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ThiruvAimozhi NooRRanthAdhi : Paasuram 2

From: Sadagopan (sgopan_at_computer.net)
Date: Tue Oct 19 1999 - 19:36:13 PDT

Iypaasi SravaNam , PramAthi Vijaya Dasami day
********************************************** 

Dear BhakthAs :
 
In the first decade , Swamy NammAzhwAr covered
brilliantly in his upadEsam  the first two chapters 
of Brahma Soothram ( First adhyAyam: paasurams 1-6,
Second AdhyAyam : 7-11). These two chapters deal with 
the Brahman being the cause of the universe , Brahman's
creation of the Universe , Brahman's distinct differences
with ChEthanam (sentient) and AchEthanam( insentient ).
In these first six paasurams , Swami NammAzhwAr also 
elaborated on the theme of Brahman as the ocean of
infinite auspicious attributes with dhivya Mangala 
Vigraham .

In his UpadEsa Rathna Maalai's first paasuram , 
Sri MM captured the essence of the above upadEsam of 
Swami NammAzhwAr housed in the first decade of
ThiruvAimozhi. Thus , the theme of the first two chapters 
of Brahma Soothram are condensed in the first paasuram 
of Thiruvaimozhi NooranthAdhi (TVMN)of MM.The key message
that MM left with us is that Sriman NaarayaNan ( Brahman ) 
is "sarvasmAth Paran " ( the Most Supreme Being ), 
a term chosen by Swami Desikan in his DramidOpanishadh
Saaram . MM's choice of words is " uyarvE ParanpaDi".
The reverence that MM had for Swami Desikan is
well documented . MM used to address Swami Desikan 
as " abhyukthar " or the revered One . MM was born much 
later than Swami Desikan , but had his Brahma Soothra 
kaalkshEpam under the second Brahma Tanthra Swamy , 
the second generation disciple of Swamy Desikan .    

The Second Paasuram of TVMN of MM
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Here , MM has the key message that deals 
with the third chapter of Brahma Soothrams 
( SaadhanAdhyAyam ).Swami NammAzhwAr stressed
in this second decade about the importance of 
UpAsanai for one, who seeks Moksham . The requirements
for that Saadhanai/upAsanai  like VairAgyam , freedom 
from ahankaaram were elaborated by Swamy NammAzhwAr 
for securing the Lord's grace . MM stressed in
this context the importance of seeking refuge 
at the sacred feet of the Lord with Bhakthi for 
Moksha sidhdi .

The second paasuram of TVMN of MM housing these
thoughts is as follows:

Veedu seythu maRRa yevayum mikkapukazh NaaraNan thALL
   naadu nalatthAl adaya nanku uraikkum -needu pukazh
vaNN KuruhUr Maaran intha maanilatthOr vAzha
   paNpuDanE paadi aruL patthu.......(2)

(Meaning ): In his " veeDumin muRRavum "  patthu ,
Swami NammAzhwAr out of his infinite mercy instructed 
us well to renounce egotism and arrogance and save ourselves
by taking refuge in a spirit of complete surrender 
at the feet of Sriman NaarAyaNan of unmatched glory .

Notes on this paasuram :

1) The greatness of Swami NammAzhwAr is saluted with
   the words : " Needu Pukazh VaNN KuruhUr Maaran "
   ( Swami NammAzhwAr of everlasting fame , who was
    born at the fertile dhivya desam of ThirukkuruhUr).

2) We may ask why Swamy NammAzhwAr is so famous . MM 
   answers it by pointing out that Swamy NammAzhwAr 
   did some thing unique by uplifting the suffering souls 
   from their samsAric afflictions . With great dayA for them 
   as their AchAryan , Swamy NammAzhwAr blessed them with 
   upadEsam about ways to escape the misery of SamsAram . 
   MM salutes that parama Krupai with the words 
   " Intha MaanilatthOr vaazha  paNpuDanE Paadi aruL patthu " 
   ( this decade sung by Swamy NammAzhwAr with great 
   compassion/ PaNpu for our ujjIvanam ).

3) " maRRa yevayum veeDu seythu": MM states here that Swamy
   NammazhwAr instructed us to abolish all impediments 
   to Moksham (viz)., egotism, arrogance,sense attachment ,
   soul realization or kaivalyAnubhavam and then to
   surrender at Sriman NaarAyaNan's sacred feet with
   MahA visvAsam .

4) The above instruction to seek refuge at the most
   merciful Lord's feet is described by MM as : 
   " marra yevayum veeDu seythu Mikka Pukazh NaaraNan 
   thALL naadu nalatthAl adaya nanku uraikkum Maaran ".
   The "mikka Pukazh " of Sriman NaarAyaNan or His 
   extraordinary glory arises from His intense love
   for the surrendered Jeevan and this guNam is even greater 
   than His sarvasmAth Parathvam ( Lordly supermacy ).
   MM points out that the glory of Swamy NammAzhwar
   is intricately connected with his krupai to instruct 
   the whole world on this tattvam so that they can 
   be saved from the terrors of SamsAram and attain
   Moksham (naadu nalatthAl adaya Uraikkum needu
   pukazh MaaRan ).

5) MM's choice of words to describe the Pukazh( fame )
   of Swamy NammAzhwAr and Sriman NaarAyaNan is 
   revealing . He salutes Swamy NammAzhwAr as 
   " needu pukazh Maaran " and the Lord as 
   " mikka Pukazh NaaraNan ". MM lets us decide 
   as to which Pukazh is greater : the one who instructed
   us about the way to Moksham as our AchAryan or the One , 
   who has the most sacred feet that blesses us with mOksham.
   This question about the mahimai of SatAri ( Swami
   NammAzhwAr ) and the mahimai of the Lord's sacred feet 
   that the SatAri serves arises often in Swami Desikan's
   PaadhukhA sahasram .

AzhwAr, EmperumAnAr , Jeeyar ThiruvadigaLE SaraNam,
Daasan Oppiliappan Koil VaradAchAri SadagOpan