srI:
srImathE rAmAnujAya namaha
Tiruppavai - Pasuram 1 : nAmA 6 :
nArAyananE
maargazhith thingaL madhi
niRaindha nannaaLaal*
neeraadap pOdhuveer pOdhuminO nErizhaiyeer*
seer malgum aayppaadic celvac ciRumeergaaL*
koorvER kodunthozhilan nandhagOpan kumaran*
Eraarndha kaNNi yasOdhai iLam singam*
kaar mEnic sengaN kadhir madhiyam pOl
mugaththaan*
naaraayaNanE namakkE paRai tharuvaan*
paarOr pugazhap padindhElOr
embaavaay.
In the first pasuram, AndAL glorifies the
following nAmAs : 1. nandhagOpan kumaran, 2. yasOdhai iLam singam,
3. kAr mEnian, 4. sengkannan, 5. kadhir madi am pol mugathan, 6.
nArAyananE
The sixth and last nAmA in pasuram 1
is "nArAyananE" - moksha pradathvam. HE ONLY can confer moksham to
the jIvAtmAs, which is liberation of jIvAtmA from the karmAs and cycle of birth
and death to perform nithya kaimkaryam in his abode Srivaikuntam. Azhwar
describes as "anthamil perinbam" (unending happiness). The nAmA
"nArAyanan" means ayanam (abode) for nArAs (all sentinent and
non-sentinents).
One can understand that "nArAyananE" (exclusion to other Gods) to confer
moksham. But, why AndAl says "namakkE" (only for us). We should take
this as "namakke" (even for us). Cowherds take bath once in a year
(karthigaikku karthigai), that too in the night and that too take bath for body
without for head. Today, we have taken bath that "nAt kalE neeradi" (early
morning) and have uttered his nAmA "nArAyanA" once, even though we are
"arivonrum illatha ayykulam".
Later in her pasuram, she mentions the lack of karma, gnyanam and
bakthi as "karavaigaL pin senru kAnam serndu unbOm". Lord Krishna has said
in Bhagavad Gita "You have obligation to perform your karmA, without exercising
right for its fruits". But, we go behind "karavaigaL" (cows which produce
milk), so we don't understand karma yoga. We "pin senru kAnam servOm" (go
behind the cows to the forest), so we don't even have the gnyanam of where the
forest is and hence don't perform gnyana yoga. Also, "kAnam serndu unbOm"
(after reaching the forest, we eat and don't take care of the cows), so we don't
have any bakthi also towards these cows. Hence, we are devoid of karma,
gnyana, bakthi.
Lastly, there is difference between AndAl and other azhwars. Other
azhwars hate this samsAram and wants nitya kaimkaryam in his natural abode of
Sri Vaikuntam. As thondar adi podi azhwar "adalal piravi venden" (due to
the samsAric troubles, I don't want next birth), Swami Nammazhwar "koovi kollum
kalam kurugadhO" (request to call him to Paramapadham soonest) and even
Periazhwar says "pallandum paramAthmanai soozhndu irundu ethuvar" (will sing in
paramapadam eternally). However, AndAL, as bhoomi piratti has great
compassion for "vayyathu vaazhveergaL" (jIvAtmAs in her abode) says in the last
pasuram "engum thiru arul petru". We will have the opportunity to serve
the Lord eternally, whether here or in his eternal abode.
The next nAma 7 "pAr kadLul paiya thuyindra paraman", in pasuram
2, andAL praises HIS quality of conferring "Bhogyatvam" (to be
continued) namO nArAyanA
G. Sundarrajan
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