geethA sAstramum nedunthAndaka sAstramum-6

[Guest guest]

Sri Parthasarathi thunai

 

Srimathe Ramanujaya Namaha

 

Sri Vara Vara munayE Namaha

 

Sri vAnAchala mahA munayE Namaha

 

 

 

Dear Bhagavatas,

 

 

 

The divine adhyayana utsavam (pagal pattu) starts from tomorrow in Srirangam and

other divya desams. In Srirangam today night (amavasya night) a special

occasion is celebrated-the thirunedunthAndaka utsavam. Adiyen will explain the

happenings after the completion of bhattar nirvAham.

 

 

 

Bhattar nirvAham (contd)

 

 

 

Let us further dive deep into the meanings showed by parasara bhattar in the

divine thirunedunthAndaka sAstram.

 

 

 

First ten Shows bhakthi

 

“indirarkum bhiramarkum mudalvan”(4)- As per

the sastra verses, ‘karananthu dyEya:’ (mediate on the creator) and

‘thajjalAnithi sAntha upAseetha’ azhvar shows the bhakthi towards the universal

creator (kArana vasthu)

 

 

 

Second ten Shows prapaththi

 

“aniarangamAdudhumO thOzhee” (12)- Here

azhvar requests the friend to tell her the way she can reach the bhagavan

(nAyaka samslEshaththukku vupAyam)

 

“poRRAmarai kayam neerAdappOnAl” (19)-

putting into practice the above thought way (sindhiththa vupAyaththai

anushtikkaiyAlum prapaththi sollappattadhu)

 

 

 

Third ten Shows purushakAram

 

“perunthavaththar arunthavaththu munivar

soozha-vulagunda peruvAyar engE vandhu-pulavithandhu” (24)- Here the support of

the bhagavatas for her union with emperuman shows the purushakaram

 

 

 

First ten tells the praNavArtham

 

“ennuruvil nindra endhai” (1) and

“moovuruvil kaNdapOdhu ondrAm jhOdhi” (2) – shows the existence of sEshi, sEsha

and shEshithvam in a single letter (‘a’’vu’’ma’)

 

 

 

Second ten tells the namassabdhArtham

 

“enkudangAlyirukkagillAL” (11) and

“ensiraginkeezh adangA peNNaip pettrEn” (12) –thereby shows mamakAra nivruthi

 

 

 

Third ten tells the nArAyana sabdhArtham

 

“maivannam” (21)

 

“perunthavaththarundhAvaththu munivar

soozha, orukaiyil sandhu orukai mattrAzhiEndhi” (24) –shows the paravathva and

sowlabhyam of emperuman who holds the sanghu and chakaram in his divine hands

(divya mangala vigraham)

 

 

 

First ten tells akArArtham

 

“varpudaiya” (7) In this paasuram azhvar

explains the way emperuman removes all the obstacles in the way and saves us

(rakshagathvam-as per the dhAthu ava-rakshanE. Here the rakshanam (protection)

through anishta nivrithi (removal of the unwanted) is shown)

 

 

 

Second ten tells vukArArtham

 

“nenjurugi” (12) In this paasuram azhvar

tells about anyasEshatvanivruthi (refraining from praying to anyone other than

emperuman) and the bhagavat EkAntham (meditating on none other than the

bhagavan)

 

 

 

Third ten tells makArArtham

 

“avarnilamai kaNdum” (21) “dEvarendru

anjinOm” (21) “kaNdEn kanamagara kuzhai eraNdum” (22)- through these

jnAthruthvam (source of knowledge), karthruthva (one who is the creator),

bhOkthruvam (the one who enjoys) have been shown.

 

 

 

First ten tells “adharshanE darshanamAthrakAmA:” (wishing to see the

one who is not seen)

 

“enguRRayemperumAn” (9)

 

 

 

Second ten tells “drushtvA parishvankarasaikalOlA” (wishing to hug

him on seeing him)

 

“muRRAvanamulaiyAL” (19)- here seeing the

nAchiyar in the divine chest of emperuman azhvar wishes for the same.

 

 

 

Third ten tells “AsAsmahE vigrahayOrabhEdham” (not wanting him to

leave at any point)

 

“yAn kAnban kaNda pOdhu pulloorumkalvA nee

pOgEl enban” (23)

 

 

 

In this way, Swamy parasara bhattar showed the different sampradAyic arthas

being hidden behind the simple words of the thirunedunthAndaka divya sAstram.

It is believed that these divine meanings were given by bhattar swamy and were

recorded by parakAla nallAn. From the above the greatness of thirumangai

mannan, his bhakthi and jnanam (both the knowledge of sampradAyic vishayam and

the tamil scholarship) is well seen. This prabhandam is not only a bhakthi

sAstram but also a very great Tamil literature work celebrated by great Tamil

scholars. Here one thing has to be kept in mind. Some people say that azhvar

did service to Tamil by doing such prabhandams. Absolutely No. All Azhvars

were concentrated only in the divine kainkaryam to emperuman. It was only the

language Tamil that did service to the Azhvars. Our acharyas say, the great

aspects of the Tamil language ani, andhAdhi etc queued themselves in the mouth

of the Azhvars so as to gain their prominence in the world. The

Azhvars never worried about the language nor do we see anywhere in their

history their efforts to learn the language. Emperuman blessed them with

‘mayarvaru madhi nalam’ and hence when the azhvar’s started singing the fine

aspects of the language came out of their mouths without any difficulty. Among

the three types of Tamil, eyal, esai and nAdakam till now we saw

thirunedunthAndakam as a ‘eyal’ sAstram. Further we will see it as ‘esai’

prabhandam through the ‘araiyar sevai’ in srirangam and about the drama

‘muththukuri’ acted in front of emperuman in the next posting.

 

 

 

Azhvar EmperumAnAr Jeeyer thiruvadigalE sharanam

 

 

 

Adiyen ramanuja dAsee

 

Sumithra Varadarajan

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

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