Thirucchandhaviruttham- 79th verse- Wonderful avathArams of the Lord are there!

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SrI:

SrImathE Gopaladesika mahadesikaya namah:

 

Dearest Srivaishnavas,

 

AzhwAr had mentioned about Paramapadha nAthan and then

KsheerAbhi nAThan- Now he enlists the various vibhava

athAramas – any of these forms can be meditated upon

for enjoyment. That would keep the mind focused as

well.

 

paththinOdu paththumaayo

rEzhinOdo ronpathaay,

paththinaalthi saikkaNinRa

naadupeRRa nanmaiyaay,

paththinaaya thORRamOdo

raaRRalmikka vaathipaal,

pattharaama varkkalaathu

muththimuRRa laakumE? (79)

 

 

With ten plus ten avathArams, and in addition seven

plus nine avathArams, and hence, the two times seven –

fourteen lokas are blessed with the divine presence of

the Lord and people residing therein and having seen

Him or heard about the glories about Him and His

pastimes, were blessed with enormous and greatest

devotion on His Lotus feet. Because of their devotion

alone these avathArams took place and the most

merciful Lord- Bhaktha vathasalan- the unparalleled

Lord- the epitome of Patience and of Grandness; Other

than those who are devoted to such Greatest Supreme

Lord, can anyone else be blessed to even contemplate

on mOkshAnubahavm (leave alone attainment.. even think

on such lines or having semblance of thoughts on

mOksham…- is possible only among His bhakthAs..

devotees.).

 

paththinOdu paththumaayo

rEzhinOdo ronpathaay,

paththinaalthi saikkaNinRa

naadupeRRa nanmaiyaay,

paththinaaya thORRamOdo

raaRRalmikka vaathipaal,

pattharaama varkkalaathu

muththimuRRa laakumE? (79)

 

There is a different school of opinion on this verse

that the first line enlists the ten directions, ten

dhikpAlars (keepers); Saptha swaras, srunAram, etc..

nine rasas (bhAvams) etc.. are mentioned. Since the

Lord manifests everywhere, these are also manifested

by Him and He is the essence of all of these 36… - is

their views and commentary. Thus, for their goodness,

He is there in them and …. The lines are to be

inferred as usual for third and fourth lines.

 

With the avathArikA, Sriman Narayanan- KsheerAbdhi

sayanan is the One who has out of His own dayA and

will, on His own accord, for the sake of devotees,

have taken various avathArams and oh bhakthAs! You do

not have to only think of KsheerAbhdi sayanan Sriman

Narayanan! Even contemplating on any of these 36

avathArams is great and fine- is our AvathArikA

(preface to this verse). In view of this context, this

view is more appropriate for this verse.

 

These avathArams are meant only for those saadhus who

were desirous of enjoying Him and seeing Him and only

for the sake of those devotees, He took various

avathArams.

 

What are these 36 avathArams? Even one of the first

few verses AzhwAr had mentioned same 36 avathArams-

moonRu muppatthARinOdu- three plus 36. (4th verse- I

think). This is also mentioned by Rishis as follows:

 

padmanAbhAdhikA sarvE vaibavIyasthaThaiva Cha |

shadthrimsath (36) sankhyA: sankhyAthA: prAThAnyaiva

gaNESwara: ||

 

also as Shadthrimsath bhEdha bhinnAsthu padmanAbha

paadhaya:

 

Here prAThAnyaiva is mentioned; meaning: these are

main ones and there are other avathAras as well is to

be understood. Hence there is also 39 avathArams and

these 36 are main ones- out of which there are popular

common ten avathArams… That’s why ten plus ten is

broken up by AzhwAr.

 

Thus the bhakthi- devotion referred to here is the

samaanya bhakti which is devotion to His lotus feet

and is not to be inferred as bhakti yoga – as

mentioned in earlier verses as well.

 

Thirumazhisai Piraan ThiruvaDigaLE SaraNam

Regards

Namo narayana

dAsan

 

 

 

 

 

 

 

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[Guest guest]

Swami U.Ve Madhavakkannn:

 

Your vyakyanams,expecially on the last ten verses are

fabulous. I was always wondering about the variouos

numbers used in pasurams, sometimes repeating the same

numbers, twice, thrice etc. I am glad to know the

significance of the numbers now.

 

I read the following vyakyanam twice but still I could

not get the names of 36 avatharams. Most of us know

the 10 principal avatharams. Could you please let us

know the names of 36 avatharams?

 

Also just to remind you about the sloka and connected

parralel pasurams on "bakthi like a flow of oil". I

know how much it takes for your kaimkaryam on writing

the meanings of wonderful azwar pasurams. Again our

gratitude to your goodself.

 

Adiyaen

Nerur S. Rajagopalan

--- Madhavakkannan V <srivaishnavan wrote:

> SrI:

> SrImathE Gopaladesika mahadesikaya namah:

>

> Dearest Srivaishnavas,

>

> AzhwAr had mentioned about Paramapadha nAthan and

> then

> KsheerAbhi nAThan- Now he enlists the various

> vibhava

> athAramas – any of these forms can be meditated upon

> for enjoyment. That would keep the mind focused as

> well.

>

> paththinOdu paththumaayo

> rEzhinOdo ronpathaay,

> paththinaalthi saikkaNinRa

> naadupeRRa nanmaiyaay,

> paththinaaya thORRamOdo

> raaRRalmikka vaathipaal,

> pattharaama varkkalaathu

> muththimuRRa laakumE? (79)

>

>

> With ten plus ten avathArams, and in addition seven

> plus nine avathArams, and hence, the two times seven

> –

> fourteen lokas are blessed with the divine presence

> of

> the Lord and people residing therein and having seen

> Him or heard about the glories about Him and His

> pastimes, were blessed with enormous and greatest

> devotion on His Lotus feet. Because of their

> devotion

> alone these avathArams took place and the most

> merciful Lord- Bhaktha vathasalan- the unparalleled

> Lord- the epitome of Patience and of Grandness;

> Other

> than those who are devoted to such Greatest Supreme

> Lord, can anyone else be blessed to even contemplate

> on mOkshAnubahavm (leave alone attainment.. even

> think

> on such lines or having semblance of thoughts on

> mOksham…- is possible only among His bhakthAs..

> devotees.).

>

> paththinOdu paththumaayo

> rEzhinOdo ronpathaay,

> paththinaalthi saikkaNinRa

> naadupeRRa nanmaiyaay,

> paththinaaya thORRamOdo

> raaRRalmikka vaathipaal,

> pattharaama varkkalaathu

> muththimuRRa laakumE? (79)

>

> There is a different school of opinion on this verse

> that the first line enlists the ten directions, ten

> dhikpAlars (keepers); Saptha swaras, srunAram, etc..

> nine rasas (bhAvams) etc.. are mentioned. Since the

> Lord manifests everywhere, these are also manifested

> by Him and He is the essence of all of these 36… -

> is

> their views and commentary. Thus, for their

> goodness,

> He is there in them and …. The lines are to be

> inferred as usual for third and fourth lines.

>

> With the avathArikA, Sriman Narayanan- KsheerAbdhi

> sayanan is the One who has out of His own dayA and

> will, on His own accord, for the sake of devotees,

> have taken various avathArams and oh bhakthAs! You

> do

> not have to only think of KsheerAbhdi sayanan Sriman

> Narayanan! Even contemplating on any of these 36

> avathArams is great and fine- is our AvathArikA

> (preface to this verse). In view of this context,

> this

> view is more appropriate for this verse.

>

> These avathArams are meant only for those saadhus

> who

> were desirous of enjoying Him and seeing Him and

> only

> for the sake of those devotees, He took various

> avathArams.

>

> What are these 36 avathArams? Even one of the first

> few verses AzhwAr had mentioned same 36 avathArams-

> moonRu muppatthARinOdu- three plus 36. (4th verse- I

> think). This is also mentioned by Rishis as follows:

>

>

> padmanAbhAdhikA sarvE vaibavIyasthaThaiva Cha |

> shadthrimsath (36) sankhyA: sankhyAthA: prAThAnyaiva

> gaNESwara: ||

>

> also as Shadthrimsath bhEdha bhinnAsthu padmanAbha

> paadhaya:

>

> Here prAThAnyaiva is mentioned; meaning: these are

> main ones and there are other avathAras as well is

> to

> be understood. Hence there is also 39 avathArams and

> these 36 are main ones- out of which there are

> popular

> common ten avathArams… That’s why ten plus ten is

> broken up by AzhwAr.

>

> Thus the bhakthi- devotion referred to here is the

> samaanya bhakti which is devotion to His lotus feet

> and is not to be inferred as bhakti yoga – as

> mentioned in earlier verses as well.

>

> Thirumazhisai Piraan ThiruvaDigaLE SaraNam

> Regards

> Namo narayana

> dAsan

>

>

>

>

>

>

>

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