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Ramanuja List Archive: Message 00044 Jul 2003

 
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Sri Parthasarathi thunai

Srimathe rAmAnujaya Namaha

Sri vara vara munayE Namaha

Sri vAnAchala mahA munayE Namaha

 

?poigaiyAr bhoodhaththAr pEyAr pugazh mazhisai

iyan arul mAran sEralarkOn-tuiyapatta

nAdhan anbartAl thooli narpAnan nankaliyan

edhivar thOtrath thadaivAm engu?

 

In the next paasuram, ?thoomani mAdhaththu? andal awakens the next earlier 
azhvar, thirumazhisai pirAn. Here the phrase ?mAmAn magalE? refersto a bodily 
relationship. Thirumazhisai azhvar and andal have a sort of bodily 
relationship. As per Sri desikan?s godhasthuthi, ?kamalAmivAnyAmgOdhAm? and 
?sandha:payOdhi dhuhidhus sahajAm vidhustvAm? andal is none other than sri 
mahalakshmi and as per amarakosham ?bhArgavee lOkajanani ksheerasAgara 
sambhavA? and as per the puranas lakshmi (andal) was born in brughu kulam. As 
per the charitram of thirumazhisai azhvar, he was also born in bhrughu kulam. 
So the fact that both of them were born in the same kulam has to be kept in 
mind. Azhvar took birth as a son of a rishi and then was brought up by a hunter 
(pirambhan kudi). Andal was born as a daughter to a brahmin and changed herself 
as a gopika.

 

Thoomani mAdhaththu- the manikka gem inside the shell will not be clearly 
visible. Thirumazhisai azhvar requests emperuman to show him the darshan 
ofemperuman as he is inside ?vutkidandha vannamE puramposindhu kAtitE? and 
emperuman did as per the wish of azhvar and hence it is appropriate to use 
thoomanimAdhaththu to refer to thirumazhisai pirAn.

 

Suttrum vilakkeriya- here the lamp is the light of knowledge (jnana oli). As 
per the verse, ?sAkiyam kattrOm, samanam kattrOm, sankaranAr Akkiya Agamanool 
ArAindhOm? this azhvar has learned all philosophies and hence gota clear 
knowledge which is referred to as suttrum velikkeriya. Azhvar himself declares 
this in his paasurams as ?yAnarindhavAru ArarivAr? and ?en madhikku vinnellAm 
vundO vilai?

 

dhoobham kamazha- It is not enough if one has deep knowledge it has to be 
practiced and the knowledge should flourish. One who has deep knowledge will 
submit him to the divine feet of emperuman and will not fall to the feetof any 
other deity even due to loss of memory (marandhum puram thozhA mAndhar)

 

tuyilanaimEl kanvalarum- This azhvar was deeply involved with emperuman?s in 
sayana thirukolam (reclining posture). Thirumazhisai azhvar spent most of his 
time in kachchi vekka and thirukkudandhai. Azhvar lists the divyadesams in 
which emperuman is seen in reclining posture as ?nAgaththanai kudandhai vekkA 
thiruevvul nAgaththanai arangam pEr anbil nagaththanai pArkadal kidakkum Adhi 
nedumAl anaippAr karuththanAvAn?

 

tuyilanaimEl kanvalarum mAmAnmagalE- the word magal shows the closeness 
(vedhEyathvam). It is a practice for a daughter to listen to the words of the 
father and visa versa. MAmAm refers to mahA mahAn (greatest among the great). 
TuyilanaimEl kanvalarum mahA mahAn is none other than the emperuman in 
thriuvekka (sonna vannam seidha perumal, yadhOthakAri) who did as per the words 
of azhvar. Emperuman obliged to the words of azhvar when he said, ?kanikannan 
pOgindrAn neeyum vun painAgappAi surittikkol? and again later when azhvar said, 
?vun painAgappAi viriththukkol?. Then another perumal, thirukkudandhai 
AravamudhAzhvan who also reclines on the divine serpant adhisesha listened to 
azhvar?s words ?ezhundirundhu pEsu vAzhikEsanE? and thereby even today gives 
darshan in the half reclining and half getting up posture (uththAna sayanam). 
Otherwise mAman can refer to the greatpEyazhvar who enlightened thirumazhisai 
pirAn and brought him to our sampradayam. In the thaniyan, ?bhoodham
sarascha? peiyazhvar has been referred to as mahadhAhvaya

 

vunmagal thAn voomaiyO- dumb people express their ideas with actions. Similarly 
in perum puliyur azhvar on his way halted in front of a Brahmins house. There 
some brahmanas were chanting some vedic mantras. On seeing azhvar not knowing 
azhvar?s greatness, considering him to be a low caste person not wanting the 
vedic mantras to be heard by him stopped the chanting. Understanding the same 
azhvar left that place and seated himself in front of another house. The 
brahmanas wanted to continue chanting but were unableto recollect the place 
they stopped. Immediately azhvar took a black grain and spilt it with his nail 
and indicated the meaning of the vedic manthrawhere they stopped (?krushnAnAm 
vreeheenAm naganirbhinnam?. Immediately the Brahmins understood azhvar?s 
greatness and thereby prostrasted azhvar and showed their deep respect towards 
the great mahan. Since azhvar indicated the manthra through action andal 
wonders if he is dumb.

 

SevidO- a person whose ears have lost the power of listening. In the 
sameperumpuliyur incident some Brahmins invited azhvar to a yagna where some 
others insulted azhvar like sisupala who insulted Krishna in krishnavatharam. 
Azhvar shut his ears to the insulting words of those persons and hence andal 
wonders if he is a deaf person.

 

AnathalO- are you asleep? Sleep for paramaikAnthis is shutting their 
eyestowards anything other than bhagavat vishayam. Azhvar says, ?vunnai 
theriththezhudhi vAsiththum kettu vanangi vazhi pattum poosiththum pOkkinEn 
pOdhu? and ?thozhilenakku thollaimAl thannAmamEththa pozhudhu enakku 
mattradhuvE pOdhum?. This mental state of azhvar itself is a sleep for him from 
other matters.

 

A-mapperunthuyil mandhirappattAlO- More than the other Azhvars, this azhvarhad 
a special attraction towards emperuman and special separation from other issues 
and hence he was in the state of perunthuyil. ?pidhiru manamillEn piggnagan 
thannOdedhirvan, avanenakku nErAn? says azhvar. This strength in words is the 
speciality of thirumazhisai pirAn.

 

MAmAyan- ?mAyamenna mAyamE? and ?mAyamAya mAkkinAi vun mAyamuttrum mAyamE? says 
azhvar about the mayam (the astonishing act) of emperuman in various places.

 

MAdhavan- ?mAdhavanai ethAdhAr eenavarE? says azhvar. Further in another place 
azhvar says, ?thiruvillAth dEvarai thErEnmin dEvu?

 

Vaikundan- Azhvar declared himself to be the person who has sung his paasurams 
on vaikundan ?vaikunda selvanar sevadimEl pAttu?. Hence it is clear that this 
azhvar has enjoyed singing the thirunamams of mAmAyan, mAdhavanand vaikundan in 
his paasurams.

 

Azhvar EmperumAnAr Andal Jeeyer thiruvadigalE sharanam

 

Adiyen rAmAnuja dAsee

Sumithra Varadarajan

 

 

 



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