nAnmugan thiruvandhAdhi-68

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Sri Parthasarathi thunai

 

Srimathe ramanujaya Namaha

 

Srimad Vara Vara munayE Namaha

 

Sri vAnAchala mahA munayE Namaha

 

 

 

Paasuram-59

 

 

“anbAvAi AramudhamAvAi adiyEnukku

 

enbAvAi ellAmum neeyAvAi-ponpAvai

 

kElvA kiLaroLi en kEsavanE kEdinRi

 

AlvAikku adiyEn ALâ€

 

 

 

“அனà¯à®ªà®¾à®µà®¾à®¯à¯ ஆரமà¯à®¤à®®à®¾à®µà®¾à®¯à¯

அடியேனà¯à®•à¯

 

கினà¯à®ªà®¾à®µà®¾ யெலà¯à®²à®¾à®®à¯à®®à¯

நீயாவாயà¯-பொனà¯à®ªà®¾à®µà¯ˆ

 

கேளà¯à®µà®¾ கிளரொளி யெனà¯à®•à¯‡à®šà®µà®©à¯‡

கேடினà¯à®±à®¿

 

ஆளà¯à®µà®¾à®¯à¯à®•à¯ கடியேனா னாளà¯â€

 

 

 

Mesmerised by the divine love and affection of azhvar emperuman totally lost

himself and started to slowly massage the legs and hands of thirumazhisai piran.

Azhvar then edifies emperuman about his divine qualities.

 

 

 

(அனà¯à®ªà®¾à®µà®¾à®¯) Oh! Lord you are the personification of love

 

 

 

Earlier thirumazhisai piran talked about the supremacy of the lord but now

azhvar has attained the state of svAnubhavam (self experience) and has come to

the conclusion that whatever supremacy the lord may have he is nothing but the

personification of love. Andal started her prabhandam with “nArAyananE

namakkE parai taruvAn†["நாராயணனே நமகà¯à®•à¯‡ பறை

தரà¯à®µà®¾à®©à¯"] but diving deep in the ocean of bhagavat anubhavam she

calls emperuman as “male!†["மாலே!"]

 

Thirumazhisai piran earlier felt very pleased to have made himself and all

others to love the lord but then he gradually realized that he had nothing to do

in it, everything was done only by the lord “en pakkal pRemaththai vundAkkiâ€

["என௠பகà¯à®•à®²à¯ பà¯à®°à¯‡à®®à®¤à¯à®¤à¯ˆ

உணà¯à®Ÿà®¾à®•à¯à®•à®¿"]-These words of periavAchAn pillai can either be

taken as creating love in emperuman towards azhvar or creating love in the heart

of azhvar.

 

 

 

(ஆரமà¯à®¤à®®à®¾à®µà®¾à®¯) Oh! Lord you are my greatest pleasure. Since

you are love personified you are my complete nectar (poornAmrudham). Not only

self experience (svAnubhavam) oh lord you have also given me great pleasure.

Enjoying you is my greatest pleasure.

 

 

 

(அடியேனà¯à®•à¯à®•à¯ இனà¯à®ªà®¾à®µà®¾à®¯à¯) I am your

servant and exist for your pleasure. You have now made me realize the actual

meaning for the word ‘Joy’ (ஆநநà¯à®¤à®®à¯) I have experienced the

brahmAnandam. (the ultimate joy)

 

(யெலà¯à®²à®¾à®®à¯à®®à¯ நீயாவாயà¯) Though the lord is

capable of granting us all sorts of pleasures viz., nityamukthAnubhavam,

ubhayavibhoothi anubhavam etc. (the pleasures experienced by the nithyas and

mukthas, the joy in this world and the other world) Still the ultimate pleasure

is the lord himself. As per the verses, “vAsudEva sarvam†and

"உணà¯à®£à¯à®®à¯ சோற௠பரà¯à®•à¯ நீரà¯

திணà¯à®£à¯à®®à¯ வெறà¯à®±à®¿à®²à¯ˆ எலà¯à®²à®¾à®®à¯

கணà¯à®£à®©à¯" Oh! Lord you are dhAraka (that which is required for

sustenance) pOshaka (that which is required for growth) and bhokyam (that which

is required for pleasure) for me.

 

 

 

(பொனà¯à®ªà®¾à®µà¯ˆ கேளà¯à®µà®¾) Oh! The lord of the golden

coloured lakshmi! Whatever has been said above were all possible only due to

her presence.

 

(anbAvAi-ponpAvai kElvA) Emperuman is independent. So he gets angered easily

due to the mistakes committed by the jeevas. But it is piratti who calms him

down and makes him a personification of love. ‘KOlamalar pAvaikku anbAgiya en

anbEyO’ "கோலமலரà¯à®ªà¯

பாவைகà¯à®•à®©à¯à®ªà®¾à®•à®¿à®¯ எனà¯à®©à®©à¯à®ªà¯‡à®¯à¯‹"Says

Nammazhvar[thiru-10-10-7]

 

(AramudhamAvAi ponpAvai kElvA) ‘amudhil varul pennamudhu vunda emperumAnE’

"à®…à®®à¯à®¤à®¿à®²à¯ வரà¯à®®à¯ பெணà¯à®£à®®à¯à®¤à¯ உணà¯à®Ÿ

எமà¯à®ªà¯†à®°à¯à®®à®¾à®©à¯‡!" [peri-thiru-6-1-2] The whole essence of the

divine nectar has taken the form of piratti and hence being always in her

company emperuman has also become “Aramudhuâ€

 

(adiyEnukkinbAvAi ponpAvai kElvA) All the divine anubhavams have been blessed

only due to her presence. If he was brahmachari narayanan then there would have

been no great pleasure but due to her presence she not only makes emperuman

happy but also gives divine anubhavams to all of us. ‘namakkum poovinmisai

nangaikkum enbanai’ "நமகà¯à®•à¯à®®à¯ பூவினà¯à®®à®¿à®šà¯ˆ

நஙà¯à®•à¯ˆà®•à¯à®•à¯ மினà¯à®ªà®©à¯ˆ"[thiru 4-5-8]

 

 

 

(ellAmum neeAvAi-ponpAvai kElvA) Emperuman becomes dharaka phOshaka bhOkyangal

for us only due to her. ‘enakkenRum tEnum pAlum amudhumAgiya thirumAl’

"எனகà¯à®•à¯†à®©à¯à®±à¯à®®à¯ தேனà¯à®®à¯ பாலà¯à®®à¯

à®…à®®à¯à®¤à¯à®®à®¾à®•à®¿à®¯ திரà¯à®®à®¾à®²à¯" [peri.thirum.6-10-6]

 

 

 

(pAvai) “nAreenAm vuththamA vadhoo:†Best among women.

 

(kElvan) dear to her.

 

 

 

(பொனà¯à®ªà®¾à®µà¯ˆ கேளà¯à®µà®¾ கிளரொளி) Only due to

the union with piratti emperuman remains with a special brightness “sradhdhayA

dEvO dEvatvamashnuthE†declare the shruthi. This has been restated both in

valmiki’s Sriramayanan and number of paasurams of azhvars.

 

 

 

(கிளரொளி யெனà¯à®•à¯‡à®šà®µà®©à¯‡) He is got his brightness

due to piratti , he is my master . Adding to his beautiful physique is the dark

bundled hair (prashasta kEsapAsam) that is admired by not only piratti but also

the Vedas.

 

 

 

(கேடினà¯à®±à®¿ ஆளà¯à®µà®¾à®¯à¯à®•à¯ கடியேனா

னாளà¯) You take care of your servants in such a way that there is not a

slight hindrance for the kainkaryam (divine service) and also the divine

experience. By nature I am your servant (sEshabhoothan) and am supposed to do

service to you. So it is not nice for you to massage by legs, hands etc.

 

Though ‘adiyen’ and ‘AL’ both convey almost the same meaning here there

is no punarukthi dosham (repeating words with same meaning more than once) since

adiyen shows the sEshatva svaroopam whereas ‘AL’ comes to indicate that for

those who do not do divine service to him there is no effect of sEshatva

svaroopam. But is it necessary for azhvar to tell all these to the lord who is

sarvagjnan (one who knows everything). Due to his deep love emperuman is

prepared to leave his status and start doing service to his servant. So

thirumazhisai piran explains the state of affairs to emperuman. The same was

done even by andal when she said, ‘kuRREval engalai koLLAmal

pOgAdhu…eRRaikkum EzEzpiravikkum vunthannOdu vuRROmE AvOm vunakkE

nAmAtcheivOm†"கà¯à®±à¯à®±à¯‡à®µà®²à¯ எஙà¯à®•à®³à¯ˆ

கொளà¯à®³à®¾à®®à®²à¯

போகாதà¯....எறà¯à®±à¯ˆà®•à¯à®•à¯à®®à¯ à®à®´à¯‡à®´à¯

பிறவிகà¯à®•à¯à®®à¯

உனà¯à®±à®©à¯à®©à¯‹à®Ÿà¯à®±à¯à®±à¯‹à®®à¯‡ யாவோமà¯

உனகà¯à®•à¯‡ நாமாடà¯à®šà¯†à®¯à¯à®µà¯‹à®®à¯" [thiruppavai-29]

 

 

 

(To Be Continued)

 

 

 

Azhvar emperumAnAr Jeeyer thiruvadigalE sharaNam

 

 

 

Adiyen ramanuja dAsee

 

Sumithra Varadarajan