Poikai AzhwAr Thirunakshathram- Aippasi ThiruvONam - today

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SrI:

SrImathE Gopaladesika mahadesikaya nama:

Dearest all,

 

Today aippasi thiruvONam is Poikai azhwar Thirunakshathram

 

sarObhoothavEthALa SaarasvathAnAm

satadhvitkhalidwamsi mukhyOdhithAnAm |

avicchinna satsampradaayaartthavEdhI

guroorvEnkatESO gurukthishvathulya: ||

[sapthathi Rathnamaalikaa – 26]

 

Sriya: Pathi Sriman Narayanan is the Prime and foremost acharya of Sri

VisishtAdvaita darsanam, Srivaishnava sampradayam. He took avathAramas on His

own accord as well as sent His divine messengers (Nithyasuris) as AzhwArs and

Acharyas to propagate this unparalleled darsanam. As per His command, AzhwArs

and Acharyas appeared and hence are called His amsAvathArams. Poikai AzhwAr to

num Kaliyan- Thirumangai mannan are 12 AzhwArs. Sri Madhurakavi and AndAL are

not included in AzhwAr padhinmar (ten AzhwArs) as these two AzhwArs considered

Nammazhwar and PeriyazhwAr respectively as their acharyas.

 

Nathamuni – Yamunauni- Ramanujamuni- Swami Desikan – Manavala maamuni- till

present day acharyas are all Sadacharyas sent (being sent) by the Lord for our

sake.

Here we are drawing parallel between the first AzhwAr Poikai AzhwAr and Swami

Desikan. If there is anything good- it is due to the wonderful article written

by Sri TE Ranganathachar Swami. Any mistakes, faults are only due to adiyEn’s

lack of understanding. Please forgive me.

 

He sent the trio Poikai, Bhoo and Pey AzhwArs to be born on three consecutive

days, to propagate the Sri vaishnava visishtAdvaita darsanam. These trio are

called by Swami Desikan as “paattukuriya pazhaiyavar moovarâ€. Poikai AzhwAr

is the first of the three azhwars who are called as “mudhal azhwaarsâ€.

 

The star of perumAL is ThiruvONam (SravaNam). srONA nakshathram vishNur dEvathA

says Vedas. Even the tamil Vedas (Divya prabandhams) mention the same.

PeriyAzhwAr in the role of Yasodha, says: nee piRandha thiruvONam inRu, nee

neeraada vENdum. (Today is your janma namskahthram- ThiruvONam; hence you need

to take oil bath… - calls Kutti Krishna). Same PeriyAzhwAr when referring to

Sri Nrusimhan, “ThiruvONatthiruvizhavil anthiyampOdhil ariuruvaagi..â€

 

Poikai AzhwAr himself was born in the same ThiruvONa star. In fact he was not

born of a human being. The first three azhwars were all ayonijars. – not born

of humans. They simply appeared as infants and were brought up.

 

 

The three AzhwArs namely Poikai, Bhoo and Pey are the three mudal (first)

AzhwArs who were not only contemporary azhwArs; but were born on three

consecutive days in SiddhArti year, Aiyppasi month on TiruvONam, Avittam and

sadhayam nakshathrams respectively ;and the babies appeared on flowers of

different kind (and not were born like us actually!- They are ayOnijars). Their

period was estimated as 7th century CE. (Though we are not attaching any

significant importance to it, it is better to have a datum). poigaiAzhwAr, was

born (made to appear by the Lord) in kancheepuram, while bhoodaththAr in

mahabalipuram and pEyAzhwAr in thirumylai (present Mylapore).

 

1. PoigaiAr, an incarnation of MahAvishNu's paanchjanyam (Divine conch, sanghu

in Tamil) is also called Adhi kavi. poigaiAr appeared on the ThAmarai mottu

(lotus bud) in a pond in tiruve:ka near kancheepuram.

 

2. BhoodhaththAr appeared in a flower called " kurukkaththi " (?) in a garden at

kadalmallai port of pallava rajyam (kingdom) in mahAbalipuram (south of madras).

He was an incarnation of Divine mace (called kaumOdaki) of our Lord mahAvishNu.

 

3. PEyazhwAr, (called pEyar later by people due to being crazy, mad, piththan,

pEyar after the Lord and even used to roll down with ecstasy and bhakti- He even

says " others look crazy to him for their being crazy after material pursuits;

and sensual pleasures), as an incarnation of the sword of mahAvishNu (called

nandaki), appeared in sevvalli (Red alli-lily) flower in a well of AdhikEsava

perumAL koil at mylapore (in madras).

 

All three azhwArs were blessed with jnAnam(knowledge) and bhakti uLLam; All of

them, though were not known to each other, were singing the glories of sriman

nArAyaNan, and were going from place to place visiting the PerumAL temples to

get blessed with Lord's Darshan. They had no other thoughts but for nArAyanan

and lived like sanyAsis (recluses); The Lord, may be, wanted them to get

together (like what He has done now through maNi) and liked to listen to their

discussion about Him and His kalyANa guNAs.

 

Hence, He brought them to Thirukkovilur separately (at the same time) and what

happened there; how they met and recognised each other's bhakti; they were

sharing their bhagavad anubhavam with each other...

 

So, they had come to Thirukkovilur and each of them had a separate Darshan of

Trivikraman (the Lord who appeared as vAmanan, a small brahmachari boy, took

viswaroopam and measured the entire universe in one step in vAmanAvatAram)

called " UlagaLandha perumAL " and obtained His katAksham.

Due to heavy rain, poigaiAr had to take shelter in a small narrow koodam(

hall/veranda) of a house nearby, and being exerted himself so much due to

walking, lied down in that place; After some time, BhoodhaththAr knocked the

house and requested if he can be accommodated due to heavy rain outside.

 

Being a bhakta, (a) bhaktA does not see who asks for; (b) He offers help as long

and as much as he can even if it amounts to more inconvenience to him- (a lesson

we all have to learn) he welcomed bhoodhaththAr lovingly saying " Inside, there

is place for one man to lie down; but two can sit; please come in " (oruvar

padukkalAm; iruvar amaralAm). After formal introduction, it took little time to

realise that they are birds of the same feather; and they talked and discussed

about emberumAn's leelA's and guNAs. There is yet another knock and there stands

our pEyar asking for a favour to accommodate him due to heavy downpour. Not

surprisingly, both bhaktAs said in chorus " Please come in; We can stand and

accommodate you also " (oruvar padukkalAm; iruvar amaralAm; moover niRkalAm). It

is in Giving that we receive;

 

All three joined themselves in discussing Glorious attributes of Trivikraman

Sriman nArAyaNan and were deeply excited to describe what each one of them felt

and feel towards their (our) Lord. They felt happy exchanging information of

various sthalam(temples) visited by them and were getting more and more excited

to know from one another their great anubhavangaL.

 

While they were standing all the time (in a space that is just sufficient for

only three people to stand) discussing namperumAls' nityakalyANa guNas, suddenly

they found themselves cramped; and they could not even move about; It was real

squeezing against each other; They were perplexed as to why all of a sudden,

there is less space as if there are more than three persons; And there appeared

(with the help of their Divine vision blessed by the Lord Sriman nArAyaNan),

sakshAth sriman nArAyaNan (chathur bhujam, chandra roopam, sanghu, chakram,

Bright ThirumaN and srichoorNam on His beautiful forehead; pattu peethAmbharam,

karpoora vasam, etc..... )

Three AzhwArs were literally crying, tears rolling down their cheeks, Goose

pimples all over their bodies; Chests expanded as if they are going to burst

with full of happiness; Their palms were glued to each other; and they were

feeling highly elated;

 

Each one of them (one by one) sang 100 poems(pasurams) flowing from their mouths

as if they are clear " neerOdai " , stream of river; BhagavAn listened to them with

His full concentration and satisfaction all their pasurams and after blessing

them, disappeared.

 

They always went together to other temples, and On their way, the three azhwArs

also were blessed with

1. a darshan of sit apiratti, lakshmana, bharatha, sathrukna, hanumathsametha

Sri Ramachandra at Ayodhdhi,

2. a darshan of Lord ThiruvEnkadamudaiyAn down the hill (not at tirumala, but at

tirupathi), when they hesitated to step on the Hill and turned back; such a

place is called " AzhwAr theertham " even today.

3. Offering a charkAyudhA to Vishnuvarthanan, a king at kanchipuram for winning

a battle. and

4. later, joining with another azhwAr, by name Thirumazhisai azhwAr (on their

way)

A Glance at Poikai azhwar's marvellous compositions:

1. poigaiAzhwAr composed the first 100 pAsurams " mudhal thiruvandhAdhi "

(andhAdhi means the first word of one verse will be last word of the previous

verse )starting with the first one:

 

vaiyam thagaliyA, vArkadlE neyyAga/ veyyakkadirOn viLakkAga/ sudarAzhiyAn adikkE

soottinEn son mAlai/ Idar neenghugavE enRu/

 

Lord Sriman nArAyaNa, who holds the Divine chakrAyudha, is the cause of this

wonderful universe and the seas. I am singing these mAlai(Garland) of

verses(pAsurams) and dedicating to Him, whose vision I had is the light of the

lamp of the earth, and oil being the seas, the sun being the source of the

light;

 

Empoikai piraan maRaiyin kurutthin poruLaiyum senthamizh thannaiyum kootti

onRatthiritthu anRu yerittha thiruviLakku.

 

Comparing Poikai azhwaar and Swami Desikan:

Swami Desikan combined the Vedanthic subjects in both Sanskrit texts and in

Tamil verses in more than 120 granthas. Thus the veda vedanthic subjects were

borught out in Tamil by both Poikai azhwar and Swami.

 

By the lamp lit by Poikai azhwaar – the external darkness was dispelled. The

lamp of knowledge lit by Swami thorugh his more than hundred works, dispelled

both external and internal darkness in us. We are able to comprehend the

Lord’s Swaroopa, roopa, guNas etc in crystal clear manner through their works.

 

Poikai azhwaar composed 100 verses called “mudhal thiruvanthAthiâ€. Swami

Desikan refers these verses at various places in Srimad Rahasyathrayasaram to

establish his point and prove in unambiguous manner.

 

ubOdhgAdha adhikAram- verse no. 53- senRaal kudaiyaam

arthapanchaka adhikAram – verse no. 86 – neeyum thirumagaLum

uttharakrithya adhikAram – verse no. 11 – vaayaRai alladhu

uttharakrithya adhikAram – verse no. 44 – thamarugandhadhu

uttharakrithya adhikAram – verse no. 63 – thOLanai allaal

uttharakrithya adhikAram – verse no. 64- nayavEn piRar poruLai

siddhOpAya sOdhanAdhikAram – verse no. 67 – peyarum karunkadalE

moolamanthrAdhikAram – verse no. 57 – ayalninRa

moolamanthAdhikAram – verse no. 95- naavaayiluNdE

Also, referred in ChillaRai Rahasyams

virOdha parihaaram – peyarum karunkadalE

munivaahana bhOgam – baalanthanadhuruvaay

paramapadha sopAnam – nirvEda parvam – pazhudhE palapakalum

paramapadhasOpAnam – nirvEda parvam – nayavEn pirar poruLai

paramapadha sOpAnam – Divya desa praapthi parvam – senRaam kudaiyaam

 

ThirukkOvallor Lord is called dhEhaLeesam or idai kazhi maayavan. This name was

given to Him due to mudhal azhwaars only. Kaliyan in his Periya Thirudal refers

this to kOvaloor ennum idaikazhi yem maayavani.

 

Kaliyan urai kudi koNda karutthudaiyOn – num Swami Desikan. Swami in all

respects brings out the essence of what Kaliyan had in his mind always. Hence

Swami composed a brilliant sthora called dhEhaleesa sthuthi. After composing

numerous hymns in Tamil, Sanskrit, and Prakrit, on the Lord of

Thiruvaheendrapuram, Swami desika had to return to his place Kanchi. While on

his way, he developed a craze, a dotage for Ayanaaar or Trivikrama, at the divya

desam of Thirukkoviloor.

Based on my limited knowledge, we have brought out the parallel between Poikai

azhwaar and Swami. Please learn from erudite scholars further.

 

aruNmiguttha thoruvadivaayk kacci thanni

laippasimaa thatthiruvO Natthu naaLiR

poruNmiguttha maRaiviLangap puviyO ruyyap

poygaithanil vanthuthittha punithaa munnaa

LiruLathaniR RaNkOva lidaika ziccen

Riruvaruda NniRkavumaa lidainNe rukkath

thiruviLakkaa menumvaiyanN thakaLi nooRuNY

sezumporuLaa venakkaruLsey thiruntha neeyE.

 

Sri Brahmathanthra swathanthra jeeyar composed:

 

Thulaayaam sravaNE jAtham kaanchyAm kaanchana vaarijAth |

dwAparE paanchajanyAmsam sarOyOginam AsrayE. ||

 

Third Brahmathanthra swathanthra jeeyar blessed us with:

 

Aippasiyil thiruvONatthu avatharitthAn vaazhiyE

Azhagu amarndha kacchinagar siRakka vandhaan vaazhiyE

aRpudhamaa nal vaiyanthakaLi seydhaan vaazhiyE

aarvamigu vaarkadalaa neyitttaan vaazhiyE

naRpadhatthu kadhiravanE viLakkam enRaan vaazhiyE

num poruttaal anthAthi nooRu aLitthAn vaazhiyE

poRpadhatthu sOthithanaik kaNdu uraitthAn vaazhiyE

poikai muni adi iNaiyum vadivazhagum vaazhiyE.