Guest guest Posted February 9, 2007 Report Share Posted February 9, 2007 ** *Thai, Vyaya Azhvar 4, Acharya 5 * > * > SrImathE rAmAnujAya namaH* > > * > SrImathE varavaramunayE namaH* > > > > ** > > *In this month of the divine birth of Sri Kurugai kAval appan, let us > experience his divine work of* > > *mUnRAm thiruvandhAdhi Thaniyan as explained by Sri PiLLai LOkam jEyar* > > *mrugE vishAka sambhootham nAdhamowni padhAsritham * > > *jnAna yOgAthi sampannam kurukAtyakshamAsrayE* > > ** > > *Thai vishAkam-KurukaikAvalappan* > > ** > > *"SeerArum mAda thirukkOvaloor adhanul* > > * kArAr karumugilai kAnappukku-OrAth* > > * thirukkandE nendruraiththa seerAn kazhalE* > > * vuraik kaNdAi nenjE vugandhu"* > > *MUNRAm thiruvandhAdhi - Thaniyan* > > ** > > *This thaniyan was rendered by a shisya of swamy nathamunikal, > kurukaikavalappan, one who learned the bhakthi yoga rahasya from swamy > nathamunikal. The first three azhvars namely poigai, bhoodham, and > peiAzhvars have the qualities of parabhakthi, parajnAna and paramabhakthi > predominantly gleaming in them respectively and thereby had the special > vision to enjoy the bhagavat sAkshAtkaram (divinity in front of their eyes). > All three were so deeply immersed in enjoying the divine qualities of > sriyapathi that they all got completely detached from the worldly affairs.. > All 3 due to divine grace of Sriman Narayana met at thirukkOvaloor and > among them the one born in "mAdamAmayilai" and named as "mahadhAhvayar"and the one who has reached the ultimate paramabhakthi state sung with > utmost devotion the divyaprabandham, moondrAm thiruvandhAdhi starting with ' > thirukkandEn' visualising the divine beauty of the divine couples in front > of him and elaborating the same to one and all. 'Oh! Mind constantly > meditate on the divine feet of that great mahan instructs kurukaikavalappan > to his mind in this thaniyan.* > > ** > > *(seerArum mAda thirukkOvaloor) "seerERum maRaiyAlar niRaindha selvath > thirukkOvaloor " [periya thirumozhi 2-10-8]. Here he is referring to the > place Thirukkovalur, which is rich in tradition and culture and filled with > palaces that host scholars and righteous pious persons.* > > *The other meaning being - Since it is an abode of 'kOvalan who is Ayan' > [King who is a cowboy]-it is called as thirukkOvaloor. Thereby the place > has both bhagavata and bhagavat sambhandam (The adjective refers to > bhagavatas and the noun refers to bhagavan)* > > *(voor) 'thAnugandha'oor – place cherished by emperuman. Since the lord > enjoyed joining the mudal azhvars in the edaikazhi (corridor) along with his > consort and from that day remains in archa roopam showing various kalyana > gunas to the world.* > > ** > > *(adhanuL) Why did he enjoy squeezing himself along with the mudal azhvars > in the corridor?* > > * Inside resided a rishi who was a sadhanAntaraparan (one who believed in > doing sadhana-tapas to attain the lord);* > > *Outside were the samsaris-prayOjanAntaraparam (those who came to the lord > to fulfill their wishes);* > > *Mudal azhvars didn't fall into both the above categories. They are > ananyasAdhanar (sriman Narayana is the only means) and ananyaprayojanar > (Sriman Narayana is the only goal). They believed Lord Sriman Narayana to > be the upaya (way) and upEya (goal). So emperuman cherished joining them, > even though the place was hardly sufficient for a person to lie down.* > > ** > > *(adhanuL kAnappukku) In such a special place they had a special darshan. > How were they able to see in such darkness? With the help of the light > "vayyakadhirOn vilakkAga" (mudal thiru-1) "nanburugi jnAnasudar ERRinEn" > (erandam thiru-2) * > > *"varuththum puRaviruL mARRa empoigaipiran maRaiyin kuruththin poruLaiyum > senthamizh thannaiyum kootti, ondRath thiriththu andrEriththa thiruvillakkai" > (iramanusa nooRRandhAdhi-8)* > > *"eraivanai kAnum edhayath thirulkeda jnAnamennum niRivilakkERRiya > bhoodhath thiruvadi" (iramanusa nooRRandhAdhi-9)* > > ** > > *Thereby the first 2 azhwars removed the outside (worldly darkness) and > inside darkness (darkness of the mind-ignorance) by singing the first 2 > andhAdhis that has been collectively reiterated by thiruvarangaththamudhanar > in his iramanusa nooRRandhAdhi.* > > ** > > *Since darkness was removed, peyazhvar had a clear vision.* > > ** > > *(kArAr karumugilai kAnappukku) "mazhai mugilE pOlvAn thannai seeraNgu > marai alar niRaindha selva thirukkOvalooradhanuL kandEn" (per.thirumozhi2-10-10) says kaliyan. > Similar to kaliyan's anubhavam the mudal azhvars also wished to have > divine darshan of the lord (a black hued cloud) ready to shower rain. They > found shelter in this place to escape from the lowkika rain and ultimately > landed in the darshan of alowkika kamAmruthavarshi- great shower of divine > grace – kAlamEgam (black cloud)* > > ** > > *Peyazhvar expresses the same in his paasurams:-* > > *"polindiruNda kArvAnil minnE pOl thOndri malindhu thiruvirundha mArban" > (moondram thiruvandhAdhi-57)* > > ** > > *(kAnappukku) "Angu arumbi kaNNeer sOrindhu anbhu koorum adiyavarkatku > AramudhmAnAn tannai thirukkOvaloor adhanuL kandEn nAnE" (per.Thiru. > 2-10-4) as per the above words, azhvar a devotee filled with love and > affection stepped into the divine experience of divine darshan.* > > ** > > *(thirukkOvalooradhanuL kArAr karumugil) "kurunkudiyulmugil" > (thirunedunthandakam-17) similar to the kalamEgam (dark cloud) in > thirukkurunkudi this is also a cloud that showers rain of grace.* > > ** > > *(kArAr karumugil) The dark clouds indicate rain and so does the dark > color of emperuman's thirumEni, ever waiting to shower unconditional grace > on one and all.* > > ** > > *(kAnappukku) "endrEnum katkaNNal kANaththagAdhadhAgaiyAlE, nenjennum > vutkaNNal kAnappugundhu" says nammazhvar in periya thiruvandhadhi-28 > [being ineligible to see you with my eyes I try to see you inside my heart] > * > > ** > > *(OrA) Kept on reiterating the wish to see the lord and thereby meditated > on the same and,* > > ** > > *(thirukkandEnendruraiththa) Immersed in the divine anubhavam, the joy > azhvar experienced poured down as paasurams starting with 'thirukkaNdEn' to > uplift all of us. The first two lighted lamps removed the darkness and > the third enjoyed the fruit of darshan. The first two were in the state > of jnAna and bhakthi and the third in the state of sAkshAtkAram.* > > *"manniya pEriruL mAndapin kOvalul mAmalarAL tannOdu mAyanai kAndamai > kAttu tamizhthalaivan" (erAmAnusa nooRRandhAdhi-10) says amudhanar.* > > ** > > *(seerAn kazhalE) The sripadham (divine) of one who is sriman (pEyAzhvar) > due to enjoying the sriman (Sriman Narayana) who is always with 'sri' > (piratti). PeyAzhvar is the only azhvar who started his prabhandam with > thiru and ended with thiru.* > > ** > > *(vuraikaNdAi nenjE vugandhu) Like azhvar elaborating his divine darshan, > oh! Mind you also elaborate your divine darshan of azhvar.* > > *"yatthi manasA dyAyathi tat vAchA vadhathi" [what you think in mind, say > the same with your mouth]* > > *(nenjE vugandhu) Oh! My mind you support me in bhagavat/bhagavata > matters.* > > *"mana Eva manushyAnAm kAranam bhanda mOkshayO:" says Vishnu puranam > 6-7-28 [Mind plays the major role in leading us to moksha or samsara] > Instead of pushing me into samsaram you make me feel the goodness in > bhagavat/bhAgavata vishayam* > > ** > > *(vugandhu vurai) stepping one step higher than bhagavat vishayam, since > you are talking bhAgavata vishayam talk with pride.* > > *"vuRREn vugandhu paNiseidhu" (thiruvai 10-8-10)* > > *"tanimAth deivaththu adiyavarkku eninAm AlAgavE esaiyumkol voozhi > thOroozhi OvAdhE" (thiruvasiriyam3 ]* > > ** > > *Conclusion: Those srimans who had bhagavat sAkshAtkAram and have given > the same in words for the pleasure of the samsaris, their divine feet have > to be celebrated and honoured always concludes the thaniyan* > > ** > > *Kurukaikavalappan thiruvadigalE sharaNam* > > *Pillailokam Jeeyer thiruvadigalE sharaNam* > > ** > > ** > > *Vara Vara Muni dasargaL* > Quote Link to comment Share on other sites More sharing options...
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