nAnmugan thiruvandhAdhi-68

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Sri Parthasarathi thunai

Srimathe ramanujaya Namaha

Srimad Vara Vara munayE Namaha

Sri vAnAchala mahA munayE Namaha

 

Paasuram-59

 

“anbAvAi AramudhamAvAi adiyEnukku

enbAvAi ellAmum neeyAvAi-ponpAvai

kElvA kiLaroLi en kEsavanE kEdinRi

AlvAikku adiyEn ALâ€

 

“அனà¯à®ªà®¾à®µà®¾à®¯à¯ ஆரமà¯à®¤à®®à®¾à®µà®¾à®¯à¯ அடியேனà¯à®•à¯

கினà¯à®ªà®¾à®µà®¾ யெலà¯à®²à®¾à®®à¯à®®à¯ நீயாவாயà¯-பொனà¯à®ªà®¾à®µà¯ˆ

கேளà¯à®µà®¾ கிளரொளி யெனà¯à®•à¯‡à®šà®µà®©à¯‡ கேடினà¯à®±à®¿

ஆளà¯à®µà®¾à®¯à¯à®•à¯ கடியேனா னாளà¯â€

Mesmerised by the divine love and affection of azhvar emperuman totally lost himself and started to slowly massage the legs and hands of thirumazhisai piran. Azhvar then edifies emperuman about his divine qualities.

 

(அனà¯à®ªà®¾à®µà®¾à®¯) Oh! Lord you are the personification of love

 

Earlier thirumazhisai piran talked about the supremacy of the lord but now azhvar has attained the state of svAnubhavam (self experience) and has come to the conclusion that whatever supremacy the lord may have he is nothing but the personification of love. Andal started her prabhandam with “nArAyananE namakkE parai taruvAn†["நாராயணனே நமகà¯à®•à¯‡ பறை தரà¯à®µà®¾à®©à¯"] but diving deep in the ocean of bhagavat anubhavam she calls emperuman as “male!†["மாலே!"]

Thirumazhisai piran earlier felt very pleased to have made himself and all others to love the lord but then he gradually realized that he had nothing to do in it, everything was done only by the lord “en pakkal pRemaththai vundAkki†["என௠பகà¯à®•à®²à¯ பà¯à®°à¯‡à®®à®¤à¯à®¤à¯ˆ உணà¯à®Ÿà®¾à®•à¯à®•à®¿"]-These words of periavAchAn pillai can either be taken as creating love in emperuman towards azhvar or creating love in the heart of azhvar.

 

(ஆரமà¯à®¤à®®à®¾à®µà®¾à®¯) Oh! Lord you are my greatest pleasure. Since you are love personified you are my complete nectar (poornAmrudham). Not only self experience (svAnubhavam) oh lord you have also given me great pleasure. Enjoying you is my greatest pleasure.

 

(அடியேனà¯à®•à¯à®•à¯ இனà¯à®ªà®¾à®µà®¾à®¯à¯) I am your servant and exist for your pleasure. You have now made me realize the actual meaning for the word ‘Joy’ (ஆநநà¯à®¤à®®à¯) I have experienced the brahmAnandam. (the ultimate joy)

(யெலà¯à®²à®¾à®®à¯à®®à¯ நீயாவாயà¯) Though the lord is capable of granting us all sorts of pleasures viz., nityamukthAnubhavam, ubhayavibhoothi anubhavam etc. (the pleasures experienced by the nithyas and mukthas, the joy in this world and the other world) Still the ultimate pleasure is the lord himself. As per the verses, “vAsudEva sarvam†and "உணà¯à®£à¯à®®à¯ சோற௠பரà¯à®•à¯ நீர௠திணà¯à®£à¯à®®à¯ வெறà¯à®±à®¿à®²à¯ˆ எலà¯à®²à®¾à®®à¯ கணà¯à®£à®©à¯" Oh! Lord you are dhAraka (that which is required for sustenance) pOshaka (that which is required for growth) and bhokyam (that which is required for pleasure) for me.

 

(பொனà¯à®ªà®¾à®µà¯ˆ கேளà¯à®µà®¾) Oh! The lord of the golden coloured lakshmi! Whatever has been said above were all possible only due to her presence.

(anbAvAi-ponpAvai kElvA) Emperuman is independent. So he gets angered easily due to the mistakes committed by the jeevas. But it is piratti who calms him down and makes him a personification of love. ‘KOlamalar pAvaikku anbAgiya en anbEyO’ "கோலமலரà¯à®ªà¯ பாவைகà¯à®•à®©à¯à®ªà®¾à®•à®¿à®¯ எனà¯à®©à®©à¯à®ªà¯‡à®¯à¯‹"Says Nammazhvar[thiru-10-10-7]

(AramudhamAvAi ponpAvai kElvA) ‘amudhil varul pennamudhu vunda emperumAnE’ "à®…à®®à¯à®¤à®¿à®²à¯ வரà¯à®®à¯ பெணà¯à®£à®®à¯à®¤à¯ உணà¯à®Ÿ எமà¯à®ªà¯†à®°à¯à®®à®¾à®©à¯‡!" [peri-thiru-6-1-2] The whole essence of the divine nectar has taken the form of piratti and hence being always in her company emperuman has also become “Aramudhuâ€

(adiyEnukkinbAvAi ponpAvai kElvA) All the divine anubhavams have been blessed only due to her presence. If he was brahmachari narayanan then there would have been no great pleasure but due to her presence she not only makes emperuman happy but also gives divine anubhavams to all of us. ‘namakkum poovinmisai nangaikkum enbanai’ "நமகà¯à®•à¯à®®à¯ பூவினà¯à®®à®¿à®šà¯ˆ நஙà¯à®•à¯ˆà®•à¯à®•à¯ மினà¯à®ªà®©à¯ˆ"[thiru 4-5-8]

 

(ellAmum neeAvAi-ponpAvai kElvA) Emperuman becomes dharaka phOshaka bhOkyangal for us only due to her. ‘enakkenRum tEnum pAlum amudhumAgiya thirumAl’ "எனகà¯à®•à¯†à®©à¯à®±à¯à®®à¯ தேனà¯à®®à¯ பாலà¯à®®à¯ à®…à®®à¯à®¤à¯à®®à®¾à®•à®¿à®¯ திரà¯à®®à®¾à®²à¯" [peri.thirum.6-10-6]

 

(pAvai) “nAreenAm vuththamA vadhoo:†Best among women.

(kElvan) dear to her.

 

(பொனà¯à®ªà®¾à®µà¯ˆ கேளà¯à®µà®¾ கிளரொளி) Only due to the union with piratti emperuman remains with a special brightness “sradhdhayA dEvO dEvatvamashnuthE†declare the shruthi. This has been restated both in valmiki’s Sriramayanan and number of paasurams of azhvars.

 

(கிளரொளி யெனà¯à®•à¯‡à®šà®µà®©à¯‡) He is got his brightness due to piratti , he is my master . Adding to his beautiful physique is the dark bundled hair (prashasta kEsapAsam) that is admired by not only piratti but also the Vedas.

 

(கேடினà¯à®±à®¿ ஆளà¯à®µà®¾à®¯à¯à®•à¯ கடியேனா னாளà¯) You take care of your servants in such a way that there is not a slight hindrance for the kainkaryam (divine service) and also the divine experience. By nature I am your servant (sEshabhoothan) and am supposed to do service to you. So it is not nice for you to massage by legs, hands etc.

Though ‘adiyen’ and ‘AL’ both convey almost the same meaning here there is no punarukthi dosham (repeating words with same meaning more than once) since adiyen shows the sEshatva svaroopam whereas ‘AL’ comes to indicate that for those who do not do divine service to him there is no effect of sEshatva svaroopam. But is it necessary for azhvar to tell all these to the lord who is sarvagjnan (one who knows everything). Due to his deep love emperuman is prepared to leave his status and start doing service to his servant. So thirumazhisai piran explains the state of affairs to emperuman. The same was done even by andal when she said, ‘kuRREval engalai koLLAmal pOgAdhu…eRRaikkum EzEzpiravikkum vunthannOdu vuRROmE AvOm vunakkE nAmAtcheivOm†"கà¯à®±à¯à®±à¯‡à®µà®²à¯ எஙà¯à®•à®³à¯ˆ கொளà¯à®³à®¾à®®à®²à¯ போகாதà¯....எறà¯à®±à¯ˆà®•à¯à®•à¯à®®à¯ à®à®´à¯‡à®´à¯ பிறவிகà¯à®•à¯à®®à¯ உனà¯à®±à®©à¯à®©à¯‹à®Ÿà¯à®±à¯à®±à¯‹à®®à¯‡ யாவோம௠உனகà¯à®•à¯‡ நாமாடà¯à®šà¯†à®¯à¯à®µà¯‹à®®à¯" [thiruppavai-29]

 

(To Be Continued)

 

Azhvar emperumAnAr Jeeyer thiruvadigalE sharaNam

 

Adiyen ramanuja dAsee

Sumithra Varadarajan