEvarendru anjinOm” (21) “kaNdEn kanamagara kuzhai eraNdum” (22)-

through these jnAthruthvam (source of knowledge), karthruthva (one

who is the creator), bhOkthruvam (the one who enjoys) have been

shown.

 

First ten tells “adharshanE darshanamAthrakAmA:” (wishing

to see the one who is not seen)

“enguRRayemperumAn” (9)

 

Second ten tells “drushtvA parishvankarasaikalOlA” (wishing

to hug him on seeing him)

“muRRAvanamulaiyAL” (19)- here

seeing the nAchiyar in the divine chest of emperuman azhvar wishes

for the same.

 

Third ten tells “AsAsmahE vigrahayOrabhEdham” (not wanting

him to leave at any point)

“yAn kAnban kaNda pOdhu

pulloorumkalvA nee pOgEl enban” (23)

 

In this way, Swamy parasara bhattar showed the different sampradAyic

arthas being hidden behind the simple words of the thirunedunthAndaka

divya sAstram. It is believed that these divine meanings were given

by bhattar swamy and were recorded by parakAla nallAn. From the

above the greatness of thirumangai mannan, his bhakthi and jnanam

(both the knowledge of sampradAyic vishayam and the tamil

scholarship) is well seen. This prabhandam is not only a bhakthi

sAstram but also a very great Tamil literature work celebrated by

great Tamil scholars. Here one thing has to be kept in mind. Some

people say that azhvar did service to Tamil by doing such

prabhandams. Absolutely No. All Azhvars were concentrated only in

the divine kainkaryam to emperuman. It was only the language Tamil

that did service to the Azhvars. Our acharyas say, the great aspects

of the Tamil language ani, andhAdhi etc queued themselves in the mouth

of the Azhvars so as to gain their prominence in the world. The

Azhvars never worried about the language nor do we see anywhere in

their history their efforts to learn the language. Emperuman blessed

them with ‘mayarvaru madhi nalam’ and hence when the azhvar’s started

singing the fine aspects of the language came out of their mouths

without any difficulty. Among the three types of Tamil, eyal, esai

and

nAdakam till now we saw thirunedunthAndakam as a ‘eyal’ sAstram.

Further we will see it as ‘esai’ prabhandam through the ‘araiyar

sevai’ in srirangam and about the drama ‘muththukuri’ acted in front

of emperuman in the next posting.

 

Azhvar EmperumAnAr Jeeyer thiruvadigalE sharanam

 

Adiyen ramanuja dAsee

Sumithra Varadarajan

 

 

 

 

 

 

 

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