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.thirumozhi 2-10-10) 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