Tirumaalai aRivOm-3

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(2)

 

pachchaimaa malaipOl mEni

 

pavaLavaay kamalach chenkaN

 

achchuthaa! amara rERE!

 

aayar_tham kozhunthE! ennum,

 

ichchuvai thavira yaanpOy

 

inthira lOka maaLum,

 

achchuvai peRinum vENdEn

 

arankamaa nakaru LaanE!

 

 

 

Now SrIranganatha asks the AzhwAr whether he does not have ruchi in coming to

His abode. AzhwAr replies that he prefers to enjoy the taste of chanting His

various (paratva & soulabhya) tirunaamams more than anything else. In this

second pAsuram, AzhwAr indicates that the involvement in nAmasankeerttanam

naturally leads to enjoying the divyamangalavigraham and kalyanagunas of

emperuman.

 

 

 

(pachchaimA) This prefix is added to 'malai' to differentiate that ordinary

'malai' (mountain) may be taken only for indicating the vastness of emperumAn's

tirumEni ; The ordinary malai is not SubhASrayam like perumAL's tirumENi.

 

 

 

(kamala-c chenkaN)

 

Nanjeer used to marvel that " in a world of Soonyavadis who says 'there is no

vigraham and vibhuti' , Srivaishnavas are gifted to take refuge in AzhwArs;

only with AzhwArs' pAsurams we could enjoy the divyamangala vigraham and kalyana

gunas of emperuman. In this pAsuram thondaradippodi AzhwAr dwells in the big

divyamangala vigraham, lotus eyes and coral-red mouth of Arangan.

 

 

 

(amarar ERu & Ayarkozhunthu) He is the master of all and at the same time is

the servant of cowherd people who knew nothing other than the Lord - The bhakti

of gOpikas has nothing comparable to it. We need not worry that He is the

Supreme Lord and unapproachable; He is infact very easily accessible for

bhaktas. Andal says, He likes to be called 'gOvinda' rather than 'nArAyana'

(siRupEr azhaitthanavum seeRi aruLAthE). Thuruppavai as a whole and especially

the first set of 10 pAsurams emphasizes on tirunAma vaibhavams.

 

 

 

(ennunm icchuvai) The taste is in chanting the tirunaamams than in enjoying the

kalyana guNAs of the Lord.

 

 

 

(amarar ERu & IndiralOkam) As per vEdAntins, indiralOkam is not swargalOkam but

it is paramapadam. The eternal indiran - amarar ERu - is sAkshAt

SrImannarayanan. Here AzhwAr talks about the paramapadanAthan and paramapadam

and not about the pershing swargalOkam and dEvendran. (SivalOkam and satyalOkam

have higher status than indiralOkam. So, AzhwAr does not mean the swargalOkam

here.)

 

 

 

When we look into thirumadal pAsurams, we see that thirumangai AzhwAr denounces

the paramapada anubhavam. On the other hand, thondaradippodi AzhwAr is not

putting down his regard for paramapada anubhavam, but expresses his preference

for tiunAma sankeerttanam. The AzhwAr's reply to perumAL is 'Even nithyasUris

and muktAs come down to earth to enjoy Your neermai guNam, why You are calling

me there?'

 

 

 

sAram of the pAsuram : Chanting the divine names 'achutA gOvindA, rangA ' itself

is paramabhOgyam and we need not think of paramapada anubhavam. The stress here

is in chanting His tirunaamams and spending our time usefully (kAlakshepam)

 

 

 

dAsan