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
AL” “அன்பாவாய்
ஆரமுதமாவாய் அடியேனுக் கின்பாவா
யெல்லாமும் நீயாவாய்-பொன்பாவை கேள்வா
கிளரொளி யென்கேசவனே கேடின்றி ஆள்வாய்க் கடியேனா னாள்”
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. (அன்பாவாய)
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 நமக்கே
பறை தருவான்"]
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” ["என் பக்கல் ப்ரேமத்தை உண்டாக்கி"]-These words of periavAchAn pillai can either be taken as creating love in emperuman towards azhvar or creating love in the heart of azhvar. (ஆரமுதமாவாய) 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. (அடியேனுக்கு
இன்பாவாய்) I am your servant and exist for your pleasure. You have now made me realize the actual
meaning for the word ‘Joy’ (ஆநந்தம்) I have
experienced the brahmAnandam. (the ultimate joy) (யெல்லாமும் நீயாவாய்) 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 "உண்ணும் சோறு பருகு நீர் திண்ணும் வெற்றிலை எல்லாம் கண்ணன்" 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. (பொன்பாவை கேள்வா) 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’
"கோலமலர்ப்
பாவைக்கன்பாகிய என்னன்பேயோ"Says Nammazhvar[thiru-10-10-7] (AramudhamAvAi ponpAvai kElvA) ‘amudhil varul pennamudhu vunda
emperumAnE’ "அமுதில்
வரும் பெண்ணமுது உண்ட எம்பெருமானே!" [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
“Aramudhu” (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’ "நமக்கும் பூவின்மிசை நங்கைக்கு மின்பனை"[thiru 4-5-8] (ellAmum neeAvAi-ponpAvai kElvA) Emperuman becomes dharaka phOshaka
bhOkyangal for us only due to her. ‘enakkenRum tEnum pAlum amudhumAgiya
thirumAl’ "எனக்கென்றும்
தேனும் பாலும் அமுதுமாகிய திருமால்" [peri.thirum.6-10-6] (pAvai) “nAreenAm vuththamA vadhoo:” Best among
women. (kElvan) dear to her. (பொன்பாவை கேள்வா
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
யென்கேசவனே) 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. (கேடின்றி ஆள்வாய்க்
கடியேனா னாள்) 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” "குற்றேவல் எங்களை கொள்ளாமல் போகாது....எற்றைக்கும் ஏழேழ் பிறவிக்கும் உன்றன்னோடுற்றோமே யாவோம் உனக்கே நாமாட்செய்வோம்" [thiruppavai-29] (To
Be Continued) Azhvar
emperumAnAr Jeeyer thiruvadigalE sharaNam Adiyen
ramanuja dAsee Sumithra
Varadarajan Azhvar EmberumAnAr JeeyAr ThiruvadigalE Saranam http://www.vedics.net
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