Thiruppavai 4 — ஆழி மழைக்கண்ணா
ஆழி மழைக் கண்ணா! ஒன்று நீ கைகரவேல்
ஆழியுள் புக்கு முகந்து கொடு ஆர்த்தேறி
ஊழி முதல்வனுருவம் போல் மெய் கருத்து
பாழியந் தோளுடை பற்பநாபன் கையில்
ஆழிபோல் மின்னி வலம்புரிபோல் நின்றதிர்ந்து
தாழாதே சார்ங்க முதைத்த சரமழை போல்
வாழ உலகினில் பெய்திடாய் நாங்களும்
மார்கழி நீராட மகிழ்ந்தேலோ ரெம்பாவாய்
The lord of the rains, varuna, shower in plenty
sweep down into the ocean bringing up all the water
the clouds dark like the form of the primal lord
in the hand of Padmanabha who has the glorified shoulder
Shining bright like the Disc and the reverberation of the conch
Like the stream of arrows that issue from the powerful bow of yours
Shower in plenty in this world so that we
will bathe and rejoice in your glory this margazhi month my girls
1. It is one of the most popular poems of Mother Andal. During the recent draught conditions in Chennai/TN, this song reverberated everywhere. A simple prayer for adequate rain. It carries the unique tamil letter “zha/ழ” 11 times. That may be one of the reasons for bringing such sweetness while chanting
2. The word Aazhi / ஆழி comes in three places and each time it connotes a different meaning. 1st line refers to rain god Lord Varuna, 2nd line refers to Sea and 5th line refers to Sudarsan Chakra
3. Our scriptures talks about 5 pancha maha-bhutas or 5 basic elements that permeates this universe — akasha, Vayu, Agni, Jal, Prithvi. In the 3rd song, importance was given to Akasha. Here, Jal is given importance
4. As per Panchayudha Stotram Lord Naryana is endowed with 5 weapons — Sudarsan the chakra, Panchajanya the Shanka, saranga the bow, Kaumedhaki the Gadha and Nandaka the sword. Here, the representation of 3 are made — chakra, shanka and saranga
5. The word “kanna” is unique to Tamil language that refers to Lord Krishna, in general — one who has lotus like eyes or endearing to the bhaktha like the eyeball. But, here the reference is to Lord Varuna, the rain god
6. Kabir in one of his dohas/poems underline the importance of Guru, who reveals Bhagwan to the disciple.
गुरु गोविंद दोनों खड़े, काके लागूं पाँय ।
बलिहारी गुरु आपनो, गोविंद दियो मिलाय ॥
It means teacher and lord both are standing, of whom should I touch the feet first? But my teacher/guru you are the one who told me God is greater
That is one of the significanct features of Vishisthadvaita siddhantham or Ramanuja Sampradaya. The Acharya takes a unique place. Surrender to Acharya is an important aspect of Prapatti.
7. As per the inner meaning given by the preceptors, the first “Aazhi” represents the Acharya, who is immersed in Bhagawath anubhavam (experiencing bliss). And, the Acharya is there to help the sadhaka and will pour down his/her grace like rain. Further, in the song, a request has been placed on the Acharya to explain Tri-Rahasyam (Astakshari, Dvayam & Charama sloka)
8. 2nd Aazhi refers to the immersion of the preceptors in the experience of Lord, absorbing the essence and attaining the Acharyahood, the adhikara to guide the sadhaka. Having meditated on the Lord forever, the Acharya gets filled-in with infinite compassion(daya) that is required for reaching out to the common devotees and elevating them
9. 3rd Aazhi refers to the Sudarsan chakra. Needless to say that the preceptor dazzles like chakra with all the knowledge and wisdom, post bhagavath-anubhavam. Neverthless, the first Acharya that comes to our mind is none other than our Bhagavath Ramanuja
10. The conch continues to reverberate with the primordial sound — Omkara; remember the Rig Veda phrase — In the beginning the word was there, it was with the God then it became the God. It is none other than the Omkara.
11. Like the arrows emanating out of the bow, the continuous grace of Acharya flows towards Sadhaka continuously. Again, let us revisit the story of Srimad Ramanuja standing atop on the tower/gopuram of Thirukoshtiyur temple to pass on the secret of reaching vaikunta to all the people who had assembled there, despite severe reservations from his Guru.
12. There is a corresponding reference to the Sarangam in kamba Ramayanam
நிருதாதியர் வேர் அற, நீல் முகில் போல்
சர தாரைகள் வீசினிர், சார்கிலிரோ?
வரதா! இளையோய்! மறு ஏதும் இலாப்
பரதா! இளையோய்! பழி பூணுதிரோ? 77
A humble attempt to share my understanding across the scriptural spectrum. The omissions and commissions belongs to me and not to the great acharyas
Ref:
1. http://www.asayana.com/religion/18-2/ — English translation
2. கம்பனும் ஆழ்வார்களும் — ம.பெ ஸ்ரீனிவாசன்
