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sri rama navami- rama sthuthi- 12

From: M.G.Vasudevan (mgv_at_lntecc.com)
Date: Wed May 23 2001 - 04:21:25 PDT

Dear Sri vaishnava perunthagaiyeer,

In the previous post, we prayed to the thiru uRaiyum maNi marban and
wondered about his yOga nidhraa by using the terminology "uRangudhiyaal
urangaadhaai". Now let us see the next verse.

Aravu aagich chumaththiyaal ayil eyiRRin Enthuthiyaal
Oru vaayil vizhungudhiyaal Or adiyaal oLiththiyaal 
Thiru aana nilamagaLai ihdhu arinthal seeRaaLO
Maru aarum thuzhaai alangal maNi maarbil vaiguvaaL?

Word by word meaning for few words: 
Aravu- paambu - snake
EiRRin - the horn of the pig- varaaha's horn
Thuzhaai alangal- adorns the thuLasi garlands in the chest
Vaiguthal- uRaithal- residing
Maru- narumaNam - good smell
Aarum- niRaintha- completely filled
Aiyil - Enam - varaaham - boar or large pig

Meaning: Viraadhan in his sthuthi requests the Lord "Oh raamaa! I have a
doubt. Please answer me. You support [or lift her] your other wife bhoodhEvi
by becoming the snake [named ananthan]. At another time you lift her up with
your boar horns saving her from drowning and being tossed up by that asuran.
In yet another instance you measure her with your feet and show her
greatness and vastness besides your greatness. At one more time you eat her
up and then spit out to save her from heavy and undue weight caused by the
people [bhoo bhaaram theerkka]. When that mahalakshmi learns all these, [who
resides in your chest, the chest which is decorated with the cool thuLasi
garlands], does she not get angry with you for the favours you show to
bhoodhEvi.  

Points: 1. In the previous verse it is praise on thiru- mahalakshmi. In this
verse it is bhoodhEvi. Or is it indirect praise of that thiru uRaiyum mani
maarban [still that sweet words linger in the mind] .

2. Please note the words "thiru aana nila magaLai"- thiru generally means
maha lakshmi. Here it is thiru aana nilamagaL? Thiru nilamagal aanaaLaa
illai nilamagaL thiru aanaaLaa? There is no distinction between thiru and
nilamagaL. At one time she is thiru another time nila magaL- two or one or
two in one.  Oh, since, both belong to the supreme lord there is no
distinction between them.

3. thiru means siRappu- specialty - that special bhoo dhEvi is to be
supported "at times only" by you, oh raamaa, whereas the thiru - one in the
chest is to be supported always- carried always. Who is better? One who can
stand- alone for some time at least or always to be supported? Oh- what a
taste in analyzing like this.  

4. She, that bhoodhEvi, is quite happy when she is measured by that foot.
She also gets aanandham -bliss and that leads to rOmaanchanam
-horripilation- when she embraces those feet. See leelaa sukhar in his
krishna karNaamrutham - 2- 49
	AraNyaanee maardhrsmitha madhura bimbaadhara sudhaa
	SaraNyaa sakraanthaissampadhi madhayan vENuninadhai:!
	DharaNyaa saanandhOthpulakamupagooDaangri kamala:
	SaraNyaanaamaadhyas sa jayathu sareeri madhurimaa!!

Let that person be successful always, from whom the sweet flute music is
flowing influencing the forests here. That person has nectar like water
flowing from these bimba fruit (viLaampazham) like lips. That person has a
sweet body and lotus feet, and these feet are embraced by bhoodhEvi who
enjoys doing that and gets horripilation due to that embrace. 

See here that krishna is addressed as sa: only.  
[By this I also get a satisfaction that I did not write on my krishna for
some time now and by this verse I touch upon my pet krishna subject again].

5. Thirumangai aazhvaar says both caress the lord's feet and they enjoy
doing that. chanthaNi menmulai malaraaL dharaNi mangai thaam iruvar adi
varudum thanmaiyaanai - 2-10-2 periya thirumozhi- both caress the lotus
feet. 
Chandhu here is sandal paste. That malar magal has sandal paste covered in
her breasts. Note here the words "thanmaiyaanai" he, himself is kaaruNaa
moorthy- two ladies are also on the side. So his pious nature become more
pronounced. So thanmaiyaanai. 

6. Perhaps this kamban verse has a total bearing on nam aazhvaar's 2-8-7
thiruvaaimozhi paasuram. 

Kidanthu irunthu ninRaLanthu kEzhal aai keezhpukku
Kidanthidum thannuL karakkum umizhum
Thadam perunthOL aarath thazhuvum paarennum
Madanthaiyai maal seiginRa maal aar kaaNbaarE

Kidanthu- aravaagi kidanthu
Alnthu- as vaamanan measured her
KEzhal is boar
Maal - here is mayakkam
Mal also mean thirumaal.

[Why I use nam aazhvaar than nammaazhvaar is that when I say nam the word
creates a possessiveness, closeness, proximity. Nammaazhvaar - then it
creates an impression he is an exalted person {no doubt in that} but it also
creates that distance in between me and my aazhvaar].

4.	ParuNdaan paar umizhnthaan paar idanthaan paar aLanthaan
Paaridamun padaiththaan enbaraal paaridam 
aavaanum thaan aanaal aaridamE maRRoruvaRku 
aavaa pugaavaal avai- 42 - periya thiruvanthaathi.

Meaning is more or less same as given for kamban's verse. 

8. In bhagavath geetha sri krishna says I am vaasuki the sarpa and ananthan
the naagaa. Sarpaanaam asmi vaasuki: - 10 -28
ananthaschaasmi naagaanaam - 10 - 29 

Here kamban says aravu aagi- you have become the snake to support the earth.

what is sarpa and what is naaga. This doubt will come when sarpa is spelt by
side of naagaa. Because the general perception is "both are same". Then why
the lord says about two things separately. 
Sarpa means serpent or snake
Naagaa - means serpent demon - race of kadru or surasa inhabiting the waters
or city of bhogavathi under the earth. So ananthan is under the earth. 
[meanings taken from samskrit dictionary of Monier Williams] 

So every word used by great have distuishing meanings.

Before we conclude this post the next verse-
Meyyaith thaan siRidhu uNarththu nee vidhiththa mannuyirgaL
Uyyaththaan aagaathO? Unakku enna kuRai uNdO?
Vaiyaththaar vaanaththaar mazhuvaaLikku anRu aLiththa
Iyaththaal siRidhu iyam thavirththaarum uLar iyaa!

Dhaasan Vasudevan M.G.

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