3/1/2015 was the 19th day of Margazhi when the pasuram “Kuththu vilakkeriya” was chanted in chorus by Ubha Ve Adoor Asuri Madhavachariar and his shisyas at Tirukundanthai Andavan Mani Mandapam, Srirangam. After the chanting swami started explaining the simple and inner meaning of the pasuram. This pasuram is addressed to Krishna and Nappinai. They are lying on a cot with ivory legs (got from Kuvalyapeedam). Kuththu vilakkus provide light and the bed has the five qualities of whiteness, coolness, softness, beauty and is sweet smelling. Andal asks Nappinai to come out with Krishna and lead them to Krishnanubhavam. Piratti is Paratatvam like Perumal. She is the upayam (means) for us to cross the ocean of samsara. She is endowed with Sarvavyapithvam (Permeating everywhere). Sausheelyam (friendliness towards all) Saulabhyam (easy to approach) and Vibhuthvam. He takes avatharam She too takes avatharam (Dasavathara stotram) simultaneously but She doesn’t take the roopams taken by Him like She does not the fish or turtle or lion form. In Chandhogya Upanishads there is reference to a tejomaya cot where the mukthan climbs up freely and is welcomed by Perumal and Piratti. Swami Desikan in Rahasyatrayasaram “Paripoorna Brahmanubhavadhikaram” talks about mokshanubhavam. The pasuram tells us that Perumal and Pirrati together constitute Paratatvam.
In Tirunedunthandakam pasuram -4 was continued after recitation of the verses were over. Beginning with “Indirarkum, Piramarukum Mudhalvan” the means to reach Him is underlined in this pasuram. Having said that it is impossible to comprehend fully His roopams (forms), hues or kalyanagunams and even a Mahabharatham is not enough to describe Him, azhwar says that He can be attained by doing japams of Ashtakshara mantram. Azhwar calls out to his mind to co-operate with him. Baradwaja muni did veedadhyayanam for 300 years yet he achieved to learn only a small percentage of it. (complete knowledge) was not achieved. Vedas are “Anantha”(infinite) and so are the divyaprabhandhams. Vishnu shabdham contains all truths. Akaram (the sound of A) is Vishnu. He is sarvavyapi (exists everywhere). He is sarvarakshakan (supreme protector). He is Kaarana vasthu (The Cause)). The entire cosmos is referred to as karya-vasthus (end products). Jagath Karanathavam is Vishnu. He is Rakshakan (Protector) because He alone has palana samarthyam (the capacity and ability to protect). He is “Mudalvan” (The First). He is antaryami to the Panchabhuthams. Since He is The Cause, He permeates everywhere. Three mantrams reveal His Vyapakathavam-Shadaksharam (six syllabled Om Namo Vishnave), Ashtaksharam (8 syllabled mantram) and Dwadasaksharam (12 syllabled mantram). Swami Desikan says that astaksharam is “mahath” (the best) as it talks about the sambandham of jeevatma and paramatma.
Perumal is called the boss of Indra, the king of the gods. Actually Indras keep changing over a period of time. Indras are therefore karya vasthu and are created. Similarly Brahmas differ from time to time. Vishnu is Bhaghavan and His breath are the Vedams and Divya prabhandhams. He exists in all directions. He is antaryami to Chandran, Suryan and all celestial creations.. The devathas too fail to uunderstand Him completely. He is the kaaranam for Indra, Brahma, the panchabhuthas, The Vedas. The Tamil Vedas and is beyond comprehension. The Upanishads talk about Him and He can be realized by Ashtaksharam. He is Karma viheenan (has no karma). He is Parabrahmam and is known as Narayanan. He is Aadhi (Timeless) and is Shabdham (Sound) and its meaning and Tirumangai azhwar invites his mind to cooperate with him so that he can be redeemed (attain ujeevanam).
Writeup & Video : Vyjayanthi & Sundararajan