PERUMBHUDHUR MAMUNIKKU PINNANAL VAZHIYE
It is universally known vazhi Tirunamam of Andal (Verses in praise
of Andal). Here in this particular verse she is described
as "Perumbhudur Mamunikku Pinnanal vazhiye?", this means
Chudikudutha Nachiyar ?Andal is sister of Swami Emperumanar.
The world knows that the period of Andal is earlier than that of
Acarya Ramanujar, and then how come she is described as his sister,
this is common question, which arises in the mind of those who are
unaware of the incident that took place in Sri Raman jar's life
period.
All the Srivaishnavas are of-course aware of this incident, let us
recall it now, When Emperumanar was rendering "GRANTHA KALAKSHEPAM"-
discourses on Divya Prabandam, in the Nachiyar Thirumozhi context
especially while explaining the verse "NARU NARUMPOZHIL
MALIRUNCHOLAI NAMBIKKU NAN NOORU TADA VENNAI VAINERNDHU PARAVI
VAITHEN NOOR THADA NIRAINTHA AKKARA ADISALU SONNEN ERU THIRU UDAYAN
INDRU VANTHU EVAI KOLLUNGOLO" (9-6- Nachiyar Tirumozhi), Emperumanar
explained the wish of Andal, "Andal wished to offer large quantity
(100 tada) of Butter and Sweet Pongal to Thirumaliruncholai
Azhagar. At that time, Ramanujar felt that her desire should be
fulfilled, so he along with his disciples went to Thirumaliruncholai
and offered large quantity of Butter and Sweet Pongal as per the
words of Andal. From their, Raman jar decided to move to
Srivilliputhur to worship Andal, At Srivilliputhur Andal was much
excited to see Ramanujar and inspite of her Archa form, she called
Emberumanar as her brother " EM ANNARE NEER".
She called Emperumanar as her brother because he had fulfilled her
desire like a brother fulfilling the wish of a sister. From that
day on- words this relationship became popular and is conveyed
in Andal's Vazhi Tirunamam.
This fact is also learnt from the Andal's Sri sukthis. In many
songs in Tiruppavai , she has spoken about the greatness of her
brother Ramanujar.
One may be puzzled as how Andal speaks about Ramanujar, whom she has
not seen, as his Avataram takes place much later than that of her
period. Some may even have doubt that Andal might not have spoken
about Ramanujar but accidentally it matches with his qualities.
For all these doubts, let us have a proper / clear explanations.
There is a lot of difference between us and Andale, we are filled
with ignorance , -Agnyanam and we also have misconception of facts
(Anyatha Gnyanam) and can never be compared with Andal as she is
blessed with divine knowledge.
Great Scholars like Andal are capable of predicting things, which
are going to happen after thousands of years.
This is conveyed by "BAVABUTHI MAHA KAVI" in his historical
play "UTTARARAM" where in the verse reads: "LOKIKANAM HIS SADHUNAM
ARTHAM VAGANUVARTHATHE; RISHINAM PUNRADYANAM VASAM ARTHTHONUDAVATHI"
This verse means the Ordinary people (LOKIKAR) like us are capable
of narrating what has happened while whatever conveyed by the
Sadhus / Rishis comes true i.e., happens in the future.
Thus we can only talk about the past while the sadhus are capable of
predicting the future.
"Poet Murari in his ANARKARAGAVA KAVYAM" has conveyed the same
idea "GNYANAMAYA DRUSHTIPATAPRAMOOSHITA KALAIVA VIBRAKARSHESHU
VISHAYESHU NAISHTIKANAM SARUPADHEENA MATIHI KRAMATHE" this sloka
conveys that those who possess divine knowledge and divine vision
are capable of predicting any kind of incidents which may occur at
any place.
Let us see as how Andal as spoken about Emberumanar in her sri
sukthis,
Let us take up the 4th song in Tiruppavai ?AASHI MAZHAI KANNA"
Andal speaks about "NEERATAM" i.e, Nirada Podhuveer?." But
literally there is no mention of place of Water Lake etc., nor it
appears that they joined together for bath. Actually these girls
joined together to worship Lord Krishna. Thus there is a inner
meaning to theses verse "Neerada Puguveer?". Our Acaryas like Peria
Vachan Pillai felt that the inner meaning should be learnt as
rashya i.e. only through an Acaryan and hence their commentary
did not touch the inner meaning of sri sukthis.
But now, since the concept of learning the Sampradayam through an
Acaryan is very rare , the inner meaning is brought out in the form
of article, so that those who are interested shall enjoy it.
Sri Ramayanam is described in the form of a story this is one
method, Swami Desikar in his "SANKALPA SOORYODAYAM" has expressed
the inner meaning, the TATVAS, which are regarded as Rahasyas, thus
this does not mean that we are ignoring the story, the story is
known to all, but the doctrines"Tatvas" is secretly enjoyed by the
learned. Like wise " Tiruppavai " is enjoyed in two ways , one
the literal meaning and the other the Svapadesartham.
"AAZHI MAZHAIKANNA?" in this song, Andal addresses Emperumanar , She
calls him to shower the meaning of the two Vedas for the good of the
jivas (individual soul). It is a prayer made by Andal to
Emperumanar to pour out the inner meaning of Vedas and vedantas.
Let us analyse the facts which supports our statement. In this
verse `AAZHI MAHAI KANNA, We shall give a break like this "Aazhi
Mazhaikku Anna, so that it would be clear that she calls her
brother Perumbhudhur mamuni ?as Anna,
In this world the rain is both a bliss as well as a curse, In the
Vedic texts also there is a mention of these two kinds of rain ? The
pratikulam rain is described by Acarya Alavandar and the Rain
described as bliss ? Anukulam is described by Acarya Koortalvan
and Tirukkachi Nambigal.
In the 49th sloka of Stotraratnam "AVIVEKAGNANTHATHINGMUKE BAHUDHA
SANTHA DUKKAVARSHINI BAGAVAN?.." Here Acarya Alavandar describes
the rain as a curse, where in the worldly bondage is spoken as
rain ,which showers sorrows and leads to darkness on all sides and
pushes him (samsaris) down.
Then the instances were rain is described as boon are in the
Devarajaashtakam of Tirukanchi Nambigal "DEVARAJA DAYASINDHO DEVA
DEVA JAGATHPATHE, TVADEEKSHANA SUDHA SINDHU VEECHI VISHEPACHEKARAI
HI
KARUNYA MARUTHANEETAIHI SEETA;AOR ABISINCHAMAM"
Where in the grace of Lord and his auspicious qualities are
described as rain which he showers on his devotees. Then in the
Varadaraja Stavam of Kurratalvan "TAPATRAI MAYADVANALMADHYAMANAM
?.HASTISHA?. DRUSHTAMRUTHAVRUSHTIPIRAPAJETAHA?"
Thus these refrences of Acaryas srisukthis is taken to show how the
rain is treated as bliss and as well as curse.
Here Andal calls her brother Ramanujar to shower the rain of bliss
and remove the rain of sorrow . The rain of bliss is the Bagavat
Anubavam , she calls him to pour the meaning of Vedas and vedantas
which shall release the individual from the wordly bondage.
Then by the verse "Ondrum Kai Karavel?" it is clear that she calls
Ramanujar to help the Samsaris and as well the supreme Lord.
Alvar's sir soothes "Guyana Kai Tha" the words of Rishis"Magnan
uttarathe Lokan Karunyath sastra panna" It is very commonly known
that he extends his hand to help the Samsaris to get released from
worldly bondage, but how he is described as one who extends his hand
to help the Supreme Lord , this is substantiated with verses of
Swami Desikar . In the 38th sloka of Yatiraja Sapthathi " KUDRUSHTI
KUHANAMUKE NIPATATAHA PARABRAHMANAHA KARAGRAHE VICHAKSHANO JAYATHE
LAKSHMANOYAM MUNIHI?"
Here Desikar conveys that it is Swami Ramanujar who lifts the
Emperuman who was pushed down by the evil doers (Non belivers
ofGod) i.e, to say Emperuman is veiled and suppressed by the
Mayavadis , it was Ramanujar who teared the veil . Thus it is
clear that he extends his helping hand to both samsaris and as well
to Supreme Lord.
AAZHI MAZHAI K ANNA" Ramanujar is described as one who holds the
rain in his eyes that is the Rain of Bagavat Anubavam
"AAHLATHA SEETHA NETRAMBUHU?." VANNAPONNI PERARULPOLVARUM KANNEER
KONDU ARAGAN KOIL TIRU MUTTRAM SERU SEI THONDEER?."
Tiruvarangathamudanar also describes Emperumanar as rain who is
ready to shower the rain of Bagavat Anubavam.
"Anna nee onnum Kai Karavel" where it is felt that Andal had
addressed to her brother Ramanujar that the Acaryan prior to you
had maintained secrecy in sharing the knowledge of truth whereas you
broke out the restriction and made it available to all those
desirous of knowing the truth. His overwhelming grace towards the
Samsaris is well depicted from this verse.
Aazhiyil pukku mukandhu kodu ?..
Aazhi means ocean, here Andal addresses Ramanujar as one immersed in
the ocean of Dravida and Sanskrita Vedas and brought out the
precious gems (Nava ratna grantas) which explains the Vedas and
vedantas.
"Aarthu ?Garjithu endra padi Just as the roaring of Lion so was the
voice of Ramanujar, which threatens the non vedic propagators.
In Yatiraja Saptathi Desikar also describes Ramanujar as a
lion "Bajathi Yatipathou patravedeem , trivedeem?"
To be continued?.
Sri Vaishnava Dasi
Vasumathi Sampathkumar
(This article is translation of Sri P.B.A Swami's article published
in his magazine "Ramanujan issue 1949
azhwAr emberumAnAr jeeyAr thiruvadigalE saranam
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