Thamarai-Shri.Padmanaban Swami..

1..A symbol of Notional Comparison.ThAmaraik kADu malar kaNNodumAi sevvAi – Says Sri Nam-AzhwAr in ThiruvAsiriyam-5.

‘adithaLamum thAmaraiyEa -angagaLum pangayamEa ‘ are the sweet words from Thriumangai mannan from the Periya ThiruMozhi 8-1-5; drawing a simile for the feet, arms of ThirukkaNNapuram Souri-p-perumAL.

aNaithulagumudaiya aravindha lOchanan ‘ Sri NAm AzhwAr makes this aravindham as a proper noun of EmperumAn of tholaivillimangalam.The Second ten of ThriuvAi mozhi extensively talks about EmperumAn being the cause of one and all.- kAraNathvam. In the seventh ThiruvAimozhi of the iraNdAm pathu SwAmi Nam-AzhwAr spells out the twelve divine names of the Lord and the words ‘paRpa nAbhan ‘ is also included in this. The fact that this name itself cannotes the creation and the association with padhmam is indeed a feather in the cap of lotus. The sixth thiruvAi mozhi first pAsuram also clearly states this aspect ‘pAmaru mU vulagum padaitha paRpa nAbhA vO!’

” .thiru-kamala-pAdham vandhu..’ Proclaims Sri ThriupAnAzhwAr declaring that the lotus feet of the Lord comes and rests in his mind and eyes.

‘pAmaRu mUvulagum aLandha paRpa pAdhA O!’ ThiruvAi mozhi 7-6-1; The divine feet of the Lord measuring the worlds is now compared to the soft lotus.

thAmarai-aravindham-pangayam-kamalam-padhmam–all these are used to compare the eyes, arms, hands and feet of EmperumAn.

AzhwAr later realising that having lowered the dignity of EmperumAn by such comparisons -paranjOthi-nin-igazhndhu pin-3-1-3 of ThriuvAi-mozhi; determines not to draw similarities with His characteristics thereafter.-en paranjothi GOvindhA paNburaikka mATTEAnEa 3-1-3 ThiruvAiMozhi.

kaTTuraikkil ThAmarai nin-kaN-pAdham kai ovvA..’ ThiruvAi mozhi 3-1-2.’declares svAmi nam-AzhwAr confessing that though he has compared these terms to the organs of the Lord, they do not any way come up to the expectations of the similarity.

Therefore, all these words, says mARAn, are only a

A symbol of Notional Comparison.

2..A Symbol of Creation/Supremacy

AzhwAr-s have liberally correlated creation to ‘ThAmarai’. That the cosmic creation took place from the divine naval is well known but the lotus in which brahmA was placed from where the creation continued is the nexus of aravindham and kAraNathvam

‘.vundhi-mAmalar mEmisaip padaithvan, vugandhinidhuRai kOil” is the line from the verse dedicated to vaN purudOthamam – 4-2-9 of Periya Thriumozhi.

Here comes of course where SwAmi Nam AzhwAr takes the creation to the logical conclusion and associates the thAmari to Supremacy.Sri krshNA declares in the divine gospel ‘pathram, pushpam, palam-thOYam’ as simple elements of worship.

One of the best pAsuram-s in determining the Supremacy which has made me again and again wonder the greatness of parAnkusan.

This is from Periya ThiruvandhAdhi.

‘mudhalAm Thriuvuruvam mUnRenbar, onREa

mudhalAgum mUnRukkum enbar-mudhalvA

nigar ilagu kAr vuruvA nin agathathAnREA

pugar ilagu ThAmaraiyin pU’ -72;

Here is the overwhelming evidence. Let them see with their own eyes. Oh! Lord dont they realise that the ThAmarip pU has sprung from Your naval from which the creation took place? mudhalvA-nigar ilagu kAr vuruvA nin agathathanREa pugar ilagu.

3..A Symbol of Pride and Ego

Sri PeriyAzhwAr sees this very flower in two different perspectives. One angle makes this ‘lotus’ really proud, the other full of ego.

Pride: As we know AzhwAr-s do not have a knack of seeing the Lord in all natural phenomenon. It is in their blood. PeiryAzhwAr is observing the rich lush fields of thriruvarangam. He sees the lotus in full bloom with its richness and colour, it is flying high rising and springs up waving here and there. What does he say/

He compares this with that of the thrivikramA whose divine feet sprung up in a jiffy towards the skies. Here you see, this lotus goes up on the air, like the divine feet of vulagaLandha perumAL who measured all the worlds and the sagging weight of the paddy is bowing down towards the towering lotus similar to srEvaishNavites falling at the feet of the Lord.

vuram peRRa malar kamalam vulagaLandha sEavadi pOle vuyarndhu kATTa,

varam peRRa kadhir sennel thAL saiyndhu thalai vaNangum thaN arangamEa” PeriyAzhwAr Thirumzohi 4-9-8;

for ego-

‘pudhu nAN malar kamalam-emperumAn pon vayiRRil pUvEA pOlvAn, podhu nAyakam bhAvithu irumAndhu pon sAikkum punal arangamEa’ 4-9-4;

4..A symbol of Defeat and Victory

“.Adich chOdhi nE ninRa thAmaraiyAi alarndhadhuvOA? Thiru vAi Mozhi 3-1-1; asks swAmi nam-AzhwAr?

The Divine feet of EmperumAn emerged victorious being very soft and therefore, the ThAmari became the seat of the feet of, none other than EmprumAn

By virtue of being a loser, the lotus eternally carries the ‘thiruvadi’ of EmperumAn. Can anybody else possess this enviable wealth. Therefore, it is indeed a victory story also.

I am not just reeling it off just like that. Let us refer EDu

‘kulirthiyAlum, parimaLathAlum,sevviyAlum,thAmarai thiruvaDigaLukku thORRuch sumakkiRAp pOlEA AyiRRu irukkiRAdhu ”

.thAN thAmarai sumakkum pAdhap perumAnai” 4-5-8 of ThriuvAiMozhi again from Sri ParAnkusan

5..A Symbol of Simple Worship.

‘kangulum pagalum kaN thuyil aRiyAL, kaNNa nEr kaigaLAl iRaikkum,

sangu chakkaram enRu kai kUppum thAmarai-k -kaN enREA thaLarum” 7-2-1;

‘veLLaich suri sangodu Azhi yEAndhi -thAmraikk kaNNan en nenjin vUdEa” 7-3-1;

ThiruppAVai

‘ sangodu chakkaram yEAndhum thadak kaiyan pangayak kANNAnai..’ 14

One can decipher the common thread here. The SudharasanAzhwAn and Sri Panchajanyam always reminds the divine eyes of the Lord. However, the divine eyes is correlated to thAmarai. The class is clearly thus underlined, sangu , chakkaram and kaNgaL with lotus.

7..Thamarai – A Symbol Contraction and Expansion

” oN pU vuyarum kathiravanEA nOAkkum’ -mudal thiruvanthathi-66

“.senkamalam andharam sEAr venkathirOaRkallAl alarAvAl”-perumal thirumozli- 5-6;

‘Angu malralum kuviyum-mAl vundhi-Vai-

ONgu kamalathin oN podhu, Angai thigiri sudar ennum

veN sangam vAnil pagarum mathi enRum pArthu”-moontram thiruvanthai-

67;

This is the Exception to the rule and exceptions do occur only when the lotus in the nAval of EmprumAn who is adorned by Divine Conch and Mace.

8..uvamai aahu peyar..

‘ ..maN vin muzhudhum aLandha oN thAmarai”

8-5 ThiruvAi Mozhi

‘thAvi vaiyam koNda thadam thAmaraigatkEa..:” 6-9-10.

‘ nEArEA kadi-k-kamalthu irundhum kANkilAn

kaNNan adi-k-kamalam thannai ayan’ mudhal thiruvandhAdhi 56;

9..A Symbol of PirATTi

‘pUvinai mEAViya dhEavi maNALan’ are the words of SwAmi nAm AzhwAr from Thriuvirutham.

‘ThAmarik kEALvan ennum..’ are the words of Sri Kaliyan 4-8-2;

of Periya Thirumozhi.

” .oN ThAmaraiyAL kEALvan oruvainaiyEA nOAkkum vuNarvu” This is Poizhgai AzhwAr from mudhal thiruvandhAdhi

” poRRAmaraiyAL kEALvan puLLam pUdham kudi”

10..

ThAmrai ThADAgam and EmperumAn

“ThAmrai nEL vAsath thadam pOle varuvAnEa -oru nAL vandhu thOnRAyEa’ Thriu-vAi Mozhi 8-6-1;

Sri

GajEndhrAzhwAn went in pursuit of this flower -the lotus-

kadi kol pUm-pozhil kAmaru poizgai -vaigu

thAmarai vAngiya vEzham’ 5-8-3 of Periya thirumozhi and desired to place at the feet of the Lord the fresh lotus.

The ThiurvAi mozhi dedicated to Thiruvananthapuram also speaks on this very aspect

‘ sAndhodu viLakkam dhUpam, thAmarai malargaL nalla,

Aindhu koNdu yEAtha vallAr avar andhamil pugazhinArEA’ 10-2-10;

ThAm vuLarEa, tham vuLLam vuL vuLadhEa, thAmaraiyin pU vuladhEa,yEathum pozhudhuNdEA- vAman thirumaruvu thAL maruvu senniyarEa

sevvEA aru naragam sEArvadhu aridhu’ -Erandaam Thiruvanthathi-21..

All these go to prove that indeed thAmarai is’A Symbol of Simple Worship

6..A Symbol of Elite Class

‘enganEyOa annai mErgAL.. sanginOdum, nEamiyOdum, thAmarik kaNNinOAdum” 5-5-1.

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