Pasuram 4: āzhi mazhai kannā!!

Uzhi mudalvan Padmanaban (Parpa naban in sanga tamil)

In the last three pasurams, we covered his existence, how he creates this universe and un-does it during the pralaya-kalam and his ownership over jeevathma. Now there will be a question that will arise in a logical mind, what will happen to him during the pralaya kalam? 

Explaining in simple terms, the cosmic universe has two parts to it : 1) Nithya vibhoothi  2) Leela vibhoothi.  

• Nithya vibhoothi is where he dwells(parama padam) and the leela vibhoothi is what is subjected to destruction and creation. 
• Nithya vibhoothi has no upper limit,and it has unlimited space; on the other hand leela vibhoothi has a lower limit ( though it may feel unlimited). 
• Nithya vibhoothi is made of only pure Satva guna where as Leela vibhoothi is made of 3 gunas namely, mixture of satva, rajas and thaamasa gunas.
• Nithya vibhoothi does not have concept of time or expiration, where as, leela vibhoothi is subject to reincarnation in a cycle of 4 yugas. The concept of 5 essential elements (pancha bootham), body (shareera), sense (indiriani), taste and odor is only limited to leela viboothi. In Nithya veboothi, jeevathma is connected to paramathma with nithya kalyana roopam  and with his sankalpa shakthi.

Vamana:

When Vamana avathara measured the leela vibhoothi, his leg went till the Satya loka  where Bhramha did pada- abisheka. The water that fell from his Sri-pada was securely captured by Shiva, by making a reservoir on his head.  This Punya theertham is called Ganga. 

Now the question will arise, if Satyalokam belongs to Leela vibhoothi, does Bhramha have a life cycle? The answer is yes. 

The term Padmanaban means lotus like belly button, where Bhramha sits. During pralaya, the leela vibhoothi ( including Bramha) is pulled in; this can be seen in Divya Kshetram Tiruvathoor where Adhi-Kesava perumal is seen without lotus in his belly button. 

Srimannarayana re-creates the the universe by creating Bramha first, who comes out of his belly button, hence the term Padmanabhan. This can be seen in Thiruvanandapuram Divya Kshetram. The universe gets recreated for giving an opportunity to all the jeevathmas to attain Moksha irrespective of quality they possess in a given janma. This quality of his compassion was referred as Uthaman in previous pasuram  and explained in third line of this pasuram "uzhi mudalvan uruvampōl mey kaṛuttu", which means, Srimannarayana's is filled with unlimited karunai(compassion). 

Azhi mazai kanna

Andal in this pasuram asks Lord Krishna  to be a god of rain ( azhi mazai kanna) and requests to suck  the celestial ocean filled with 3 gunas( satva, rajas, thamas) like the cloud thats sucks only pure water and leaves the salt behind (azhiyuḷ pukku muhandu koḍārtēṛi), Take in only the compassion filled satva guna and turn yourself in to the color of Srimannarayana(uzhi mudalvan uruvampōl mey kaṛuttu). Like how Padmanaban who has broad shoulders, possessing sudarshana and panchajanyam(pāzhiyan tōḷ uḍaip paṛpanābhan kaiyil),  use your  sudarshana chakra (used to  give moksha)  to shower the lightning (āzhipōl minni),use your panchajanyam sound (sound of OuM that explains relation of jeevathma and paramathma) as  thunder (valnamburi pōl ninnu adirndu) and just shower your non stop compassion(tāzhāde śārṅgam udaitta śara mazhaipōl ) filled with  your satva guna. Let the whole world get blessed  with para bakthi along with people who are performing this vritham(vāzhā ulahinil peydiḍāy | nāṅgaḷum mārgazhi nirāḍa mahizhndelōr empāvāy ||).

Jay Shriman-Narayana!

Thiruppavai - Pasuram 4

தமிழ்:

ஆழி மழைக்கண்ணா! ஒன்று நீ கை கரவேல்

ஆழியுள் புக்கு முகந்து கொடார்த்தேறி

ஊழி முதல்வன் உருவம்போல் மெய்கறுத்து

பாழியந் தோளுடைப் பற்பநாபன் கையில்

ஆழிபோல் மின்னி வலம்புரிபோல் நின்றதிர்ந்து

தாழாதே சார்ங்கம் உதைத்த சரமழைபோல்

வாழ உலகினில் பெய்திடாய்

நாங்களும் மார்கழி நீராட மகிழ்ந்தேலோ ரெம்பாவாய் 

English Text

āzhi  mazhai kannā onnu nī kai karavēl |
 azhiyuḷ pukku muhandu koḍārtēṛi |
uzhi mudalvan uruvampōl mey kaṛuttu |
 pāzhiyan tōḷ uḍaip paṛpanābhan kaiyil
āzhipōl minni | valamburi pōl ninnu adirndu |
 tāzhāde śārṅgam udaitta śara mazhaipōl |
vāzhā ulahinil peydiḍāy | nāṅgaḷum
 mārgazhi nirāḍa mahizhndelōr empāvāy ||