PERUMBHUDHUR MAMUNIVAN PERUMAI -VYASAM 4

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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