Azhvargal thiruppalliezhuchi in Andal's thiruppAvai-3

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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”. In Sanskrit, “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.

yes"> 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 been first 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” in the 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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