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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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