Thirumangai AzhwAr's ThirunedunthANdakam- 4th verse- Let us utter Narayana manthra and live to the fullest... oh mind!

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Sri:

SrimathE Gopaladesika mahadesikaya nama:

Dearest all,

 

Let us continue to enjoy the verses of TNT.

 

None can see or enjoy Him fully; nor one can praise

Him completely. – said AzhwAr in the last verse. Now

AzhwAr says: we can not leave it at that. We need to

live. If we can not learn all words and see the

completeness in words to praise Him. Instead, one can

just learn the short eight syllable Thirumanthram

(ashtAksharam) and that would enable us understand Him

in fullest form. That would describe Him, as Sarva

jagath kAraNan, the Lord who manifests everywhere and

in every being as the indweller. His kAraNathvam,

rakshakathvam, are described just the first letter a..

 

 

Sicne there is none who has seen Him or enjoyed Him,

or uttered Him, now AzhwAr addresses his mind now in

this verse. Since the mind (or heart) is the

companion, the mind needs to be befriended. That needs

to co-operate. Then only one can succeed.

 

inthiraRkum piramaRkum mudhalvan Rannai

irun^ilamkaal theen^eerviN bootham ainthaay,

senthiRattha thamizOsai vadasol laagith

thisain^aan_gu maaytthingaL NYaayi Raagi,

andharatthil dhEvarkkum aRiya laagaa

andhaNanai andhaNarmaat tanthi vaittha

mandhiratthai, mandhiratthaal maRavaa thenRum

vaazhuthiyEl vaazhalaam madan^eNY sammE. 4

 

indhirarkkum – numerous indras

piramarkkum – numerous brahmas and the rudrars

mudhalvanthannai – the Primordial chief of all of them

 

irunilam – the vast hard earth

kaal thee neer viNN - vaayu agni, jalam, aakaasam –

the five elements

bootham aindhu aay- the five elements;

semthiRattha thazmi osai – Tamil verses in well worded

crystal clear form and in unambiguous manner;

vadasol aagi – Arya bhAshai Sanskrit Vedas and

Upanishads

dhisai naangum aay – the four directions and the

objects therein

thingaL gnAyiRu aagi – the Sun, the Moon and others

that enable us see these objects (in light)

antharatthil – though He has manifested everywhere;

devarkkum – for any deva

aRiyal aagaa – He can not be comprehended (by them)

anthaNanai – The (Lord) One devoid of all

imperfections whatsoever;

anthaNar maadu- the immeasurable wealth of Brahmins

andhivaittha – the zenith of Vedas (namely

Upanishads), (where placed)

mandhiratthai – He is such a rahasyam enshrined in

Upanishads

maRavaadhu – by not forgetting, if one continuously

utters contemplating Him

mandhiratthAl- with the eight syllable

ThiruvashtAkshara manthram

vaazhudhiyEn- If you live like that,

madam nenjamE – My obedient mind!

enRum vaazhal aam – We both (and others as well) can

live worthily (worthy of our existence)

 

By saying the Indras and BrahmAs in plurals, AzhwAr

says that there are many and hence they can not be

Parathvam. The Unparalleled Only One can be. Rudra is

caught in between Indra and Brahma and hence his name

is not necessary to be uttered. Implied. He is also

many; ekAdasa rudras (11 rudras); In Satapatha

brAhmaNam, it is said that when Rudra was born, he

requested brahmA for naming him to get rid of all his

paapmas, brahmA made many forms of his (Rudra’s) and

named him (them).

 

Mudhalvan – the first letter of ashtAksharam can also

be referred to. akArArtthO vishNu: Thus only Sriman

Narayanan is referred to by the letter ‘A’.

 

He is the kaaraNan for both jeevathmas and matter and

hence is referred to as iru (both). vEdaischa sarvam

ahamEva vEdhya: He is the essence of all Vedas.

 

semthiRattha- most glorious meanings are elaborated

(in Sruthis) and they are explained in crystal clear

and unambiguous form (in Tamil verses divya

prabandhams); It is not that clearly understood from

Sanskrit Vedas and that is the reason for so many

religions to come out claiming that they have

understood the Vedas and interpret them wrongly.

theLiyAdha maRai nilangaL theLiginRomE… - says Swamy

Desikan. By referring to Tamil verses of AzhwArs, we

get the “not so clear” Upnaishad statements understood

clearly by us.. Tamil verses are thus upa brahmaNam.

They act as supplementary texts to substantiate and

understand the pramANams clearly. Thus Tamil verses

are sEsham to Vedas. Though they are referred to here

before Vedas (in this verse), the tamil verses of

AzhwArs are composed with Veda Vedantha jnAnams.

 

Tamil verses explain in better form and clarify

clearer to us and hence “semthiRattha” is attributed

to Tamil verses.

 

Vadasol- Sanskrit verses

Thamizh Osai- Osai is not just sound or dwani; They

also mean the words and their meanings.

 

Vadasol – does not necessarily mean North Indian

language and thamizh sound Indian;

AzhwAr never mentioned here vadasol and thensol;

Instead, thamizh is referred to.

 

Thami – means thani i.e. exclusive (individual), The

Only bhasha (language) that has “zha” as an exclusive

one; thami + zh.. thamizh. No other language has “zh”.

 

 

Vada = vattam – circular or arrays.

Ka , kha, ga, gha, gna…

Ca, Cha, ja, jha, jna, etc…

 

Hence they go in arrays and hence vadasol…

 

Antharatthil devarkku – the devas in (the skies) also

can not comprehend Him fully. He manfests everywhere;

five elements, sun, moon et al.

 

Brahman (EmperumAN) and Brahmmins have such

similarities. Hence the same word anthaNan is used.

anthaNar maadu- maadu means wealth; wealth of

Brahmins. Kings – the wealth is kingdoms; for vaisya,

it is money (or dhanam); for Brahmins, it is ALWAYS

Vedas are the dhanam. They are our wealth. Adhyayanam

is a must. Even jeevanam should be from that. In that

wealth, Upanishads, He is described and glorified. He

is the ParamAthmA. Sruthi siarasi vidheepthE brahmaNi

sreenivaasE…

 

manthiratthai- He is the most valuable, immesurable

One and hence is tpo be kept as Rahasyam like the very

manthram itself. Ot it may also be interpreted as

“like the manthram, those who contemplate on it (Him),

it (He) protects them.

 

manthratthAl – Though even other manthrams can be

considered here, here the universe that he has

manifested in; the five elements, He, being Jagath

kaaraNan is referred to and hence the only and the

most appropriate ashtAkshara manthra “Narayana

manthram” is to be referred to. Also the Periya

Thirumozhi starts off with this ashtAkshara (Narayana)

manthram. Hence, these thANdkamas are added with

Periya Thirumozhi and are included in 2nd 1000 of

4000. Sicne Periya Thirumozhi itself is more than 1000

verses, why should these be included therein? Because

these thaNdakams are also referring to Narayana

manthram.

 

vaazhudhiyEl – If we live contemplating this manthram,

not remembering or forgetting the manthram. We need to

think of our eternal servitude towards His Lotus Feet.

 

 

MaRavaadhu – Without forgetting; forever remembering

and contemplating. Because it is NO longer upAyam. The

means has already been achieved. It is now the Goal.

One should do anusanthAnam of the same forever. This

is praapyam. Goal. That is Life itself. That is

bhOgyam (enjoyment).

 

Vaazhalaam – you and I can live happily uttering

ashtAksharam and anusanthAnam of Narayana manthram, oh

mind. Not just us. Even others when they do that, they

can live fully.

 

enRum vaazhalaam – Not just in this life. Even in

Paramapadham. There is no coming back to this life any

more then.

 

AzhwAr ThiruvaDigaLE SaraNam

Regards

Namo Narayana

 

 

 

 

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