nAnmugan thiruvandhAdhi-17

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Sri Parthasarathi thunaiSrimathe Ramanujaya NamahaSri Vara Vara MunayE

NamahaSri vAnAchala mahA munayE Namaha

 

Paasuram-10

 

“AngAravAra madhu kEttu azhalumizhum

poongA aravanaiyAn ponmEni-yAnkAna

vallamE allamE? mAmalarAn vArsadaiyAn

vallarE allarE vAzhththu.”

 

“Oh! Azhvar you said earlier that irrespective of you or the

brahmarudras all goes and surrenders only to the divine feet of

emperuman. Then does that mean that there is no difference between

you and the brahma rudras, the so-called devas?” Azhvar answers in

this paasuram as follows, “Oh! No there is a lot of difference

between them and me. Adiyen who has been blessed by the divine grace

of emperuman is capable of having his divine darshan also but they who

try to attain emperuman by their own efforts are incapable of even

praising that lord”.

 

 

(Angu) In the last paasuram, azhvar talked about the

thiruvikiramAvathAram so here ‘Angu’ refers to that period when

emperuman measured the three worlds with his divine feet. Or

otherwise ‘Angu’ can also be considered to refer to the paramapadam

that is very far from this leela vibhoothi (“vishvatha: prushtEshu

sarvatha: prushtEshu anuththamEshu vuththamEshu lOkEshu”-the divine

abode that exists beyond all the other worlds).

 

(AravAramadhu kEttu) When emperuman measured the worlds all the devas

started praising emperuman loudly. “maRai koNda mandhiraththAl

vAzhththi” (brahma), “desai vAzhi ezha” (thiruvAimozhi-7-4-1),

“sankais surANam divi bhoodhasthais thathA manushyair gaganE cha

kEsarai: I stutha: kramAn ya: prasakAra sarvathA mamAsthu mAngalya

vivruthE hari: II” (vishnu dharmam) [That hari who measured the

worlds and was praised by all the devas, manusyas and sarvabhoothAs

in the worlds let him bless me with all good results]. Listening to

the sound that was raised due to the praising of one and all.

Or listening to the sAma gAnam constantly heard in the divine abode

chanted by the nithya sooris (“vibhanyava:”

“soozhindirundEththuvar”), “A-that sAmagAyannAsthE hAvu hAvu hAvu”

 

(azhalumizhum) Though people where only praising emperuman still due

to the great love towards emperuman fearing (astAnE bayasankai) that

someone will hurt the divine lord Adhiseshan the divine serpant bed

of emperuman emits fire from its mouth. The same has been expressed

as,

“vidangAlum theevA aravanAimEl thOndral desaialappAn poovAradi

nimirththa pOdu” by bhoodhaththAzhvar (er.thiru-71)

“jAgruvAmsas samindhathE” (The nithya sooris are very cautious) –Vedam

“soozhdirundhEththuvar pallAndE” “vuragal vuragal vuragal von sudarAzhiyE sangE” PeriyAzhvar

“snEhAtasthAnAkshA vyasanibhi:” (try to save the saviour due to extreme love) parAsara bhattar.

Otherwise, due to the extreme love towards emperuman adhisesha got

mixed up with the loud sAma gAnam of the nithya sooris to be the

sound raised by the asuras who have come to fight against emperuman

and hence emits hot fire from his mouth in order to protect the lord

who is the saviour of the whole universe. Though adhisesha is filled

with divine knowledge and very well knows that the asuras cannot reach

the divine abode nor can they do any harm to the ultimate supreme

emperuman still due to the extreme love towards bhagavan all his

knowledge has been covered and hence he fears and tries to protect

his beloved.

 

(PoongAr aravu) Adhisesha looks so beautiful in spite of his angry

face as even this anger has resulted due to his divine love towards

bhagavan. It makes azhvar feels like welcoming this anger and doing

mangalasasanams since even azhvar is ever worried about the welfare

of his beloved emperuman.

 

(ponmEni yAmkAna vallamE allamE) We who consider his divine beautiful

thirumEni alone to be the only way and goal will we not have the

darshan of the same? Sure we will. “moorththam brahma thathOpi thath

priyataram roopam yat atbhutham” [This divine roopam is loved even by

the lord more than his svaroopam]

 

(mAmalarAn) The brahma, who was born in the thirunAbi kamalam of emperuman

 

(vArsadaiyAn) rudran who has a whose hair (sadai) touches the floor

 

(vAzhththa vallarE allarE) Though brahma was born in the lotus that

arouse from the thirunAbi of emperuman and rudra has done so many

sAdhanAnushtAnams (until his sadai touched the ground) still they

cannot even praise the emperuman since they are filled with ahankara

mamakarangal (since they believe in their own efforts). They believe

in their own sadhanAnushtAnams but we believe in Him alone and hence

do mangalAsAsanams to him thereby surely we will have his darshan

that cannot be had by those brahma rudras. The same has been

expressed in the following verses:

 

“yenna dEvA na munayO na chAham na cha sankara: I

jAnanthi paramEshasya thath vishnO: paramam padam II” [V.P]

 

“na sa shakyas tvayA drashtum mayAnyair vApi saththama I

sarvEshAm sAkshi bhoothOsow na grAhya: kEnachit kvachit II” [bharatham]

 

(To be continued)

 

Azhvar emperumAnAr Jeeyer thiruvadigalE sharaNam

 

Adiyen ramanuja dAseeSumithra Varadarajan