Dear SwAmin,
Very grateful for the scholarly references. It is very useful to
know the nuances and niceties of the traditional "vyAkhyAnam".
But I must add here that the focus of my series is far more on the
subject of "kaama" than on the TiruppAvai per se.
I am taking the liberty however of forwarding your mail to the
Tiruvenkatam Group for the benefit of members there who would be
interested too.
Regards,
dAsan,
Sudarshan
*******************
--- In Oppiliappan@xxxxxxxxxxxxxxx, "Padmanabhan" <aazhwar@...>
wrote:
>
> Dear svami,
>
> A small clarification.
> Sri ANDAL has come a long way and talked about the means in the
28th pAsuram of ThriuppAvai. The 29th is one where the 'end' is
being spelt out explciitly.
>
> 2. Sri Azhagiaya maNavALap perumAL-The commentator of the
ARAyirappaDi vyAkyanam- questions whether Sri ANDAL would request
the Lord at this juncture to remove other desires. Their only desire
now is service at the feet of the Lord -nE kuThEval engaLaik
koLLAmal pOgAdhu.
>
> 3. Then what does maThai nam kAmangaL maThu at this juncture
cannotes?
> a. Sri PeriyavAchAn PilLLai's nAlayirappaDi
> nAngaL 'engaLukku' enRu irukkumadhuvum, , nEyum 'ivargaLukku' enRu
irukkum adhuvum -ivai iraNdum-virOadhi AgaiyAlEa , athai thavirthu
thara vEaNum engiRargaL.
>
> The Service should not be done with a self motive. This is being
requested to be removed by the terms ' mathai nam kAmangaL mAThu'
>
> b. Sri Azhagiay maNavALap perumAL nAyanAr's ARAyirappADi.
>
> Apart from pont 2 above, the term kAmangaL is explained in this
context.
> ..vishaya vaiLakshanyathAlum Asrayathin inimaiyAlum, migavum
prEthi rupamAyiREa parimARRam iruppadhu. adhil svarUpathukku
virOdhiyAna ahankAra garpamAna adimaiyum apurushArthamiREa.
>
> Due to the greatness of the subject matter and the sweetness the
excange between the jEvAthmA and the ParamAtmA is bound to be very
emotional and joyful. However, during the excange and service there
is a possiblity of emergence of ego during the service. This ego and
self-conscious service is sought to be removed by the terms 'maRRai
nam kAmangaL maRRu'
>
> 4. This is being corroborated by coherence of the 28th and 29th
pAsuram at a macro level by Sri Azhagiya maNavALap PerumAL nAyanAr
in the ARAyirAppaDi.
>
> 'kaRavaigaL pin senRu' enRu--upAyAnthrithalEA anvyama
sollugaiyAlum....svarUpa virOdhi kazhindha padi solliRRu.
>
> in the 28th pAsuram namely -kaRavaigaL pin senRu -the means
procedure is clearly detailed and the hurdles/defects in the means
stage is removed.
>
> ippATTil -muRkURRAl -mARRai nam kAmangaL mARRu - engiRadhAL -pala
virOdhiyai kazhikkiRadhu
>
> That is, in the 29th pAsuram namely, SiRRam siRu kAlEa - by the
words -mARRai nam-kAmangaL mARRu- the defects at the end/goal stage
is remvoed.That
> is the end stage being Service to the Lord -which has also been
clearly spelt out as 'kuRREaval' and the defect in the end stage
being egotism and self-conscous act of service is sought to be
removed.
>
>
> 5. This is further, correlated to Thriumandhiram.
>
> GovindhA -vunakku - AkArathai sollugiRadhu.
>
> vunakkEa --------------vukArathai sollugiRadhu.
>
> nAm ------------------enRu makArathai sollugiRadhu.
>
> vundhannOADu vuRRomEAvOm-----------nArAyaNa padhathin artham
solliRRu
>
> eRRaikkum yEzh yEAzh piRavikkum ---engaiyAlEa chadurthiyiartham
sollithu.
>
> maRRai nam-kAmangaL mARRu ---engaiyAlEa namassil artham solliRRu
>
> 'nam' refers to not for me but for Him and for His sake. That is
service for Him and not for ourselves.
>
>
>
> Summary: Therefore, going through the abvoe vyAkyAnam-s the
terms 'maRRai nam-kAmangaL mARRu ' in the 29th pAsuram of
ThriuppAvai refers to seeking of removal of defects at the stage of
Service to the Lord and not removal of other desires.
>
> adiyEan
>
> rAmAnuja dAsan
> vanamamalai padmanabhan
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