Thirumangai has blessed us with SIX Prabhandhams, which are recognized
traditionally as the Six angams for the four Prabhandhams of Swamy
NammAzhwAr, which are considered as the essence of the Four Sanskrit
Vedhams (“MaaRan PaNittha Tamizh MaRaikku AaRangamkooRavatharitthavar MangayarkkOn” according to Sri MaNavALa Maamuni). The Six Prabhandhams
of Thirumangai in the order of their composition are:1. Periya Thirumozhi
2. ThirukkuRumthANDakam
3. ThiruvezhukURRikkai
4. SiRiya Thirumadal
5. Periya Thirumadal
6. ThirunedumthANDakam
AchArya RaamAnujA saluted Thirumangai Mannan as:
“MaayOnivALL valiyAl manthiram koLL MangayarkkOn”
EmperumAnAr states here that Kaliyan “overpowered” the Lord at
ThirumaNamkollai with the power of his sword and received the AshtAkshara
ManthrOpadEsam directly from the Lord.
Kaliyan became blessed immediately with “MayaRvaRa Mathi nalam”. Kaliyan
received the anugraham of “the faculty of Jn~Ana-Bhakthi, which effaces the
weakness of the intellect that doubts, confuses, argues and fails to see what
ought to be seen”. That extraordinary direct anugraham from the Lord Himself stirred Kaliyan to compose right away the First Thirumozhi of
Periya Thirumozhi, “VaadinEn Vaadi”, which is a profound celebration of the
glories of the meanings of AshtAkshara MahA Manthram. This Moola
Manthram is an elaboration of two of the most important auspicious
attirbutes of the Lord:
• His Swamithvam (Lordship) and
• Soulabhyam (Ease of access by one and all)
These two KalyANa GuNams find their limit in the Lord’s ArchAvathArams.
Therefore, Kaliyan had a great desire to enjoy the Lord in the “uhanthu-aruLina NilangaL” or the Dhivya Desams that are located all over India, from
BhadrikAsramam nestling in the mighty HimAlayAs appearing as the
measuring rod for the Universe:
Sthitha: PruthivyA iva Maana DhaNda: according to KaaLi DaasA in mEga
sandEsam
to the southern ocean at Raama Sethu (ThiruppullANi) and from DwArakai inthe west to ChOLa Naadu Thiruppathis in the East.
Sriman NaarAyaNan, the Para Devathai for the Moola Manthram, blessed His
dear bhakthan, Kaliyan with His sEvai at these dhivya Desams and in return
recived garlands of chaste Tamizh verses of Periya Thirumozhi steeped in
Bhagavath anubhavam. Sriman NaarAyaNan noticed that Kaliyan’s immense
enjoyment of His anantha kalyANa GuNams had resulted in Kaliyan’s loss of
focus on His Parama Padham and the lowliness of the SamsAric world.
The Lord thus gently reminded Kaliyan about the lowliness of
SamsAric life with a view to lead Kaliyan to His Parama Padham (Supreme
Abode, Sri Vaikuntam). Kaliyan realized quickly his helpless state and
described it movingly in the last Thirumozhi of Periya Thirumozhi
(MaaRRamuLa). In that Thirumozhi filled with despondency (nirvEdham) about his helpless state, Kaliyan compared himself to a tree living on the banks of a fast flowing river, which could collapse any time and be destroyed. His sudden recognition of the terrors of SamsAric Life made him compare his avala (pitiable) nilai in a state of naicchiyam to:
1. a storm-tossed boat in the middle of the deep ocean
2. a person , who lives in the same house with a poisonous snake
3. an ant that is caught in the middle of a log that is burning on both ends.
4. a pack of foxes caught up in the middle of a flood.
Kaliyan begged the Lord to show him the way to the safe haven of His
Thiruvadi. The Lord did not react to this appeal. Kaliyan was disillusioned and began to enjoy the Lord with his mind, speech and body (MukkaraNams) just as a thirsty man would pour cool water all over himself , when he is thirsty and parched. Kaliyan began to convince himself that the ThrikaraNa anubhavam of the Lord arose out of the good fortune of his mangaLAsAsanams at the Dhivya Desams. His outpourings celebrating the bhAgyam of those, who have sevais at the dhivya Desams, took the form of ThirukkuRumthANDakam, his second prabhandham.
Kaliyan’s state now was like that of a thirsty man, whose thirst increases with
more consumption of water, when one is totally parched. Kaliyan’s desire to
reach the Lord grew further and further. This feeling-state led to the creation of ThiruvEhukURRirukkai, his third Prabhandham addressed to ThirukkudanthaiAarAvamudhan. In this prabhndham, with great aarthi (immense haste to reach the Lord’s Thiruvadi at Parama Padham without any further waiting), Kaliyan declared:
“Ninn adi iNai paNivan varumidar ahala maRRE vinayE “.
Kaliyan prayed to AarAvamudhan to deflect any obstacles resulting from his
bad karmAs and to help him to worship at the Lord’s Thiruvadi in Parama
Padham.
Kaliyan had thus performed SaraNAgathi at Thirukkudanthai at the Periya Koil to Amudhan. Nothing happened. There was no response from the Lord. Kaliyan got agitated and vowed to destroy his svaroopam as JeevAthmA (seshan) and the Lord’s svaroopam as ParamAthmA (Sarva Seshi) so that he (Kaliyan ) can reach him by any means at his disposal. The two Thirumadals – SiRiya and PeRiya Thirumadal – arose from this mood of desperation.
Now Sriman NaarAyaNan got worried. He felt that if He stayed away from
Kaliyan, the world will become nirIsvaram (without Isvaran). Hence, Sriman
NaarAyaNan appeared immediately before Kaliyan just as He appeared before PrahlAdhan in the split second out of the pillar in the court of HiraNyakasipu.
Sriman NaarAyaNan revealed the mysteries of the three eternal Tatthvams:
Prakruthi, ChEthanam (Kaliyan) and Isvaran (The Lord) and their relationships.
Kaliyan was ecstatic and his great joy poured forth through
the thirty paasurams of ThirunedumthANDakam known for their
richness of SaasthrArthams dealing with Tatthva Thrayams, Parama Hitham and Parama PurushArtham.
Kaliyan reached a state similar to that of Swamy NammAzhwAr had attained
earlier at the very end of His ThiruvAimozhi (avAvaRRu Veedu PeRRa KuruhUrSatakOpan/Swamy NammazhwAr who joined the Lord with all of his ambitions fulfilled).
Sriman NaarAyaNan saluted as:
1. The Vaikunta Nilayan
2. Niradhisaya-oujwalya-Sougandhya-SoukumArya-LaavaNya dhivya
Roopan3. Lakshmi-BhUmi-NeeLAdhi Dhivya mahishI Sevithan
4. Dhivya BhUshaNa BhUshithan
5. Niradhisaya KalyANa Dhivya-aayudha jaala sObhithan
6. Dhivya parijana sEvitha SaraNa NaLina Yugalan
7. Aparimitha udhAra GuNa Saagaran,
8. Parama Purushan
mingled with Kaliyan with yearning. Kaliyan felt like Swamy NammazhwAr,
who declared his joy in ThiruvAimozhi 10.10.10 ..
“Oh the AntarAthmA of Moola Prakrithi, which evolves into Mahath,
ahamkArA etc, and which pervades all space and is infinite.”
“Oh the AntharAthmA of MukthAthmAs, who encircle, extend over and are
larger than the Prakrithi in extant, whose Jn~AnA excels and whose very nature
is characterized by Jn~AnA, AnandA and Tejas.”
“Oh the unique possessor of Sankalpa-Jn~Ana , which extends even beyond still further, which is pure AnandA in nature.”
“My yearning to join You was even larger than Your Sankalpa-Jn~AnA in
magnitude!”
“But You covered me up , quenched this yearning . I became a drop in Your
vastness of nectar Ocean. My long time ambition has been fulfilled”.
Thus Srimad Azhagiya Singar very eloquently covered the introduction to
THRIUNEDUNTHANDAKAM.
Parasara Bhattar, the precocious son of Kuratthazhwar, the disciple of Sri
Ramanuja. For Parasara Bhattar, Sri Ranganatha, Sri Ranganayaki, Vishnu
Sahasra Namam, 4000 Divya Prabhandam in general and Thirumangai’sBhattar defeated an Advaitic Scholar at
Melkote by using ThirunedunthaaNdakam
as the basis for discussion and accepted
him as his prime disciple and gave him the
name of Namjeeyar. Bhattar returned to
Srirangam with Namjeeyar and visited Sri
Ranganatha at his sanctum sanctorum. He
had the good fortune of conversing with
the Lord of Srirangam like Thirukkacchi
Nambi, who could speak with Sri
Varadaraja. Both Rangantha and
Varadaraja broke their Archa Silence to
speak to their special devotees. Bhattar
told the Lord as to what happened at
Melkote and how he used
ThirunedunthaaNdakam to defeat the
Advaita Vedantin in a scholastic debate.
Sri Ranganatha asked Bhattar to repeat the winning
arguments. The Lord was very pleased with Bhattar’s
defense and blessed him. This event is celebrated even
today at Srirangam on the eve of Adhyayana Utsavam by
the Arayar, who enacts the incident at Melkote before
Sri Ranganatha. This festival at Srirangam is known as
ThirunedunthaaNdakam.
Guru Parampara states that the Divya Dampathis of
Srirangam adopted Parasara Bhattar as their son. The
name of Parasara was given by Sri Ranganatha Himself.
Sage Parasara is the author of Vishnu PuraNam and the
father of Veda Vyasa.
Kuratthazhwar had named his son Ranganatha and the name given by the Lord
(Parasara) stuck over time. Since this Parasara was the Purohita for the Divya
Dampathis, he was also known as Sri Rangesa Purohita or Parasara Bhattar. Hislineal descendants are known as Veda Vyasa Bhattar and Parasara Bhattar even
today. Bhattar’s family has the privelege of reciting Thirumanjana Kattiyam before the Lord at Srirangam on His Thirumanjanam days
ThirunedunthaaNdakam
This sublime work of Thirumangai has 30 verses. It is known as the Vedantha
Sastram.
ThirunedunthANDakam starts off with the description of Tattva, Hita and
Purushaartha and continues with the celebration of the five forms of the Lord
described in Paancharatra Agama. These Five Aagamic forms referred to in the
many verses of ThirunedunthaaNdakam by the Azhwaar are:
1. PARA: This is the form of the Lord in Sri Vaikuntam enjoyed by the
Muktas and Nityasuris as Para Vaasudevan.
2. i)VYUHA: These are four in number. Vasudeva, Sankarshana,
Pradhyumna and Aniruddha.
2.i.a) Vyuha Vasudeva is the form of the Lord resting as Lakshmi
Narayana in Milky ocean on the bed of Adisesha. There is no
difference between Para and Vasudeva Vyuhas, when it comes to
the Lord’s ShadguNyam (Six guNas). He is considered to possess all
the Six Gunas (ShadguNya sampoorNan) such as Jnana, Bala,
Veerya, Iswarya, Sakthi and Tejas in Vyuha form as Vyuha
Vasudevan.
2.i.b) Sankarshana is concerned with destruction and the
preparation for Sastras. He has Jnana and Bala among the six
Gunas.
2.i.c) Pradhyumna is concerned with creation and the establishment
of Dharma. He has Iswarya and Veerya gunaas.
2.i.d) Aniruddha is associated with protection and the teaching of
the divine principles. He has sakti and Tejas, the two of the six
gunas.
UPA VYUHAAS: There are twelve Upavyuha forms of the Lord beginning
with Kesava et al. Our body is constituted by Prakriti, which also forms the
body of the Lord. Thus our body has the links to the Lord’s body in this
aspect of Prakriti sambhandham. The Upavyuha forms of the Lord reside in
the various part of our bodies and we wear the ThirumaN to remember and
celebrate that aspect of Upavyuham
.VIBHAVA: The ten Avataras are known as Vibhava. Some are sampoorna
Avatharas, others are partial avatharas. By some counts, the Vibhava avatharas have been extended to a count of thirty nine. They cover from Sthaavara, Jangama to Maanusha
ANTARYAAMI FORM: This is the form of the Lord, which resides inside
every human being and other living beings of the UniverseARCHAA FORM: These are the consecrated murthys of the Lord celebrated by the Azhwars at the 106 Divya Desams and other Archa Murthys at Abhimana
Sthalam and elsewhere. The Archa form can be grouped under the four
categories:
5.a) SWAYAMVYAKTA FORMS: Self manifest forms. Saligramam,
Triupathi Srinivasa, Sri Ranganatha, Badri Narayana, Thirunarayana of
Melkote, Srimushnam Bhoovaraghavan, Puri Jagannath et al
5.b) DAIVAA ARCHA FORMS: Installation of the Archa Murthy by the
Devas as in the case of Guruvayurappan comes under this category.
5.c) AARSHAA: Installation of the Archa Murthy by Rishis is covered
here. Thiruvinnagar, Thiruvahindrapuram, Thirukkudanthai come under
this category, since the Lord accepted to take permanent residence at the
request of a Rishi like Maarkandeya, Hema, Matanga et al.
5.d) MAANUSHAA: Here, the idols are consecrated by human beings
according to Aagama Sastras.
After covering the Tatva, Hita, Purusharthas, Para, Vyuha, Vibhava, Antaryami
and Archa forms of the Lord in the first ten verses of ThirunedunthaaNdakam,
Thirumangai goes on to declare his Seshatvam to the Lord of many forms
through Naayaka-Naayikaa BhAvam in the remaining twenty verses. He
becomes Parakaala Naayaki and expresses his Apeksha (Desire) to the Lord. He
says:
“Minnum Maamazhai Tavazhum MegavannaVinnavar tam Perumaaneh!
AruLaai.”
What he seeks as boon is the Rakshakatvam of the Lord. The mood of the verses
of ThirunedunthaaNdakam is an extension of the mood of
TirukkurunthANdakam. Thus the two AruLiccheyals of the Azhwaar arethematically intertwined.
Focus of the individual Verses of ThirunedunthaaNdakam
Verses 1-10: Thirumangai’s own statements on Tattvas/Hita/Purushartham. These
are the verses covered by Srimath Azhagiya Singar in his most captivating
Kaalakshepams in the form of Tele-upanyaasams.
Verses 11-20: The description of the mother of Parakala Nayaki about her
daughter’s distraught status as Naayikaa deeply in love with the Naayakan (The
Lord).
Verses 21-30: Thozhi’s intervention asking for the reason for Parakala naayaki’s
anguish and Parakala Naayaki’s reply.
minnuruvaay munnuruvil vEdham naan_gaay
viLakkoLiyaay muLaitthezundha thingaL thaanaay,
pinnuruvaay munnuruvil piNimoop pillaap
piRappiliyaay iRappadhaRkE eNNaathu, eNNum
ponnuruvaay maNiyuruvil bootham ainthaayp
punaluruvaay analuruvil thigazuNY sOthi
thannuruvaay ennuruvil ninRa endhai
thaLirpuraiyum thiruvadiyen thalaimE lavvE.
Salutation to the Chit-Achit-Iswara principles of Sri Visishtaadvaitam.
Paasuram-2..
paaruruvil neererigaal visumbu maagip
palvERu samayamumaayp parandhu ninRa,
Eruruvil moovarumE yenna ninRa,
imaiyavar_than^ thiruvuruvE ReNNum pOdhu,
Oruruvam ponnuruvam onRu senthee
onRumaa kadaluruvam otthu ninRa,
moovuruvum kaNdapO thonRaam sOthi
mugiluruvam emmadigaL uruvan^ thaanE.
Srishti/Sthiti/Samharam duties of Trimurthys and the supremacy of Sriman
Narayana over the duties of the Trimurthys and the functions of Pancha
Bhootham.
Paasuram-3..
thiruvadivil karun^edumaal sEyan enRum
thirEdhaikkaN vaLaiyuruvaayth thigazndhaa NnenRum,
poruvadivil kadalamudham koNda kaalam
perumaanaik karun^eela vaNNan Rannai,
oruvadivath thOruruven RuNara laagaa
UzithO Roozin^in REtthal allaal,
karuvadivil sengaNNa vaNNan Rannaik
katturaiyE yaaroruvar kaaNkiR paarE?
Para Vasudeva Rupam of the Lord with His consort and his different colors in
each of the Four YugAs.
Paasuram-4..
inthiraRkum piramaRkum mudhalvan Rannai
irun^ilamkaal theen^eerviN bootham ainthaay,
senthiRattha thamizOsai vadasol laagith
thisain^aan_gu maaytthingaL NYaayi Raagi,
andharatthil dhEvarkkum aRiya laagaa
andhaNanai andhaNarmaat tanthi vaittha
mandhiratthai, mandhiratthaal maRavaa thenRum
vaazhuthiyEl vaazhalaam madan^eNY sammE
Antaryami Roopam and Appeal to his mind to survive through the recitation of
Ashtakshara Mantram. Ceaseless remembrance of the Lord thru the recitation of
His Maha Mantram is pointed out for attaining Moksha Anugraham.
Paasuram-5..
oNmidhiyil punaluruvi orukaal niRpa
orukaaluNG kaamaruseer avuNan uLLatthu,
eNmadhiyuNG kadanthaNda meedhu pOgi
iruvisumbi NnoodupO yezhundhu mElaith
thaNmathiyum kathiravanum thavira Odith
thaaragaiyin puRandhadavi appaal mikku,
maNmuzhuthum agappadutthu ninRa endhai
malar_puraiyum thiruvadiyE vaNangi NnEnE
Celebration of Vibhavam and the choice of Trivikrama Avathaaram as the first
one for salutation inview of its Vedic connection
Paasuram-6..
alampurindha nedundhadakkai amarar vEndhan
anciRaippuL thanippaagan avuNark kenRum,
salampurinthaNG karuLillaath thanmai yaaLan
thaanugandha voorellaam thanthaaL paadi,
nilamparandhu varumkaluzip peNNai yeertha
neduvEygaL padumuttha mundha vundhi,
pulamparandha ponviLaikkum poygai vElip
poongOva loorthozhudhum pOthu nencE!
Invitation to offer worship to the Archa Murthy of Thirukkovilur, where
Trivikrama form is consecrated. Indirect salutation to the Mudal AazhwArs
Paasuram-7..
vaRpudaiya varain^edundhOL mannar maaLa
vadivaaya mazhuvEndhi yulaga maaNdu,
veRpudaiya nedungadaluL thanivE luyttha
vELmudhalaa venRaanoor vindham mEya,
kaRpudaiya madakkanni kaaval pooNda
kadipozhilsoozh nedumaRugil kamala vEli,
poRpudaiya malaiyaraiyan paNiya ninRa
poongOva loorthozhuthum pOdhu nencE
Continuation of Salutation to the Thirukkovilur Archaa Murthy, Aayanaar.
Paasuram-8..
neeragatthaay! neduvaraiyi Nnucchi mElaay!
nilaatthingaL thuNdagatthaay! niRaindha kacchi
ooragatthaay, oNthurain^eer veqhaa vuLLaay!
uLLuvaa ruLLatthaay, ulaga mEtthum
kaaragatthaay! kaarvaanath thuLLaay! kaLvaa!
kaamarupooNG kaaviriyin thenpaal mannu
pEragatthaay, pEraathen nenci NnuLLaay!
perumaan_un thiruvadiyE pENi NnEnE
Salutations to the Archa Murthys at Neeragam, Thiruvenkatam, Nilaatthingal
Thundam, Ooragam, Thiru Vehhaa, Kaaragam, Kaaarvaanam, Thirupper and
Antaryami Swaroopam. Kaliya states clearly that he seeks the Lord’s holy feet for
protection and offers his Saranaagati.
Paasuram-9..
vangatthaal maamaNivan^ thundhu mun^n^eer
mallaiyaay! madhiLkacchi yooraay! pEraay,
kongatthaar vaLankonRai yalangal maarvan
kulavaraiyan madappaavai yidappaal koNdaan,
pangatthaay! paaRkadalaay! paarin mElaay!
panivaraiyi Nnucchiyaay! pavaLa vaNNaa,
enguRRaay emperumaan! unnai naadi
EzhaiyEn inganamE oozhitharu gEnE!
Salutations to the Archaa Murthys of Thirukkadanmallai, Kanchi Varadarajan,
Thiruppernagar, Pavalavannan, Thiruppaarkadal and reference to the Lord
housing Sankara on his left side of the Body. Parakaala Naayaki asks the Lord:
where are You? adiyen is searching for You everywhere.
Paasuram-10..
ponnaanaay! pozhilEzum kaaval pooNda
pugazhaanaay! igazhvaaya thoNda NnEnn^aan,
‘ennaanaay? ennaanaay?’ ennal allaal
ennaRiva NnEzhaiyEn, ulaga mEtthum
thennaanaay vadavaanaay kudapaa laanaay
guNapaala thaayinaay imaiyOrk kenRum
munnaanaay pinnaanaar vaNangum sOthi!
thirumoozhik kaLatthaanaay mudhalaa NnaayE
Salutations to the Archa Murthy of Kerala Divya Desam, Thirumoozhikkulam.
Recognition of the pervasiveness of the Lord in every direction and his
Supremacy as the Mula Murthy.
(The pAsurams from 11-20 describe the state of Thirumangai AazhwAr as he
becomes ParakAla NAyaki in love with her nAyakan)
Paasuram-11..
pattudukkum ayarnthirangum paavai pENaaL
panin^edungaN Neer_thathumbap paLLi koLLaaL,
ettanaippO thenkudangaal irukka killaaL
’emperumaan thiruvaranga mengE?’ ennum
‘mattuvikki maNivaNdu muralum koondhal
madamaanai idhuseythaar thammai, meyyE
kattuvicchi sol’, ennach sonnaaL ‘nangaay!
kadalvaNNa rithuseythaar kaappaa raarE?’
Azhwaar’s transformation into Parakala Nayaki and the lamentations of her
mother over her daughter’s overwrought status from the separation from her
(Parakala Naayaki’s) object of intense desire, (viz)., the Lord as her Naayaka
Paasuram-12..
nencurugik kaNpanippa niRkum sOrum
nedithuyirkkum uNdaRiyaaL uRakkam pENaaL,
‘nancaravil thuyilamarntha nambee!’ ennum
‘vambaar_poom vayalaali maindhaa’ ennum,
anciRaiya putkodiyE yaadum paadum
‘aNiyaranga maaduthumO thOzhee’ ennum,
ensiRakin keezhadangaap peNNaip peRREn
irun^ilatthuOr pazhipadaitthEn Epaa vammE!
Mother’s description of her daughter’s fixation with the Archa Murthys of Thiru
Aali and Srirangam. The mother’s self-pity over her own status of having a
daughter, whose behavior causes scandal in her community.
Paasuram-13..
‘kalledutthuk kalmaari kaatthaay!’ enRum
‘kaamarupooNG kacchiyoo ragatthaay!’ enRum,
‘villiRutthu melliyalthOL thOynthaay!’ enRum
‘veqhaavil thuyilamarntha vEndhE!’ enRum,
‘,alladartthu mallaraiyan Rattaay!’ enRum,
‘maakeeNda katthalatthen maindhaa!’ enRum,
solledutthuth thankiLiyaich sollE enRu
thuNaimulaimEl thuLisOrach sOrkin RaaLE!
Mother’s description of her daughter’s fixation over the Archa Murthys of
Ooragam, Thiru Vehhaa, Rama And Krishna Avathaarams of Vibhava lore.
Paasuram-14..
muLaikkathiraik kuRungudiyuL mugilai moovaa
moovulagum kadandhappaal mudhalaay ninRa,
aLappariya aaramudhai arangam mEya
andhaNanai andhaNar_tham sindhai yaanai,
viLakkoLiyai maragathatthaith thirutthaN gaavil
veqhaavil thirumaalaip paadak kEttu
‘vaLartthathanaal payanpeRREn varuga!’ enRu
madakkiLiyaik kaikooppi vangi NnaaLE
Mother’s description of her daughter’s focus on the Archa Murthys of Srirangam,
ThiruttaNkA, Thiruvehha, VilakkoLi PerumAl of ThiruttaNka Divya desam.
Paasuram-15..
kalluyarndha nedumathiLsoozh kacchi mEya
kaLiRenRum kadalkidandha kaniyE! enRum,
alliyampoo malarppoygaip pazhana vEli
aNiyazhunthoor ninRugandha ammaan enRum,
solluyarndha neduveeNai mulaimEl thaangith
thoomuRuval nagaiyiRaiyE thOnRa nakku,
melviralkaL sivappeythath thadavi yaangE
men_kiLipOl migamizhaRRum enpE thaiyE
Mother’s description of her daughter’s obsession with the Archa Murthys of
Kacchi Varadarajan, Thirupparkadal Lakshmi Naarayanan (Vyuha Vasudevan)
and Therazhundur Aamuruvi Appan.
Paasuram-16..
kanRumEyth thinithugandha kaaLaay! enRum,
kadipozhilsoozh kaNapuratthen kaniyE! enRum,
manRamarak kootthaadi magizhndhaay! enRum,
vadathiruvENG kadammEya maindhaa! enRum,
venRasurar kulangaLaindha vEndhE! enRum,
viripozhilsooz thirun^aRaiyoor ninRaay! enRum,
thunRukuzhal karun^iRatthen thuNaiyE enRum
thuNaimulaimEl thuLisOrach sOrkin RaaLE!
Mother’s description of Para Kala Nayaki’s reflections on Archa Murthys of
Thiru Aayppadi (Krishna Avatharam), Kannapuram, Thiruvenkatam and
Thirunaryur.
Paasuram-17..
pongaarmel liLangongai ponnE pooppap
porukayalkaN Neerarumbap pOndhu ninRu
sengaala madappuRavam pedaikkup pEsum
siRukuraluk kudalurugich sinthitthu, aangE
thaNkaalum thaNkudanthai nagarum paadith
thaNkOva loorpaadi yaadak kEttu,
nangaay!naNG kudikkithuvO nanmai? enna
naRaiyoorum paaduvaaL navilkin RaaLE!
Mother’s description of the plight of her sorrowing daughter crying about her
desire to join the Archa Murthys of ThiruttaNkaa, Kudanthai, Kovalur and
Thirunarayur.
Paasuram 18..
kaarvaNNam thirumEni kaNNum vaayum
kaitthalamum adiyiNaiyum kamala vaNNam,
paarvaNNa madamangai pitthar pitthar
panimalarmEl paavaikkup paavam seythEn,
ErvaNNa enpEthai ensol kELaaL
emperumaan thiruvaranga mengE? ennum,
neervaNNan neermalaikkE pOvEn ennum
ithuvanRO niRaiyazhindhaar niRku maaRE?
Mother’s description of Parakala Nayaki’s deep desire to go to Srirangam and
Thiruneermalai to have a union with her Lord
Paasuram-19..muRRaaraa vanamulaiyaaL paavai maayan
moyyakalath thuLLiruppaaL aqthum kaNdum
aRRaaL,than niRaiyazhinthaaL aavik kinRaaL
aNiyaranga maaduthumO thOzhee! ennum,
peRREnvaaych solliRaiyum pEsak kELaaL
pErpaadith thaNkudandhai nagarum paadi,
poRRaama raikkayamn^ee raadap pOnaaL
poruvaRRaa LenmagaL_um ponnum aqdhE
Mother’s description of her Daughter’s Dhyanam on the Archa Murthys of
Srirangam, Thirupper, Kudanthai. Parakala Nayaki’s Mother asking the mother
of Paraankusa Nayaki (Nammazhwaar) whether her daughter is also causing
such grief by not listening to her (the Mother’s) appeals.
Paasuram -20..
thOraaLum vaaLarakkan selvam maaLath
thennilangai munmalangach senthee olgi,
pEraaLa Nnaayiram vaaNan maaLap
porukadalai yaraNkadandhu pukku mikka
paaraaLan, paaridandhu paarai yuNdu
paarumizhndhu paaraLandhu paarai yaaNda
pEraaLan, pErOthum peNNai maNmEl
perunthavatthaL enRallaal pEsa laamE?
Mother’s conclusion of her lamentations about her daughter’s status. She worries
whether she had committed BhAgavatha apachAram by chiding her daughter.
She recognizes her own glorious status of having a great BhAgavatha as her
Child.
(PAsurams 21-30 are in the form of conversation between ParakAla NAyaki’s
friend (thOzhi) and ParakAla NAyaki.)
Paasuram-21..
maivaNNa naRungunci kuzhalpin thaazha
magaramsEr kuzhaiyirupaa dilangi yaada,
eyvaNNa vencilaiyE thuNaiyaa ingE
iruvaraay vandhaaren munnE ninRaar
kaivaNNam thaamaraivaay kamalam pOlum
kaNNiNaiyum aravindham adiyum aqdhE,
avvaNNath thavarn^ilaimai kaNdum thOzhee!
avarain^aam dhEvaren Ranci NnOmE
This is the verse that Parasara Bhattar used to bless us with his commentary on
ThirunedunthaaNdakam and to reveal to us the Nature of
ThirunedunthaaNdakam as Vedanta Saastram. The celebration of the Lord’s
beauty, the Lord’s appearance before Parakala naayaki and her shudder about
her inadequacy to unite with Him as her husband.
Paasuram -22..
naivaLamon Raaraayaa nammai nOkkaa
naaNinaar pOliRaiyE nayangaL pinnum,
seyvaLavi lenmanamum kaNNu mOdi
emperumaan thiruvadikkeezh aNaiya, ippaal
kaivaLaiyum mEkalaiyum kaaNEn kaNdEn
kanamagarak kuzhaiyiraNdum naan_gu thOLum,
evvaLavuN demperumaan kOyil? enRERku
idhuvanRO ezhilaali? enRaar thaamE.
Heightening of the Naayika Bhavam and loss of her jewelry to the Lord and her
conversations with her Lord. His response to her query about how far the Lord’s
temple is through the statement that it is near and is at Thiru Aali.
Paasuram-23..
uLLoorum sindhain^Oy enakkE thandhen
oLivaLaiyum maan^iRamum koNdaa ringE,
theLLooru miLanthengin thERal maandhic
sElukaLum thiruvarangam nammoo rennak
kaLLoorum paindhuzhaay maalai yaanaik
kanavidatthil yaan_kaaNpan kaNda pOdhu,
puLLoorum kaLvaan^ee pOgEl, enban
enRaalu mithun^amakkOr pulavi thaanE?
Lord’s statement to Parakala Nayaki that Srirangam is the residence of you and
Me. His theft of Naayaki’s bangles and her color. Nayaki begging Him not to
leave her.
Paasuram -24/25..
irukaiyilsaNG givain^illaa ellE paavam!
ilangolin^eer perumpowvam maNdi yuNda,
peruvayiRRa karumugilE yoppar vaNNam
perunthavatthar arunthavatthu munivar soozha
orukaiyilsaNG korukaimaR Raazhi yEndhi
ulaguNda peruvaaya ringE vandhu,en
porukayalkaN Neerarumbap pulavi thandhu
punalaranga moorenRu pOyi naarE!
minnilangu thiruvuruvum periya thOLum
karimunindha kaitthalamum kaNNum vaayum,
thannalarndha naRundhuzhaay malarin keezhE
thaazhndhilangum magaramsEr kuzhaiyum kaatti
ennalanum enniRaiyum ensin^ thaiyum
envaLaiyum koNdennai yaaLuNG koNdu,
ponnalarndha naRuncerundhip pozhili NnoodE
punalaranga moorenRu pOyi NnaarE!
The Naayakan (the Lord) declares that Srirangam is the Divya Desam that He is
heading for and disappears. Naayaki is left behind and she laments over her
separation.
Paasuram-26..
thEmaruvu pozhilidatthu malaandha pOthaith
thEnathanai vaaymadutthun pedaiyum neeyum,
poomaruvi yinithamarndhu poRiyi laarntha
aRukaala siRuvaNdE! thozhuthEn unnai,
aamaruvi niraimEyttha amarar kOmaan
aNiyazhunthoor ninRaanuk kinRE senRu,
neemaruvi yancaathE ninROr maadhu
ninn^ayanthaaL enRiRaiyE iyambik kaaNE.
Nayaaki begs the honey bee to go on a mission of mercy to Therazhundoor and
asks it to convey her message of total love and surrender to the Lord of that
Divya Desam, who is the cowherd of Krishnaavathaaram.
Paasuram -27..
sengaala madan^aaraay! inRE senRu
thirukkaNNa purambukken sengaN maalukku,
enkaatha len_thuNaivark kuraitthi yaakil
idhuvoppa themakkinba millai, naaLum
paingaanam eethellaam unadhE yaagap
pazhanameen kavarndhuNNath tharuvan, thandhaal
ingEvan^ thinithirunthun pedaiyum neeyum
irun^ilatthi linithinba meytha laamE.
Naayaki is not successful with the bee to be her messenger. She turns to the red
footed Naarai bird and asks it to undertake that mission of mercy to
Thrukkannapuram. She pleads with the Naarai to describe to her lord about her
love for Him. She promises the bird that she will feed it with all the food it
wants, if it agrees to undertake the requested mission. It does not cooperate
either.
Paasuram -28..
thennilangai yaraNsithaRi avuNan maaLach
senRulaga moonRinaiyum thirinthOr thEraal,
mannilangu baarathaththai maaLa voorntha
varaiyuruvin maakaLiRRaith thOzhee, enRan
ponnilangu mulaikkuvattil poottik koNdu
pOgaamai vallEnaayp pulavi yeythi,
ennilanga mellaamvan^ thinba meytha
eppozhuthum ninainthurugi yiruppan naanE.
Now, Parakala Nayaki turns to her Friend in desperation and describes her
helpless state due to the separation from her Lord. She remembers the times she
was with Him (Samslesham) and says that she will prefer the sorrow of
Vislesham (separation) for fear of gaining Him back and losing Him again.
Paasuram -29..
anRaayar kulamagaLuk karaiyan Rannai
alaikadalaik kadainthadaittha ammaan Rannai,
kunRaatha valiyarakkar kOnai maaLak
koduncilaivaaych sarandhuranthu kulanga Laindhu
venRaanai, kunReduttha thOLi Nnaanai
virithirain^eer viNNagaram maruvi naaLum
ninRaanai, thaNkudanthaik kidandha maalai
nediyaanai adin^aayEn ninainthit tEnE.
Here, Parakala Nayaki thinks about the valor of the Archa Murthys enshrined at
Thiruvinnagar and Thirukkudanthai during their Vibhava Avathaarams (Rama
and Krishna). She says that her lowly self (NaayEn) will think of that
Purushotthaman ceaselessly. Dhruva Smrithi as a way of attaining the blessing
of the Lord is referred to here
Paasuram -30..
minnumaa mazhaithavazhum mEha vaNNaa!
viNNavar_tham perumaanE! aruLaay, enRu,
annamaay munivarO damara rEttha
arumaRaiyai veLippaduttha ammaan Rannai,
mannumaa maNimaada vEndhan
maanavEl parakaalan kaliyan sonna
panniyan^ool thamizhmaalai vallaar thollaip
pazhavinaiyai muthalariya vallaar thaamE
Thirumangai reminds the Lord in this concluding Paasuram about her prayer as
His Naayaki for the boon of union with Him through the thirty verses of
ThirunedunthaaNdakam. He reveals to us that those who understand the
meanings of the ThirunedunthaaNdakam verses as a Vedantha Saastram will
completely cut asunder all their ancient, accumulated sins and attain Moksha
Siddhi.
In the magnificent verses of ThirunedunthaaNdakam, Thirumangai begs for the
Raksha of the Lord with Maha Viswasam and hints that one has to ask for the
protection and grace (RakshaapEkshaam Prathikshatheh). Such request for help
and intervention would destroy all the obstacles for reaching the highest
purushaartham (Moksham) and land the requestors in the land of Sri Vaikuntam
to enjoy the eternal bliss of Kainkaryam to Sriya: Pathi.
Thiru Mangai Aazvaar Thiru Adikalley Sarannam.
Aazvaar, Emberumaanaar, Jeeyar Thiru Adikalley Sarannam.
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