srI:
srImathE rAmAnujAya namaha
Tiruppavai - Pasuram 1 : nAmA 5 : kadhir madhi
am pOl mugattan
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.
nArAyanan
The fifth nAmA is "kadhir madhi am pOl
mugattAn". In the previous nAmA "sengkaNan", Lord portrays "red eyes",
because he feels seperated from his devotees (jivAtmAs).
The very essence of tiruppAvai of andAL, as mentioned by Swami Parasara
Bhattar in his taniyan "nILA tunga .... " she awakens the Lord to teach HIM
(adhyApaynthI) about HIS pArArtyam tvam (his relationship with jIvatmAs as
sesha-seshi bhAvam) as mentioned in hundreds of vedanta vAkhyams (udbhOtya
krishnam pArArtyam tvam sruthi satha siras sidha adhyapayanthI). That's why
tiruppAvai itself is known as "vEdam anaitukkum vittu". She says the
jIvAtmAs are so immersed in the samsaric vicious circle, and surrounded by ocean
of agynAnA and hence you have to remove their darkness (delusion) about the
exact nature of paramAtma-jIvAtma relationship. Is it not your vratham too
?
Hence, Lord shows his face as kadhir (sun), which like dispels darkness and
brings light. Similarly, Lord's anugraham removes agynAnA of jIvAtmAs and
bless with face as madhi (moon), which gives coolness (sathva) to the
mind. Hence, HE has "am" (beautiful) mugathAn (face).
Swamy nammAzhvar praises in his first pasuram of tiruvAimozhi, "mayarvu ara
madhi nalam aruLinan", and blessed him to sing tiruvAimozhi pasurams, which is
the essence of sAma vedA.
Swamy Thondar adi podi azhwar states in his tirumAlai pasuram "ayyappadu
aruthu thOnrum azhagan". When azhwar earlier saw "mAtharAr kayal kaN
vizhi" (Ladies like deva devi), he was getting pulled into this samsAric net
(valayuL pattu azhunduvEnai). Later, when azhwar starts looking at
"azhagan rangan", azhwar's "ayyappadu aruthu" removes all his delusion.
The next nAma 6 "nArAyananE", andAL praises HIS quality of
moksha pradathvam (purushArtam) (to be continued)
namO nArAyanA
G. Sundarrajan
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