srI: srImathE rAmAnujAya namaha Tiruppavai - Pasuram 1 : nAmA 5 : kadhir madhi am pOl mugattan maargazhith thingaL madhi niRaindha nannaaLaal* neeraadap pOdhuveer pOdhuminO nErizhaiyeer* seer malgum aayppaadic celvac ciRumeergaaL* koorvER kodunthozhilan nandhagOpan kumaran* Eraarndha kaNNi yasOdhai iLam singam* kaar mEnic sengaN kadhir madhiyam pOl mugaththaan* naaraayaNanE namakkE paRai tharuvaan* paarOr pugazhap padindhElOr embaavaay. In the first pasuram, AndAL glorifies the following nAmAs : 1. nandhagOpan kumaran, 2. yasOdhai iLam singam, 3. kAr mEnian, 4. sengkannan, 5. kadhir madi am pol mugathan, 6. nArAyanan The fifth nAmA is "kadhir madhi am pOl mugattAn". In the previous nAmA "sengkaNan", Lord portrays "red eyes", because he feels seperated from his devotees (jivAtmAs). The very essence of tiruppAvai of andAL, as mentioned by Swami Parasara Bhattar in his taniyan "nILA tunga .... " she awakens the Lord to teach HIM (adhyApaynthI) about HIS pArArtyam tvam (his relationship with jIvatmAs as sesha-seshi bhAvam) as mentioned in hundreds of vedanta vAkhyams (udbhOtya krishnam pArArtyam tvam sruthi satha siras sidha adhyapayanthI). That's why tiruppAvai itself is known as "vEdam anaitukkum vittu". She says the jIvAtmAs are so immersed in the samsaric vicious circle, and surrounded by ocean of agynAnA and hence you have to remove their darkness (delusion) about the exact nature of paramAtma-jIvAtma relationship. Is it not your vratham too ? Hence, Lord shows his face as kadhir (sun), which like dispels darkness and brings light. Similarly, Lord's anugraham removes agynAnA of jIvAtmAs and bless with face as madhi (moon), which gives coolness (sathva) to the mind. Hence, HE has "am" (beautiful) mugathAn (face). Swamy nammAzhvar praises in his first pasuram of tiruvAimozhi, "mayarvu ara madhi nalam aruLinan", and blessed him to sing tiruvAimozhi pasurams, which is the essence of sAma vedA. Swamy Thondar adi podi azhwar states in his tirumAlai pasuram "ayyappadu aruthu thOnrum azhagan". When azhwar earlier saw "mAtharAr kayal kaN vizhi" (Ladies like deva devi), he was getting pulled into this samsAric net (valayuL pattu azhunduvEnai). Later, when azhwar starts looking at "azhagan rangan", azhwar's "ayyappadu aruthu" removes all his delusion. The next nAma 6 "nArAyananE", andAL praises HIS quality of moksha pradathvam (purushArtam) (to be continued) namO nArAyanA G. Sundarrajan [Non-text portions of this message have been removed]
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