MoondRam thiruvandhAdhi-Paasuram-30

Sri Parthasarathi thunai

Srimathe ramanujaya Namaha

Srimad Vara Vara MunayE Namaha

Sri vAnAchala mahA munayE Namaha

 

Sri Pandava dhoothar-Thirupadagam

Paasuram-30

“sErndha thirumAl kadal kudandhai vEnkatam

  nErndha ven sindhai niRaivisumbum-vAyndha

  maraipAda gamananthan vaNthuzhAik kaNNi

  eRaipAdi yAya evai”

"சேர்ந்த திருமால் கடல்குடந்தை வேங்கடம் 

  நேர்ந்த வென்சிந்தை நிறைவிசும்பும் -வாய்ந்த 

  மறைபாடக மனந்தன் வண்டுழாய்க் கண்ணி 

 இறைபாடி யாய விவை"

 

kadal – ThirupArkadal (the milky ocean);

kudandhai – Thirukkudandhai divyadesam;

vEnkatam – ThiruvEnkata divyadesam;

nErndha en sindhai – my straightened heart;

niRai visumbum – glorious paramapadam (His divine abode);

vAyndha maRai – opportune Vedas;

pAdakam - ThirupAdakam divyadesam;

ananthan – Adisesha;

Aya evai – all these;

vanthuzhAi kaNNi – beautiful thiruthuzhAi (thirutulasi) garland;

thirumAl sErndhu – places where Sriman Narayana resides;

eRaipAdi – head quarters/capital;

Introduction

Infant Krishna was easily accessible to yesodha and hence she showered all her love towards Him, what about all of us? In this paasuram azhvar narrates how He is reachable to all of us.

Commentary

The lines in this paasuram can be combined and read in two ways (2 ways of anvaya) “thirumAl sErndha kadal (the ocean etc)….eRaipAdi (are the masters residing places)” or “kadal (the ocean) …evai eRaiyAya thirumAl sErndha pAdi (is the headquaters of the Lord who is the master of the all the said places) “

(thirumAl sErndha kadal) “pasyathAm sarvadEvAnAm yayow vakshasthalam harE:” (vis.pur) The divine milky ocean is the divine mother’s birth place and hence both perumal and piratti rest there in solace.

In the first anvaya the words “thirumAl sErndha” can be combined starting with ‘kadal’ to all other places that follow:

(kudandhAi) the divyadesam (in today’s kumbakonam) where Lord ArA-amudhan gives divine darshan;

(vEnkatam) thirumala thirupathi were Lord Srinivasa gives divine darshan;

(nErndha en sindhai) My heart that has been straightened;

In all the above places emperuman resides with an aspiration to find an appropriate time to enter azhvar’s heart;

(nirai visumbum) The divine abode where paramapadhanathan rejoices;

“pAdhOsya visvAbhoothAni tripAdhasyAmrutham dhivi” (pu.suk) [The leela vibhuthi is quarter part of the Lord’s wealth and three fourth is the nithya vibhuthi paramapadam]  Hence called as tripAt vibhuthi, which is filled with complete personalities unlike the leela vibhuthi filled only with incomplete personalities (filled with shortfalls).

“paramE vyOman”[taitreeyam] declares the Upanishads.

Why at all should azhvar talk about the existence in the divine abode while listing the various divyadesams in this world?

It is to insist the very point that whether it is paramapadam or leela vibhuthi emperuman’s nature doesn’t change it is absolute and pure (omnipotent, omnipresent and omniscient, ultimately flawless entity)

(vAyndha maRai) Any text written by a human has the following shortcomings limited to the author’s knowledge viz., ignorance, mistakes, confusions and lack of memory.  Since the Vedas are apourushEya (not written by a purusha) it doesn’t have the above shortcomings and hence completely flawless.

Be it in the Vedas (sabdha pramana) or in the divyadesas (prathyaksha pramana) azhvar visualizes the same supreme Lord.

[Translator’s Note: It is common to see on packets sold in the shops “Actuals may vary” indicating that all that is said about the product need not necessary be reflected in the end product.  What is heard by our ears may not be the same that is seen by the eyes.  But that is not the case with the almighty]

(pAdagam) thirupAdagam divya desam in kancheepuram where pandava dhootha gives a huge darshan.

(ananthan) divine serpant Adisesha

“sendrAl kudaiyAm” (mu.thiru-53)Havent azhvar already mentioned about adisesha while talking about thirupArkadal? Azhvar reiterates once again as Adisesha doesn’t stop with just being the divine bed whilst becomes the lord’s shelter, throne and everything, always ready to grab any opportunity to do divine service.

(vaNthuzhAi kaNNi) beautiful tulasi garland;

“tuLasikAnanam yathra tathra sannihithO hari: “ Lord Hari resides in all places where there is tulasi plants.

Tulasi garland can thus be considered to be a decoration for the Lord or it can also be considered as one other place of lord’s existence (‘vaNthuzhAi kaNNi eRai’)

(Aya evai) all the above said;

(vaN thuzhAik kaNNi eRai sErndha pAdi) All the above said are the places of principle existence (head quarters/capital places) where the glorious master adorning the beautiful (fragrant) thiruthuzhAi garland, resides with great adoration/deep involvement.

Thereby, azhvar concludes that emperuman is so easily accessible to all of us in these various divyadesams.

Interesting points from DivyArthdeepikai of kanchi swamy

In this paasuram azhvar enlightens us on certain places where the kalyana gunas (divine characteristics) talked in the previous paasurams shine like light on top of a mountain.  It is worthy to note azhvar talking about his heart alongside with the divyadesams in view of emperuman rejoicing existence equally in both places.  The reference of Vedas indicates that azhvar is able to visualize the same Lord in the divyadesas as proclaimed by the Vedas. 

 

Azhvar emperumAnAr Jeeyer thiruvadigalE sharaNam

Jeeyar thiruvadigalE sharNam