SrImathE SatakOpAya nama:
SrImathE rAmAnujAya nama:
SrImath varavaramunayE nama:
pAsuram – 24
anju kudikku oru santhathiyAy AzhvArgaL
tham seyalai vinji niRkum thanmaiyaLAi – pinjAip
pazhuththALai ANdALaip paththiyudan nALum
vazhuththAi manamE magizhndhu. 24
Word by word meaning
ANdALai – sUdik koduththAL,
oru – (who incarnated as an) unparalleled
santhathiyAy – divine daughter
anju kudikku – of the lineage of AzhvArs who are afraid of the cruel world, and so do mangaLASasanam, (and who is)
vinji niRkum – being of special state than
AzhvArgaL tham – AzhvArs’
seyalai – ways of gyAna (true knowledge) bhakthi (devotion) vairAgyam (steadfastness in following the principles of SrIvaishNavam), etc., (and who is)
thanmaiyaLAi – having that nature,
pazhuththALai – being very mature
pinju Ay – when being very young,`
manamE – Oh the mind!
vazhuththAi – you shall worship
nALum – always
magizhndhu – happily
paththiyudan – with devotion.
That is, as said in ‘santhAna bheejam kuru pANdavAnAm’ (only son for the lineage of the pANdavas), like how parIkshith himself was the offspring for the five pANdavas,
ANdAL too, for the lineage of prapannas that is AzhvArs, is being the one child as a divine daughter. As she is part of the clan of having true knowledge, she is referred by them as ‘kula magaL kOthai’ (~ daughter of the lineage, gOdhA).
Or, being an unmatched offspring of the lineage of periyAzhvAr who at a much later time would do mangaLASAsanam by being afraid of some wonderful valor that emperumAn showed at a much earlier time. This is reflected in ‘bhagavath yajaSramasthAna rakshaNa bhayAkula vamsajAthAm [jIyar nAyanAr who is maNavALa mAmunigaL’s divine grandson in pUravAsaramam – his upadhEsa raththinamAlai slOkam -24 ?]’.
ANdAL too starting with ‘anRu ivvulagam ALandhAi adi pORRi’, performed mangaLASAsanam at present, for the glorious deeds of the past of emperumAn, isn’t it? Reason for her doing mangaLASAsanam is the lineage of her birth, isn’t it?
This lineage is identified as ‘anju(m) kudi’ (clan that is afraid (as shown above)), isn’t it?
AzhArgaL tham seyalai vinji niRkum thanmaiyaLAi – that is, while matching her father periyAzhvAr in doing manaLASAsanam, she is supreme compared to the ten AzhvArs in gyAnam (true knowledge), bhakthi (devotion), vairAgyam (steadfastness), etc.
Since she gets bhakthi as ‘family wealth’ (being in the lineage of AzhvArs), and in addition unlike the ten AzhvArs’ who have to pretend to be a woman in their various states of bhakthi, she can be herself (a female), and so she is having wonderful level of bhakthi compared to them.
That is, unlike AzhvArs who in their urge to get emperumAn had used means other than Him, like starting with things like doing nOnbu (vratham – austerity), taking madal (calling out emperumAn in public) etc., which would destroy ananyOpAyathvam of a devotee (not using anything other than Him as the means), ANdAL said towards kAma dhEvan (deity of love) – ‘pEsuvadhu onRu uNdu ingu emperumAn [nAchchiyAr thirumozhi – 1.8]’ (addressing kAma dhEvan: now there is something I need to convey to you, who is my swAmy/master (to bless me as one who gets to caress the lotus feet of krishNan)), and ‘unnaiyum umbiyaiyum thozhudhEn [nAchchiyAr thirumozhi 1.1]’ (addressing kAma dhEvan: worshiping you and your brother sAman (please make me do kainkaryam to thiruvEnkatamudaiyAn/SrInivAsa)), and ‘thozhudhu muppOdhumunnadi vaNangi [nAchchiyAr thirumozhi 1.9]’ (again addressing kAma dhEvan: three times a day I surrender to you completely and prostrate unto your feet ( and am expecting you to help me do kainkaryam to krishNan)), – and so she was thinking of kAma dhEvan himself as the main deity, thus crossing the other AzhvArs‘ limit of using other means for getting emperumAn!
pinjAyp pazhuththALai – That is, in the world when something ripens, as said in ‘palasya kAraNam pushpam’, it would have gone through the stages of flower, tender fruit, then unripe fruit, and after some days among these stages it becomes a ripe fruit, isn’t it? Unlike that, it is as if the tender fruit without becoming unripe fruit had become ripe fruit by itself, is how ANdAL’s ways are.
That is, instead of going through the stages of para bhakthi, para gyAnam, and parama bhakthi regarding devotion to emperumAn as said in ‘gyAnam kanindha nalam [rAmAnusa nURRanthAdhi – 66] (~ knowledge ripening ultimately to parama bhakthi), when she was too young when typically knowledge would not be pronounced, that she ripened to reach parama bhakthi. That is, the natural bhakthi was present in her at that itself.
Like when she was five years old when usually knowledge is not pronounced, she compiled thiruppAvai.
If asking whether what someone who is five years old say would be significant, there are examples like nammAzhvAr’s ‘mulaiyO muzhu muRRum pOndhila [thiruviruththam – 60] (too young that she is not even having enough of breast to distinguish from that of a boy (etc., but she still has bhakthi toward emperumAn, and talks about thiruvEnkatam, etc.,)), and more such examples.
And the knowledge of being devoted to devotees which the other AzhvArs got at a last stage, she got it in the beginning stage itself. That is, in the padhigam (decad) of ‘nedumARkadimai [thiruvAimozhi 8.10]’, it explained the greatness of them (devotees) as ‘nanimAk kalavi inbamE nALum vAykka nangatkE [thiruvAimozhi 8.10.7]’ (wish to get always the togetherness with your devotees), and as ‘thamargaL thamargaL thamargaLAm sathirE vAikka nangatkE [thiruvAimozhi 8.10.9], (~ wish to get the opportunity to serve the devotees of devotees of devotees of you), that is the sweetness of the view of being together with emperumAn’s devotees was talked about (by nammAzhvAr) ;
also (thirumangai) AzhvAr divined in the padhikam (decad) of ‘kaN sOra vengkuruthi [periya thirumozhi 7.4] he said ‘tha(va)N sERai emperumAnukku adiyAr thammaik kaNdu enakku idhu kANeer en nenjum kaNNiNaiyum kaLikkumARE [periya thirumozhi 7.4.6]’ (see here how my mind and my eyes are ecstatic after seeing the devotees of sAranAthap perumAL at the beautiful thiruchchERai dhivya dhESam), and ‘thaN sERai emperumAn thALai nALum sindhippArkku en uLLam thEn Uri eppozhudhum thiththikkumE 1’ (Regarding the devotees who meditate on the divine feet of sAranAthap perumAL at the comfortable thiruchchERai, my mind produces nectar and it is very sweet for me),
Not taking that long (in to the prabandham to talk about the devotees), she did it in the beginning (of her prabandham) itself like in ‘pOdhuveer pOdhuminO [thiruppAvai – 1]’ (said towards other gOpikAs (devotees): Oh you who are interested in bathing (krishNa anubhavam) please join), and ‘ellArum pOndhArO [thiruppAvai – 15]’ (Have all the ones (devotees) who have to join (for going to krishNan) have come? (always including devotees for worshiping emperumAn)).
ANdALai – Like in this way she being very matured (ripened), and having the greatness of the aforementioned qualities;
paththiyudan nALum vazhuththAi manamE magizhndhu – Like how she is having unblemished bhakthi towards bhagavAn, you (mind) have that bhakthi towards ANdAL and do mangaLASAsanam in the form of praise (sthuthi) every day – ‘gOdhA thasyai nama idhamidham bhUyayEvAsthu bhUya: [thiruppAvai thaniyan]’ (~ ANdAL who is immersed in kaNNan, my similar reverence be placed toward ANdAL having such greatness, till eternity ), and also involve with affection in ‘mangaiyum pallANdu [thiruppallANdu – 1]’. It is as said in ‘uRREn ugandhu paNi seidhu [thiruvAimozhi 10.8.10]’ (reached your divine feet and be able to do kainkaryam).
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English Translation: raghurAm SrInivAsa dhAsan
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- 4.5 ↩