ஓங்கி உலகளந்த உத்தமன் Thiruppavai - Pasuram 3 - Oongi UlakaLaNtha Uththaman.

3. ஓங்கி உலகளந்த உத்தமன்


ஓங்கி உலகளந்த உத்தமன் பேர்பாடி
நாங்கள்நம் பாவைக்குச் சாற்றிநீ ராடினால்
தீங்கின்றி நாடெல்லாம் திங்கள்மும் மாரிபெய்து
ஓங்கு பெறும்செந் நெல்ஊடு கயலுகளப்
பூங்குவளைப் போதில் பொறிவண்டு கண்படுப்பத்
தேங்காதே புக்கிருந்து சீர்த்த முலைபற்றி
வாங்க குடம் நிறைக்கும் வள்ளல் பெரும்பசுக்கள்
நீங்காத செல்வம் நிறைந்தேலோர் எம்பாவாய். 


Ongi UlakaLantha Uththaman - Vibhavam
In this Third Pasuram Andal sings of His Vibhava ( Avathara's) Form as she says 

"Ongi UlakaLantha Uththaman"


Vibhava avatara is the third form of  of Lord Vishnu. The literal meaning of the term Vibhava is the manifestation of the Supreme Lord by assuming bodies similar to those of human beings or other living beings. The vibhava avatara constitutes the most important doctrine. The Epics and the Indian Puranas have highlighted the importance of the various incarnations of Vishnu. 
The number of such incarnations is considered to be infinite (ananta). However, the Sattvata Samhita which is the oldest Pancharatra text, enumerates thirty-nine as important avataras. This is also stated by the Ahirbudhanya Samhita. The Visvaksena Samhita mentions thirty-six avatars.

Thiruvikraman addressed as "Utthaman" 

The salutation of the Lord as Utthaman deserves study .Utthaman is One who stands at a height , where Paapams can not touch Him . ChAndhOgya Upanishad called such a lofty personage as "UTH" . A Chethanan after SaraNAgathi and after leading the prescribed life after SaraNAgathi / Prapatthi can also become an "UTH " at Sri Viakuntam .The eternally liberated (Nithya Mutha Jeevans) like Garuda and VishvaksEna have a higher level than "UTH" and are revered as "Utthara". Even beyond them is the "Utthaman" or PurushOtthaman (Sriman Narayanan) celebrated in the upanishad of our Lord. 

ANDAL depicts , Thrivikraman appeared as " Utthaman " and She addressed Him as " Ongi Ulahu-aLantha Utthaman " and She invited Her friends to sing about the glory of that Utthaman's Naamam ( Utthaman pEr Paadi) as an important part of the Paavai Nonbhu sankalpam to attain the desired fruits (Phalans)of the Vratham. The Importance Of Nama Sankirthanam is  Emphasized.Thrivikraman is "PurushOtthaman" because His sacred feet touched devotees and enemies all alike (Samastha Janthus) during this avathAram and blessed them all with His anugraham.

Andal Confers a Special Title "Uththaman". 
There are Three kinds Of Persons. 
Athaman - He lives for himself some times at others Cost.
Madhyaman : He lives himself and Let Others live.
Uththaman: He lives for the welfare of others. 
He undergoes sufferings for himself, for others well being.
Lord Comes as Vaman , a Tiniest figure and Gets a Title of Uththaman.Lord goes with a begging bowl for his devotee's Sake.

Its also to be noted that OnGki ulakaLandha uththaman is in nadandha thirukkOlam. Poigai Azhvar & Thirumangkai Azhvar have stated this in their pAsurams.
The specialty of nadandha thirukkOlam is that he walks for the welfare of his devotees. He walked to the forests of kANdavaprastham to give guhan mOksham, he walked upto the shores of rAmEshwaram where vibIshaNan came over there only walking a little distance from Srilanka but srIrAmar walked from ayOdhya to the seashore to give vibhIshaNan refuge. As srIkrishNar he walked for the pANdavas as pAndava dhUthar for negotiating with kauravAs.
So when he is in nadandha thirukkOlam he is Uththaman.
Ongi ULakaLaNtha Uththaman
This paasuram is dedicated to Ulagalandha perumal who is the presiding deity at Thirukovalur, a divya desam near Villupuram in TamilNadu. There are totally three paasurams that are dedicated to Ulagalandha perumal in Thiruppavai. Those include the paasuram numbers 3, 17 and 24. An interesting point to be noted here is that during the Thiruvikrama avataram, Shriman Narayanan measured the whole earth as well as the sky with His two feet. He placed His third feet on the head of Bali chakravarthy. Everyone craves to reach the Lotus feet of Shriman Narayanan. But Bali chakravarthy is so blessed that Shriman Narayanan himself, in Thiruvikrama avataram, has come to Bali’s kingdom and had placed His “Thiruvadi” on Bali chakravarthi’s head. Here, in Thiruppavai, Shri Andal gives moondru adi (three feet) to commemorate the events in “Vamanaavataram”. 

உத்தமன்
Purushottama;(24)
He is purushottama:
He excels all three catogories ofJivas Baddhas,Mukthas, Nityas.He is different from all of them.
In gita Bhagavan says “ I am well known in the world and in the Vedas as Purushottama, because I am uttama, superior tothe ksara-purusa and aksara purusa and avyaktha.”He sustains them, but neither of them.Therefore, He issuperior to them being very adhishtana, the basis of them and hence Purushottama.
ஓங்கி உலகளந்த உத்தமன்
Vamana, Thrivikrama avathara is Glorified by Andal in Three pasurams. 
As per Parasara Bhattar, In Vishnu sahasranama, Namas Starting From Vamana(154) to Yama: (164) are signifying Vamana Avathara.

Vamana: (154)
He, it was who took the Vamana avatara at the time of Bali’s Yajna, only to save Indra his throne.The Vedas Declare ’ He Vaman, grants pleasures to those who envision His form’.
The Lord Vaman is seated in the middle of the Heart, that is ,He is the one who obtainsin the Bhuddi.. Vamana also means that the one who is the most saught after, the one one who is to be recognised,understood and in whose gain everything is gained.The Kathopanishad says ‘ madhye vamanam aasinam visve devaa upaasathe’ – even the deva worship whome because of whose grace they are devas, the vaama is there in the heart, that is the bhuddi.
Pramsu: (155),  The One Who is tall.
Himself became tall to measure the Tnree worlds and became Pramsu. Immediiatly, However, The Vamana rose tolofty heights as Trivikrama to scale the whole universe.The glory of the feat was proclaimed by the Veda, as if it were the drum to acclaim victory.  The Lord is big, you cannot  findout where His head is.This is Aadhidaivika. You cannot see head and feet because all that is here is only the Lord. The Lord inside the heart is Vamana and Everyting outside is Pramsu.

156 – Amogha:

None Who has resorted to the Lord will ever fall. His unsurpassable power is such that His devotee will not suffer any failure. The name explains how the Lord in Vamana avatara conferred protection to Indra and gave boon to Bali (Who is a  Chiranjeevi). His grace was available to both Indra and Bali.

157 Suchi;

Pure and Holi. Pue and Purifier , He is because He grants favours to anyone, without expecting, and without getting any returns.
He is pavanatvat-because He purifies those who remember, and worship Him.At the same time He is the one who does not require to be purified , because He is ever pure.
158.Urjita: The one endowed with strength.

He is of established might in restraining the opponent, foe example He did this in case of Namuchi, the son of Bali.

The Lord says in Gita ‘balam, balavatam asmi’ (7.11) – I am the strength in the strong.

159 Atindra: Who is Greater than Indra.

Even when taking ant avatara as younger to Indra, He Excels Indra , (who borrows strength from Lord, ) in His over-command and Mastery, proving His superiority.

160 Sangraha:

He is Easily and Effortlessly Grasped by Bhaktas.
161 Sarga:
He is The Creator. The Creation and the the cause for Creation.For He creates Himself so as to subserve interests of devotees, As He did in Trivikrama avatara. Here He enabled all devotees sread over vast expanse of the land to get blessed by His foot.

162 Dhrtatma

He bears, suatains, elevates and helps, to reach salvation all souls.He gives Himself up to them.

163 Niyama:
He controles, even those like Bali who have the habit of tormenting others.
164 Yama:
He corrects, rectifies and brings to the right path all , including who always think of evil.



ஓங்கி உலகளந்த உத்தமன் பேர்பாடி

நாங்கள்நம் பாவைக்குச் சாற்றிநீ ராடினால்

தீங்கின்றி நாடெல்லாம் திங்கள்மும் மாரிபெய்து

ஓங்கு பெறும்செந் நெல்
Bhagavat Gita; Chapter 3. Karma-yoga TEXT 14







Lord Says

annad bhavanti bhutani 

parjanyad anna-sambhavah 

yajnad bhavati parjanyo 
yajnah karma-samudbhavah
annat--from grains; bhavanti--grow; bhutani--the material bodies;parjanyat--from rains; anna--of food grains; sambhavah--are made possible; yajnat--from the performance of sacrifice; bhavati--becomes possible; parjanyah--rains; yajnah--performance of yajna; karma--prescribed duties; samudbhavah--born of.
Means 
All living bodies subsist on food grains, which are produced from rains. Rains are produced by performance of yajna [sacrifice], and yajna is born of prescribed duties.
Food grains or vegetables are factually eatables. The human being eats different kinds of food grains, vegetables, fruits, etc., and the animals eat the refuse of the food grains and vegetables, grass, plants, etc. Human beings who are accustomed to eating meat and flesh must also depend on the production of vegetation in order to eat the animals. Therefore, ultimately, we have to depend on the production of the field . (தீங்கின்றி நாடெல்லாம் திங்கள்மும் மாரிபெய்து) . The field production is due to sufficient rain from the sky, and such rains are controlled by demigods like Indra, sun, moon, etc., and they are all servants of the Lord. The Lord can be satisfied by sacrifices; therefore, one who cannot perform them will find himself in scarcity--that is the law of nature. Yajna, specifically the sankirtana-yajna ( உத்தமன் பேர்பாடி) prescribed for this age, must therefore be performed to Bless us  with Food.(ஓங்கு பெறும்செந் நெல்)







(To be Contd)









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