AndAL vaibhavam (I)

SrI:

SrImatE rAmAunjAya nama:

SrImath varavara munayE nama:

Little AndAL invokes emperumAn

ஆழ்வார்கள் எம்பெருமானாலே மயர்வற மதி நலமருளப் பெற்றனர். இவள் தான் எம்பெருமானுக்கு மயர்வற மதிநலமருளினாள். இவள் அருளுகையாவது எம்பெருமானை எழுப்பித் தன்குறையை எம்பெருமானுக்கு விண்ணப்பம் செய்கை.

While Emperumān makes the effort to awaken the material souls to bestow His special mercy on the Āzhwārs, little Āndāļ surpasses all Āzhwārs by way of valiantly invoking Emperumān, awakening Him to confer His special mercy on her...

The Āzhwārs were bestowed with Emperumān’s mayarvara-madhi-nala-katāksham. Contrastingly, Āndāḷ graced Emperumān with mayarvara madhi nalam; she did so by her instructive act of waking up the Lord, reminding Him of the plight of jīvātmās (anādi māyayā supta:) thus requesting Him to offer protection to His adiyārs. 

The unique hierarchy of honor

தேஹாத்மாபிமாநிகளுக்கும், ஆத்மஸ்வரூபம் கைவந்திருக்கும் 

ரிஷிகளுக்கும் பர்வதபரமாணுவோட்டை வாசி போரும்;

ரிஷிகளுக்கும் அழ்வார்களுக்கும் அத்தனைவாசி போரும்;
பெரியாழ்வாருக்கும் ஆண்டாளுக்கும் அத்தனைவாசி போரும்.

When compared to the materialistic jīvātmās (dēhātmābhmānīs) who have forgotten their identities, the self-realized rishīs are glorified in light of their greatness. However, when compared to the rishīs, the Āzhwārs gain supremacy. In light of this, Āzhwārs are viewed as a mighty mountain (parvata) while great rishīs who strive on their own to attain emperumAn come across as a minute speck (parama anu) in this comparison.  At the next level, when compared to the Āzhwārs, Periyāzhwār assumes a special place and is glorified for his divine eminence as it is said “pongkum parivālē* villipuththūr pattar pirān petRān”. And, finally when compared to Periyāzhwār, his beautiful daughter, Āndāḷ outshines him in every respect.

At a deeper glance, the Āzhwārs are like Iḷaya Perumāḷ (Lakśmańan), Periyāzhwār resembles Bharathāzhwān and Āndāḷ’s mood resonates that of Śatrughnan. The Āzhwārs and Lakśmańan desired to enjoy Emperumān Himself (bhagavath śēşatvam). Periyāzhwār and Bharathāzhwān desired to render service to Emperumān (bhagavath samŗdhdhi/pārathanthriyam); Bharathāzhwān knew nothing but the Lord and conducted himself per Srī Rāma’s desire (thiruvuḷḷam), which in itself manifests the quality of ‘achith pondra pārathanthriyam’, i.e. exhibiting utmost dependence just as how an insentient thing is dependent on the living beings in the course of its existence. Likewise, Āndāḷ and Śatrughnan desired to serve Emperumān by offering service to His devotees (bhāgavatha sēśatvam). Śatrughnan did not know anyone but Bharatha and he solely focused on rendering service to his dear brother. Madhurakavi Āzhwār knew none but his Āchāriyan, Nammāzhwār. Similarly, Āndāḷ took the shelter of her beloved father, Periyāzhwār, and worshipped him as the means to attain Kannan Emperumān, her sought-after bridegroom.

thiruppAvai jeeyar's comment on the thiruppAvai

mAlE manivannA darshan of emperumAnAr (at SrIperumbUdUr)

“திருப்பல்லாண்டுக்கு ஆள் கிடைக்கினும், திருப்பாவைக்கு ஆள் கிடையாது” என்றருளிச் செய்தர். “மோவாயெழுந்த முரடர் கேட்கைக்கு அதிகாரிகளல்லர். முலையெழுந்தார் கேட்க வேணும்” அவர்களிலும் பரிவாணிச்சிகளான

பிராட்டிமார்க்கும் கேட்க நிலமல்ல. பல சொல்லயேன்? பத்து அழ்வர்களுடைய ஸாரபூதையான தானே சொல்லித் தானே கேட்குமித்தனை” என்று அருளிச் செய்தார்.

“bālyāth prakŗti susnigdha” -With bhāgavatha sēśatvam as the principal goal in her life, Āndāḷ, like Lakśmańan, from the tender age of childhood, showed immense love and devotion for Emperumān.  The observance of the pāvai nonbu vratham in the auspicious month of Mārgazhi sets the stage for Āndāḷ’s beautiful prayers to Emperumān. Her most-celebrated Thiruppāvai, is a loving prārthanai to Emperumān to kindly not orphan the jīvātmās in samsāram by way of bestowing upon them kainryaryams that are befitting of their svarūpam.  The in-depth meanings of Thiruppāvai  are such that Swāmi Emperumānār, when once requested to speak on Thiruppāvai ,  stated that it might be possible to at least find someone to share the meanings for Thiruppallāndu but it is utmost difficult to find a Thiruppāvai kālakśēpa adhikāri !

Emperumānār stated that any layman with a beard and moustache is not qualified to speak about the meanings of Thiruppāvai; only befitting women are qualified to do so. However, even among such women, the most compassionate ones are not qualified to say or hear the Thiruppāvai meanings. Is this not contrasting? This is to say that the darling daughter of 10 Āzhwārs, Āndāḷ [1], is the only one who is qualified to elucidate the meaning of her pāsurams. And, hence, Swami Emperumānār asserted that he was not qualified to render the vyākhyānam and likewise, those assembled were not qualified to hear it. Such is the greatness of Thiruppāvai!

[1] anjchu kudikkoru sandhadhiyAy * AzhvArgaL tham seyalai * vinjchi niRkum thanmaiyaLAy ** pinjchAyp pazhuththALai AndALaip * paththiyudan nALum* vazhuththAy manamE! magizhndhu  

TRANSLATED from the works of Īrāyirappadi (SrI. Āijananyāchāryar SwAmi), Mūāyirappadi (swAmi Periyavāchchān Piļļai) & Ārāyirappadi (swAmi Azhagiya Manavāļā Perumāļ Nāyanār).

  

 AndAL thiruvadiklaey sharanam | jeeyar thiruvadikaley sharanam