MoondrAm thiruvandhAdhi thaniyan

[Guest guest]

*Moondram ThiruvandhAdhi thaniyan vyakhyanam*

 

*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*