Thirumazhisai Piraan Thirunakshathram- Thai maasam- makham - today- Let us immerse in his greatness and gather few pearls

[Guest guest]

SrI:

SrImathE Gopaladesika mahadesikaya namah:

Dearest Srivaishnavas,

 

Our VisishtAdvaita Srivaishnava siddhAntham's pivotal

and uniqueness is SarIra sareeri bhAvam. This sarIra

sarIri bhAvam is also echoed by Thirumazhisai AzhwAr

with a brilliant simile:

 

Like the ocean which has waves spreading out from its

own(though waves look and are different from the

ocean), and takes the whole lot of waves back to its

own waters; (and then the cycle repeats.) You (the

Lord) let the moving (chith) and non moving (achit)

appear and disappear [be born and dying] and then take

them converging back to you (during mahApraLayam)

(please forgive me for my crude free translation).

 

thannuLE thiraiththezhum tharanka veNthadankadal

thannuLEthiraiththezhun^thadankukinRa thanmaipOl

ninnuLEpi RanthiRanthu niRpavum thiripavum,

ninnuLEya dankukinRa nIrmain^in_kaN ninRathE.

 

(AzhwAr's Thirucchandha viruttham pAsuram)

 

What great example! (even dull headed ones like me can

perceive!) Both his prabhandhams , Naanmukan

ThiruvantdAthi and Thirucchandhaviruttham, thus,

AzhwAr emphasizes that Sriman NarAyaNA is the one and

only ultimate cause and He ALONE is the way and the

Goal.

 

AzhwAr tells the Lord- You are not there without me:-)

Let us enjoy [from AzhwAr's naanmukhan

ThiruvanthAthi]:

 

inRAha nALayEyAha inicchiRithu

ninRAha ninnaruL yenpAlathE --nanRaaha

naan unnai anRi ilEn kaNdAi nAaraNanE

nee yennaianRi ilai

 

Oh NaaRayaNA! I may become the object of Your krupA

today or it may happen tomorrow or it may happen even

after that passage of time. It does not matter. I know

that Your special Krupai belongs to me . I do not

exist without You and neither do You exist without me.

Unnai anRi naan ilEn; yennai anRi nee ilai. We can say

that we are not there without God. How can we say He

is not there without us? We can. Only if there is a

son, there can be Father. Only if there is naaram,

there can be naaram + ayanam- NaaraayaNan. What a

beautiful way of expressing our relationship with Him!

(unnOdu uRavEl namakku ingu ozhikka ozhiyAdhu..)

 

Another wonderful sweet verse -sample from his

Thirucchandha viruttham:

 

atthanAhi annayAhi aaLum EmperumAnumAi

otthu ovvAtha pal-piRappu ozhitthu nammai AatkkoLvAn

MutthanAr MukundhanAr puhunthu namm uLL mEvinAr

yetthinAl idarkkadal kidatthi yEzhai nenjamE?

 

(english Translation of Sri Uttamur Swamy’s commentary

-by Sri Satakopan Swami of New York):

Oh my poor mind worried about lack of upAyam to attain

Moksha Siddhi! The blemishless Lord (MutthanAr), who

is the granter of the boon of Moksham has made sure

that the incongruous births full of suffering will not

happen any more and has decided to accept us as His

servants. For that purpose, He has entered into us as

the Father (gariyAn Brahmadha: PithA )instructing us

on the upAyam, as the compassionate Mother , who grows

that Jn~Anam and as AchAryan who delivers us at the

feet of the Dhivya Dampathi. From here on, Oh My mind!

Where is the reason for your worries about

enjoying You at srivaikuntam with Bliss?

 

Today is Thai makam. Such most divine- Sri

Thirumazhisai AzhwAr [also known as Bhakthi sArar

-person known for representing the essence of

Bhakthi to Sriman NaarAyaNa] was born on this day.

 

makhAyam Makare MAse Chakramsham Bhargavodbhavam

mahisArapurADhEsham BhaktisAramaham bhajE.

 

I worship Bhaktisara, who was born as the son of

Bhargava in Mahisapuram (Thirumazhisai) in the month

of Makaram under the asterism of Makham as a

manifestation of the Chakram of Lord Narayana

(Sudarshana Chakram).

 

Let us look at his wonderful life history and pay our

obeisance to AzhwAr on his Thirunakshathram.

Born at Thirumazhisai, to Bhargava rishi and his

pathni (wife) kanakAngi after an unusual of 12 months

stay in the womb). Seeing the foetus that came out as

just a lifeless lump of flesh with no arms, legs,

etc., they were terribly depressed and with

unwillingness left it at the " moongil " (bamboo) bush

and returned. Our Lord Sriya: pathi appeared with His

consort and blessed the " flesh " with Their katAksham

and it turned into an alive, Divya tEjas, cute little

bundle of joy; a fully developed and lovely baby which

was later picked up with both the arms affectionately

by a tribe(Harijan) amed " ThiruvALan " . A really

blessed couple ThiruvALan and pankaya chelvi, was very

much overwhelmed by the grace of God for this Gift of

swarNa vigraham-like baby.

 

Again an unusual (this unusualness is found on many

occasions in this AzhwAr's life) phenomenon of not

drinking or eating any thing nor any expelling of any

wastes like any other normal child saddened them. They

really longed to see the baby drink or eat something;

It was happening for quite some time and this

unusualness news spread everywhere and attracted lots

of people to see and be blessed with the darshan of

this divine child, who is growing and developing like

any other normal child without absolutely any intake.

When a simple, devoted agriculturist old couple paid

their visit,they brought some cow's milk with them and

the old lady lovingly placed the baby on her lap and

offered the milk saying " Oh our beloved

thirumazhisaiyE, the one who came amidst us by the

grace of Sriman nArAyaNa, please take this milk and

remove our worries, dear " and IT STARTED DRINKING.

(one can imagine the happiness mixed with " Anandha

bhAshpam " tears of joy that must have flowed!) And

they were coming everyday to offer the milk to the

baby; one such day the baby AzhwAr showed and

signalled the left over milk to be drunk by the old

couple; The moment they drank, they regained their

youth; yet another marvel by the Divine AzhwAr, who

was none other than the ChakrA of mahA vishNu. The

" young " old couple, later were blessed with a male

child called " kaNikaNNan " who at a later stage became

a close friend/ardent disciple of

ThorumazhisaiAzhwAr.

 

The AzhwAr, actually had learnt tried all other

religions/doctrines., namely., Buddhism, jainism,

advaitA and in fact became a staunch devotee of SivA

(with a name siva vAkyA). He can also be called a

Research Scholar. He studied & rejected different

philosophical systems and religions based on them such

as Buddhism, NyAyA, VaisEshikA , SaamkhyA , paatanjala

and KaapAlikA . Finally, he became an accomplished

Siddhar worshipping Lord SivA . Pey AzhwAr intervened

and helped BhakthisArA accept Sri VaishNavism and the

supermacy of Sriman NaarAyaNA.

 

pEyAzhwAr argued with him, showed him evidences from

vEdAs ans smrithis to claim sriman nArAyaNA as the

supreme deity, and finally initiated him into

vaishNavic philosophy and named him bhaktisArar.

AzhwAr later declares his struggles in his pAsuram:

 

sAkkiyam kaRROm samaN kaRROm, sankaranAr/

Akkiya Agama nool arinthOm bhaktiyAl/ senkatkariyaAnai

sErnthOm yAm theethilamE/ yenkatkariyathOnRil/

 

After my futile efforts to know the supreme principle

through jainism, buddhism, and saivic philosophy, I am

blessed by sriman nArAyaNa to take refuge at the Lotus

feet of Sri Devi and have escaped all problems and

misfortunes since then. "

 

Once he was won over in the debate that established

the supermacy of ( parathvam of ) Sriman NaarAyaNA, he

rejected all the other mathams as Saara Heenam (devoid

of substance) and became a Parama VaishNavA. He became

the leading exponent of Sri VaishnNavite theosophy .

He is the first AzhwAr to refer to PaancharAthra

Aagamam and VyuhA principles embedded in there.

BhaktisArar visited various sthalams (temples) and

came to Thiruve:ka (bhooshathAzhwAr's birthplace) and

was allured by the beauty of the Lord and the scenic

beauties and decided to stay there for some time. Our

kaNikaNNan, too joined bhaktisArar and served him as

an ardent disciple (sishyA) to AzhwAr. There was also

an old lady (unmarried) who devotedly, whole heartedly

served AzhwAr by cleaning, mopping, drawing " kOlams "

etc.. AzhwAr was greatly impressed by her

indefatigable service and devotion towards azhwAr and

appreciated her openly; The old lady was moved and

regretted that she joined him at this age only and not

when she was able so that she could have continued to

serve for more years. Hearing that, azhwAr's kind

heart melted and showered his graceful look

(katAksham) on the lady, who was immediately

transformed into an extremely beautiful young lady.

(This AzhwAr's miracles are really great, dear

vaishNavAs) Later, during a royal procession,

nagarvalam " , the pallava king saw her in azhwAr's

place and married her.

 

After some years, when the king actually noticed that

his queen is not ageing and has got the same youthful

look while he was getting old, he found out that it

was AzhwAr's divine katAksham that did the magic. He

asked kaNikaNNan who was summoned to the court to make

a request to AzhwAr on behalf of the king, kaNikaNNan

refused saying he and the AzhwAr will not yield and

sing for a mortal. That enraged the king and he

ordered to banish kaNikaNNan from his kingdom.

KaNikkaNNan said " this is not the only sthalam for me;

The entire world is His " and walked off.

 

He went to azhwAr and narrated the incident which

forced him to leave that place and begged for his

pardon for leaving him; AzhwAr felt very sad that his

dearest friend/devoted disciple is leaving him. He did

not feel like staying there without kaNikaNnan. Hence,

AzhwAr, too decided to push off from Thiruve:ka.

AzhwAr went straight to the temple and prayed

wholeheartedly with tears in his eyes and requested

the Lord also to come along with them, as he can not

think of living without the Lord.

 

kaNikaNNan pOginRAn kAmaru poon kacchi/

maNivaNNA1 nee kidakka vEndA/

sennAppulavanum pOginrEn neeyum unRan/

painnAgappAi suruttikkoL/

 

kaNikkaNNan is going out of kanchi maNivaNNa, I am

also leaving with him. You don't have to lie down here

any more; You also roll your " nAgam " (serpent bed) and

follow me " and FRIENDS, OUR LORD FOLLOWED THE AZHWAR

WITH THE SNAKE ROLLED AND TUCKED UNDER HIS ARMS.

 

The king next day got the news that the temple is

desolated and the entire city looks dark and lifeless,

he understood his folly and rushed immediately to

chase the trio. He caught them on the way and

prostrated on the ground, repenting for what he had

done; requested them to forgive him for his mistake

and to come back to kAnchi. AzhwAr and kaNikaNNan,

understanding the sincerity of his regret and

repentance requested the Lord again to return and stay

at kAnchi. Needless to say, the Lord obeyed.

 

kaNikaNNan pOkkozhindAn kAmaru poon kacchi/ maNivaNNA1

nee kidakka vEndum/

sennAppulavanum pOkkozhindEn neeyum unRan/

painnAgappAi viritthukkoL/

 

Once on his way to Tirukkudantai, he stopped for a

while to take rest and he sat on the " ThiNNai " ( a

sort of bench-pial) in front of a house in

Perumpuliyur. A few brahmins were reciting vedas

inside that house. On seeing the " harijan " (our

AzhwAr), they stopped their recitation since, as per

tradition and shAstrAs, Veda was not to be recited in

the presence of a person belonging to the fourth caste

and our AzhwAr immediately understood and was about to

leave when the Brahmins started their recitation. They

forgot the next line and at what point they had left

the recitation. The AzhwAr broke open a black paddy

seed that was lying there with his fingernail to

indicate the exact context which had a reference to

the paddy seed. The brahmins were simply flabbergasted

and astonished and realized the greatness of the

AzhwAr and asked for his pardon.

 

When the Archaka (priest) of the local temple wanted

to honour the AzhwAr, knowing fully well his bhakti

and GnAna, some people objected and spoke ill of the

AzhwAr. Tha AzhwAr felt hurt and prayed to the Lord to

show himself to these people in his physical body to

prove that the antaryAmi (the in-dweller- who has

manifested) is the same nArAyanan in all living

beings, irrespective of the jAti, caste, creed,

colour, sex etc.,

 

akkarangal akkarangal Enrum Aavadhu En Kolo /

ik Kurumbai Neekki Ennai Eesanaakkka Vallaiyel /

sakkaram Koll Kaiyane Sadankar Vai Adangida /

ut Kidantha Vanname Puram Posindhu Kaattide /

 

Meaning: What is the use of your having those

resplendent hands if you cannot remove the

idiosyncrasy of these ignorant folk and make me

powerful in their midst? Lord, with the divine discus

in your hand! Teach these fools a lesson by showing

yourself appearing in my very physical body " Again,

The Lord obeyed the AzhwAr and showed himself off in

the body of AzhwAr and the protestors were simply

astonished and prostrated and begged for his pardon.

(It only again goes to prove that no one is superior

or inferior by birth; it is just bhakti and love for

Him which will make us dearer to Him- No one chooses

his kulam, parents, life; It is all His mercy)

 

On reaching Tirukkudantai (Kumbakonam), he let the

birchbark leaf containing his writings in the waters

of river Kaveri. The leaf floated back to him holding

his works viz.,'Tiruchanda Viruttam' (a poem of

beautiful verses) in which he sang the following

beautiful verse:

 

NinRadhu Enthai Ooragathu Irundathu Enthai Paadagathu

/

AnRu Vekkanaik Kidandhathu EnnilAtha MunnelAm /

AnRu NAn PiRandilEn PiRandhapin MaRandilEn /

NinRadhum Irundhadhum Kidandhathum En NenjuLe /

 

" Before I was born, He was standing in Ooragam, was

sitting in Paadagam and was lying down in Tiruvekka.At

that time I was not born with wisdom; When once I was

born with this wisdom, I never forgot. Therefore, the

Lord left all those places and has taken permanent

abode in my heart " . The idea is that the great Gnanis

never considered themselves as born at all until they

realized this ' artha gnAnam'. And, once they realized

this, they had no other avocation than being immersed

in the thought of the Lord.

 

The other work of the AzhwAr is ' Naanmugan

Tiruvantadhi'- an Antadhi commencing with the words

'Naanmugan' - a reference to the four faced Brahma.

The first stanza of the Antadhi categorically states:

 

Naan Mugani Naraayanan Padaithaan- Naan Muganum /

Thaan Mugamaaai Sankaranaithaan Padaithaan /

Yaan Mugamaai Anthaadhi Melittu Arivithen - Aazh

Porulai Sinthaamal Konmin Neer Therndhu

 

" The four faced Brahma was born to Narayana and to

this Brahma was born Sankara. I am declaring this

truth in this Antadhi. Resort to this without any

doubt, if you desire to wipe out the pangs of birth "

 

The AzhwAr was so straight forwarded, outspoken,

fearless and established the oneness and supremacy of

Sriman nArAyaNan and sri vaishNavam. He became an

exemplary Sri vaishNava AcharyA and it is told that he

spent about 700 years meditating on TiruvallikkeNi

perumAL Sri vEnkata krishNan.

 

The first three Azhwars, Poigai, Bhootham and pEy

respectively stood for parajn~Ana (transcendental

knowledge), para bhakthi (transcendental devotion) and

the parama bhakthi (supreme devotion). After all that,

it is this Thirumazhisai vandha jyOthi- Bhakthi Sarar-

Thirumazhisai Piraan is the one who removed the weeds

and declared to the world the Parathvam unambiguously

and crystal clear. After having seen an studied other

religions, he assertively and categorically declared

and he proved with conviction and authority that

Sriman NaarAyaNA is the unalterable truth behind " the

primal and ultimate causality of all the Worlds " .

Poorvacharyas have mentioned that here is the AzhwAr

who took out the sword to cut asunder the roots of

devathaanthara sambandham and unambiguosly established

the Parathvam of Sriya: Pathi [which vedas clearly

have declared hreeschathE lakshmeescha pathnyow - in

Purusha sooktham- which every vaideeka is aware of and

if he believes in Vedas, he will naturally believe

this vedic truth as well]

 

Let us meditate at his lotus feet on his

Thirunakshathram today.

 

mazhisai vandha jyOthi [as revered by Swami Desikan]

ThiruvaDigaLE SaraNam

Regards

Namo Narayana

dAsan

 

 

 

 

 

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