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Ramanuja List Archive: Message 00019 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, Sri Andal awakens nammAzhvar who is prior to kulasekarar 
in the descending hierarchy of Azhvars. ?kOdhukalamudaiya pAvAi!? refers to Sri 
NammAzhvar. There is a common error prevailing for a long time to recite 
?kOdhukulamudaiya ? instead of ?kOdhukalamudaiya?. InSanskrit, ?Kowdhoohalam? 
means wish. Only that term has been changed to ?kOdhukalam? in tamil. Even 
periyAzhvar says, ?kOdhukalamudaiya kuttanEyO?. Here the wish is towards 
emperuman or otherwise those who have got the wish of emperuman towards them. 
Sri parasara bhattar while talking about nammazhvar says, ?rushim jushAmahE 
krishnatrishnA thathva mivOdhitam? meaning that nammazhvar is a sole 
representation of Krishna kudhoohalam. Again krishnatrishnA came be either 
trishna towards Krishna or krishna?s trishna (love towards Krishna or krishna?s 
love).

 

Nammazhvar himself shows his feeling in the following paasuram, 
?kaimAdhunpozhiththAyendru kaithalai poosalittE, meimAlA ozhindhEn embhirAnum 
en mElAnE?. Like reflecting words of geethacharyan, ?priyOhi jnAni 
nOthyarththam aham sacha mama priya:? nammazhvar remained with deep love 
towards emperuman who was filled with great love towards azhvar. The phrase 
?pAvAi!? also suits nammazhvar. In thiruvAimozhi, Azhvar in many places, viz., 
?soozhvinai yAttiyEn pAvaiyE? ?enpAvai pOyiniththaN pazhanaththirukkOloorkE? 
calls himself similarly.

 

The word ?ezhundirai? should clearly refer only to nammazhvar as he is the 
azhvar who is seen in sitting posture in all divyadesams. Our poorvAcharyas 
admire this posture as ?padmAsanOpa vishtam?. So it will be meaningful only to 
ask a person sitting to stand up. (keezhvAnam vellendru) Only during the 
sooryOdhaya time the eastern side of the sky will be clear. Similarly the rise 
of vagulabhooshana bhAskaran in the starting period of kali yuga has cleared 
the minds of people. The lower part of the sky here refers to leela vibhuti and 
the upper part is the nithya vibhuthi. Due to the thiruvaimozhi paasurams of 
azhvar, this leela vibhuthi has been turned to nithya vibhuthi (?OrAyiraththul 
eppaththu vuraikka vallArkku vaikundamAgum thammoorellAm?, ?vaiyam manni 
veetrirundhu vinnumAlvar mannoodE?).

 

(erumaisiru veedu mEivAn) veedu means moksham. Siru veedu refers to kaivalyam. 
This reference has been first used by nammazhvar in his paasuram, ?kurugamiga 
vunarvaththodu nOki?. ?erumai? refers to thAmasaprakrudhigal (those filled with 
thAmasa guna). Before the thiru-avadhAram of nammAzhvar many people where 
filled with thAmasa guna and hence they reached siruveedu (kaivalyam) instead 
of the real moksha.

 

(mikkulla pillaigalum ?.) The action of stopping the rest of the gopis from 
proceeding and halting in front of this gopi?s house shows the importance of 
this gopi in their group, which again indicates the greatness of nammazhvar, 
prapanna jana koodasthar among the group of Azhvars.

 

(pOvAn pOginrAnai) The usage of this phrase is amazing. Will we ever say they 
are going for going, Then why this usage? This is to show that the action of 
going itself is the goal (svayamprayOjanam). Such a usage has beenfirst done by 
nammazhvar in his thiruviruththam ?pOvAn vazhikonda mEgangalE!?

 

(vunnai koovuvAn vandhu nindrOm) ?koovikkollum kAlamennum kurukAdhO? ?ennai 
kooviarulAi kannanE? ?koovikkollAi vandhandhO? wishes nammazhvar in many 
paasurams and hence andal puts the above phrase to make him happy.

 

(mAvAi pilandha dEvAdhi dEvanai) Similar to andal?s nOmbhu in thiruppavai 
nammazhvar also sings 10 paasurams with the same feelings. In his thiruvAimozhi 
?veetrirundhEzhulagam? nammazhvar says ?EttranOttrErkku? inthe start and ends 
with ?vanthamizh noorka nOttEn? and in this azhvar enjoys devAdhi dEvan 
starting with his mAvAi pilandha leelai in the first paasuram (?vemmApilandhAn 
thannai?). In his first prabhandham azhvar enjoys devAdhirajan as ?emaiyOr 
thalaivA!? and as ?ayarvarum amarargal adhipathi? in his last prabhandam.

 

(sendru nAm sEviththAl) ?vAnanAyakanE! Adiyen thozha vandharulE? Azhvar called 
emperuman to come and give him darshan but now andal calls azhvar to accompany 
her to go and have darshan of emperuman.  

 

(avAvendru) Andal says that as per azhvar?s wish, ?AvAvena virangAr andhO 
validhE kol, mAvAi pilandhAr manam?, ?and adiyErkku avAvennAyE? mAvAi pillandha 
emperuman will say ? avA?. (ArAindhu) thereby azhvar?s wish ?Arennai arAivAr? 
will also be satisfied.

 

Azhvar EmperumAnAr Andal Jeeyer thiruvadigalE sharanam

 

Adiyen rAmAnuja dAsee

Sumithra Varadarajan

 

 

 

 

 

 

 

 

 

 



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