Sri Parthasarathi thunai Srimathe ramanujaya
Namaha Srimad Vara Vara MunayE
namaha Sri Vanachala mahA munayE
namaha Bhoomi piratti otherwise called kshamA, always filled with grace asked varahamoorthi, “You rushed to save me from danger but all my kids are suffering in this samsAra. What is the easiest way for them to reach your divine feet?” Emperuman said, “ There are many ways karma yoga, jnana yoga, bhakthi yoga etc but let me tell you the story of one of my bhakthas who easily attained my feet by just singing songs on me” Then varaha moorthi told bhoomi piratti the kaisika puranam that is read in all temples on kaisika dwadasi day every year. Sri Parasara bhattar has graciously given an excellent commentary to this puranam. The episode of nampAduvan, a great ardent bhaktha of thirukurungudi nambi as given by varaha perumal in the kaisika puranam has been recently well narrated by Sri Ramanan in these groups in his posting on thirukurungudi divya desam and hence adiyen is not going to elaborate on the same. The brahma rakshas refused to leave
nampAduvan. So nampAduvan did a
number of promises to the rakshas.
The last and the most important among the nearly 18 promises is, “If I
don’t return back as your food after singing about nambi then let me get the sin
that will be actually attained by those who consider the anya devatas to be
equal to Sriman Narayanan” Earlier he talked about worshipping other devatas
leaving the parabrahmam Narayanan.
Then he said it is a great sin to equate emperuman and other
devatas. On hearing this
brahmarakshas had no other go than to believe nampaduvan and hence he let him
go. So Anya devata worship and
saying that all devatas including Vasudevan are on the same footing is a very
great sin.
Andal nAchiyar who was the avatara of
bhoomi devi thereby stressed these points very clearly in her thiruppavai, the
importance of singing (ganam) and the importance of Eka bhakthi nistai
(nArAyananE namakkE parai tharuvAn, vunakkE nAM AtseivOm’) Thondaradi podi
azhvar in his thirumAlai explains in detail the greatness of
nAmasankeertanam. In the very first
paasuram itself he says that with the help of the nAma balam he will even put
his foot on the heads of eman (god of death) and his
servants, Andal sang two prabhandams ThiruppAvai
and Nachiyar thirumozhi. The second
prabhandam arised mainly to show her acharya nishtai. That is why she never fails to call
herself, “vishnuchittan kOdai, pattarbiran kodai etc” indicating that she is
only a part of her acharya, Sri Vishnuchittar, Periazhvar. Our acharyas group the first ten azhvars
who were immersed in the bhakthi towards emperuman in one category (“azhvargal
pathinmar”) and andal and madurakavigal who were immersed in acharya bhakthi in
the second category. That is why
swamy manavala mAmunigal in his upadesa ratinamalai says, “azhvAr thirumagalAl
Andal madurakavi Azhvar ethirAsar Am evargal” Here swamy has included swamy
emperumAnAr also in the list as he was also immersed in acharya
bhakthi. The greatness of thiruppavai is beyond
words. Starting from our
poorvacharyas till the present day scholars all are trying to complete talking
about thiruppavai every marghazhi month just to land in another place for
upanyasam the very next year with more different anubhavams. Thiruppavai is an ocean adorned as “vEda
manaiththukkum viththu” by our acharyas. From the next posting we will try to
enjoy a few drops from that ocean of divinity. Azhvar emperumAnAr Jeeyer thiruvadigalE
sharaNam Adiyen ramanuja
dAsee Sumithra
Varadarajan azhwAr emberumAnAr jeeyAr thiruvadigalE saranam
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