nAnmugan thiruvandhAdhi-2

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Sri Parthasarathi thunai

SrimathE rAmAnujaya Namaha

Sri Vara Vara MunayE Namaha

Sri vAnAchala mahA munayE Namaha

 

Thaniyan Vyakhyanam:

 

“nArAyanan padaiththAn nAn mugamAi, nAnmuganukku A-rAr sivan pirandhAn ennum

sol”:

 

1. Ako ha vai nArAyana Aseeth I na brahma nEshAna: II (There was only narayanan

(in the start) there was no brahma or sivan----mahOpanishad)

2. nArAyana parO jhOthi: (narayanan is the ultimate light ----narayanOpanishad)

3. nArAyanE praleeyanthE (Finally he combines (layam) with narayana

----narayanOpanishad)

4. Ekasthishtathi vishvAthmA sa cha nArayana: prabhu: (Only the vishvAthma,

paramatma remains ( after mahapralayam) He is only the sarvEshvaran, nArAyanan

----bhAratham)

5. srushti stithi andhakaraneem…. Eka Eva janArdhana: (Only that bhagavan called

as janardhanan attains the names of brahma, Vishnu and siva who do srushti,

stithi and samhAram---- Vishnu puranam)

6. Eka Eva jagath svami shakthimAn achchudha: prabhu: (the one who is filled

with shakthi, one who has no fall and one who is the ishwaran, achchudhan is the

only jagath swami)

 

There by it has been shown that all others except narayanan are killed

(samhAram) during the paralaya kalam and only the paramatma Sriman Narayanan

remains.

 

7. yennAbhi padmAdhabhavan mahatma prajApathi: (If one knows about the bhagavan

from whose nAmbikamalam the mahatma, who gives life (srushti) to this whole

world is born then we can cross this ocean of samsAram else there is no other

way to attain moksham----mahOpanishad)

8. nArAyanAth brahmAjAyathE nArayanAth rudrO jAyathE (brahma is born from

narayanan; rudran is born from narayanan-----narayanOpanishad)

9. viroopAkshAya brahmaNa: putrAya jheshtAya sreshtAya (For the son of brahma

who is jhesta and sreshta, viroopAksha ------sAma vEdam)

10. brahmaNaschApi sambhootha: siva ethyavadhAryathAm ([from bhagavan’s stomach]

whichever lotus appeared in that brahma was born; From brahma siva was

born----mahabharatham)

 

From these it is clear that brahma and Sivan were given birth by bhagavan during

the time of shrushti. Since brahma was given birth by bhagavan and he inturn

gave birth to rudra it is nothing wrong if we say that both were given birth by

bhagavan. Or otherwise, it can be considered that rudran was born from brahma

in one kalpam and directly from bhagavan in the other. In any case both of them

were given life only by narayanan. To make all these vedarthas known to all

thirumazhisai azhvar started his prabhandam with “nAnmuganai nArAyanan

padaiththAn” in the first paasuram and ended with “eniarindhEn Esarkkum

nAnmugarkkum deivan- narkirisai nAranan nee”. This is only indicated in the

first two lines of the thaniyan. Here the word “ennum” stresses the greatness

of the sruthi and smruthi verses taken above.

 

Sol seerAr mozhi: The greatness of the poem is identified with the language and

words used (sol seergal). Or in other words, “seerkalandha sol” (Periya

thiruvandhAdhi 86), the words that have good qualities.

 

mozhi seppi: Chanting nAnmugan thiruvandhAdhi with such qualities

 

vAzhalAm: Let us get uplifted

 

nenjamE: Oh! My heart! Please help me out.

 

How to help? Moipoo mazhisai paranadiyE vAzhththu: Fall into the divine feet of

thirumazhisai azhvar who has blessed us with this prabhandam . Fall in love

with that thiruvadi that are sweet and has been adorned by amudhanar as, “edam

konda keerthi mazhisaikkiraivan enaiadipOdhu” (eramanusa noot-12). “moipoo” can

be considered as an attribute to both the thiruvadi of mazhisaipiran and

mazhisai kshetram. While considered as an attribute to the divine feet of

azhvar it gives the meaning of “close flower” and “beautiful flower”. The word

“moi” conveys two meanings, “close” and “beautiful”. So it indicates that there

are beautiful flowers very close to the divine feet of mazhisai pirAn (‘Poo’

also indicates beauty). While considering it as an attribute to mazhisai

kshetram then it conveys the meaning that the mahisAra kshetram is very

beautiful or this place has a number of beautiful flowers in it.

 

adiyE vAzhththu: Do mangalasasanams to that thiruvadi of the great

thirumazhisai azhvar filled with such great qualities. Aazhvar did

mangalAsAsanams to the divine feet of bhagavan, “vAzhi kEsanE” (thiruchan-61)

and “mAlai vAzhththi vAzhminO” (thiruchan-68) but you don’t miss to say pallandu

to that azhvar’s divine feet.

 

paranadiyE vAzhththu: Azhvar sung, “Esarkkum nAnmugarkkum deivam” and

“gunaparanE!” considering emperuman to be the parathvam but you consider azhvar

as the param and sing praises to his divine feet.

 

(To be continued)

 

Alwar EmperumAnAr Jeeyer thiruvadigalE sharanam

 

Adiyen rAmAnuja dAsee

Sumithra Varadarajan

 

 

 

 

 

 

 

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