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Ramanuja List Archive: Message 00051 Feb 2006

 
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SrI:
SrImathE Gopaladesika mahadesikaya namah:
Dearest all,
Let us continue to enjoy Thirumangai AzhwArs wonderful
verses on Thiruvenkatamudiayaan.

kalayaami kalidhvamsam kavim lOkadhivaakaram
yaSya kObi: prakaaSaabir aavidhyam niHatham thama:

I meditate on the Poet, who is like the Sun for the
whole world, to destroy the darkness of
ignorance(a~jnAnam) with his word and who destroys the
Kali dhOsham.

Emperumaan consoles the AzhwAr saying "For you alone,
I show Myself at Divya Desams!". AzhwAr gets excited
and requests for removal of further births...
Sri Padmanabhan Swami has been immersing us with his
wonderful posts on Peep into Periya Thirumozhi and it
is approrpate to refer to the same herein.. [Thanks to
him for his permission to make use of his write up]In
the final two thriumzohi-s of the sixth ten AzhwAr
reiterated the sambandha gnAnam of the jEvAthmA and
Em-perumAn.
 
The thriumozhi 'kidandha nambi' saw AzhwAr's ecstasic
anubhavam-s in reciting thirunAmam of the Lord. The
ultimate goal of subservience is transformation unto
Service for Him, Service to Him and Service taken by
Him.Therefore, AzhwAr desires this kainkaryam at the
feet of the Lord. 
 
This desire is expressed in the first two pAsuram-s of
the first thirumozhi -kaRavA maDa nAgu and vARRa - of
the seventh ten.
 
The words 'maRavAdhu---piRavAmai enaip paNi' indicates
the longingnes and vunnaiyEa azhaikkinREAn reflects
kaliyan calling the Lord for this.
 
This emotion continues in the next pAsuram --aDiyEan
vunnaiyEa azhaikkinREAn -The term 'aDiyEan' indicating
the yearning for kainkaryam by the jEvan and
azhaikkinREan expression of the longingenss.
 
Thiru-naRaiyUr nambi reminds thirumangai mannan that
He resides in various divya-dhEsam-s only for the sake
of the devotees and AzhwAr can get all his desires
fulfilled there.

Today?s verse is 7.1.3. However let us enjoy the first
three verses as they are excellent pasurams in this
context. 

1. "kaRavaa mada naagu than kanRu uLLinaappOl/
maRavaadhu adiyEn unnaiyE azhaikkinREn/
naRavaar pozhil soozh naRaiyoor ninRa nambhI/
piRavaamai yenaippaNi yenthai piraanE!

When (naagu) the calf does not get the (breast) milk
from its mother cow, it always thinks (uLLi) of the
cow alone. Similarly, adiyEn, Your eternal servant
(sEshan), without ever forgetting You,  am calling and
thinking of You alone. Oh, my father- my Lord of
ThirunaRaiyoor, which is surrounded by honey dripping
gardens! Please bless me (paNi - make me) not to be
born in 
this world (which is a virOdhi to attain You) any
more!

2. vaRRaa mudhuneerodu maal varai yEzhum/
thuRRaa munthuRRiya thol pugazhOnE!
aRREn adiyEn unnaiyE azhaikkinREn/
peRREn aruL thandhidum enthai piraanE!

Oh My Lord! My Father! the One who ate the whole
universe including the seven vast ocenas, and huge
mountains, in one gulp...! adiyEn, the One who is ONLY
Your servant, is blessed to call You even! (though
Your are SarvEshwaran!) Please have mercy on adiyEn
(for not being born any more..)

[Sri Vaanamaamalai Padmanabhan Swami and Sri TCA
Venkatesan brilliantly narrated the anubhavam] A
superficial study of the pAsuram will give the meaning
"The Lord being likened to a unmlked cow thinking of
the calf --the first line.The second line says --The
calf without forgetting calls for the Lord.
 
"Amudhanar tried to interpret the line "kaRavA
madanAgu than kanRu uLLinAr pOl" as "karavA mada
nAgu,than kanRinai uLLinAr pOl" - that is, like a cow
which has not been milked yet thinking of its calf.
However, this did not go with the next line where
Azhvar refers to him (the calf) calling out to the
Lord (the cow).

When Parasara Bhattar was presented with this
pasuram,he explained it as follows: "kaRavA mada nAgu
thankanRu, (than thAyai) uLLinAR pOl". That is, the
calf(Azhvar) of the cow which has not been milked yet,
thinking of its mother (the Lord)."
 
That is the words 'nAGu than" is to be treated as
iraNdAm vEARRumai vurubu and considered as nagin than
kaNRu and interpreted accordingly. kaRavA maDa nAgin
kanRu thannai ninaikkumA-p-pOlE-maRavAmal
azhaikkinREAn .
 
Thus the Lord is in the place of yet to be milked cow
and AzhwAr in the place of the calf.
 
In fact, Sri kAnchi swAmi mentions that Sri piLLai
amudhanAr understood this artha vishEsham from one of
the disciples of bhaTTAr who was present in the
ghOsthi.

3. thaarEn piRarkku un aruL ennidai vaitthaay/
aarEn adhuvE parugik kaLikkinREn/
kaarEy kadalE! malaiyE! ThirukkOtti
yoorE! uganthaayai uganthu adiyEnE.

I will never give to others the krupai of Yours that
You blessed me with. It is for me alone; You-the dark
cloud hued One, who has the residence of
ThiruppaaRkadal (Milk Ocean),ThiruvEmkatam,
ThirukkOttiyoor, - have mercy on adiyEn too and have
me as Your another residence. That dayA and sowlabhyam
of Yours- I am just mulling, drinking, and enjoying
contemplating about. (though I am not blessed with the
anubhavam of it fully..)

In this most wonderful ten of Thirumangai manna?s
Periya Thirumozhi, AzhwAr has used word vaLLAl- the
kuRil has become nedil?
Sri Vaanamaalai Padmanabhan Swami had beautifully
described this in his post on Peep into Periya
Thirumozhi nectarine series..[reproduced here] Sri
nam-AzhwAr in the second thriuvoimozhi starts with
'vEDu-min muRRavum" prescribing 'Leave everything and
fal at His feet" . Here, it should be 'vidu min
muRRavum" but for the sake of yAppilakkaNam this is
acceptable as per the nan-nUl sUthram. 

Similarly, thirumangai mannan has used such words in
the same thirmozhi i.e the first thirumozhi of the
seventh ten.AzhwAr is calling the Lord in these  words
but the final letter changed to suit the
yAppilakkaNam.
 
Fourth pAsuram : vaLLAl yAnunnia enganam maRakkEanEa;
 
The first term 'vaLLAl' is actually vaLLal but the
final kuRil has become nedil and became ERu thirndha
viLi. 
Fifth pAsuram : nallAi ! nAraNanEa engaL nambE
 
The word nallAi is actually nallAn becoming ERu
thirindha viLi.
Thirumangai AzhwAr ThiruvaDigaLE SaraNam
Regards
Namo Narayana
dAsan
 


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