Guest guest Posted July 25, 2001 Report Share Posted July 25, 2001 SrIman! SrI Ranga Sriyam anubadravam anudhinam samvardhaya/ SrIman! SrI Ranga Sriyam anubadravam anudhinam samvardhaya// KAvEri VardhathAm kAlE, kAlE varshathu vAsava:/ SrI RanganAthO jayathu SrI Ranga SrIs cha VardhathAm// =========================================================== SRI RANGA SRI VOL. 2/12 dated 24th July 2001 =========================================================== SPECIAL ISSUE CELEBRATING TIRUNAKSHATRAM OF ANDAL ============================================================== It is customary to celebrate the time and place of any auspicious event. Today is one such auspicious day being the Tirunakshatram of the bridal mystic – Andaal. Let us enjoy her Vazhi Thirunaamam. The first line reads: “Tiruvaadip Poorathu Jagathudithaal Vaazhiye” Meaning that she was born in the month of Aashaada in the constellation of Poorva Phalguni. This was about 5000 years ago (7C Ad). When Swami Desika visited Srivilliputtur (Sridhanvinayapuram), it was a “Mahaapradosham” day. He used to observe silence during “pradosham” But, he made an exception and suddenly burst into a panegyric to Goda in his “Goda Sthuthi”, when he witnessed in the main streets of Srivilliputtur the grand procession of Goda Rangan. He surrendered immediately at the lotus feet of Goda, the quintessence of mercy and forgiving saying- “Saakshaath Kshamaam karunayaa kamalaamivaanyaam Godaam ananyasarana: Saranam prapadhye” In the very next Sloka, he gives the reason why he broke his silence. It was her overwhelming quality of “daya” that made him loquacious despite his own limitations (mounaan mukharayanthi gunaa: tvadheeyaa:) Referring to the direction of her birthplace, he observes in the 11th stanza “Oh! Gode! By your birth the Southern direction itself became blessed as the best of directions, so that even while asleep, Lord Ranganatha looks at your Avatara Sthalam. Dik dakshinaapi pari pavitram upalabhyaath Sarvottaraa bhavathi Devi thava avataaraath / Yatraiva Rangapathinaa Bahumaana purvam Nidraalunaapi nisatham nihitha: kataakshaa: // Thondaradippodi Azhwaar described the supine posture of Lord Ranganatha saying that the Lord had His head on the West, feet in the East, showing His back to the North, but was looking at the South. But, he gives a different reason for this, saying that HE was looking at Lanka, the land of Vibheeshana. “Kuda dhisai mudiyai vaithu Guna disai paadam neetti Vada dhisai pinbu kaatti then dhisai Ilangai nokki Kadal nira kkadavul enthai aravanai thuyilumaa kandu Udal enakku urugumaalo! Yen seigen ulagathhre!” Swami Desikan, however, felt that the Lord could not take His eyes off the birthplace of His beloved Andal and therefore, was facing South.(Before the Rajagopuram of Srirangam was built, the Rajagopuram of Srivilliputtur was considered the tallest). The Lord also seems to be enjoying the cool, refreshing and soothing Southern breeze called “thenral”. Veda piraan Bhattar celebrates: “godai pirandavoor Govindan Vaazhumoor Jodhi manimaadam thonrumoor – needhiyaal Nalla patthar vaazhumoor naan marai Odhumoor Villiputtur Vedakkonoor” Meaning “Srivilliputtur is the birthplace of Goda: Lord Govinda (Vadapatrasayee) has His abode here: here are gem studded uprising palatial mansions: great devotees of the Lord live here chanting the 4 Vedas; and, this is also the abode of the great Bhattarpiraan (Vedakkone)” Though Govindan was born in Mathurai, brought up in Nandagokulam and ruled from Dwaraka, His final abode (as Vatapatrasayee) is the birthplace of Goda (Govindan Vaazhum oor) Swami Desikan celebrates thus: “ Veyar pugazh Villiputtur Aadip Pooram Menmelum miga vilanga Vittuchittan Thooya Thirumagalaai vandu arangarkku Thuzhaai maalai mudi Soodik kodutha maadhe! Neyamudan Tiruppavai Paattu Aaraindum Nee uraitha thai oru thingat paamaalai Aaya pugazh Nootrunaarpattu moonrum Anbudane adiyenukku arul sei neeye Meaning ”Oh! Goddess Gode!, the one who has offered to Lord Ranganatha of Srivilliputtur the garland of Tulasi (holy basil) after wearing it (the garland) on the locks of your tresses being – as ayonijaa (Nat taking birth from the garbha of any mortal being) – the benign foster daughter of Sri Vishnuchitta at Srivilliputtur on the Poorvaphalguni constellation of Aashaada (Aadi) month – doubly making auspicious and lustrous birth, (both Aadipooram and the sacred town of Srivilliputtur) which are hailed by the cowherds and other devotees of the Lord!. May you lovingly and affectionately shower your graceful blessings on me, your humble servant so that I will understand the quintessence of your two great compositions – Tiruppaavai consisting of six pentads (30 verses)and Naachiyaar Tirumozhi, the garland of songs beginning with “thai oru thingal” consisting of 143 verses” * Praising the 30 verses of Tiruppaavai, Vaazhi Tirunaamam says – Tiruppaavai muppadhum cheppinaal Vaazhiye” These are not ordinary literary verses. They have layers and layers of deep, deeper and deepest meanings and messages for liberating our souls. Let us see what they can do? “paathakangal theerkkum”- They will remove all our sins that stand in the way of moksham. (Cf Poya pizhaiyum pugu taruvaan ninranavum theeyinil thoosaagum) “Paraman Adi Kaattum”: They will show us the means to reach the divine feet of the Lord (Paraman) “Vedam anaithukkum vithu aagum”: they are the very seeds of the Vedas. Nammaazhwaar’s Srisookthis may be the essence of Vedas, Mahaabhaarata may be the fifth Vedam, But, Tiruppaavai is hailed as the very seed from which the Vedas sprouted. What happens to those who do not know these 30 verses? They are verily a burden on mother earth Remember that Goda is Herself Bhoodevi (mother Earth) “Godai tamizh aiyaindum aindhum (5x5+5=30) ariyaadha maanidarai vaiyam sumappathum vambu” The 3rd line says: “Periyaazhwaar petredutha pannpillai Vaazhiye” meaning that she was “born” to Periyaazhwaar. But, is this true? She was an “ayonijaa” as already mentioned. She took Her Avataara as the “just born” baby girl in the muddy pit of the holy basil nurtured by Periyaazhwaar. So, elders would say that it would be more appropriate to describe Her Avataara true to fact as “Periyaazhwaar 'pEtru' edutha penn pillai Vaazhiye” - the one who was picked up when the mud in the pit was dug up! Like the holy basil with its natural fragrance right from its sprouting, Andal was immersed in the fragrance of Bhakti right from the moment of Her appearance at the pit. The 4th line reads: “Perumpudur maa munikkup pinn aanaal Vaazhiye” meaning “She became the younger sister of Perumpudur Maamuni (Bhagavad Ramaanujar). The period of Andal was in 7c AD. The Sage lived from 1017 to 1137 AD. Is it not anachronism to call him the elder brother of Andal? This expression is not historical but is figurative. It is said that Andal desired to offer the Lord of Tirumaalirumsolai, a 100 vessels of sweet pudding (Akkaara adisil). Bhagavad Raamaanuja is said to have fulfilled her desire by actually offering the same on her behalf. The general practice in those days was that the elder brother is the one who usually fulfills the desires of his younger sister. Thus, Perumpudur Maamuni is deemed figuratively to be her elder brother. The 5th Line says: “oru nootrunaarpathu moonru uraithaal Vaazhiye” meaning that She composed a poem of 143 verses. This is “Naachiyaar Tirumozhi” which contains details of every step of her “Dream Wedding” with the Lord.The portion called “Vaaranam aayiram” is recited in the weddings of Srivaishnava girls even to this day. How and why this practice? Sastras declare: ”Jaamaathaa Vishnuvath Poojya”. The word “Jaamaathaa” means both Son-in-law and the Lord. At the time of wedding, the bridegroom is deemed to represent Lord Vishnu and the bride as Andal. Even today, we see the bride being decorated like Andal under the wedding canopy. The 6th line says: Uyar arangarkkE kanni uganthu alithaal Vaazhiye” meaning “She happily gave Herself up to Ranganatha, the Supreme Lord”. Andal hoped; She dreamed; She persevered; Now, Her hour of triumph had arrived. Indeed, Her prophetic “dream came true”. She married Lord Ranganatha. She offered not only the garland of flowers (poomaalai) and garland of poems (paamaalai) but also She gave Herself up to the Lord. The 7th line says “maruvaarum tirumullai valanaadu Vaazhiye” meaning " Hail the prosperous land (Valnaadu) permeated by fragrance of flowers” This refers to the prosperity of Her birthplace and the fragrance of Bhakti that filled the air there. “maru” means “fragrance’ and “Valanaadu’ means Land of abundance” Andal Herself refers to this prosperity of Srivilliputtur (which She imagines to be Ayarpaadi itself) in several verses (cf Selva Sirumeergaal, Narchelvan nangaai, Vaiyathu Vaazhceergaaletc). The last line reads: “Vann Pugazh nagar Godai malar padangal Vaazhiye” meaning “ Hail the lotus feet of Goda of the prosperous city of Puduvai" (here, means Srivilliputtur). Varavaramuni celebrates Her Avataaram in 3 verses as below: Inro Tiruvaadip ppooram, namakkaaga Vanro ingu Andal avatharithaal – kunraadha Vaazhvaan vaikunta vaan bhogam thanai igazhndhu Aazhwaar Thirumagalaai Meaning Today is Tiruvadippooram. Forsaking the pleasures of Paramapadam, She descended “down to earth” for our sake as the daughter of Azhwaar. Pariyaazhwaar penn pillaiyaai Andal pirantha Tiruvaadip poorathin seermai – oru naalaikku undo maname! Unarndu paar Andaalukku undo Oppiu itharkku Meaning Today is the Pooram day in the month of Ad when Andal appeared on earth. Oh! Mind! Understand this. Is there any other day any more auspicious than this? Is there any one comparable to Andal? Anju kudikku oru santhadhiyaai, Azhwaargal Tham seyalai vinji nirkkum thanmaiyalaai Pinjaai pazhuthaalai Andaalai Bhaktiyudan naalum Vazhuthaai maname Magizhndhu Meaning Andal is the single descendent of the five great families of Azhwaars. But, she excelled all of them by ripening even while being a tender unripe fruit. Oh! Mind! Pray to Her with delight and devotion daily. Who are the five Azhwaars? The three mudal Azhwaars together are the first family Tirumazhisai, the second; Nammaazhwaar and Madhurakavi (together form one family),the third; Kulasekarar, the fourth and Her own foster-father, Periyaazhwaar,the fifth. Other Azhwaars viz. Tondaradippodi, Tiruppaann and Tirumangai Azhwaars were born much later after her. Still, Andal is generally considered as the inheritor of the traditions of all the Azhwaars. Soodikkodutha Sudarkkodi Andal Tirvadigale Saranam Dasoham Anbil Ramaswamy ------ *(Translation by Sri V.K.S.N. Raghavan, Reader, Department of Vaishnavism, University of Madras) ======================================================================= _______________ Get your FREE download of MSN Explorer at http://explorer.msn.com/intl.asp Quote Link to comment Share on other sites More sharing options...
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