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archAvathAra Anubhavam
archAvathAra Anubhavam
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archAvathAra anubhavam
Preface
sri:
srimathE rAmAnujAya nama:
srimadh varavaramunayE nama:
sri vAnAchala mahAmunayE nama:
emperumAn's archAvathAram is the pinnacle of his great qualities. The following series
of articles are written to remember and enjoy the greatness of archAvathAra
emperumAn through the dhivya srisUkthis of AzhwArs/AchAryas.
Keeping them in mind adiyen submit this small work at the thiruvadis of Srimath
paramahamsa ithyAdhi kaliyan rAmAnuja jeeyar swAmy (30th pattam, varthamAna
swAmy, vAnamAmalai mutt).
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archAvathAra anubhavam
asmadhAchAryan
Srimath paramhamsa ithyAdhi pattarbhirAn rAmAnuja jeeyar (29th pattam, vAnamAmalai mutt)
varthmAna swAmy
Srimath paramhamsa ithyAdhi kaliyan rAmAnuja jeeyar (30th pattam, vAnamAmalai mutt)
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archAvathAra anubhavam
Introduction ..................................................................................................................... 5
parathvAdhi panchakam.................................................................................................. 9
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archAvathAra anubhavam
Introduction
sriman nArAyaNan is the controller of both nithya vibhUthi and leelA vibhUthi. He is in
paramapadham with his dhivya mahishIs (divine consorts) sridhEvi, bhUdhEvi and
neeLA dhEvi and is constantly served by the nithyasUris like ananthan, garudan,
vishwaksEnar, etc and mukthAthmAs. He is blemishless and full of good qualities like
jnAnam, Anandham, shakthi, etc. He enjoys unlimited bliss in the paramapadham with
all the jIvAthmAs (nithyas and mukthas).
paramapadhanAthan - paramapadham
But at the same time, he is also constantly thinking about the jIvAthmAs who are in the
samsAram (leelA vibhUthi) who are engaged in materialistic activities and are losing out
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archAvathAra anubhavam
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archAvathAra anubhavam
sriranganAthan - srirangam
Our pUrvAchAryas show that AzhwArs are specifically hand picked by emperumAn from
samsAram. He selected 10 jIvAthmAs and gave them divine knowledge and made them
AzhwArs. AzhwArs themselves show in their pAsurams how they were completely
reformed by emperumAn.
AzhwArs
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archAvathAra anubhavam
madhurakavi AzhwAr and ANdAL are also considered as AzhwArs (making them 12)
and both are situated in AchArya nishtai. While madhurakavi AzhwAr was completely
focussed on nammAzhwAr alone, ANdAL (who is bhUdhEvi herself) was completely
surrendered to periAzhwAr though she did enjoy vibhavAvathAram and archAvathAram
as well through her divine pAsurams.
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archAvathAra anubhavam
parathvAdhi panchakam
In the previous article (http://ponnadi.blogspot.in/2012/10/archavathara-anubhavam-
introduction.html) we observed the parathvAdhi panchakam briefly and the general
attachment of AzhwArs and AchAryas towards archAvathAra emperumAn.
paramapadhanAthan - paramapadham
antharyAmi emperumAn
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archAvathAra anubhavam
kshIrAbdhinAthan - kshIrAbdhi
vibhavAvathArams
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archAvathAra anubhavam
Also, in thiruviruththam pAsuram 55, AzhwAr identifies srivaishnavas as the ones who
enjoy emperumAn through his different manifestations namely nIrppU (kshIrAbdhi
nAthan), nilappU (archAvathAram) and maraththil oN pU (paramapadha nAthan). While
only 3 types are discussed in this pAsuram, it is to be understood that parathvam
includes antharyAmi and archAvathAram includes vibhavam.
bhUthathAzhwAr discusses the five different manifestations of emperumAn in iraNdAm
thiruvanthAdhi pAsuram 28.
manaththuLLAn - antharyAmi
vEnkataththAn, nILarangathuLLAn - archAvathAram
mAkadalAn - vyUham (kshIrAbdhi nAthan)
dhEvAdhi dhEvan - paramapadha nAthan
mAvAi piLandha magan - vibhavAvathAram (krishnan killing kEsi)
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archAvathAra anubhavam
pEyAzhwAr also discusses the five different places (and more) where emperumAn
lives in mUnRAm thiruvanthAdhi pAsuram 32.
pARkadalum - kshIrAbdhi
vEnkatamum - archAvathAram
pani visumbum - srIvaikuntam
nuNNUla thAmaraimEl pARpattirunthAr manamum - antharyAmi - in the hearts of
the yOgis
gOpAlakan - vibhavam
ANdAL nAchiAr also enjoys the five different types of manifestations of emperumAn in
the first 5 pAsurams of thiruppAvai.
In the first pAsuram she says "nArAyaNanE namkkE parai tharuvAn" - nArAyaNa
sabdham refers to ubhaya vibhUthi nAthan which shows his supremacy as seen
in paramapadham.
In the second pAsuram she says "pARkadaluL payya thuyinRa paraman" -
vyUha mUrthy is often equated to kshIrAbdhi nAthan because he is staying in
thiruppARkadal to help the dhEvathas and conduct the material world.
In the third pAsuram she says "Ongi ulagaLantha uththaman" - here
emperumAn's vAmana/thrivikrama avathAram are discussed.
In the fourth pAsuram she says "Azhi mazhaik kaNNA" - here emperumAn's
antharyAmithvam in parjanya dhEvathai is observed by ANdAL.
In the fifth pAsuram she says "vada mathurai maindhanai" - though
emperumAn's avathAram in vibhavam is observed here, all vibhavams are
worshipped through archAvathAram anyway and since there is specific mention
of a dhivyadhEsam, it is said that ANdAL is enjoying his archAvathAram here. In
the next pAsuram there is reference to "puLLaraiyan kOil" - puL means garudan,
arayan means controllerr and kOil means temple - so this can also be seen as
the temple of the controller of garudan (who is emperumAn).
Here:
hasthisailEsa - archAvathAram
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archAvathAra anubhavam
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archAvathAra anubhavam
In the following sUthrams (449 and 450), the focus is to establish the supremacy of
AchAryan over the parathvAdhi panchakam and how we should fully be focussed on
serving our AchAryan who is even more easily accessible than the archAvathAram of
emperumAn.
The same example of "water for a thirsty person" is explained from a different aspect in
sUthram 449.
jImUtha jalam - Water in cloud in the sky - its too high to reach out immediately.
paramapadham is also in the spiritual sky and is difficult to reach out
immediately.
sAgara saleelam - water in ocean - its salty so not readily usable. vyUham
(kshIrAbdhi) is only readily reachable by dhEvas.
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archAvathAra anubhavam
sarith saleelam - river water - its only useful for people who lived during the
floods. vibhavam is accessible only for people who lived during those times.
vApi payas - pond water which is accessible to everyone
kUpa payas - well water which is in everyone's home but still need special
abilities to fetch that
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archAvathAra anubhavam
Now, that we have seen the parathvAdhi panchakam in sufficient detail, we will
understand the greatness of archAvathAram through the simple but a powerful srIsUkthi
of mAmunigaL. In thiruvAimozhi nURRanthAdhi pAsuram 26, he summarizes all the
different types of manifestations of emperumAn and declares that archAvathAram is the
most approachable manifestation for us in this samsAram based on nammAzhwAr's
words .
Simple translation: nammAzhwar who gave the thamizh vEdham which contains the
essence of all sAsthram, declares that, for the ones who are interested in bhagavath
vishayam in this samsAram, it is easier to approach archAvathAra emperumAn than
paramapadha nAthan (who is unparallel in his greatness), vyUha mUrthy (who is full of
great qualities) and vibhavAvathArams (which are fully pure).
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archAvathAra anubhavam
mudhalAzhwArgaL anubhavam
In the previous article ( http://ponnadi.blogspot.in/2012/10/archavathara-anubhavam-
parathvadhi.html) we observed the parthvAdhi panchakam in detail.
Let us now start seeing how AzhwArs enjoyed the archAvathAra emperumAns.
To start with, we should understand that all of aruLicheyal is specifically there for
archAvathAra anubhavam. This is clearly explained by azhagiya maNavALa perumAL
nAyanAr in AchArya hrudhayam chUrNikai 70. Here in this chUrNikai nAyanAr makes a
table of pramANam and pramEyam based on the vEdha vEdhyan nyAyam (this
principle explains that vEdham took the avathAram of srI rAmAyaNam to explain
emperumAn who took the avathAram of srI rAman).
emperumAn hand picked a few jIvAthmAs from leelA vibhUthi, showed them his divine
beauty and qualities, gave them blemishless knowledge through which they can see
past, present and future and made them AzhwArs. AzhwAr literally means one who is
immersed in bhagavath vishayam.
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archAvathAra anubhavam
Even though each AzhwAr has different focus, they are unanimously enjoying
archAvathAram through their mangaLAsAsanams in their pAsurams.
Let us start with mudhalAzhwArgaL and observe how they enjoyed archAvathAra
emperumAns.
poigaiAzwAr
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archAvathAra anubhavam
Simple translation:
emperumAn takes the form that pleases his bhakthas. He keeps the names which are
liked by his bhakthas. In however form/name his bhakthas meditate on him, he
becomes/accepts such form/name.
nampiLLai relates this to gIthA slOkam "yE yathA mAm prapadhyanthE thAms thathaiva
bhajAmyaham" where kaNNan emperumAn says "however one surrenders to him or
approaches him, he reciprocates them in their way they want him to be". nampiLLai also
explains that emperumAn will take any form based on his bhakthas ruchi.
Some small children were playing on the banks of river cauvery. They drew a
small picture of emperumAn in the sand and they were enacting the
thiruvArAdhanam of namperumAL. At that time emperumAnAr passes by that
area and the children show him that picture on the sand is none else than his
emperumAn. Hearing this, emperumAnAr immediately falls flat on the ground
and performs a full praNAmam. emperumAnAr was able to truly appreciate the
children's devotion and had full faith in AzhwAr's pAsuram which explained that
emperumAn will have his presence when a bhaktha desires so.
One srivaishnava named his emperumAn "sathangai azhagiyAr" (one who has
beautiful ankle bracelets). One day, emperumAn wanted to show his attachment
for that name to that swamy. He appeared in his dream and danced nicely. When
he asks who he is, emperumAn says "I am sathangai azhagiyAr" and this swamy
is very pleased with that.
nanjIyar's thiruvArAdhana emperumAn is named "Ayar thEvu". He once appears
in engaLAzhwAn's dream and asks for nAval pazham. engaLAzhwAn asks who
he is and he says "I am jIyar's son Ayar dhEvu" - emperumAn had such
attachment towards nanjIyar and he happily reveals himself as related to
nanjIyar.
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archAvathAra anubhavam
(hill) itself destroys the sins of the ones who approaches him and how it enhances the
bhagavath anubhavam of nithyasUris.
In pAsuram 38, AzhwAr describes the beauty of thiruvEnkatam and also explains the
greatness of the AdhivAsis who live there. He glorifies the AdhivAsis who live there as
"oN kuravar". The greatness for these kuravars is that, when some one from their
ancestory had left thirumalai hill, it will be considered as a blot in their reputation for
many generations to follow. So, they were very careful not to climb down the hill
(thirumalai) for whatever reason. They had such attachment towards the dhivya
dhEsam and the emperumAn there.
bhUthathAzhwAr
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archAvathAra anubhavam
is not like other types of manifestations (param, vyUham, etc) and also not like other
archAvathArams. Because, he is most enjoyable in periya kOil and is planted there until
all the samsAris are given salvation (i.e., that means he is here forever).
thiRambiRRiniyaRiNthEn thennaranGgaththeNthai (
)
thiRambAvazhi chenRArkkallAl ( )
thiRambAch chediNaragai NIkkith thAn chelvathanmun (
)
vAnOr kadiNakara vAchaRkathavu ( )
Simple translation:
Except for the ones who completely depend upon thiruvaraganAthan for salvation, the
gates of srivaikuntam will not open. For the ones who completely surrender to
emperumAn, this will be a very easy task to accomplish.
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archAvathAra anubhavam
pEyAzhwAr
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archAvathAra anubhavam
Simple translation:
srI mahAlakshmi who lives in a most beautiful lotus flower climbed emperumAn's
beautiful chest (thirumArbu). That empermAn who is my swAmy resides in
thiruvallikkENi where we see beautiful waves in the seashore which pushes out
beautiful red pearls (pavaLam) and white beads (muthu) and the place is decorated with
beautiful lamps.
thiruvadi (hanuman) got the grace of emperumAn first and then he got blessed
by pirAtti after.
vibhIshaNan gets the grace of pirAtti first and then got blessed by emperumAn.
guha perumAL got blessed by both pirAtti and perumAL at the same time.
And all these anubhavam, emperumAn was showing him through is archA thirumEni to
pEyAzhwAr.
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archAvathAra anubhavam
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archAvathAra anubhavam
ArAvamuthan - thirukkudanthai
Let us see the 36th pAsuram from nAnmukan thiruvanthAdhi where AzhwAr enjoys
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archAvathAra anubhavam
Simple translation:
emperumAn sriman nArAyaNan who is the original cause of everything is lying down in
thirukkudanthai (ArAvamuthan), thiruvekkA (yathOkthakAri), thiruevvuL
(vijayarAghavan), srirangam (periya perumAL), thiruppEr nagar (appa kudaththAn), thiru
anbil (vadivazhagiya nambi) and thiruppARkadal (kshIrAbdhinAthan). The purpose of
him lying down in these dhivya dhEsams is to enter into the hearts of the devotees who
meditate on him.
Simple translation:
AzhwAr is asking why thirukkudanthai emperumAn did not speak to him as soon as he
saw him. He is asking emperumAn that if he is resting due to the following reasons:
Is it because you had to measure the three worlds using your lotus like soft feet
in vAmanAvathAram?
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archAvathAra anubhavam
Finally he requests emperumAn to climb up and speak to him and also says "vAzhi"
which means mangaLAsAsanam to emperumAn.
Azhwar is constantly enjoying archAvathAra emperumAns within his heart. Let us enjoy
this in thiruchchanthaviruththam pAsuram 64.
Simple Translation:
My swamy was residing in thiruvUragam (UragaththAn) in standing posture,
thiruppAdagam (pAndava dhUthan) in sitting posture and when I still did not develop the
ruchi towards him he came to thiruveHkA (yathOkthAkAri) in reclining position. I dont
consider myself as a chEthanan until I understood emperumAn and his efforts to attract
me and once I understood that I never forgot about him. But now emperumAn is
showing all his great qualities of these archAvathArams right within my heart.
In the vyAkyAnam, periyavAchAn piLLai shows that AzwAr was given blemishless
knowledge by emperumAn. He also shows sruthi vAkyam "asath brahmEthi vEdha
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archAvathAra anubhavam
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archAvathAra anubhavam
nammAzhwAr anubhavam
In the previous article (http://ponnadi.blogspot.in/2012/10/archavathara-anubhavam-
thirumazhisai-azhwar.html) we observed thirumazhisaiAzhwAr anubhavam.
mAmunigaL in his beautiful vyAkyAnam shows the deep meanings of this portion. Let
us see a simple translation of the same now.
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archAvathAra anubhavam
Thus, in this beautiful chUrNikai, nAyanAr establishes that the purpose of vEdham is to
reveal the glories of thirumanthram. mAmunigAL in his beautiful commentary shows
based on several pramANams from sAsthram that thirumanthram (dhvayam and
charama slOkam as well) is the most important aspect in vEdham.
In chUrNikais 208 and 209, nAyanAr explains that, the rahasya thryayam is explained in
the 4 prabhandhams of nammAzhwAr.
And it is because of this reason that nammAzhwAr revealed the great meanings of artha
panchakam which is the essence of vEdham, he was identified as "vEdham thamizh
cheytha mARan". Just a few words of mAmunigAL has so much meanings - what to
speak about his lengthy vyAkyAnams.
Now that we have seen a brief introduction of nammAzhwAr and his prabandhams, we
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archAvathAra anubhavam
will move on to his archAvathAra anubhavam. We will see how artha panchakam is
enjoyed by nammAzhwAr in archAvathAra emperumAns in thiruvAimozhi.
paramAthma svarUpam - uyar (1.1), thiN (2.2), aNai (2.8), onRu (4.10)
jIvAthma svarUpam - payil (3.7), Eru (4.8), karu (8.8), kaN (8.9)
virOdhi svarUpam - vIdu (1.2), chonnAl (3.9), oru (4.1), koNda (9.1)
upAya svarUpam - nORRa nAlu (5.7, 5.8, 5.9, 5.10)
prApya svarUpam - emmA (2.9), ozhivil (3.3), nedu (8.10), vEy (10.3)
Of these, we will discuss the padhigams specific to archAvathAram for each one in
artha panchakam.
paramAthma svarUpam
chAndhOgya upanishadh declares that "kAraNam thu dhyEya:" - one should meditate
on the root cause. It is established in other places in vEdham that emperumAn sriman
nArAyaNan is the root cause of everything and his parathvam is accepted clearly.
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archAvathAra anubhavam
Let us see the 5th pAsuram which is the main pAsuram in this padhigam.
Simple translation:
saivas who are linga purANa nishtargaL, boudhdhAs and jains who dont accept
vEdham as pramANam, others like vaisEshikAs who give wrong interpretation to
vEdham, and the leaders of all these various groups are all controlled by sriman
nArAyaNan. That sriman nArAyaNan has situated himself in thirukkurugUr as polindhu
ninRa pirAn amidst beautiful scenic fields. This is nothing but truth, so give up all the
other attachments and glorify emperumAn.
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archAvathAra anubhavam
jIvAthma svarUpam
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archAvathAra anubhavam
Simple translation:
kutta nAttu thiruppuliyUr is described here beautifully as a place which is filled with
beautiful palaces (with lots of pearls, beeds and decorations) and is like a landmark for
the southern part of bhAratha dhEsam. mAyappirAn emperumAn who resides there has
directly blessed parAngusa nAyaki to be fully situated in emperumAn only without
thinking about anything else. This parAngusa nAyaki on whom we can smell the
thiruththuzhAi has no other means other than emperumAn.
virOdhi svarUpam
Finally we have to see how AzhwAr identifies the virOdhi svarUpam in relation to
archAvathAra emperumAn.
In oru NAyagamAi (4.1) padhigam, AzhwAr identifies that ishvaryam and kaivalyam are
to be given up completely. When we have even a little bit of attachment to ishvaryam
and kaivalyam, that stays as a hurdle in our spiritual progress. This padhigam was
offered by emperumAnAr as mangaLAsAsanam to thirunArAyaNapuram emperumAn
as it aptly relates to that emperumAn.
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archAvathAra anubhavam
It is explained that ishvaryam (material wealth both in this earth and svargam) that is
generated is destined to be lost - as it is seen in this world that even great kings some
days become completely wealthless and when some one makes it to svargam, once his
puNyam is exhausted he comes back to the earth to accumulate puNyam/pApam here.
As far as kaivalyam is concerned, it is compared to some one eating their own body
parts and thinking that as enjoyment. Even though this is also a type of mOksham,
since it is not apt for jIvAthma svarUpam to enjoy oneself, it is condemned by our
AzhwArs and AchAryas.
If we gave up these two meaningless pursuits (of ishvaryam and kaivalyam) and
engage in worshipping the lotus feet of thirunArAyaNan emperumAn, we are destined to
go to paramapadham.
upAya svarUpam
sharaNAgathi is identified as the means to attain emperumAn by AzhwArs.
nammAzhwAr performs sharaNAgathi in five padhigams in thiruvAimozhi.
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archAvathAra anubhavam
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archAvathAra anubhavam
Simple translation:
(AzhwAr is addressing emperumAn in this pAsuram and performing sharaNAgathi
here.)
You are the one who makes pirAtti say "I wont leave from your heart even for a micro
moment", you are the one who is full of vAthsalyam, you are the one who is sarva
svAmi, you are full of souseelyam (magnanimity) and you are full of soulabhyam.
adiyEn (who is completely dependent on you, your sEshan and parathanthran) who
does not have any other go, surrenders unto your lotus feet.
Thus we have seen that upAya svarUpam svarUpam is explained by AzhwAr in relating
to archAvathAra emperumAn.
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archAvathAra anubhavam
prApya svarUpam
dhvaya mahA manthram has two parts - the first part is performing sharaNAgthi to
emperumAn and the second part is requesting for kainkaryam from emperumAn.
AzhwAr performed sharaNAgathi in agalagillEn pAsuram. His kainkarya prArthanai is
done in ozhivil kAlamellAm padhigam (3.3). In dhvaya mahA manthram it is explained
that, we should serve sriman nArAyaNan with his divine consort sri mahAlakshmi
constantly in many different ways, keeping in mind that any Anandham (joy) that comes
out of the kainkaryam should be to emperumAn only. We being jIvAthmAs (with
knowledge) will also have a bit of Anandham looking at the joy of emperumAn, but the
focus is always on emperumAn.
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archAvathAra anubhavam
Simple translation:
In the beautiful hills of thirumalai where waterfalls makes very loud noise, to
thiruvEnkatamudaiyAn who is the leader of our thoNdar kulam, we (who are completely
surrendered to him) should stay with him constantly and serve him in all places, all the
time and in all different ways without the defect of looking for personal happiness.
nampILLai shows that just like iLaya perumAL served sithai and rAman throughout his
life, AzhwAr also desires to perform several kainkaryams without any self-interest. He
also explains beautifully the glories of kainkaryam to emperumAn and the difficulties in
doing kainkaryam for anya dhEvathAs. Finally nampiLLai explains that the whole
meaning of thirumanthram is available in this pAsuram itself.
Also, in the 4th pAsuram, AzhwAr says "NIchanEn NiRai onRumilEn, en kanN pAcham
vaiththa param chudar chOdhikkE" ( ,
). While he says he is very lowly, he also
glorifies emperumAn that emperumAn started glowing so much after showing
attachment towards AzhwAr.
Also, in many pAsurams, AzhwAr takes parAngusa nAyaki bhAvam and speaks like a
girl who wants to see emperumAn. It is explained by nAyanAr in AchArya hrudhayam
that "jnYAnaththil than pEchchu, prEmaththil penN pEchchu" (
, ) which means when AzhwAr's attachment for
prApyam increases so much, he takes the bhAvam of a pirAtti and longs for
emperumAn. This can be wonderfully observed in "enganEyO annaimIrgAL" (4.5)
padhigam, where AzhwAr explains her love towards thirukkurungudi emperumAn.
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archAvathAra anubhavam
Finally, talking about archAvathAra emperumAn, AzhwAr shows the great importance of
gruhArchAi (emperumAn in homes) in cheyya thAmarai kaNNan (3.6) padhigam.
In this padhigam, 9th pAsuram, AzhwAr says "avan ivan enRu kUzhEnmin, NenchinAl
NinaippAn yavan, avanAgum NeeL kadal vanNnNanE" (
, ,
) meaning dont doubt that archAvathara emperumAn is as good as
paramapadhanAthan for us to surrender and relieve us from our miseries because
emperumAn takes the form which is desired by his bhakthan (so he is the same
person).
With this we have seen how nammAzhwAr was fully immersed in archAvathAra
anubhavam and demonstrating the artha panchakam through many pAsurams
dedicated specifically to archAvathAra emperumAn.
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archAvathAra anubhavam
There are two levels of nishtai - pratham parva nishtai and charama parva nishtai.
While all the AzhwArs are situated in prathama parva nishtai madhura kavi AzhwAr and
ANdAL are explained by our pUrvAchAryas as being situated in charama parva nishtai.
ANdAL identifies in nAchiAr thirumozhi that emperumAn kaNNan is "vittuchiththar
thanGgaL dhEvar" ( ). Because periyAzhwAr liked and
showed kaNNan, ANdAL says she is also following him. Anyway, we will discuss
ANdAL's nishtai in some other occassion.
madhurakavi AzhwAr was fully surrendered to nammAzhwAr and he was fully satisfied .
This is explained by piLLai lOkAchAryar in srivachana bhUshaNa dhivya sAsthram in
sUthram 408 and 409. Let us take this opportunity to first establish madhurakavai
AzhwAr's greatness before going in to his archAvathAra anubhavam.
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archAvathAra anubhavam
.)
piLLai lOkAchAryar, in the last prakaraNam, is discussing the highest nishtai that
AchAryan is upAyam and upEyam for AchArya nishtars. For that he compares
madhurakavi AzhwAr with other AzhwArs. Without mAmunigaL's vyAkyAnam, we
cannot clearly understand the meanings of these sUthrams. Let us immerse ourselves a
little bit in mAmunigaL's beautiful vyAkyAnam.
Here eating (unNda) means having bhagavath anubhavam and not-eating (unNnNAtha)
means not having bhagavath anubhavam. Because for AzhwArs "unNnNum chORu
parugu NIr thinnum veRRilai ellAm kanNnNan" (
).
AzhwArs in general, are bhAgavatha nishtars only. When they are happy
(unNdapOthoru vArththai), in many pAsurams, they glorify bhAgavathAs. For example,
nammAzhwAr says "payilum piRappidai thOrum emmaiyALum paramar" (In every birth
they will be my swAmys), "varumaiyum immaiyum nammai aLikkum pirAkkaL" (in future
and the present, they are the protectors for us), etc. Other AzhwArs have also glorified
bhAgavathAs very much when they are happy. But when they dont have bhagavath
anubhavam (unNnNAthapOthoru vArththai), out of desperation to see emperumAn and
out of their unbearable sorrow, they have said some harsh words to emperumAn and
also to bhAgavathAs. For example, nammAzhwAr calls garudAzhwAr as "venjiraippuL"
(because he uses his wings to fly away carrying emperumAn from AzhwAr), etc.
AzhwArs also become bewildered when they dont have bhagavath anubhavam out of
the immense sorrow they go through. They have so much attachment for emperumAn
which is unimaginable for us, that when they dont have bhagavth anubhavam they are
completely shaken up. It is shown in the vyAkyAnams that just like we are completely
shaken up when our material desires are not fulfilled, AzhwArs are completely shaken
up when there is no bhagavath anubhavam for them.
Unlike other AzhwArs, madhuravaki AzhwAr was fully situated in nammAzhwAr. So, he
was always happy and said "dhEvumaRRaRiyEn", "nAvinAL naviRRu inbam eythinEn",
etc.
That being said, archAvathAra emperumAn is so powerful that he can even attract such
AchArya nishtars towards him. This is explained in the 3rd pAsuram of kaNNinun
chiruththAmbu.
thirithaNthAgilum dhEvapirAnudaik ( )
42
archAvathAra anubhavam
Simple translation:
"Even taking my eyes off nammAzhwAr, I will enjoy the blackish beautiful thirumEni of
the swAmy of nithyasUris. I got this great benediction (of seeing emperumAn) because
of my subservience to kurugUr nambi (nammAzhwAr)."
It is explained in the vyAkyAnams that due to the fact that bhAgavathAs are so attached
to emperumAn and vice versa, naturally, bhAgavatha nishtars will have attachment
towards emperumAn and bhagavth nishtars will have attachment towards bhAgavathAs.
43
archAvathAra anubhavam
Simple translation:
People of this world please hear as I tell you, the greatness of mAsi punarpUsam is due
to the fact that kulasEkara AzhwAr who is the king of the place named kolli is born on
this day and because this day is celebrated by great personalities like emperumAnAr.
44
archAvathAra anubhavam
Here nallavargaL means sAdhus. While normally sAdhu is a term that is identified with
soft natured people and innocent people, emperumAnAr in his gIthA bhAshyam
explains the meaning of sAdhu in a very relishable way in slOkam 4.8 for the phrase
"parithrANAya sAdhunAm" which means protecting sAdhus.
One who abides by what is explained so far in gIthai (i.e., one who clearly has
Athma jnAnam, follows varNAshrama dharma, etc)
One who is a leader amongst vaishNavas
One who has taken full shelter of emperumAn
One who constantly engages themselves in thinking about emperumAn's names,
forms, activities and true nature
One who cannot bear the thought of any thing other than emperumAn
One who becomes filled with sorrow when not having the sEvai (dharshan) of
emperumAn
One who thinks a moment of separation from emperumAn as 1000 chathur
yugams
One who is constantly filled with tears in their eyes and bodily reactions, thinking
about emperumAn
One who does not even care about mOksham as long as there is constant
samslEsham (anubhavam) with empermumAn in this world itself
kulasEkara AzhwAr is glorified like this by mAmunigaL, so that gives an idea of his
greatness.
thiruvaranganAthan
Azhwar starts his perumAl thirumozhi with thiruvaranganAthan. In his thanian itself it is
identified that when he was a king he was longing to go to thiruvarangam everyday. He
had so much attachment to periya perumAL that he could not resist expressing his
attachment for periya perumAL even though he had his thoughts fully on
chakkaravarthy thirumagan all the time. Right in the first pAsuram he mentions
"thiruvaranga peruNagaruL" ( ). periyavAchAn piLLai
explains that for AzhwAr srivaikuntam is srirangam (srivaikuntam is called "peru veedu",
so he is calling srirangam peruNagar). In the second pAsuram he identifies that he
wants to hold on to the pillars in front of periya perumAL otherwise he wont be able to
hold the sight in his heart of emperumAn long because as soon as he sees periya
45
archAvathAra anubhavam
Let us enjoy the 10th pAsuram from this padhigam, where AzhwAr enjoys the
congregation of adiyArs in thiruvarangam.
Simple translation:
emperumAn descends to thiruvarangam as periya perumAL to give ujjIvanam for
dhEvas like brahma, etc and their residing places like sathya lOkam, etc., manushyas
and their residing place (bhUmi), to clear off the sins of jIvAthmAs, to give pure joy
without any mixing of sorrow, to bring happiness in the hearts of his adiyArs by giving
them his anubhavam and to give his constant katAksham to vibhIshaNAzhwAn who is
living in the southern side (lankA). When Oh When I will get to see the beautiful sight of
all the srivaishnvas congregating in front of periya perumAL and mix with them freely.
46
archAvathAra anubhavam
One of the unique qualities of kulasEkara AzhwAr is that, not only he was attached to
emperumAn, he was also very fond of srivaishNavas. That is why, right after glorifying
thiruvaranganAthan, he immediately glorified the srivaishNavas in the second padhigam
of perumAL thirumozhi.
thiruvEnkatamudaiyAn
azhagiya maNavALa perumAL nAyanAr in his AchArya hrudhayam identifies the
greatness of kulasEkara AzhwAr in chUrNikai 87.
.)
47
archAvathAra anubhavam
Let us enjoy the 9th and 10th pAsuram, which explain great meanings of our
sampradhAyam.
Simple translation:
Oh the great one! oh thiruvEnkatamudaiyAnE! oh the one who clears me loads of sins
to relieve me from samsAram! I want to become the foot step in the entrance of your
sannidhi where srivaishNavas, dhEvas and dhEvashthrIs come and wait for your grace.
Even being a foot step, I still want to see and enjoy your beautiful lips.
This is one of the most important pAsurams because this explains the most important
principle of our sampradhAyam. periyavAchAn piLLai explains that "padiyAyk kidaNthu
un pavazhavAyk kAnNbEnE" means achithvath pArathanthriyam:
48
archAvathAra anubhavam
For example, when we lift a child and play with him, if the child responds to our
dealings, our joy will be doubled, the same way, when we reciprocate to
emperumAn's joy, his joy will be doubled.
In the 10th pAsuram, AzhwAr says, he does not care about being a king of dhEvalOkam
even, but he wants to become something (or anything) on thirumalai. He says
"thiruvEnGkatamennum emperumAn ponmalaimEl EthEnum AvEnE"
(
).
thiruviththuvakkOttamma
AzhwAr submits the 5th padhigam to uyya vandha perumAL of thiruviththuvakkOdu. In
this padhigam he explains his ananya gadhithvam in great detail.
49
archAvathAra anubhavam
Simple translation:
Oh viththuvakkOttammA who is surrounded by beautiful high forts, even if you dont
accept me, I will be attached to your lotus feet only like a pure/chaste woman who is
attached to his husband even if the husband insults her in public in front of everyone.
periyavAchAn piLLai explains in the vyAkyAnam that our relationship with emperumAn
is like wife and husband. emperumAn is called as "pathim vishvasya" in shruthi, "lOka
barthA" in srirAmAyaNam. When a husband insults the wife, the wife always have to
think about their relationship which was accepted infront agni (whose antharyAmi is
emperumAn) and accept those insults calmly. The same way since all jIvAthmAs are
related to emperumAn as wives, even if emperumAn does not accept our kainkaryam,
we should still think about our sambandham with emperumAn and not falter in our full
dependence on him. That is the true nature of a srivaishnava as expounded by AzhwAr
in this matchless padhigam.
souri perumAL
AzhwAr takes the bhAvam of kousalyai and enjoys perumAL in this padhigam. AzhwAr's
affection for sri rAman is limitless. And he enjoys that anubhavam in thirukkaNNapuram
emperumAn in the 8th padhigam.
50
archAvathAra anubhavam
Let us enjoy the 6th pAsuram which reveals a wonderful aspect about iLayaperumAL.
periyavAchAn piLLai asks in the vyAkyAnam, every one went to the banks of river
ganga but then they returned, only iLaya perumAL and pirAtti went with emperumAn to
the forest, so why is it said that every one went to the forest in the first line. He himself
quotes emperumAnAr explaining that since lakshmaNan said "aham sarvam
karishyAmi" (I will do everything for you that anyone can do) we can say that every one
went with perumAL to the forest. He also identifies that even though his own mother
stops him from going to the forest, to fulfill kaikEyi's desire, perumAL goes to the forest -
such is his great quality.
govindharAjan
Finally in the last padhigam, AzhwAr enjoys sItha rAman in thiruchithrakUdam as
govindharAja perumAL. AzhwAr beautifully narrates the whole rAmAyaNam in just 10
pAsurams.
51
archAvathAra anubhavam
Finally periyavAchAn piLLai glorifies this prabhandham as filled with full of jewels and
we have to pray to AzhwAr to truly understand and develop attachment towards
emperumAn.
52
archAvathAra anubhavam
periyAzhwAr anubhavam
In the previous article (http://ponnadi.blogspot.in/2012/10/archavathara-anubhavam-
kulasekara.html) we observed kulasEkara AzhwAr's archAvathAra anubhavam.
In upadhEsa rathina mAlai, 18th pAsuram, mAmunigaL glorifies the unique quality of
periyAzhwAr in comparison to other AzhwArs.
53
archAvathAra anubhavam
Simple translation:
Because of his unlimited love towards doing mangaLAsAsanam to emperumAn is
greater than the rest of the AzhwArs, pattarpirAn who was born in srivilliputhUr became
to be famously known as periyAzhwAr.
mangaLAsAsanam means desiring/praying for the well being of some one. AzhwArs
were always looking out for emperumAn's well being. But piLLai lOkAchAryar shows
that periyAzhwAr's attachment towards emperumAn is far greater than others. Let us
see some of the sUthrams briefly to understand the glories of periyAzhwAr.
54
archAvathAra anubhavam
Finally piLLai lOkAchAryar says if we think about emperumAn coming down to this
samsAram out of great love for the suffering jIvAthmAs, we should engage constantly in
mangaLAsAsanam to archAvathAra emperumAns without any food and sleep just like
periyAzhwAr did.
55
archAvathAra anubhavam
periyAzhwAr is glorifying the birth of kaNNan emperumAn and the events that followed
in AyarpAdi after his birth. All the gOpas and gOpis are ecstatic on hearing
emperumAn's birth and they celebrate by throwing a mixture of oil and colours on each
other which makes the whole place muddy, But the speciality in this pAsuram is that
AzhwAr is enjoying all of these in thirukkOttiyUr emperumAn.
Not only AzhwAr has great attachment to thirukkOttiyUr emperumAn, he is also a great
admirer of the srivaishNavas of this dhivya dhEsam.
In nAva kAriyam padhigam (periyAzhwAr thirumozhi 4.4), AzhwAr enjoys the glories of
the srivaishnavas of thirukkOttiyur. mAmunigaL in his avathArikai for this padhigam,
explains that just like nammAzhwAr glorified archAvathAra emperumAns in cheyya
thAmaraik kaNNan padhigam (thiruvAimozhi 3.6) and after that immediately glorified
srivaishnavas who are attached to emperumAn in payilum chudaroLi padhigam
(thiruvAimozhi 3.7), periyAzhwAr also first enjoys thirukkOttiyUr emperumAn and after
that immediately starts glorifying the srivaishnavas of thirukkOttiyUr. It is explained that
one of the main purposes of visiting dhivya dhEsams is to take shelter of the
srivaishnavas who are living there.
In the 10th pAsuram in this padhigam, AzhwAr glorifies the srivaishNavas who are
constantly engaged in glorifying the various names, forms of emperumAn. AzhwAr
declares that he is so surrendered to such srivaishnavas that they can even sell him to
anyone.
thiruvaranganAthan
veNNai vizhungi padhigam (periyAzhwAr thirumozhi 2.9) is one of the most wonderful
set of pAsurams to enjoy navaneetha chouryam of kaNNan emperumAn (krishnan as
butter thief). But, the beauty of this padhigam is that, after enjoying kaNNan
emperumAn's leelais in 10 pAsurams, in the 11th pAsuram, AzhwAr declares that he
really glorified periya perumAL in those 10 pAsurams and it was periya perumAL who
performed all those leelais in his vibhavAvathAram.
56
archAvathAra anubhavam
Simple translation:
57
archAvathAra anubhavam
Here he identifies one of the most important concepts of our sampradhAyam relating to
anthima smrithi.
In the first pAsuram itself AzhwAr says "appOthaikku ippOthE solli vaiththEn" to periya
perumAL. AzhwAr reminds emperumAn about his words to bhUmi pirAtti as varAha
nAyanAr when he said "aham smarAmi" - that he will remember his bhakthas during
their last moments even if they dont. Because during the final moments we may not be
able to think about emperumAn, so emperumAn considers our surrender that was done
long ago when our senses were proper and delivers us. This does not mean that we
should not think about emperumAn in the last moments - if possible, we should always
think about emperumAn. This is also in line with dhEva perumAL's instruction of
"anthima smrithi varjanam" to emperumAnAr through thirukkachi nambigaL.
thiruveLLarai pundarikAkshan
In srivachana bhUshaNa dhivya sAsthram sUthram 244, piLLai lOkAchAryar explains
that:
manGgaLAchAsanam svarUpa viruththamanRO ennil jnYAna thachaiyil
rakshyarakshaka bhAvam than kappilE kidakkum; prEma thachaiyil thattumaaRik
kidakkum. (
58
archAvathAra anubhavam
;
.)
Simple translation:
If we consider praying for great personalities' well being as not a proper attitude, when
we look at it from a normal knowledgable situation the protected/protector relationship
will stay normally, but from an extreme love/attachment situation, the
proctected/protector will be reversed.
In each pAsuram, AzhwAr identifies the various threats from kamsan and his friends
who are trying to kill him and asks emperumAn to come and stay indoors in
thiruveLLarai. In the last pAsuram, he says that for the ones who understands the goal
of these 10 pAsurams (which is doing mangaLAsAsanam), their virOdhis in performing
mangaLAsAsanam will be destroyed.
59
archAvathAra anubhavam
ANdAL anubhavam
In the previous article (http://ponnadi.blogspot.in/2012/10/archavathara-anubhavam-
periyazhwar.html) we observed periyAzhwAr's archAvathAra anubhavam.
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archAvathAra anubhavam
mAmunigaL also glorifies ANdAL's greatness in upadhEsa rathina mAlai pAsurams 22,
23 and 24.
In the 22nd pAsuram, he becomes greatly emotional thinking about how ANdAL
gave up her comforts in paramapadham and stepped down to samsAram to
protect him (svAnubhavam) and took birth as the divine daughter of periyAzhwAr.
Just like if a mother sees her child caught in a river, she also jumps into the river
to save the child, ANdAL being the mother of all, she jumps into samsAram to
save the samsAris.
In the 23rd pAsuram, he says there is no equal to the birth day of ANdAL
"thiruvAdi pUram" just like there is none equal to ANdAL.
In the 24th pAsuram, he says ANdAL is the daughter of "anju kudi" and her
activities are far greater than other AzhwArs and how she developed love for
emperumAn right at a very young age. piLLai lOkam jIyar in his vyAkyAnam
explains that "anju kudi" means:
o descendant of the clan which contains all the AzhwArs just like parikshIth
was the great descendant of the pancha pANdavas.
o the descendant of AzhwArs who are part of the prapanna kulam
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archAvathAra anubhavam
her own words in nAchiAr thirumozhi, pAsuram 10.10, ANdAL says "villiputhuvai
vittuchiththar thangaL dhEvarai valla parichu varuvipparEl athu kAnNdumE"
(
). She says, if periyAzhwAr can convince his
dear emperumAn to come here, she will worship him.
mAmunigaL in his upadhEsa rathina mAlai, after explaining the 10 AzhwArs,
introduces ANdAL, madhurakavi AzhwAr and emperumAnAr together since all 3
of them are AchArya nishtars.
With this in mind, let us start diving into the ANdAL's ocean of bhakthi towards
archAvathAra emperumAns.
vatapathrasAyi (srivilliputhUr)
periyavAchAn piLLai in thiruppAvai vyAkyAna avathArikai shows that ANdAL desired to
approach kaNNan emperumAn based on what she heard from periyAzhwAr about him.
But since it was not possible to have direct interaction with kaNNan emperumAn and
because she was too young to travel to AyarpAdi, She starts thinking that srivilliputhUr
as AyarpAdi, the srivaishnavis of that dhivyadhEsam as gOpis, herself as one of the
gOpis, vatapathrasAyi as kaNNan emperumAn and his temple as nandhagOpan's
thirumALigai. As a result we got the divine pAsurams of thiruppAvai which is called as
"vEdham anaiththukkum viththu" ( ) - the essence of
all vEdhas.
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archAvathAra anubhavam
In nAchiAr thirumozhi pAsuram 5.5, ANdAL beautifully shows her attachment for the
vatapathrasAyi emperumAn.
Simple translation:
I am unable to sleep due to the intense desire of my eyes to see the lotus feet of
vatapathrasAyi emperumAn who is residing in srivilliputhUr (where it is filled with swans
that walk stylishly). Oh dear cukkoo! please invite thirivikraman emperumAn to come
here. If you did that I will give the friendship of my dear parrot which has been fed by
nice milk and rice.
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archAvathAra anubhavam
thiruvEnkatamudaiyAn
In viNNeela mElAppu (nAchiAr thirumozhi 8th padhigam), ANdAL sends clouds as
messenger to thiruvEnkatamudaiyAn. In the avathArikai periyavAchAn piLLai identifies
a beautiful point. In rAmAvathAram, pirAtti sent Hanuman who is aindhra vyAkaraNa
pandithan (great scholar), but here ANdAL is sending clouds as messenger that does
not have any ability to really communicate. He explains that out of extreme love for
emperumAn during her separation, she becomes bewildered and sends the clouds as
messenger only because of their proximity to emperumAn in thiruvEnkatam (since both
emperumAn and clouds stay on top of the hill).
Let us enjoy 9th pAsuram where ANdAL out of deep sorrow in separation, says that if
emperumAn continues to avoid her, his fame and glories (that he protects everyone) will
be damaged.
madhayAnaipOlezhuntha mAmugilgAL ( )
vEnGkataththaip pathiyAga vAzhvIrgAL! pAmbanNaiyAn vArththai ennE!
( !
!)
gathiyenRum thAnAvAn karuthAthu Or penNkodiyai (
)
vadhaicheythAn ennum chol vaiyagaththAr madhiyArE (
)
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archAvathAra anubhavam
Simple translation:
Oh clouds that live in thiruvEnkatam who are risen as wild (tall) elephants! empreumAn
who stays on the AdhisEshan has said tha "I will protect every one all the time". But if
he himself does not protect me, the whole world will stop respecting him because of his
act of torturing me (by avoiding me).
periyavAchAn piLLai's vyAkyAnam brings out the hidden glories of this pAsuram. Let us
see a few here:
thirumAlirunchOlai azhagar
ANdAL's attachment towards azhagar is well known. She establishes the highest
principle of kainkaryam in this padhigam (nAchiAr thirumozhi padhigam 9) for
thirumAlirunchOlai.
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archAvathAra anubhavam
Now, let us enjoy the most beautiful nAru narum pozhil pAsruam.
66
archAvathAra anubhavam
)
NURu thadA NiRaiNtha akkAra adichil chonnEn (
)
ERu thiruvudaiyAn inRu vaNthu ivai koLLunGgalO (
)
Simple Translation:
In the placed with beautiful fragrant gardens named thirumAlinchOlai, for the
emperumAn there, I offered (vAchikam only) 100 plates of butter and 100 plates of
sweet rice. Will sriya:pathi emperumAn (whose thEjas is growing everyday) accept my
offering?
He identifies the incident of emperumAnAr offering 100 plates of butter and 100
plates of sweet rice to azhagar emperumAn since it is the duty of the family
members to fulfill the commitments.
nampiLLai asks nanjIyar, "emperumAn is satisfied with just accepting pUrNa
kumbam (a pot of sanctified water), then why ANdAL is offering so much?".
nanjIyar replies that "since she is thinking that she is a gOpi now, butter is
available in surplus in AyarpAdi, so even large quantities of that is considered to
be small for them".
periyavAchAn piLLai also identifies that when we look at upAyam we should be
like pirAtti who said "let perumAL come and rescue me" and stayed where she
was without making any efforts. For upEyam, we should be like iLaya perumAL
who said "I will do everything all the time for perumAL and pirAtti" and did so
much kainkaryam to the dhivya dhampathi.
vangip puraththu nambi says that "others identify different dhEvathas as
brahmam, but we who are fully following vEdhas accept sriya:pathi because that
is what is said in sAsthram - so our sidhAntham is the best".
And as we have already seen, ANdAL in the next pAsuram, explains that seeing
emperumAn accepting her kainkaryam, she will do more such kainkaryam for him.
thiruvaranganAthan
In nAchiAr thirumozhi 11th padhigam, ANdAL unable to bear her separation from
empeumAn, starts glorifying his great qualities and sustains herself. In pAsuram 8.3,
she says "en gOvindhan guNam pAdi ... Avi kathiruppEnE" - I will sustain myself by
meditating/singing emperumAn's qualities - that she is doing it in this
thiruvaranganAthan padhigam now.
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archAvathAra anubhavam
In the 8th pAsuram, ANdAL says she tried to forget emperumAn but is unable to do it
because of her attachment towards emperumAn.
Simple translation:
Long ago, to rescue bhUmi pirAtti who was submerged in muddy waters and had dirt all
over her, emperumAn took the form of a pig whose body is full of dirt and he is not shy
about it. I am unable to forget the words of thiruvaranganAthan who has great thEjas.
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archAvathAra anubhavam
He also identifies that rasikar (one who enjoys) will not take care of their body
when their lovable ones are not well. So, emperumAn also took up dirt on his
body when bhUmi pirAtti had dirt on her body.
for mAnamilAp panRi, periyavAchAn piLLai explains that, emperumAn gave up
his IsvarAbhimAnam ( ) and took a form such that other pigs
freely mixed with varAha nAyanAr. When mArichan took the deer form, other
deers ran away once they came close to that golden deer, since they could smell
the rAkshasa nature.
ANdAL thinks that emperumAn descends to thiruvarangam to accept kainkaryam
from ANdAL since he was unable to accept much kainkaryam from her during
varAha avathAram.
Finally, she thinks in such a way that, even if emperumAn forgets his
responsibility of protecting his adiyArs, she will never forget her svabhAvam of
depending on emperumAn.
That periyAzhwAr finally gets the invitation to bring ANdAL over to thiruvarangam and
emperumAn accepting her in thiruvarangam is all well known.
It is our great fortune that we are in this kulam which completely depends on
emperumAn for everything and does not expect anything back from him other than
kainkaryam. We are truly blessed and we should cherish this every moment in our life.
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archAvathAra anubhavam
70
archAvathAra anubhavam
Simple translation:
Oh the dwellers of this great world! Let me tell you why this mArgazhi kEttai day is a
glorious day. It is because, on this day, thonNdaradippodi AzhwAr who is a
braAhmaNoththamar (exalted brAhmaNa) and whose greatness is well established and
who is celebrated by the ones who understood the essence of the four vEdhas.
He first identifies that AzhwAr is born in mArgazhi kEttai which has constant
bhagavath bhAgavatha sambandham. kaNNan emperumAn identifies that he is
"mArgasIrsham among the months" in bhagavath gIthai. ANdAL also glorifies the
mArgazhi month in her first pAsuram itself. AzhwAr himself compiles
thiruppaLLiyeLuchi which is sung along with thiruppAvai during the mArgazhi
month.
He identifies that the essence of vEdhas is bhAgavatha sEshathvam. This
AzhwAr gets the name "thonNdaradippodi" which means he is the dust of the
lotus feet of bhAgavathas out of his extreme attachment to bhAgavathas. This is
also explained by thirumangai AzhwAr in thirukkaNNapuram pAsuram that after
learning the meanings of thirumanthram he understands that now he is the
servant of bhAgavathas.
He also identifies that one who understands vEdhas will engage in guNAnubhava
kainkaryam. AzhwAr glorifies emperumAn's guNams in thirumAlai and he himself
engaged in pushpa kainkaryam for periya perumAL. It is explained in other
places that pushpa kainkaryam is the most apt kainkaryam for a srivaishnava
(when done in the same bhAvam as done by periyAzhwAr, ANdAL,
thonNdaradippodi AzhwAr, ananthAzhwAn, etc).
Also, AzhwAr shows in thirumAlai that one should do constant
naichyAnusandhAnam (humility - considering oneself very insignificant) and
glorifying emperumAn.
NAnmaRaiyOr is very important here - one who understands vEdhas means they will
accept the supremacy of sriman nArAyaNan. This is identified by ALavandhAr in his
sthOthra rathnam 11th slOkam also. There he says "sriman nArAyNan has natural and
unlimited abilities to control all the dhEvathas, and the other dhEvathas do not even
have a tiny little bit of the abilities of emperumAn. Which vaidhiha will not accept the
greatness and supremacy of emperumAn?". Here "vaidhiha ka:" is the key phrase. This
also means one who does not accept the greatness of sriman nArAyaNan is not even
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archAvathAra anubhavam
AzhwAr singled out thiruvaranganAthan and fully served him and glorified him. He did
not sing any other archAvathAra emperumAn. periyavAchAn piLLai shows that
thonNdaradippodi AzhwAr and thiruppANAzhwAr are in the same category where they
both were mainly focussed on thiruvaranganAthan.
,
, ).
Simple translation:
When jIvAthma stays put in this samsAram even after learning the svarUpam of oneself
through sAsthram, the glories of emperumAn and the relationship between the jIvAthmA
and paramAthmA from the sAsthram, it is archAvathAra emperumAn who removes the
jIvathmA's material attachments, creates the ruchi (taste) for bhagavath vishayam,
becomes the upAyam (means) when ruchi manifests and finally, if the jIvAthmA accepts
emperumAn as the upAyam, emperumAn becomes the enjoyable goal as well.
Let us see how AzhwAr enjoyed all of the above in periya perumAL through his
thirumAlai prabhandham.
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archAvathAra anubhavam
In the vyAkyAna avathArikai, periyavAchAn piLLai shows that emperumAn out of his
causeless mercy blesses AzhwAr (who was immersed in samsAram) and shows the
glories of nAma sankIrtanam which shows his divine svarUpam (nature), rUpa (forms),
guNa (qualities) and vibhUthi (both spiritual and material worlds). AzhwAr himself
enjoys nAma sankIrthanam and emperumAn first and brings in joy for others (including
emperumAn).
AzhwAr shows the favours done by periya perumAL to him in 15th to 24th pAsurams.
In the 15th and 16th pAsurams, AzhwAr says that periya perumAL out of his nirhEthuka
krupai (causeless mercy) changes his attachment from material things to emperumAn
himself.
Simple Translation:
emperumAn, who has garudan in his flag, will bless the one like myself who does not
hate emperumAn and will not bless the ones who likes everything other than
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archAvathAra anubhavam
emperrumAn.Once one understands that emperumAn exists, he further clears all the
doubts. Such emperumAn who can win all the worlds with his beauty is residing in
srirangam.
In the vyAkyAnam, periyavAchAn piLLai shows some of the most important principles of
our sampradhAyam.
Simple Translation:
Before I was not accepting emperumAn, sAsthram and also considered myself as
independent. Thus, I was engaged in very material aspirations. But periya perumAL
invited me, entered into my heart and nourished the love towards him by showing his
beautiful thirumEni in srirangam.
Here for "kaLvar", it is shown that the biggest theft is thinking that we are
independent. Actually, the jIvAthmA is owned by emperumAn and is subservient
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archAvathAra anubhavam
to him. But if we stole that ownership, the punishment is very heavy because
each jIvAthmA represents the "kouthuba jewel (mani)" in emperumAn's chest.
Stealing such valuable item deserves very big punishment. Also stealing
emperumAn's item deserves very big punishment. Nice examples are given for
both scenarios. Punishment for stealing a piece of wood and a valuable jewel will
differ. The same way stealing something from a common man and a high man in
the society will have different punishment.
periyavAchAn piLLai also explains the outcome of having attachment towards the
opposite sex. Even great personalities have fallen in the trap of this attachment
and had difficult times to come out of it.
He also shows the difference between paramapadham and srirangam. For us
who are in samsAram, if we want to enjoy bhagavath anubhavam, srirangam is
so near and accessible unlike paramapadham.
In the 17th pAsuram onwards (for 8 pAsurams), AzhwAr says that periya perumAL not
only manifested the ruchi in AzhwAr, he also gave himself as the most enjoyable goal.
In the next 3 pAsurams, periya perumAL tries to console AzhwAr and makes him realize
that he is indeed very attached to AzhwAr.
In the 35th pAsuram, periya perumAL shows him the thrivikrama charithram and makes
AzhwAr realize that emperumAn touched everyone's head as thrivikraman with his lotus
feet, without discriminating between whether some one is learned or not, rich or poor,
humans or animals or birds, etc.
In the 36th pAsuram, periya perumAL shows him the govardhana dharaNa charithram
and makes AzhwAr realize that he became part of his adiyArs group, protected them
during their difficulties, etc and establishes that he will remove all the hurdles that stop
AzhwAr from reaching emperumAn.
In the 37th pAsuram, periya perumAL shows him that he has descended to srirangam to
establish his parental relationship with all jIvAthmAs including AzhwAr. AzhwAr requests
periya perumAL to acknowledge him as one who is looking to server him purely without
any expectation in return and longs for the day when periya perumAL will accept him.
In the 38th pAsuram, AzhwAr performs sharaNAgathi to periya perumAL and shows
that periya perumAL alone is the upAyam and AzhwAr has nothing to do in achieving
him. This pAsuram is glorified greatly in our sampradhAyam. It is specifically explained
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archAvathAra anubhavam
by periyavAchAn piLLai in the vyAkyAnam that, just like the mahAbhAratham's purpose
is to deliver charama slOkam, the purpose of thirumAlai is to deliver this pAsuram.
Simple translation:
Oh sriranganAthA who is residing in srirangam which is surrounded by cauvery! You are
fully satisfied in seeing adiyArs who after giving up the attachments to materialistic
aspirations even with its taste/memory, understand the true nature of the jIvAthmA,
understand that bhagavath kainkaryam is the ultimate goal which fits the nature of the
jIvAthmA, control the urge to enjoy the result of the kainkaryam (by letting emperumAn
enjoy our kainkaryam fully), fully giving up any efforts from themselves and stay in
srirangam happily.
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It is shown that this pAsuram contains the full meaning of dhvaya mahA
manthram. It is also shown that nammAzhwAr shows the first part of dhvayam in
one pAsuram (thiruvAimozhi 6.10.10 - agalagillEn pAsuram) and ANdAL nAchiAr
shows the second part of dhvayam in one pAsuram (thiruppAvai 29 - chiRRam
chirukAlE pAsuram). But here thoNdaradippodi AzhwAr shows the whole
meaning of dhvayam in a single pAsuram.
It is also shown that, when emperumAn hears dhvayam (and its meaning) from
his adiyArs, he becomes very pleased.
periyavAchAn piLLai expertly explains that AzhwAr refutes different philosophies
of bhAhyas (one who does not accept the vEdhas)/kudhrushtis (one who accepts
vEdhas but interprets the meanings wrongly) like that of lOkAyatha, mImAmsaka
and vaisEshika by establishing that AthmA is different from body, is full of
jnAnam, is subservient to empermAn and his adiyArs.
It is shown that our activity will match our identity. If we identify ourselves with
our dhEham (body) our activity will be on a bodily platform (materialistic). But
once we understand that we are dhAsan of emperumAn, then we will fully
engage in kainkaryam only to him.
"vAzhum chOmbar" (one who gloriously lives without any self efforts) is
differentiated from "kedum chOmbar" (one who lazily survives without any true
knowledge).
Rest of the pAsurams in thirumAlai are explained as glorifying the greatness of such
adiyArs of emperumAn. AzhwAr explains in great detail how we should deal with such
great srivaishnavas who fully accept and follow emperumAn as upAyam and upEyam.
These pAsurams also relate to the fact that when one understands the true meaning of
thirumanthram (and dhvayam) he/she will automatically surrender oneself to
srivaishnavas and serve them in every opportunity.
Through his pAsurams and his life AzhwAr showed us how to fully surrender to
archAvathAra emperumAn and how to serve him fully. Let us pray to his lotus feet so
we also develop such attitude.
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thiruppANAzhwAr anubhavam
In the previous article (http://ponnadi.blogspot.in/2012/10/archavathara-anubhavam-
thondaradippodi.html) we observed thoNdaradippodi AzhwAr's archAvathAra
anubhavam.
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archAvathAra anubhavam
)
vAyththa pugazhp pAnNar vaNthuthippAl ( )
AththiyarkaL anbudanEthAn amalanAthipirAn kaRRathaRpin (
)
NangudanE konNdAdum NAL ( )
Simple translation:
Oh dwellers of this world! kArthigai rOhiNi is the day on which thiruppANAzhwAr (whose
glories are well established) appeared. All great personalities who are attached to
pramANam (sAsthram) and pramEyam (emperumAn) learn amalanAdhipirAn and glorify
AzhwAr after that.
piLLai lOkam jIyar brings out very nice meanings in his vyAkyAnam. Let us see a little
bit here.
Since AzhwAr shows great attachment to kaNNan emperumAn (as seen in the
last pAsuram of amalanAdhipirAn), he is also born on the same rOhiNi
nakshathram like kaNNan emperumAn. Also, since thirukkOshtiyur nambi (who
revealed the deep meanings of charama slOkam) and periyavAchAn piLLai are
born in this same nakshathram - this nakshathram is to be glorified.
"vAyththa pugazh" (established greatness) means he was born in a family where
"naichyam janma sidham" (humility is natural). That is why periyaperumAL
instructed lOka sAranga muni to carry AzhwAr and acknowledged his greatness.
Also his greatness relates to his activities. He is like muktha jIvAthmAs who
constantly sing sAmagAnam in paramapadham. AzhwAr was also constantly
glorifying periya perumAL by singing his thirunAmams all the time.
AththiyargaL (AsthikAs) generally means who accepts sAsthram and follows it.
But here it is specifically said that AththiyargaL means those who have great
attachment to periya perumAL (pramEyam), amalanAdhipirAn (pramANam) and
AzhwAr (pramAthA). This shows that just being attached to one and ignoring the
others is not the best.
Finally, it is also shown that amalanAdhipirAn explains the meanings of
praNavam in the first 3 pAsurams (they start with a, u and ma respectively) and
the rest of the thirumanthram in the remaining pAsurams.
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With this introduction, let us enjoy the essence of this wonderful prabhandham.
nAyanAr shows two threads of sangathi (relationship) between each pAsuram. Just by
understanding these two aspects, we will know the greatness of this prabhandham.
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It is explained that AzhwAr did not move to one part from another because he was
satisfied with the anubhavam in the first part of the thirumEni, but it was like a ocean of
waves, where one wave pushed him to the next wave. So, even being not satisfied with
his anubhavam, he moved on to the next one. It is explained in thaithriya upanishadh
(yathO vAcho nivarthanthE) that we cannot even measure the glories of a single guNam
(quality) of emperumAn what to speak of all of his guNams.
In the first pAsuram, AzhwAr is enjoying the thiruvadi (lotus feet) of periya
perumAL. These are the thiruvadis that are softer than a flower. They are held
with reverence and love by pirAtti in her eyes and breasts. They are also shown
as what is established as upAyam and upEyam for a prapannan.
In the second pAsuram, AzhwAr is enjoying the yellow dress on the waist of
empeumAn. nAyanAr beautifully explains that being in samsAram we can easily
fall into the trap of any other person's waist cloth but by the grace of periya
perumAL, AzhwAr fell in love for the cloth of periya perumAL.
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In the third pAsuram, AzhwAr is enjoying the navel (undhi) of periya perumAL.
AzhwAr glorifies this as "ayanaip padaiththathOr ezhil uNdhi" (
). It is explained that after giving birth to brahmA
his navel got more beautiful unlike the humanly scenario. Since it looks like a
swirl (chuzhi), nAyanAr explains that the beauty of periya perumAL is like water
that starts from a mountain peak (head), becomes a waterfalls (on his chest) and
makes a swirl where it falls (navel) based on kUraththAzhwAn's varadharAja
sthavam slOkam 55.
In the fourth pAsuram, AzhwAr enjoys periya perumAL's stomach. nAyanAr
identifies that periya perumAL's waist line is beautiful and this is where he has
the mark of the thread by which he was bound by yasOdhai.
In the fifth pAsuram, AzhwAr enjoys the chest of periya perumAL. This said to be
the vAsasthalam (residence) of periya pirAtti. He also wears beautiful ornaments
on his chest. periya pirAtti also looks like a beautiful ornament in his chest. He
also shows that the ornaments are used to cover up the full beauty of the chest.
nAyanAr says AzhwAr is taking shelter of his mother now.
In the sixth pAsuram, AzhwAr enjoys the neck of periya perumAL. Here AzhwAr
wonders how the small neck swallows all of the creation. nAyanAr shows that
just like kainkaryam is the main objective of sEshabhUthas (one who accept his
superiority and serves), rakshakathvam is the main objective of periya perumAL
which is why he swallows everyone/everything to protect them during samhAram.
In the seventh pAsuram, AzhwAr enjoys the mouth and lips of periya perumAL.
Here it is shown that the mouth first has to accept anything before the neck can
swallow it. Also, it is the mouth/lips which attracts everyone with its beauty. Also,
AzhwAr is mesmerized by the fact that emperumAn gives his words of protection
like "aham smarAmi", "na thayajEyam", "mA sucha:", etc. which brings happiness
and comfort in the minds of surrendered jIvAthmAs.
In the eighth pAsuram, AzhwAr enjoys the beautiful eyes. They are explained as
big, reddish eyes - which represent the vAthsalyam (motherly forbearance) of
periya perumAL. All the AzhwArs were attached to emperumAn's beautiful eyes -
he is known as puNdarikAksha, kamala lOchana, thAmaraik kaNNan, etc. This is
also explained as one of the main identities of his supremacy - whatever
avathAram/form he takes, his eyes are always beautiful. AzhwAr says he
becomes bewildered when he looks at the eyes.
In the ninth pAsuram, AzhwAr enjoys the whole thirumEni of emperumAn. In the
first 8 pAsurams, AzhwAr was bewildered by the individual parts individually, but
here the whole of periya perumAL's thirumEni increases AzhwAr's attachment
towards him.
Finally, in the last pAsuram, AzhwAr sees kaNNan emperumAn in periya
perumAL and declares that he will never see anything else after seeing periya
perumAL. It is said that AzhwAr compiled the first 9 pAsurams on his way to the
periya kOil and the 10th pAsuram was compiled when he entered the sannidhi.
At that time, AzhwAr surrendered to emperumAn and emperumAn happily
accepted him. nAyanAr gives great explanation for why AzhwAr will not look at
anyone/anything else other than periya perumAL as if AzhwAr is asking the
following questions.
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In the first pAsuram, AzhwAr explains that periya perumAL who himself is pure,
accepts AzhwAr without expecting anything from AzhwAr, makes AzhwAr
subservient to his adiyArs.
In the next pAsuram, a question arises, if emperumAn has ever given his
causeless mercy before and AzhwAr explains the thrivirkrama charithram, where
he blessed everyone by touching them with his lotus feet without them asking for
it.
In the third pAsuram, AzhwAr shows that thrivikraman is now standing in
thirumalai as thiruvEnkatamudaiyAn. He also shows that thiruvEnkatamudaiyAn
is none other than periya perumAL himself.
In the fourth pAsuram, a question arises about the ahankAram and mamakAram
that is in AzhwAr's heart and AzhwAr explains that periya perumAL will destroy
the ahankAram and mamakAram, just like he destroyed the four layers of
protection of lankA.
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In the fifth pAsuram, a question arises about the anAdhi kAla puNya/pApa
karmAs and AzhwAr says periya perumAL (by the purushakAram of periya
pirAtti) has destroyed them as well. AzhwAr also says it was periya perumAL
who did thapas (austerity) by lying down in the middle of cauvery for a very long
time to achieve AzhwAr.
In the sixth pAsuram, when the question arises if emperumAn has ever
destroyed the sins of anyone, AzhwAr says that he has removed the sins of
rudhran and chandran. When rudhran cut one of the heads of his father brahmA,
the kapAlam (skull) stuck to his hand. rudhran went to emperumAn who by
sprinkling his sweat broke the kapAlam into pieces and rescued rudhran. When
chandran lost his glow, he went and surrendered emperumAn who gave his glow
back.
In the seventh pAsuram, when the question arises "emperumAn will help rudhran
because he is a dhEvathai and also the grand son of emperumAn. But will he
help you?". AzhwAr says, periya perumAL is more attached to himself because
he is purely there looking for emperumAn's mercy unlike dhEvathAntharams who
are prayOjanAnthara parars (who are looking for materialistic benefits from
emperumAn).
In the eighth pAsuram, a question arises from 4th and 5th pAsurams. Even
though ahankAram, mamakAram and karmAs are destroyed, there is still room
for avidhyai because of the presence in samsAram. How will that go? AzhwAr
answers, avidhyai represents thamO guNam. Just like emperumAn destroyed
hiraNya kasipu who is representation of thamO guNam, AzhwAr says, periya
perumAL will destroy his thamO guNam also.
In the ninth pAsuram, a question arises - only by vEdhAntha jnAnam - thamO
guNam, etc will be destroyed? Since AzhwAr does not even have adhikAram for
that (based on his birth) and also, we are in samsAram and in kaliyugam which is
not condusive for Athma jnAnam, How is it possible that periya perumAL
destroyed all of the thamO guNam, etc? AzhwAr answers just like he is able to
float on a leaf as a small child during praLayam, emperumAn is using his
special/unimaginable powers destroyed my thamO guNam, etc.
Finally, in the last pAsuram, AzhwAr unable to think about anything else,
completely becoming blissful on seeing periya perumAL, surrenders to him and
periya perumAL also happily accepts him.
During the last days of ALavandhAr, when periya nambi and thirukkOttiyUr nambi asks
him for final instructions to remember forever, he says "Always focus on
thiruppANAzhwAr who is standing at the lotus feet of periya perumAL".
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In the 8th pAsuram, mAmunigaL says, this kArthigai thirunakshathram is far greater
than any other thirnakshathrams because of the birth of thirumangai AzhwAr on this
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Let us see AzhwAr's unlimited attachment for archAvathAra emperumAns from a few of
his pAsurams.
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Simple tranlsation:
Azhwar says to souri perumAL "I will not even mix with people who accept/worship
other dhEvathAs. After learning thirumanthram, I learnt that I am a servant of your
adiyArs".
AzhwAr himself showed examples in his pAsurams. Let us see a couple here.
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In thirumozhi 7.4 - "kaN sOra" padhigam, he glorifies emperumAn in the first part
and glorifies sAranAthan's adiyArs immediately in the later part of each pAsuram.
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In the first pAsuram, AzhwAr enjoys rAma charithram and declares that he was
able to visualize emperumAn (who is unseen) as thirunaraiyUr nambi in his heart.
By starting with perumAL who killed the rAkshasas and protected the
rishis/dhEvas, AzhwAr is focussing on the rakshakathvam of emperumAn.
In the second pAsuram, AzhwAr is describing emperumAn as amararkku ari ERu
( ) - leader of nithyasUris. AzhwAr is praising empeumAn's
rakshakathvam again in protecting everyone during praLayam and his beauty by
describing emperumAn's beautiful ears. AzhwAr is seeing thirukkOvalUr Ayan in
thirunaraiyUr nambi in this pAsuram and he is saying he is fully depending on
thirunariyUr nambi.
In the third pAsuram, AzhwAr is enjoying emperumAn's antharyAmithvam.
AzhwAr sees thirukkudanthai ArAvamuthan in thirunaraiyUr nambi and is saying
he will be unable to forget emperumAn due to the many favours that were done
by him.
In the fourth pAsuram, AzhwAr is enjoying kaNNan emperumAn's charithram
(and rAma charithram again) and glorifying his saulabhyam. That saulabhyam's
ultimate nature is enjoyed in none other than thiruvaranganAthan who is seen in
thirunaraiyUr nambi. AzhwAr declares his heart will not bow down for anyone
else other than emperumAn.
In the fifth pAsuram, AzhwAr's heart goes behind kaNNan emperumAn's
navanItha chaurya charithram. Also, thiruvEnkatam is glorified here and
thiruvEnkatamudaiyAn is seen in thirunaraiyUr nambi.
In the sixth pAsuram, emperumAn is enjoyed as kshIrAbdhi nAthan by AzhwAr.
ThirumAlirunchOlai azhagar's extreme beauty and sweet nature is seen in
thirunaraiyUr nambi and AzhwAr is saying he will glorify no one else.
In the seventh pAsuram, AzhwAr is recollecting the parathvam of emperumAn
and how mercifully emperumAn entered his heart. AzhwAr is saying his mouth
will not not speak about anyone other than thirunaraiyUr nambi.
In the eighth pAsuram, AzhwAr is cherishing emperumAn's upAyathvam. He is
showing his gratitude to thirunaraiyUr nambi for protecting him in this samsAram
itself.
In the ninth pAsuram, AzhwAr is glorifying rAma charithram. AzhwAr sees thanjai
mA manik kOil narasimhan emperumAn in thirunaraiyUr nambi and declares that
he will not perform mangaLAsAsanam to any one other than emperumAn.
In the last pAsuram, AzhwAr is saying that for the ones who learn these 10
pAsurams (which are like nectar for emperumAn's adiyArs who worship him,
chant and dance glorifying him), no sins will affect them.
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together.
Let us see the unique nature of AzhwAr which is explained by periyavAchAn piLLai in
the vyAkyAnam.
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Simple translation:
parakAla nAyaki's thAyAr (mother) says, parakAla nAyaki who is feeling deep sorrow in
separation from emperumAn, asking her parrot to recite the names of emperumAn who:
But, when the parrot starts reciting the names of emperumAn her sorrow becomes
multi-fold since she is reminded about emperumAn more than ever before by hearing
the names and so she starts crying more.
periyavAchAn piLLai gives a wonderful vyAkyAnam. It shows our AchAryas were born
to write sath vishayams (and ofcourse we are born to read and enjoy them). Let us
enjoy some of the important aspects from the vyAkyAnam.
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vyAkyAnams for periya thirumadal prabhandham. In their vyAkyAnams, first they raise a
question, for a prapannar like AzhwAr, does it fit his svarUpam to perform this act of
madal since this looks like upAyAntharam (upAyam other than emperumAn)? Really,
we should depend on emperumAn fully and wait for him to accept us. Both
commentators explain that
AzhwAr is unable to bear the separation from emperumAn and wants to achieve
emperumAn some how. This is similar to nammAzhwAr also who did the same
act out of desperation. So, in this case, their ignorance (that we should make
some effort to achieve emperumAn) is an outcome of their extreme love for
emperumAn and this is priceless (unlike the ignorance of ordinary humans) and
to be celebrated.
It is also shown that emperumAn is glorified for his wonderful guNams (qualities).
And it is his true nature (svarUpam) to be full of great qualities. By performing
madal, people will disregard his good qualities and he cannot accept that. So,
AzhwArs think that by performing madal, he will come to them immediately since
he cannot bear the thought of others accusing him of lacking good qualities.
AzhwAr beautifully explains the qualities of several dhivya dhEsa emperumAns only to
say in the end that those qualities are not really helping him.
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With this we have seen a little glimpse of how different AzhwArs enjoyed archAvathAra
emperumAns. AzhwArs' attachment to archAvathAra emperumAns is unlimited and it is
difficult to express them with our humanly words. Without the vyAkyAnams of our
pUrvAchAryas we can hardly understand anything in aruLicheyal. Let us take a moment
to show our gratitude to AzhwArs and AchAryas for their great contribution towards the
benediction of us - they are certainly like oasis in this desert of samsAram.
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We will now start seeing how our pUrvAchAryas enjoyed archAvathAra emperumAns.
We have seen from the beginning that emperumAn is full of divine qualities.
emperumAn's divine qualities can be divided into 2 categories - parathvam (supremacy)
and saulabhyam (simplicity, easy accessibility).
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them for his bathing, dressing, eating and all other activities such as thiruvArAdhanam,
purappAdu (procession), uthsavams (celebrations), etc. parAsara bhattar explains this
quality of emperumAn as "archaka parAdhIna: akilAthma sthithi:" - he becomes fully
subservient to the one who worships him and depends on that worshipper for sustaining
himself.
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Simple Translation:
mangaLAsAsanam to dhEva perumAL who resides in hasthigiri and who out of great
love towards thirukkachi nambi, broke his archA samAdhi and regularly had
conversations with him.
thirukkachi nambi and dhEva perumAL had a unique and great relationship that
emperumAn was having great attachment to him and also constant interactions
with him.
emperumAnAr had great abhimAnam for him. emperumAnAr considered
thirukkachi nambi as his AchArya and in fact wanted to accept samAshrayaNam
from him. But thirukkachi nambi cited varNAshram dharmam and refused to
perform samAshrayaNam for emperumAnAr.
It is well known that thirukkachi nambi was doing continuous kainkaryam and
conversing regularly with dhEva perumAL. azhagiya maNavALa perumAL nAyanAr
glorifies him along with thiruppANAzhwAr (we have already seen his anubhavam in
http://ponnadi.blogspot.in/2012/10/archavathara-anubhavam-thiruppanazhwar.html) and
kurumbarutha nambi in AchArya hrudhayam chUrNikai 85 as "thyAga manNdapaththil
Alavattamum kaiyumAna aNtharanGgarai vaidhikOththamar aNuvarththiththa kramam"
(
) meaning one will understand the
greatness of a srivaishnava (going beyond the bodily conception) only when they
understand that thirukkachi nambi who was a confidential servitor of emperumAn was
admired and served by emperumAnAr who is the top most vaidhikar.
It is also well known that he got the "6 vArthaigaL" (six words) from dhEva perumAL as
requested by emperumAnAr to establish important meanings of our sath
sampradhAyam. After ALavandhAr attaining paramapadham, emperumAnAr was
thinking about who to accept as his AchAryan. Wanting to get his thoughts confirmed by
dhEva perumAL, emperumAnAr approached thirukkachi nambi who was a confidential
adiyAr of dhEva perumAL and asked him to find out emperumAn's thiruvuLLam
(thoughts). When thirukkachi nambi informs dhEva perumAL during his kainkaryam that
emperumAnAr has some doubts in his mind, dhEva perumAL gives him the following 6
instructions to be passed on to emperumAnAr. We have to note that emperumAnAr was
thinking in his mind about AchAryan matter only, but dhEva perumAL out of his divine
plan wants to establish certain principles that too directly through thirukkachi nambi who
is his confidential devotee.
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These eight slOkams are his beautiful outpourings towards dhEva perumAL and let us
enjoy a little glimpse from that prabhandham.
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emperumAnAr anubhavam
In the previous article (http://ponnadi.blogspot.in/2012/11/archavathara-anubhavam-
thuirukkachi-nambi.html) we enjoyed thirukkachi nambi's archAvathAra anubhavam.
emperumAnAr had great attachment to dhivya dhEsa emperumAns. Through out his life
we can see him doing direct kainkaryam to many dhivya dhEsa emperumAns such as
dhEva perumAL, thiruvaranganAthan, thiruvEnkatamudaiyAn, thirunArAyaNan/chelva
piLLai, thirumAlirunchOlai azhagar and many more. Wherever emperumAn goes,
emperumAnAr being sAkshAth AdhisEshan, as explained by poigai AzhwAr in his
mudhal thiruvanthAdhi "chenRAl kudaiyAm iruNthAl chinGgAchanamAm" (
) pAsuram, he also follows and performs all
services to him. So, emperumAnAr who knew the heart of emperumAn, showed great
attachment for AzhwArs' pAsurams which are fully glorifying emperumAn's
archAvathAram. emperumAnAr also physically performed various kainkaryams to
dhivya dhEsa emperumAns which we shall see in due course of this article.
thiruvarangathamudhanAr, who was a sishya of kUrathAzhwAn and who had great
attachment towards emperumAnAr, sung 108 pAsurams glorifying emperumAnAr's
vaibhavam. In many pAsurams, he brings out emperumAnAr's relationship with dhivya
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But, before going into emperumAnAr's archAvathAra anubhavam, let us enjoy how
namperumAL enjoyed, appreciated and rewarded emperumAnAr as shown by
mAmunigaL in upadhEsa rathina mAlai 38th pAsuram.
Simple translation:
To reveal the greatness of emperumAnAr who groomed this great eternal
sampradhAyam of srivaishnavam, NamperumAL declared that this sampradhAyam will
be named as "emperumAnAr dharisanam".
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Simple translation:
sri rAmAnuja muni gets pleased by serving the emperumAns of various dhivyadhEsams
such as srirangam, hasthigiri (kAnchipuram), thiruvEnkatam, ahObilam, simhAchalam,
srikUrmam, purushOthama kshEthram (puri jagannAthar), bhadhrikAshramam,
naimishAraNyam, dhvArakA, prayAg, mathurA, ayOdhya, gayA, pushkaram and
sALagramam. emperumAnAr travelled all over the bhAratha dhEsam and established
the srivaishnava sampradhAyam and visishtAdhvaitha sidhAntham.
ananthAzhwAn who is one of the most devoted disciples of emperumAnAr has written
sri rAmAnuja chathuslOki (See http://acharya.org/vyakyanam/rcsloki/). In this beautiful
prabhandham, he glorifies emperumAnAr in connection with kOil, thirumalai, perumAL
kOil and thirunArAyaNapuram dhivya dhEsam and the emperumAns there.
vEnkatakrishNan (thiruvallikkENi)
It was here in thiruvallikkENi, kEsava sOmayAji (father of emperumAnAr) came and
worshipped rukmiNi samEtha vEnkatakrishnan emperumAn and performed puthra kAmEshti
yAgam to beget a child. emperumAn appeared to him and told him that he will himself take birth
as his child. So, thiruvallikkENi emperumAn can be considered as the one who gave us the most
valuable gift in the form of emperumAnAr.
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Simple translation:
Even after emperumAn descending into this samsAram in many many avathArams,
samsAris were unable to understand he is the sEshi (master) of everything. But as
soon as rAmAnujar (who considers his adiyArs happiness/sorrow as his own) appeared,
they were able to understand emperumAn and became subservient to him.
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thiruvaranganAthan
In emperumAnAr's vAzhi thirunAmam it is said that "thennaranGgar chelvam muRRum
thiruththi vaiththAn vAzhiyE" (
). These words from none other than our visathavAk shikAmani
in his Arthi prabhandham. It is emperumAnAr who established and developed the
glories (kainkaryasrI) of srirangam. emperumAnAr showed to the whole world who
sriranganAthan is and established/developed all the grandeur activities such as
thiruvArAdhanam, upachArams, thaLigai amuthupadi, arayar sEvai, aruLicheyal and
vEdha viNNappam, purappAdu, etc. Following his footsteps, even today, wherever we
are, during sARRumurai, we are doing mangaLAsAsanam to srirangam's glories by
reciting "sriman srirangasriyam anubhadhravAm anudhinam samvardhaya".
amudhanAr shows that emperumAnAr will faint in ecstasy when he hears about
thiruvaragam. In the 35th pAsuram he says "ponnaranGgam ennil mayalE
perugum irAmAnuchan" (
) - as soon as emperumAnAr hears he cannot control his
emotions and becomes bewildered.
In the 57th pAsuram, amudhanAr says "aranGgan malaradikku ALuRRavarE
thanakku uRRavarAk koLLum" (
) - emperumAnAr is surrendered to AzhwArs
and his pUrvAchAryas who were all surrendered to thiruvaranganAthan.
emperumAnAr will consider those divined personalities as everything for him.
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thiruvEnkatamudaiyAn
amudhanAr in the 76th pAsuram of rAmAnusa nURRanthAdhi, identifies
emperumAnAr's attachment to thiruvEnkatam along with parampadham and kshIrAbdhi.
This pAsuram is one of the most important pAsurams in our sampradhAyam since it
establishes that the ultimate object of enjoyment (goal) for a srivaishnava is to serve
emperumAnAr.
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Simple translation:
Oh rAmAnujA! Please give us your divine lotus feet which will give us the same
enjoyment that you get by meditating on thiruvEnkatam, paramapadham and
kshIrAbdhi. thiruvEnkatam is specifically glorified in this pAsuram as a place which has
eternal glories (as revealed by AzhwArs) and a place filled with beautiful rivers.
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emperumAnAr wrote sribhashyam when he was in srirrangam. But in the first slOkam,
some how thiruvEnkatamudaiyAn influenced him which is why emperumAnAr said
"brahmaNi srInivAsE" - parabrahmam is the one in thiruvEnkatam.
dhEva perumAL
amudhanAr shows emperumAnAr's attachment to dhEva perumAL in the 31st pAsuram.
He says "kAnN thagu thOL anNnNal then aththiyUrar kazhalinNaikkIzh pUnNda
anbhALan irAmAnuchan" (
) - emperumAnAr is fully
attached to dhEva perumAL who has the most beautiful shoulders and who is residing
in the beautiful hasthigiri.
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emperumAnAr was rescued by dhEva perumAL and perundhEvi thAyar from the forests
in vindhya region and brought back to kAnchipuram. When he travelled with
yAdhavaprakAsa and as yAdhavaprakAsa's sishyas tried to kill him because they were
unable to tolerate his intellect, gOvindha perumAL (emperumAnAr's cousin) alerted him
and got him to escape from the travelling group. But emperumAnAr was in the forest
and did not know where to go. In the night time, the divine couple appears as a hunter
and his wife, brings him directly near kAnchipuram and rescues him.
emperumAnAr started his kainkaryams to dhEva perumAL at a very young age under
the guidance of thirukkachi nambi. emperumAnAr was bringing thirumanjana thIrtham
from sAlai kiNaru every day for dhEva perumAL as per the instructions of thirukkachi
nambi.
thirunArAyaNan
During the saiva king's efforts to undermine srivaishnavam, emperumAnAr travelled to
thirunArAyaNapuram and stayed there for about 12 years. During his stay there he first
found the thirunArAyaNan emperumAn (mUlavar) from a hill after being revealed about
that by emperumAn himself in his dream. He brought the emperumAn out and did
prathishtai of the emperumAn in the temple. At that time, emperumAnAr being the step-
mother of thiruvAimozhi (vaLartha ithath thAy), submitted oru nAyagam (thiruvAimozhi
4.1) padhigam to thirunAraNan emperumAn.
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He also went up north to bring back the uthsava mUrthy from the muslim king. rAma
priyan who is also known as sampath kumAran, the uthsava mUrthy, was staying in the
muslim emperor's daughters anthapuram (residence) and the muslim emperor said
emperumAnAr can carry him over if the emperumAn acknowledges him. Seeing
emperumAnAr, emperumAn walked over and sat on the lap of emperumAnAr (thus he
got the name chella piLLai). The muslim emperor was spell bound and with great
respect, sent emperumAn with emperumAnAr.
In his last moments, he gives 6 instructions for all srivaishnavas to follow. In that he
identifies the importance of building a hut and living in thirunArAyaNapuram. They are:
thirumAlirunchOlai azhagar
emperumAnAr took up the task of offering 100 utensils of akkAra adisil and butter to
thirumAlirunchOlai azhagar. It was the unfulfilled desire of ANdAL nAchiAr and
emperumAnAr considering it as his foremost duty went to azhagar sannidhi and offered
the same to him. azhagar was very pleased with emperumAnAr's act. ANdAL was also
very pleased with emperumAnAr's act and she calls him "kOil aNNar" (my brother from
srirangam).
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Once in azhagar sannidhi, during an uthsavam, there was an aruLappAdu for all
of those who are subservient to emperumAnAr -
"NammirAmAnuchamudaiyArkku aruLappAdu"
( ). At that time, some of the
descendants of periya nambi (who was the AchAryan of emperumAnAr) did not
respond. When emperumAn asked why they did not come forward, they said
"because we belong to the family of his AchAryan, we did not come forward".
azhagar said at that time that if they dont consider themselves as subservient to
emperumAnAr they will have no means to reach emperumAn.
Once azhagar invites kidAmbi AchAn (one of the prime sishyas of
emperumAnAr) and asks him to recite a pAsuram. He recites "na dharma
nishtOsmi na chAthmavEdhi na bhakthimAn thvath charanNAraviNdhE
akinchana: ananya gathi: sharaNya thvath pAdha mUlam sharaNam prapadhyE"
from ALavandhAr's sthOthra rathnam. Hearing that, azhagar asks him "being
subservient and dependent on emperumAnAr why are you saying ananya
gathi:?".
thirukkurungudi nambi
During emperumAnAr's mangaLAsAsanam at thirukkurungudi nambi sannidhi, nambi
asks emperumAnAr how he is able to convince many samsAris to become his
bhakthas. For that emperumAnAr says he has to ask with the proper etiquette and he
will explain the method. Hearing this, nambi steps down from his pItam and stands on a
divine mat, gives emperumAnAr a simhAsanam to sit, and learns dhvaya mahA
manthram from emperumAnAr (and of course it is through this dhvaya mahA manthram
and its meaning emperumAnAr is attracting everyone towards emperumAn). At that
time emperumAn reveals that he has now become the sishyan of emperumAnAr and
emperumAnAr gives him the dhAsya nAmam "srivaishnava nambi". Even today this
simhAsanam can be seen in the mUlavar sannidhi and also emperumAnAr has
upadhEsa mudhrA in this dhivya dhEsam (similar to thirumalai where he took the
position of AchAryan for thiruvEnkatamudaiyAn).
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kUrathAzhwan anubhavam
In the previous article (http://ponnadi.blogspot.in/2012/11/archavathara-anubhavam-
emperumanar.html) we enjoyed emperumAnAr's archAvathAra anubhavam.
kUrathAzhwAn was one of the most confidential sishyas of emperumAnAr. His jnAna,
bhakthi, vairAghyam are well known and is the most glorified AchAryan in our
sampradhAyam.
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Simple translation:
AzhwAn's glories are not within the boundaries of words. He was the one who is free
from pride that arises from having knowledge, wealth and high birth. After getting his
thiruvadi sambandham of AzhwAn I will no longer spend my time in anything other than
glorifying emperumAnAr's divine qualities.
He is the best example for being a sishya since when emperumAnAr was upset
with him once, AzhwAn said that "since I am completely subservient to
emperumAnAr I have nothing else to do that accepting what he does". He
showed how a sishya should be totally surrendered to his AchArya.
He is the best example for being an AchArya since when emperumAn was very
angry with nAlUrAn who committed apachAram to AzhwAn, AzhwAn argued with
emperumAn and requested that "He should get the same paramapadham which I
will". He showed how an AchArya should be full of krupai even to the ones who
committed apachArams towards him.
mAmunigaL also follows in the foot steps of amudhanAr and glorifies AzhwAn in his
yathirAja vimsathi 14th slOkam.
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Simple translation:
Oh rAmAnjuA! I am the beholder of all humility (and bad qualities) observed by
kUrathAzhwAn whose glories are not within the boundaries of words. Because there is
no one who is lower than me, your mercy (which will lift anyone up) is the only hope for
me.
In AzhwAn's thanian it is said that AzhwAn's srIsUkthis (sthavams) are like mangaLa
sUthram for vEdham since without them it is difficult to establish the supremacy of
emperumAn easily.
AzhwAn gave up everything (all his huge wealth) and surrendered to emperumAnAr and
lived with him. When the saiva king wanted to establish shiva parathvam, AzhwAn went
to the king's court (in place of emperumAnAr) and emperumAnAr left to thirunArAyaNa
puram. AzhwAn eventually establishes vishNu parathvam and when the king orders to
pluck his eyes, AzhwAn himself plucks his eyes saying he would no longer want to see
anyone with the same eyes that have seen this king. After that due to his age factor and
the effect of the lost eyes, he was unable to travel much, so he decides to stay in
srirangam. Once when he went to periya kOil, at the entrance, the door keeper does not
allow AzhwAn inside saying he is related to emperumAnAr (as the king has ordered
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anyone related to emperumAnAr should not be allowed inside the temple). Another door
keeper says that AzhwAn is full of good qualities so he should be allowed. Hearing this
AzhwAn at once says, all his good qualities are acquired after him surrendering to
emperumAnAr and those qualities are not worth if they are brought up without the
relationship with emperumAnAr. He decides to go to thirumAlirunchOlai and stay there
for some time. It is on the way to thirumAlirunchOlai, he compiles athimAnusha sthavam
and srivaikunta sthavam (glorifying emperumAn during separation from AchAryan).
After reaching thirumAlirunchOlai, he glorifies azhagar's beauty in sundharabhAhu
sthavam and prays to azhagar that he becomes reunited to emperumAnAr and also
prays for the return of good times at srirangam. So, we can see that AzhwAn stayed
with AchAryan and served him in his presence and only in his AchAryan's absence he
went to emperumAn and glorified him.
Let us now enjoy how AzhwAn enjoyed sundhara bhAhu emperumAn in sundhara
bhAhu sthavam.
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In this slOkam, AzhwAn enjoys how emperumAn's shoulders were very enthusiastic in
churning the milk ocean with manthara mountain. Further, these shoulders gave great
joy to srimahAlakshmi who came out of the ocean and themselves had great joy in
accepting her. Finally, these shoulders were instrumental in defeating the wrestlers in
kamsan's court. AzhwAn bases this pAsuram based on the following pAsurams:
In this slOkam, AzhwAn enjoys the bravery of azhagar's shoulders. He says that a
brave man's shoulder will be easily identifiable with marks of bravery on the shoulders.
He also says that the shoulders look like karpaka tree (kalpa tharu) and they have taken
a vow to give whatever is requested by any one. This slOkam reflects thirumangai
AzhwAr's thiruneduNthANdatam pAsuram 6 - "alampuriNdha NeduNthadakkai amarar
vENdhan" ( ) - the lord of
nithyasUris who has beautiful long hands that gives giving to the ones who ask him.
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In this slOkam, AzhwAn enjoys the broad nature of emperumAn's shoulders. He says
that emperumAn's shoulders are as broad as an ocean and sky and also they are as
fresh as a garden. He says such emperumAn enjoys lying down on
thiruvananthAzhwAn (AdhisEshan).
In this slOkam, AzhwAn again enjoys the beauty of azhagar who is the leader of
thirumAlirunchOlai malai. He says when emperumAn lifted gOvardhana giri, his
shoulders were enthusiastic in lifting it and protecting his beloved devotees. Also, when
dhEvas and asuras gave up on the churning the ocean, emperumAn took that up on
himself and churned the ocean. It is also said, even though they were thinking that they
were churning, it was emperumAn who was churning the ocean from the beginning.
Finally when pirAtti appeared from the ocean, emperumAn's 2 shoulders became 4 and
then became many out of great love to embrace her.
In 2 slOkams (62,63), AzhwAn enjoys the beauty and glory of azhagar's thiruvadis (lotus
feet).
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In this slOkam, he says the lotus feet of azhagar is more beautiful than the lotuses on
which they are seated. This can be understood from the fact that, there is a norm where
one person defeats another, the defeated person carries the person who defeated him
on his head. This slOkam relates to NammAzhwAr's "thanNthAmarai chumakkum
pAdhap perumAn" - ( ) from
thiruvAimozhi 4.5.8, meaning emperumAn's lotus feet are carried by cool lotus flower.
In this slOkam, the same concept is explained in detail. azhagar's thiruvadi's beauty,
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tenderness, fragrance, taste of honey that flows, etc are much greater than that of a
lotus. So, the lotus flower becomes the seat of emperumAn's thiruvadis and carries the
thiruvadis on its head.
Finally in slOkam 129, AzhwArn reveals his heart to azhagar emperumAn.
He says:
Oh sundharabAhu who is an ocean of mercy! Please hear my prayers. Let me return to
sriranga periya kOil to be under the lotus feet of emperumAnAr. Please bless me this
favour.
Thus AzhwAn enjoyed sundhara bhAhu emperumAn's divine beauty, the dhivya
dhEsam itself, his qualities, emperumAn's avathArams, etc in sundhara bhAhu sthavam.
He stayed in thirumAlirunchOlai for some time. While he was filled with sorrow due to
the separation from emperumAnAr, he sustained himself by glorifying azhagar
emperumAn. Finally, the saiva king died and both AzhwAn and emperumAnAr returned
to srirangam. emperumAnAr on his return directly went to AzhwAn's thirumALigai and
embraced AzhwAn. AzhwAn recites the 3 sthavams (athimAnusha sthavam, srI
vaikunta sthavam and sundhara bhAhu sthavam) in front of emperumAnAr.
emperumAnAr being very pleased with those and glorifies AzhwAn that it was his
sthavams which brought back the lost glory to srirangam. He also tells AzhwAn that
AzhwAn should sing a sthavam on dhEva perumAL who will bring his eye-sight back.
AzhwAn first refuses saying that he is satisfied with the inner-vision (based on the
knowledge given by emperumAnAr himself) and does not need the external eye-sight
anymore. But since emperumAnAr insists, he ends up compilng varadharAja sthavam to
fulfill his AchAryan's order. emperumAnAr wanted to present this to dhEva perumAL, so
he travels to kAnchipuram with AzhwAn and requests AzhwAn to present this in front of
dhEva perumAL. When AzhwAn completes the sthavam, for some reason,
emperumAnAr is not near by. At that time, dhEvar perumAL asks AzhwAn for his desire,
and AzhwAn instead of asking for his eye-sight simply asks "nAlurAn should get
whatever I get (mOksham)" and emperumAn agrees to that. Hearing this emperumAnAr
becomes really upset with AzhwAn since he did not fulfill his order of asking for the eye-
sight and dhEva perumAL for not giving the eye-sight. dhEva perumAL again speaks to
emperumAnAr and tells him that AzhwAn will now have the his eye-sight back to see
emperumAn and emperumAnAr. emperumAnAr becomes really pleased with that.
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varadharAja sthavam is one of the most wonderful compilations which contains all the
rahasya arthams of our sampradhAyam. It contains many in-depth meanings such as
artha panchakam, emperumAn's supremacy, emperumAn's beautiful form and its
descriptions, etc.
In the 9th slOkam, AzhwAn enjoys dhEva perumAL's presence in hasthi giri in a
beautiful way.
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brahmam which is wonderful, great and that has endless glories is incomparable to any
one due to these stated reasons. That brahmam which has been glorified in vEdham,
vEdhAntham, etc. The ones who studied sAsthram were doubting those glories, but as
soon as they saw that same brahmam as dhEva perumAL on the top of hasthi giri, they
fully agreed with the conclusions of vEdham, vEdhAntham, etc. Just looking at the
thirumEni (form) of emperumAn, every one will be convinced with his supremacy.
In the 25th slOkam, AzhwAn describes further what is explained in the 9th slOkam.
Oh dhEvarAjA who is the crown jewel decorating the hasthi giri! Even if you dont want
to reveal your supremacy, the lengthy crown on your thirumudi (head) is easily showing
that you are the supreme lord. While your crown itself looks like a mountain, the divine
stone on the top of the crown looks like the sun which is rising from the mountain.
NammAzhwAr also glorifies emperumAn in thiruAimozhi 6.6.6 as "poRchudark
kunRanna pUNdhanN mudiyarkku" (
) which means the same thing.
In the 59th slOkam, Azhwan (while enjoying dhEva perumAL's thiruvadi) wonders which
place fits/suits the glory of his thiruvadi.
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Oh varadha! Which place gives you the most pleasure for your thiruvadis, is it the
dhahara AkAsam which is in the heart of bhakthi yOgis, is it the lotus flower which stays
fresh always, is it the vEdhAntham, is it the thirumudi (head) of NammAzhwAr or is it the
peak of hasthi giri?
In the vyAkyAnam, kAnchi swamy has shown that this slOkam is very similar to periya
thirumozhi 7.9.7 pAsuram where thirumangai AzhwAr questions emperumAn in a very
similar way. "chEyOnGgu thanN thirumAlirunYchOlai malaiyuRaiyumAyA!
enakkuRaiyAyithu maRai NAnginuLAyO! thIyOmbu kaimaRaiyOr chiRu puliyUrch
chalachayanaththAyO! unathadiyAr manaththAyO! aRiyEnE" (
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archAvathAra anubhavam
!
!
! ! ).
In the last slOkam, AzhwAn enjoys his vamsa paramparai and completes the sthOthram
saying that he is qualified to be blessed by emperumAn due to his sambandham with
our guru paramparai.
In the vyAkyAnam, kAnchi swamy shows from AchArya hrudhayam that "For
prapannas, kulam/vamsam (family) is based on parAngusa, parakAla, yathivarAthigaL".
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archAvathAra anubhavam
The relationship in the guru paramparai between various AchAryas are beautifully
shown in the vyAkyAnam as well.
AzhwAn glorifies periya pirAtti in srI sthavam. In this prabhandham, there are only 11
slOkams.
Similar to vEdha vEdhAntham where emperumAn is glorified a lot, but pirAtti is glorified
in
a very few selected places only, AzhwAn also glorifies emperumAn in 4 sthavams in
more than 400 slOkams, but glorifies pirAtti in only 11 slOkams here. But, for prapannas
who depend on pirAtti for purushakAram, these 11 slOkams are more valuable than the
400 slOkams of emperumAn.
Here, in this sthavam, AzhwAn first shows his humility and gives an introduction in the
first 5 slOkams and glorifies pirAtti in the next 5 slOkams.
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archAvathAra anubhavam
Let us see the last slOkam where many great meanings that are very much applicable
to prapannas are revealed.
When pirAtti glances her divine view/vision on any one for even a fraction of a moment
they will become blessed. Such great periya pirAtti should give her blessings to me as
well.
kAnchi swamy shows in his vyAkyAnam that AzhwAn is not looking the usual lakshmi
katAksham (wealth) which is requested by samsAris. Because AzhwAn was so wealthy
but gave up everything before surrendering to emperumAnAr. He even threw the golden
bowl which was carried by ANdAL and told her that he does not want to have any thing
for himself. After that he became parama virakthar and performed unja vruthi
(bikshai/begging that was sanctioned in sAsthram) for living. The katAskham he is
asking for is "kainkarya srI". Like gajEndhrAzhwAn, vibhIshaNAzhwAn and iLaya
perumAL (lakshmaNan) who were celebrated for their kainkarya srI, AzhwAn also prays
for the same.
When gajEndhrAzhwAn gave up all his self-efforts to protect himself and called
out for emperumAn, he was glorified as "sa thu nAga vara: srimAn".
When vibhIshaNAzhwAn, gave up rAvaNan and lankA rAjyam (basically giving
up all his ownership) and left lankA to surrender to perumAL, he was glorified as
"anthariksha gatha: srImAn".
When iLaya perumAL gave up all the comforts and followed perumAL to
vanavAsam, he was glorified as "lakshmaNO lakshmi sampanna:".
It is also clear that without the purushakAram of pirAtti it is very very difficult to get this
kainkaryasrI in both this world (for archAvathAra emperumAns) and paramapadham
(paramapadhanAthan) as idenfied by AzhwArs in "panGgayaththAL thiruvaruLum
koNdu Nin kOyil chIyththu", "pUvaLarum thirumagaLAlaruL peRRup ponnulagil polivar
thAmE", etc.
It can also be seen in chUrppaNakai charithram that ignoring pirAtti will only lead to
losing emperumAn also.
Thus we have taken a dip into the ocean of AzhwAn's archAvathAra anubhavam. There
is endless bliss in it and this gives a starting point for us to engage in more such
anubhavam.
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bhattar anubhavam
In the previous article (http://ponnadi.blogspot.in/2012/11/archavathara-anubhavam-
kurathazhwan.html) we enjoyed kUrathAzhwAn's archAvathAra anubhavam.
Let us start with the thanian for bhattar was submitted by none other than NanjIyar who
was reformed by bhattar and who gave up everything and took up sanyAsAshramam to
simply keep serving his AchAryan.
Simple translation:
Let parasAra bhattar who read purANam to NamperumAL, who is the son of
kUrAthAzhwAn and who is fully filled with srivaishnavasri (kainkarya srI) bless me with
all goodness.
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archAvathAra anubhavam
kUrathAzhwAn and ANdaL (parents of bhattar), even though married, were fully
detached from material desires. Their only objective in life was to serve emperumAn
and emperumAnAr. Once, when AzhwAn and ANdAL were stuck in their thirumALigai
and could not go to the temple and did not have any prasAdham to eat, ANdAL
meditates on NamperumAL and asks him why he is making some one like AzhwAn
(who is so attached to him) starve? Hearing this NamperumAL, immediately sends his
aravaNai (last meal in the night) prasAdham to AzhwAn's thirumALigai with all honors.
AzhwAn surprised at the sudden arrival of prasAdham asks ANdAL if she prayed in her
heart for such thing. ANdAL accepts that she did. AzhwAn being very upset at ANdAL
for asking anything from emperumAN, accepts a few morsels of prasAdham in honor of
the same and just picks two handful of prasAdham and gives them to ANdAL. By the
grace of those two handful of prasAdham, ANdAL eventually gives birth to two beautiful
children who were eventually blessed by embAr first and emperumAnAr subsequently.
emperumAnAr names them parasAra bhattar and vEdha vyAsa bhattar to acknowledge
the great contribution of parAsara maharishi and vEdha vyAsa maharishi towards
establishing vishNu parathvam clearly. Thus, he also fulfills one of his vows to
ALavandhAr that he will glorify these 2 maharishis.
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archAvathAra anubhavam
While many times, he can be seen as a proud son (in a good way) of periya perumAL
and periya pirAtti (this is explained as rAja kula mAhAthmyam), he was also completely
surrendered to them with total humility. His naichyAnushandhAnam is unparallel and let
us see some of his great qualities briefly.
In srI ranganAtha sthOthram, he identifies an incident where a dog entered the temple
and a samprOkshanam was performed immediately. Hearing this, he runs to periya
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archAvathAra anubhavam
perumAL and asks him, if the archakas did samprOkshanam for a dog entering the
temple (just in the prAkAram), every day he (considering himself lower than a dog) is
entering up to the sannidhi and why he is not ordering for a samprOkshaNam every
day.
Also, in a the same sthOthram, he declares that he would rather be born as a dog in the
streets of srIrangam than being born as brahmA or any other dhEvathais.
mAmunigaL glorifies bhattar along with ALavandhAr and AzhwAn for their
naichyAnusanthAnam in his yathirAja vimsathi 15th slOkam. He says "chudhdhAthma
yAmuna gurUththama kUraNAtha bhattAkkya dhEchika varOktha samastha Naichyam"
(
) - all the naichyAnusanthAnam done by the pure souls like
ALavandhAr, AzhwAn and kUrathAzhwAn actually fits him (mAmunigaL) aptly and he
says emperumAnAr's mercy is the only way for him for salvation.
Needless to say, bhattar was very attached to periya perumAL and more attached to
srIranga nAchiAr.
When some one visiting from thirumalai was attending the kAlakshEpam of bhattar. At
that time he sneezed and called out for thiruvEnkatamudaiyAn. bhattar immediately got
upset and instructed him to call out for thiruvaranganAthan. This swamy from thirumalai
went back there and told ananthAzhwAn this story. ananthAzhwAn asks him to go back
to bhattar and explain him that thirumangai AzhwAr himself identifies that we should
constantly recite thiruvEnkamudaiyAn only as seen in periya thirumozhi 5.5.1
"veruvAdhAL vAy veruvi vEnGkatamE vEnGkatamE enginRALal" (
). For that, bhattar
replies that in that padhigam, AzhwAr is taken the bhAvam of parakAla nAyaki's mother
and she has misunderstood that parakAla nAyaki is calling out for vEnGkatam and if it
was parakAla nAyaki herself, she would have only said aranGgamE! aranGgamE!
( ! !).
Also, bhattar's attachment towards thAyar is greater than perumAL (as a child will be
more attached to mother than father). In thiruppAvai Azhi mazhai kaNNA pAsuram, it is
shown that once NamperumAL adorned NachiAr thirukkOlam, invited bhattar over and
asked him how he looks. bhattar looking at NamperumAL tells him that everything is
good but the kAruNyam in his eyes are not at the same level as thAyAr. His exact words
are "NAchchiyAr vizhi vizhikka onNnNAthu" ( )
- emperumAn cannot have the same merciful vision as thAyAr.
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When the local king vIra sundhara brahma rAyan (who was actually a disciple of
AzhwAn) was building a madhiL (fort) in the sixth prAkAram of srirangam, he tried
destroying the thirumALigai of piLLai piLLai AzhwAn who was a dear sishya of AzhwAn.
bhattar stopped him saying that his madhiL is not going to protect emperumAn but it is
the mangaLAsAsanam of great devotees that will protect emperumAn, the king did not
want to listen and opposed bhattar's views. bhattar being disturbed by this, decided to
leave srirangam and went to thirukkOtiyUr. He was very saddened by the separation
from periya perumAL and periya pirAtti during his stay and kept constantly thinking
about his return. Finally when the king died, bhattar was informed of that news, and
bhattar immediately felt sorry for the king who committed apachAram to him. He started
his return and at that time his extreme desire and love to see the thiruvarangam dhivya
dhEsam and emperumAn was poured out in his beautiful grantham named "srirangarAja
sthavam". This is divided in to two parts "pUrva sathakam" and "uththara sathakam".
pUrva sathakam was compiled and sung by him during the journey to thiruvarangam
and uththara sathakam was sung in thiruvarangam itself after the return. They both are
full of beautiful meanings and let us enjoy a little bit from them.
In the first 8 slOkams, bhattar beautifully glorifies the guruparamparai in the following
order:
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archAvathAra anubhavam
Immediately after glorifying the guru paramparai, bhattar establishes the svarUpa
nirUpaka dharmam of emperumAn in slOkam 9. Let us enjoy that now.
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archAvathAra anubhavam
Simple translation:
parabrahmam whose svarUpam (true nature) and svabhAvam (qualities) cannot be
comprehended and who is recognised by the presence of saffron pieces from sri
mahAlakshmi's lotus feet on his chest is lying on the AdhisEshan in srirangam periya
kOil as periya perumAL.
bhattar identifies the most important quality that will identify emperumAn - that is
sriya:pathithvam (being dear husband of pirAtti). This is similar to his own words in srI
guNa rathna kOsham - "vEdhANthAs thathva chiNthAm murapithurasi
yathpAdhachihNais tharaNthi" (
), i.e., when vEdhAntham had a doubt on "who is the
supreme god?", it quickly looked at the chest of all dhEvathas and concluded that the
one who has the saffron pieces from the lotus feet of pirAtti is the supreme. Here
bhattar also categorically establishes right at the beginning that parabrahmam is none
other than periya perumAL. It is this archAvathAra emperumAn who clearly shows us
his supreme nature.
In slOkam 12, bhattar enjoys the beauty of the sriranganAthan with his panchAyuthams.
For the ones who are devoted to emperumAn, these panchAyuthams are seen as
ornaments and weapons that will protect them as and when required. But for the ones
who consider emperumAn as their enemies, these panchAyuthams are seen as
weapons that will quickly destroy them.
After entering the temple, he enjoys the srIranga vimAnam, sEnai mudhaliAr (and
thiruvadi and vibhIshaNAzhwAn who are inside the same sannidhi), panchAyuthams,
etc.
Then he enters the garbhagruham and glorifies NamperumAL's and periya perumAL's
beauty and qualities in great detail. Similar to thiruppANAzhwAr, bhattar enjoys all the
divine parts of emperumAn's thirumEni in many slOkams.
In slOkam 110, periya perumAL's parathvam and saulabhyam are beautifully enjoyed by
bhattar.
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archAvathAra anubhavam
:)
spputam bhruthE pAdhAmbhujayugaLam AjANu Nihitha: (
:)
Simple translation:
periya perumAL's right hand (which acts like the pillow) is showing his lengthy crown
and establishes his parathvam saying "this crown fits perfectly to show that I am the lord
of brahmA, shiva, etc". His left hand which is stretched upto his knee (having hands
upto the knee is shown as a great quality in sAmudhrikA lakshaNam) is showing his
thiruvadi that is easily approachable by everyone.
In the 111th slOkam, periya perumAL's chest is beautifully narrated as the residing
place of periya pirAtti.
malayajachachiliptham mAlathIdhAmathalpam (
)
sumanNisaravidhANam kausthubhasvasthidhIpam (
)
dhaNujavrusha vishnNOllEka chithranYcha (
)
lakshmI lalitha gruham upAsE ranGgasarvamsahOra: (
:)
Simple translation:
I worship periya perumAL's thirumArbhu (chest) as the beautiful residing place of sri
mahAlakshmi. His chest is decorated with a mixture of sandal wood paste and camphor,
the base of the chest is like a soft flower bed, the top of the chest is decorated with
many beautiful jewels, it is lighted by kausthuba mani (stone), it has the marks created
by the horns of 7 demoniac oxes that looks like artwork.
In the 113th slOkam, bhattar again enjoys both parathvam and saulabhyam in the
periya perumAL's thirumEni. periya perumAL's chest having periya pirAtti, thuLasi
mAlai, vanamAlai, and sri kausthabam confirms he is the supreme. The same chest
also has the necklaces given by yasOdhai which confirms his saulabhyam.
In the 116th slOkam, bhattar again shows emperumAn's parathvam through as seen
visually in periya perumAL's navel itself.
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archAvathAra anubhavam
Simple translation:
This slOkam is conveying the exact same message of NammAzhwAr's periya
thiruvanthAdhi pAsuram 72 - "mudhalAm thiruvuruvam mUnRenbhar" (
).
Some say that all the three dhEvathas (brahmA, vishNu, shiva) are equal (thrimUrthy
sAmya vAdham). Some say these are three are non-different from each other
(thrimUrthy aikya vAdham). Some say there is a higher brahmam than these 3
dhEvathas. But the navel of emperumAn clears any such doubts since this is the root
cause of brahmA (and subsequently shiva, etc). So this itself is sufficient to prove that
everything is controlled by emperumAn's katAksham only. Also, the fact that the lord of
creation brahmA is created by emperumAn from his navel, proves that he is the cause
of all causes.
It can also be understood that such great brahmam, out of his saulabhyam comes and
appears in between brahmA and shiva who are bound by karma as if all 3 are equal.
We can also further understand his saulabhyam in revealing himself in thiruvarangam
for the benefit of all.
Simple translation:
periya perumAL who is full of mercy, gives a light named sAsthram to remove the
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archAvathAra anubhavam
ignorance from our mind and to give us the ability to distinguish between right and
wrong. The ones who are blessed benefits from that light and knows emperumAn and
the ones who are not blessed, gets destroyed per the same sAsthram like fireflies who
die of light.
bhattar explains many intricate details of our sidhAntham in many slOkams. He easily
establishes our sidhAntham and identifies the various limitations in other sidhAnthams.
He explains the many favours done by emperumAn like giving body and senses to
jIvAthmAs during srushti, giving sAsthram and how he himself taking avathArams to
help every one. He explains the many avathArams of emperumAn and their specialities
in many slOkams in great detail.
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archAvathAra anubhavam
Simple translation:
Oh sriranganAtha! your divine qualities are countless and your avathArams that reveal
those divine qualities are countless as well. But let them be (they are insignificant
compared to what I am going to speak about now). In this bhUmi (samsAram) - you
descend to many temples, homes, mutts, Ashrams, etc as archA vigraham. Not only
you descend there, you tolerate everything there, you accept whatever is
submitted/rendered by the one who worships you and you are completely dependant on
them and you feel happy to take up such position. It is because of this great divine
quality of yours, everyone becomes attracted towards you.
In subsequent slOkams he further glorifies periya perumAL and also shows his humility
and does naichyAnusandhAnam.
In the last slOkam he says that he is completely devoid of any other upAyams and
requests sriranganAthan to help him. He says by helping him, emperumAn's greatness
will increase, since emperumAn showed his mercy where it is required.
In srI guNa rathna kOsham, bhattar glorifies sriranganAchiAr. We have already seen
bhattar's attachment towards periya pirAttiAr.
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archAvathAra anubhavam
Simple translation:
I worship sriranganAchiAr who is the queen of srirangam and wife of periya perumAL.
pirAtti opens here eyes slowly like a flower opens up and by her vision the whole worlds
gets brightened and gets life. She is also like the light in the sriranga vimAnam,
meaning she is the one who reveals herself and periya perumAL.
Right upfront, bhattar shows the importance of purushakAram and establishes that
without the purushakAram we cannot even know or approach emperumAn.
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archAvathAra anubhavam
In the 4th slOkam, bhattar shows the relationship between periya perumAL and periya
pirAtti and requests her mercy. It is in this slOkam where he says:
pirAtti's instructions are pramANam for perumAL and it is the reason for the
varieties (highs and lows) in creation.
vEdhAntham declares that parabhramam is the one who has the saffron powder
from periya pirAtti's lotus feet in his chest. We have already seen this in the
beginning of srIrangarAja sthavam pUrva sathakam.
Even if emperumAn takes vishwarUpam, he cannot understand the divine
qualities of pirAtti.
In the 17th slOkam, bhattar says, when one gets the mercy of periya pirAtti, all the other
glories like knowledge, wealth, happiness, strength, etc fights to reach that person.
In many slOkams, bhattar explains how emperumAn acts to please pirAtti. pirAtti being
mother of all, always tries to bring samsAris to emperumAn and convinces him to
accept them. emperumAn being happy with her purushakAram accepts them. Thus both
pirAtti and emperumAn are constantly trying to help every jIvAthmA.
In 42nd slOkam , bhattar explains the tender nature of pirAtti. He says just by the touch
of the saffron pieces, pirAtti's lotus feet feel irritated. Even, if pirAtti's friends stare at her,
her thirumEni feels inconvenience. If she playfully lifts a lotus flower, her hands start
paining. If she sits on a swing which is fully covered by flowers and starts swinging,
everyone starts feeling that she may become very tired. So, if I glorify such pirAtti, will
that not affect her as well?
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archAvathAra anubhavam
Simple translation:
Oh my dear mother! sIthA pirAtti! your husband srI rAman gave protection to kAkAsuran
and vibhIshaNan who both surrendered to him. But you protected the rAkshasis (who
tortured you) from hanuman in ashOka vanam even when they did not surrender unto
you. Thus your glories are far greater than emperumAn's glories. Please protect me with
your mercy which protects even the ones who trouble you, because I am full of faults.
In the same context we can also relate to azhagiya maNavALa perumAL nAyanAr's
nirvAham (conclusion) from AchArya hrudhayam 204th chUrNikai.
In this section, nAyanAr is explaining why NammAzhwAr is giving this great knowledge
to everyone and says that AzhwAr does it because of two reasons - a) AzhwAr always
sees that everyone is related to emperumAn b) always feels bad that everyone deserve
to serve emperumAn but not doing that and c) AzhwAr is full of krupai. In this chUrNikai
AzhwAr shows the ones who have these three great qualities.
In slOkam 58, bhattar says pirAtti's head is slightly tilted down out of shyness, since
when some one worships her she gives them wealth in this lOkam and she even gives
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archAvathAra anubhavam
paramapadham but still she is not satisfied with what she has given. So, out of shyness,
she tilts her head slightly downwards.
Finally in the last slOkam, he prays to pirAtti to ensure that he lives in srirangam along
with all the other srivaishnavas for many years doing kainkaryams to her and
emperumAn and keeps him as a small piece of dirt in the lotus feet of pirAtti and
emperumAn.
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archAvathAra anubhavam
jIvAthmAs are suffering in this samsAram from time immemorial. Even though
every jIvAthmA has the qualification/ability to enjoy bhagavath anubhavam, due
to anAdhi kAla karmA (time immemorial kArmic effects), they are bound in this
samsAram and their knowledge is covered by ignorance.
emperumAn out of his causeless mercy, blesses certain jIvAthmAs while they are
taking birth. Even with that blessing, for ujjivanam (salvation), they have to
understand thathva (true nature of chith, achith and Ishvaran), hitha (do's and
dont's) purushArthams (and the final goal) one has to learn that through
sAsthram.
When one tries to learn these from the main part of sAsthram, i.e., vEdham, it is
endless, and difficult to comprehend because to establish the truth one has to go
through various parts of vEdham and vEdhAntham. These are impossible for a
layman with minimum intelligence.
When one tries to learn these from smrthis, ithihAsams and purANams that are
compiled by rishis who have seen the truth by great efforts, in those, for true
knowledge seekers, there are parts that are to be accepted and there are parts
that are to be ignored. For example, in determining the supreme lord, sAthvika
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archAvathAra anubhavam
It is also clearly shown by mAmunigaL that piLLai lOkAchAryar is none other than
dhEva perumAL himself. maNappAkkam Nambi, was blessed by dhEva perumAL and
emperumAn was explaining deep meanings of our sampradhAyam in his svapnam
(dream). One day emperumAn instructs nambi to go to srirangam and says that the
same meanings will be explained further by him there. When nambi reaches srirangam,
he passes by kAttu azhagiya singar temple where piLLai lOkAchAryar is giving lectures
to his sishyas. Nambi, starts listening to them and understands that the meanings are
the continuation of what dhEva perumAL was teaching him in svapnam, he comes in
front of piLLai lOkAchAryar, falls flat on his lotus feet and asks him if he is dhEva
perumAL himself. piLLai lOkAchAryar accepts that he is and continues the
kAlakshEpam. dhEva perumAL again instructs Nambi in his svapnam, to request piLLai
lOkAchAryar to document his instructions and that is how we have received srIvachana
bhUshaNa dhivya sAsthram.
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archAvathAra anubhavam
towards the ujjivanam of all jIvAthmAs. Actually it is explained that all of upadhEsa
rathina mAlai was written by mAmunigaL to glorify piLLai lOkAchAryar and his
srIvachana bhUshaNa dhivya sAsthram only.
Beyond his great contributions to protect and nourish the pramANam, piLLai
lOkAchAryar had great attachment towards pramEyam - emperumAn as well, that too
srIranganAthan. It was during his life time, the muslim invaders arrive close to
srirangam. Hearing this news ahead of time, piLLai lOkAchAryar being the leader of the
srivaishnava community in srirangam during that times, orders that a wall is built in front
of periya perumAL to protect him from the invaders. In spite of his old age, he travels
along with NamperumAL and emperumAn's sojourn begins. They travel through dense
forests and are attacked/robbed of the valuables by robbers on the way. Eventually the
robbers being blessed by piLLai lOkAchAryar's katAksham, becomes purified and
comes back to return the valuables. Finally, they reach a place near mathurai named
jyOthiskudi (behind Anai malai). At that stage piLLai lOkAchAryar, decides to give up his
thirumEni and go to parampadham. NamperumAL who is with him at that time,
acknowledges his desire and gives him special honours. piLLai lOkAchAryar gives final
instructions to all of his sishyas and identifies his desire to bring up thirumalai AzhwAr
as the next leader of the sampradhAyam. He also touches all living and non-living
beings near by out of his divine mercy to bless them with his connection which will lead
them to salvation as well - it is said in the sAsthram that whether it is bird, human or an
animal when blessed by a srivaishnava - they are sure to be delivered. Finally
meditating on his AchAryan he reaches paramapadham. We have already seen his
charithram in http://guruparamparai.wordpress.com/2012/09/18/pillai-lokacharyar/.
One special thing to note in piLLai lOkAchAryar's works, they closely follow NampiLLai
and periyavAchAn piLLai's srIsUkthis. There is nothing that is written by piLLai
lOkAchAryar on his own. The ones who have studied the eedu mahA vyAkyAnam of
NampiLLai and ashtAdhasa rahasyangaL of piLLai lOkAchAryar can easily observe the
principles and even words being the exact same in both the works. So, by enjoying
piLLai lOkAchAryar's archAvathAra anubhavam we are also enjoying NampiLLai and
periyavAchAn piLLai's archAvathAra anubhavam.
Let us enjoy a few of his works where he establishes the divine glories of archAvathAra
emperumAn.
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In the dhvaya prakaraNam, piLLai lOkAchAryar brings out the glories of archAvathAra
emperumAn. dhvaya mahA manthram has two vAkyams (lines). In the pUrva (first)
vAkyam, it is established that we accept the thiruvadi of emperumAn (who is never
separated from pirAtti) as the only upAyam. In the uththara (second) vAkyam, it is
established that we pray for kainkaryam to pirAtti and emperumAn together for their
pleasure.
In the pUrva vAkyam, srI shabdham is explained as pirAtti who does purushakAram,
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mathupu shabdham is explained as nithya yOgam, that pirAtti is never separated from
emperumAn. She herself says "agalakillEn iRaiyum enRu" (
). Even though this NammAzhwAr's thiruvAimozhi 6.10.10 pAsuram,
NammAzhwAr is actually quoting pirAtti's words in this pAsuram. This mathupu is very
important because if we are sure that pirAtti is present with emperumAn all the time, we
can confidently surrender to him, since she will ensure that emperumAn accepts us.
sUthram 136 to 143 are important for the current topic. NArAyANa shabdham is the
most important aspect for the current context and this is where archAvathAra
emperumAn is glorified. In this context, NArAyaNa represents emperumAn's divine
qualities which are brought out by pirAtti's purushakAram. pirAtti subdues his
svAthanthriyam and insists him that he should show mercy on the surrendered
jIvAthmAs. These divine qualities are explained as:
vAthsalyam - the motherly forbearance like how a cow loves its calf - this ensures
that emperumAn does not discard us due to our mistakes/sins
svAmithvam - the proprietorship, that he is the owner and we are the owned - this
ensures that emperumAn takes care of us who are fully owned by him
sausIlyam - magnanimity, mixing with everyone irrespective of their position - this
ensures that jIvAthmAs will have the confidence to go to him knowing that he is
magnanimous to accept anyone
saulabhyam - easy accessibility - this ensures that he is quickly and easily
approachable
jnAnam, shakthi, prApthi and pUrthi - Using these qualities he fulfills the desires
of the jIvAthmAs.
In the next sUthram, it is explained that unlike para, vyUha, antharyAmi and vibhavam,
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archAvathAram is visible to our eyes all the time. param and vyUham are in different
dhEsam which are not reachable in this life for us, antharyAmi is not visible to our eyes
(one needs to be a yOgi to see antharyAmi emperumAn) and vibhavam happened in
past. But archAvathAram is always present in temples, homes, etc.
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mAmunigaL shows in the vyAkyAnam the relationship with the qualities and the
thirumEni. He explains:
jNanam, shakthi, etc - The weapons that are held by emperumAn in his hands
and used to destroy the enemies
vAthsalyam - seen in emperumAn's thirukkai (hands) which tells everyone "dont
fear", I will accept your mistakes
svAmithvam - The crown on his thirumudi which shows that he is the owner of
everything
sausIlyam - The beautiful smiling face which invites everyone and shows that he
is happy to be in the midst of us
saulabhyam - The lotus feet which are firmly situated on the pItam which shows
that he has descended to protect us and will not leave us
Here piLLai lOkAchAryar says "Namakku thanjam" - which means this is the upAyam
for us who are prapannas. Others may think karma, jnAna, bhakthi yOgam as upAyam,
but for sharaNAgathi nishtars, emperumAn's thiruvadi (thirumEni) is the only way for
salvation.
emperumAn's archAvathAra thirumEni is both protection for us and the object of our joy.
Even the weapons, for his devotees, they look like ornaments, but for his enemies, they
look like weapons. Then he goes on to explain the glories of thiruvadis, and the full
meaning of the dhvaya mahA manthram which ofcourse needs to be heard as
kAlakshEpam under an AchArya.
With this piLLai lOkAchAryar fully establishes the glories of archAvathAra emperumAns.
In the Ishvara prakaraNam, all the five different types of manifestations of emperumAn -
param, vyUham, vibhavam, antharyAmi and archAvathAram are explained. In the last 3
sUthrams, he beautifully brings out the full glories of archAvathAra emperumAn. Let us
enjoy that a bit.
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,
,
.)
Simple translation:
archAvathAram is - where emperumAn takes up the form that is desired by his
devotees, that too in the particular raw material (for example: some may like to see
emperumAn in stone statue form, other may like to see him in wooden statue form, he
fulfills all those desires). Unlike param, vyUham, vibhavam and antharyAmi which are
not seen by everyone all the time and everywhere, archAvathAram is visible to
everyone, always and everywhere. Also, in archAvathAram he is fully dependent on the
one who worships him, he absolutely takes no offense to any mistakes committed to
him and such archAvathAra emperumAn decends himself happily to temples and
homes of his devotees.
Simple translation:
archAvathAram fully manifests the following qualities - the ability to attract everyone
towards him, being a good shelter to the ones who approach him, being the one who
can accept everyone's surrender, being most enjoyable.
mAmunigaL identifies that emperumAn attracts the jIvAthmAs whom he could not
change through sAsthram. This can be seen in thoNdaradippodi AzhwAr's anubhavam.
mAmunigaL also shows how thiruppANAzhwAr declared that "after seeing his periya
perumAL he will see nothing else" - we have already seen this in his anubhavam -
http://ponnadi.blogspot.in/2012/10/archavathara-anubhavam-thiruppanazhwar.html. He
also identifies that srI sauNaka bhagavAn (rishi) also identified that archAvathAra
emperumAn is the one who accepts the form that is liked by his devotees, worshipped
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archAvathAra anubhavam
,
.)
Simple translation:
Even though it looks like in archAvathAram, emperumAn has reversed his role of
owner/owned, i.e., he becomes owned and his worshipper becomes the owner, even
though he looks like completely ignorant, even though he looks like incapable of doing
anything, even though he looks like full dependent, out of his boundless mercy, he
fulfills all the desires of his worshippers.
mAmunigaL gives detailed explanation from sruthi and smrithi to establish that even
though emperumAn's archAvathAram looks like not capable of anything, he has all the
exact same potential in the archAvathAram as he has in paramapadham. He also finally
shows that bhattar enjoyed archAvathAram in "AsthAm thE" slOkam in srirangarAja
sthavam which is one of the most important slOkams for us and we have already
enjoyed that in bhattar's anubhavam (http://ponnadi.blogspot.in/2012/11/archavathara-
anubhavam-bhattar-anubhavam.html).
Simple translation:
The only pre-requisite is to surrender to the right person. That right person should have
all the qualities in full. All divine qualities are fully manifested in archAvathAram only.
This is explained further subsequently.
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archchAvathAraththilE. (
.)
Simple translation:
AzhwArs have done prapathi at many instances to archAvathAra emperumAns only.
mAmunigaL shows that AzhwArs were divinely blessed with pure knowledge by
emperumAn. For us their acts are the ultimate pramANam to follow. They have mainly
done prapaththi to archAvathAra emperumAn's only. mAmunigaL mainly highlights that
NammAzhwAr performed sharaNAgathi to dheivaNAyakan emperumAn,
thirukkurungudi emperumAn, thiruvallavAzh emperumAn and most importantly
thiruvEnkatamudaiyAn. Even though he did sharaNAgathi to vibhavAvathaAram, there
are only very few instances of them. He also shows thirumangai AzhwAr surrendering to
NaimishAraNayam emperumAn, thiruvEnkatamudaiyAn, etc.
Simple translation:
Since upanishadhs (katavalli and bruhadhAraNyakam) declare that archAvathAram is
'pUrnNam', all qualities (the ones that are required while approach emperumAn -
vAthsalyam, svAmithvam, sausIlyam, saulabhyam and the ones that are required while
emperumAn delivers us - jnAnam, shakthi, prApthi, pUrthi) are fully manifested here.
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archAvathAra anubhavam
).
Simple translation:
The main qualities that are required for prapathi - vAthsalyam, swAmithvam, sausIlyam
and saulabhyam are manifested here brightly. These qualities are present in
paramapadham as well - but there all the jIvAthmAs are fully realised, so his qualities
are like a lamp that is lit in bright day light. But here in samsAram, the jIvAthmAs are full
of ignorance, so emperumAn's qualities are fully utilised - that is why it is said that his
qualities are glowing here. The main focus here is on saulabhyam because in
archAvathAram he is easily approachable by any one.
In sUthram 39, he compares the different manifestation as different types of water for a
thirsty person - we have already seen this in the introduction section -
http://ponnadi.blogspot.in/2012/10/archavathara-anubhavam-introduction.html.
In sUthram 40, he shows that emperumAn reforms the jIvAthmAs who are not giving up
their attachment to material things even after studying sAsthram fully.
He further explains that AzhwArs, AchAryas and us - all 3 types of people surrender to
archAvathAra emperumAn and explains them in great detail.
).
Simple translation:
If we truly understand emperumAn descending into archAvathAra sthAnams (temples,
homes, etc), we should constantly perform mangaLAsAsanam without thinking about
food and sleep like periyAzhwAr did. emperumAn who is sarvEshvaran and extremely
tender natured descends to various dhivya dhEsams, etc leaving behind all the comforts
in paramapadham. If we understand this truly, how can we do anything other being with
archAvathAra emperumAn all the time, serving him and praying for his well-being.
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excellently. These dhivya dhEsams and other kshEthrams are dear to emperumAn's
heart as he descends to give his benediction to jIvAthmAs who are suffering in this
samsAram. Neither the NithysUris acknowledge his desire (since emperumAn ends up
returning to paramapadham with very few jIvAthmAs every time after taking so much
efforts for a long time) nor samsAris acknowledge his efforts since they are so attached to other
material aspirations. It is purely emperumAn's desire to be here to help the suffering jIvAthmAs.
So, once we understand that he is here for us, we have to dedicate our whole life for
archAvathAra emperumAns.
Finally, while explaining bhagavath apachAram, piLLai lOkAchAryar brings out one of
the important apachArams we should avoid.
Thus we can understand how piLLai lOkAchAryar enjoyed and established the glories of
archAvathAra emperumAn through his rahasya granthams.
In the next article we will see azhagiya maNavALa perumAL nAyanAr's archAvathAra
anubhavam.
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Let us now move on to see how azhagiya maNavALa perumAL nAyanAr enjoyed
archAvathAra emperumAns.
azhagiya maNavALa perumAL nAyanAr is the second son of vadakku thiruvIdhi piLLai
and younger brother of piLLai lOkAchAryar. He was born by the divine mercy of
srIranganAthan himself.
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archAvathAra anubhavam
mAmunigaL, in his upadhEsa rathina mAlai pAsuram 47, glorifies nAyanAr and his
contributions.
Simple translation:
NanjIyar did vyAkyAnams for a few prabhandhams in aruLicheyal (even before
periyavAchAn piLLai). After periyavAchAn piLLai, azhagiya maNavALa perumAL
nAyanAr who is filled with divine qualities and the dear brother of piLLai lOkAchAryar
wrote vyAkyAnams for some prabhandhams in aruLicheyal as well.
In the vyAkyAnam piLLai lOkam jIyar brings out the glories of nAyanAr.
For "tham chIr", he brings out one of the important glories of nAyanAr. He
identifies that nAyanAr's expertise in aruLicheyal is far greater than all other
AchAryas. This can be understood by studying AchArya hrudhayam which is fully
built using the words from aruLicheyal (with some words from ithihAsa,
purANams as well).
When explaining "vaiya guruvin thambi", it is show that nAyanAr's greatness is
due to him being born as the younger brother of piLLai lOkAchAryar. He is
popularly glorified as "jagath guruvarAnuja" (brother of jagath guru piLLai
lOkAchAryar).
It is also explained that piLLai lOkAchAryar and nAyanAr lived in srirangam amidst great
personalities like NampiLLai, periyavAchAn piLLai, vadakku thiruvIdhi piLLai, etc and
these two brothers were blessed by all these great personalities. It is also explained
based on nAyanAr's avathAra charithram that he is none other than srIranganAthan
himself.
Both piLLai lOkAchAryar and nAyanAr took the vow of naishtika brahmacharyam - that
they will not get involved in gruhasthAshramam (married life) and lived by that vow.
They both focussed on presenting the great hidden meanings for the benefit of
everyone in this samsAram.
To understand some one's greatness, one has to see the words of other great
personalities on that person. nAyanAr decided to leave his thirumEni at an early age
and ascended to paramapadham leaving behind piLLai lOkAchAryar. piLLai
lOkAchAryar fell in an ocean of sorrow and cried out keeping nAyanAr's thirumudi in his
lap and said:
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Simple translation:
After nAyanAr ascending to paramapadham with all glories, who is present here to
explain the rahasya thrayam - thirumanthram, dhvayam and charama slOkam (where
emperumAn touched his heart and said "mAm" - I am the protector).
After piLLai lOkAchAryar compiling the great srIvachana bhUshaNa dhivya sAsthram,
some in srirangam did not like the message presented in it. They came and complained
to NamperumAL that it contains matters that are against sAsthram (specifically related
to varNAshrama dharmam). NamperumAL wanting to hear the glories of this
prabhandham from piLLai lOkAchArar himself, summons him to the sannidhi. At that
time, piLLai lOkAchAryar had gone out for bathing, so nAyanAr arrives at the sannidhi.
When NamperumAL asks nAyanAr about the particular issue, nAyanAr declares that
srivachana bhUshaNa dhivya sAsthram is purely based on AzhwArs/AchAryas
thiruvuLLam and it has nothing against the sAsthram. Immediately to prove that, he
recites AchArya hrudhayam in front of thiruvaranganAthan. emperumAn after hearing it
fully becomes greatly pleased and accepts the greatness of srIvachana bhUshaNam
and AchArya hrudhayam. emperumAn drives away the people who complained to him
and gives great honours to nAyanAr.
mAmunigaL in the vyAkyAna avathArikai for AchArya hrudhayam shows that AchArya
means NammAzhwAr (who is the prathamAchArya for srivaishnavas) and hrudhayam
means AzhwAr's thiruvuLLam (heart). He also says that nAyanAr has done this
grantham by purely out of his mercy, using the words from aruLicheyal with in-depth
meanings. Because of the usage of words from aruLicheyal and its in-depth meanings
this grantham is most relishable from both shabdham (words) and artham (meanings)
perspective for the ones who understand the real truth. mAmunigaL specifically
identifies that this grantham is like "mukamaRiNthavan kOrththa muththu"
( ) meaning a necklace that is strung by one who
exactly understands the pearls that are used - which means nAyanAr exactly knows the
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thiruvuLLam of AzhwAr and so was able to beautifully bring out the same using
AzhwAr's words themselves.
In this grantham, nAyanAr explains various topics. Let us quickly see them:
Of this, we will focus on nAyanAr's presentation of how AzhwAr enjoyed various dhivya
dhEsa emperumAns. AzhwAr has performed mangaLAsAsanam for 30 dhivyadhEsa
emperumAns in thiruvAimozhi. nAyanAr highlights that each emperumAn shows one
particular guNam mainly to AzhwAr and AzhwAr ecstatically enjoys that particular
guNam in his thiruvAimozhi.
Simple translation:
NammAzhwAr (and all other AzhwArs) were so attached to archAvathAram which is full
in qualities and glorified as:
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thamarugaNtha - the one where all the qualities are fully manifested and clearly
visible.
adiyOmukkE - the one that is specifically there for us (who are in samsAram)
pinnAnAr vanNanGgumidam - the one who is there for the jIvAthmAs who are
there after the completion of vibhavAvathArams.
Right here, we can see the beauty of nAyanAr's compilation purely using AzhwAr's
words. thamarugaNtha is from mudhal thiruvanthAdhi (44), adiyOmukkE is from periya
thirumozhi (4.9.5), pinnAnAr vanNanGgum is from thirunedunthANdakam (10) and
pUrNam is from upanishads.
After this, nAyanAr starts glorifying each emperumAn as sung by AzhwAr. He shows
that AzhwAr enjoyed one particular quality in each of those emperumAns which
outshone the other qualities (all qualities exist in all archAvathAra emperumAns,
AzhwAr was attracted by one particular quality in each emperumAn).
Note: It is very difficult to translate the chUrNikais directly. We can only try to present
the essence of the chUrNikai.
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archAvathAra anubhavam
thiruvEnkatam is explained as the prApyam (goal) for both nithya sUris and samsAris.
mAmunigaL quotes "kanNnNAvAnenRum manNnNOR vinNnNOrkku"
( ) where emperumAn is
said as the controller of ubhaya vibhUthi. because of his relationship with all jIvAthmAs
he has unbounded affection over everyone which is explained by AzhwAr himself in "en
kanN pAcham vaiththa paranYchudar chOthi" (
) - i.e., after showing mercy to AzhwAr emperumAn's glories became much
greater. AzhwAr also glorifies emperumAn's vAthsalyam in "agalagillEn"
( ) pAsuram as "Nigaril pugazhAy" ( ). Here pugazh
means glory and nigaril pugazh means unmatched glory - this vAthsalyam - motherly
love of emperumAn cannot be shown by anyone else. Thus, emperumAn's vAthsalyam
(motherly forbearance) is enjoyed by AzhwAr in thiruvEnkatam. vAthsalyam is also
one of the important qualities of antharyAmi emperumAn, since he stays in everyone's
heart out of pure love and guides them like a mother. So, here, emperumAn's
antharyAmithvam is also enjoyed by AzhwAr.
Like praNavam which has importance for both paramAthmA (akAram) and jIvAthmA
(makAram), thirukkurugUr temple has importance for both AthinAthan emperumAn and
AzhwAr. Here, AzhwAr enjoys emperumAn's parathvam. mAmunigaL quotes
"eththEvum evvulaganGgaLum maRRum thanpAl maRuvil mUrththiyOdoththu
iththanaiyum NinRa vanNnNam NiRkavE" (
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) - All the chEthanams and achEthanams are sharIram to him and such
emperumAn is situated firmly in thirukkurugUr. So, here, emperumAn's parathvam
(supremacy) is enjoyed by AzhwAr.
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For the one who develops the taste based on seeing the beauty of emperumAn,
dheivanAyakan emperumnAn shows his lotus feet as the upAyam out of his
audhAryam (pure generosity). mAmunigaL shows "ARenakku Nin pAdhamE
charanNagath thaNthozhiNthAy" (
) meaning emperumAn shows his lotus feet as the upAyam for
AzhwAr. He also shows "vaNdharuLi ..." ( ) which means emperumAn
descended here as archAvathAram to accept AzhwAr instead of AzhwAr approaching
emperumAn. Also, it is shown that vandhu is upEyam (emperumAn's presence is the
goal) and aruLi is upAyam (his grace is the means to get him).
With this, in the first five dhivya dhEsams, in addition to one specific guNam, AzhwAr
also enjoys the five different types of manifestations viz vyUham, antharyAmi, param,
vibhavam, archai (in sequence of the anubhavam).
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When AzhwAr's heart melts for kOlappirAn emperumAn and when such emperumAn is
not immediately seen and enjoyed, AzhwAr becomes worried. At this time,
emperumAn's mercy comforts AzhwAr and develops his faith in emperuAn's quick
arrival. mAmunigaL aptly quotes "adimEl chEmam koL thenkurugUrchchatagOpan"
( ) and "perumAnathu
thollaruLE" ( ) meaning AzhwAr is comforted by
emperumAn's krupai (mercy).
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For the faithful ones, pAmbaNai appan emperumAn's protection is stabilized in their
minds by looking at thirvaNvaNdUr emperumAn who is on the banks of pampai river. In
this padhigam, AzhwAr enjoys emperumAn as srIrAman who says "Na thyajEyam" (I
wont give up), "Ethath vratham mama" (This is my vow). mAmunigaL also brings up
"ERu chEvakanArkku ennaiyum uLaL enmingaLE" (
) meaning AzhwAr sends a messenger to
emperumAn to tell him that there is still one person left to be protected and unless he
protects him, his quality of rakshakathvam cannot be fulfilled. Here AzhwAr enjoys the
sthairyam (stability) of emperumAn.
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shows in this padhigam that he is able to bring contradictory features together and tells
AzhwAr that he will change AzhwAr's mind as well which is not accepting emperumAn
at the moment. mAmunigaL quotes "pOgu NambI" ( ), etc., where
parAngusa nAyaki asks kaNNan emperumAn to leave and then AzhwAr seeing
"Nalkuravum chelvum" ( ) where emperumAn controls
everything and this is highlighted in "thiruvinNnNagar NannagarE" (
) meaning the good place named thiruviNNagar. Thus AzhwAr enjoys
virudhdhagataNa sAmarthyam (ability to bring conradictory features together) of
emperumAn here.
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As AzhwAr's mother worries for parAngusa nAyaki for having lost everything for
emperumAn in mAlukku padhigam (6.6), emperumAn shows himself as "vaiththa
mANidhi" ( ), a huge treasure, AzhwAr enjoys emperumAn here as
thAraka, bhOshaka and bhOgyam (sustaining, nourishing and enjoying), emperumAn's
Apathsakthvam (helping the needy) is enjoyed by AzhwAr here. This dhivyadhEsam
is called "pugumUr" by AzhwAr. Once ananthAzhwAn meets a srivaishnava in a village.
He asks where he is from and that srivaishnava says he is from thirukkOLur. When
asked why he was here in this village leaving behind thirukkOLur, he says he came
here looking for livelihood. For that ananthAzhwAn says, thirukkOLur is the place where
everyone should enter, but you have left that place - you could have even had a couple
of donkeys and made some livelihood of them right there instead of leaving that
dhivyadhEsam.
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When AzhwAr rushes to see emperumAn unable to wait for him, emperumAn's
saundharyam (beauty) first pulls AzhwAr's closest aide, that is his heart, towards him.
AzhwAr himself says, "if emperumAn takes away my heart what can I do now". makara
nedum kuzhai kAthan emperumAn's beauty is explained by AzhwAr as
"chenGkanivAyin thiRaththathAyum" ( ), etc. Here
"mAnagar" means the great place where emperumAn's adiyArs are so ecstatic and
constantly reciting sAma vEdham.
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archAvathAra anubhavam
mAyakkUthan emperumAn shows his divine activities to AzhwAr who is fully attached to
him. By showing his divine activities (such as vAmana-thrivikrama charithram), he
removes the lajjai (shyness), etc of AzhwAr. Thus AzhwAr enjoys emperumAn's
Accharya chEshtitham (marvellous activities) here.
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Like vidhura who is called mahAmadhi for his extreme attachment to kaNNan
emperumAn, AzhwAr who is fearing for emperumAn's well being and emperumAn
immediately shows his sauryam (bravery), where he defeated kuvalayApItam, the
wrestlers and finally kamsan as well very easily. AzhwAr identifies that this emperumAn
is imayavarappan - one who is the leader of all nithya sUris and also he is the controller
of all dhEvathais in this world.
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emperumAn is the only husband to all jIvAthmAs. AzhwAr says "appan thiruvaruL
mUzhginaL" ( ) meaning he plunged in to the ocean
of mercy of the emperumAn. Once AzhwAr did that, mAyappirAn emperumAn reveals
him all the bodily beauty and the beauty of the ornaments that decorate him - these two
are part of the completeness of a husband. Once AzhwAr saw that he became
completely subservient to emperumAn. It is the nature of jIvAthmA to be completely
subservient to emperumAn and not to look at any one else. AzhwAr enjoys this NAyaka
lakshaNam (husbandness/manliness) in mAyappirAn emperumAn.
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emperumAn is showing his urgency to enjoy AzhwAr who's love is increasing towards
emperumAn in thiruppuLingudi, thiruvaraguNAmangai and srIvaikutam dhivya
dhEsams. But emperumAn is unable to wait for that love to reach its peak. Just like if
some one is hungry, first he will be lying down in the hall, then he will start sitting in the
dining room and finally he will come closer to the kitchen and stand in the entrance
looking out for the food, mAmunigaL quotes "puLinGkudikkidaNthu
varagunNamanGgaiyiruNthu vaikuNthaththuL NinRu" (
) meaning emperumAn is lying
down in thiruppuLingudi as kAisini vEndhan, he is sitting in thiruvaraguNamangai as
vijayAsanan and his standing in srIvaikuntam as mAyappirAn. Thus AzhwAr is enjoying
emperumAn's bhOgya pAga thvarai (urgency to enjoy AzhwAr after AzhwAr
developing parama bhakthi) in these three dhivyadhEsams.
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archAvathAra anubhavam
For the ones who are suffering in the ocean of vislEsham (separation) which is this
samsAram, NArAyaNan emperumAn becomes the ship out of compassion which helps
them cross this samsAram. mAmunigaL quotes "vishnNu pOtham viNA NANyath
kinYchithasthi parAyanNam" (
) meaning only emperumAn can be the ship to cross this ocean of
samsAram. mAmunigaL also quotes "NAvAyuRaiginRa" ( )
meaning emperumAn is firmly situated in thirunAvAy to uplift the jIvAthmAs especially
the ones who are surrendered to him. Thus, AzhwAr enjoys emperumAn's
Anrusamsyam (compassion) here.
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archAvathAra anubhavam
For the ones who are going to paramapadham, thirumOgur Apthan emperumAn,
accompanies them with his cool nature enroute to paramapadham. Apthan means
wellwisher - emperumAn being our best well-wisher, even accompanies us in our
journey to paramapadham. AzhwAr explains him as "kALamEgam" ( )
meaning cool as cloud and "marathaga manNith thadam" ( )
meaning a cool pond. This dhivya dhEsam is named after emperumAn who took mOhini
avathAram. Such cool nature of emperumAn is required for the jIvAthmA to relieve
himself of all the hardships he went through in the samsAram. Thus AzhwAr enjoys
emperumAn's chaithyam (coolness) here.
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archAvathAra anubhavam
ananthasayanan emperumAn shows his head, navel and lotus feet via three entrances
for accepting worship from nithyasUris (his divine sEnai), dhEvas (his son brahmA, etc)
and prapannas (his sishyas). mAmunigaL brings out "amararkOn archchikkinRu anGgu
agappanNi cheyvar vinNnNOr" (
) which identifies nithyasUris like sEnai mudhaliAr who
performs confidential services to emperumAn, "amararAyth thiriginRArgatku"
( ) which identifies brahmA, etc who runs around and
looks after themselves and "padamudaiyaravil paLLipayinRavan pAdham kAnNa
NadaminO NamargaLuLLIr" (
) which identifies the prapannas who go to take the
dharshan of emperumAn's divine feet. We can recollect how ALavandhAr immediately
left srIrangam after hearing this pAsuram during arayar sEvai to perform
mangaLAsAsanam to anantha sayanan emperumAn. Thus, AzhwAr enjoys
emperumAn's sAmyam (equality) towards all types of jIvAthmAs here.
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archAvathAra anubhavam
Adhi kEsavan emperumAn follows the heart of his adiyArs while giving them mOksham.
mAmunigaL quotes "aruL tharuvAn amaiginRAn athu Namathu vidhi vagaiyE" (
) which means emperumAn
gives mOksham as commanded by his devotee. Thus AzhwAr enjoys emperumAn's
Ashritha pArathanthriyam (subservience to his devotees) here.
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archAvathAra anubhavam
property but you have to give it up in the samsAram and just carry me (the jIvAthmA) to
paramapadham. Thus AzhwAr enjoys emperumAn's vyAmOham (bewilderment) here.
Finally, nAyanAr shows the great importance of gruhArchai in chUrNikai 75. After all,
one must truly appreciate emperumAn's extreme saulabhyam of entering our own
homes without any hesitation and accepting direct kainkaryam from every one of us.
This chUrNikai is actually presented by nAyanAr to show that one must not disrespect
AzhwAr based on his birth. He is citing gruhArchai as an example to establish his point.
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archAvathAra anubhavam
Simple translation:
Disrespecting AzhwAr based on his birth is as bad as judging the archAvathAra
emperumAn (who has arrived to our home to give happiness to us) based on the
rawmaterial his thirumEni is made of and disrespecting aruLicheyal (which is so
relishable to great AchAryas) based on the language it is sung.
mAmunigaL takes many pramANams from sAsthram which explains that only fools will
engage in these acts of disrespecting AzhwAr based on his birth, etc.
mAmunigaL - srIrangam
nAyanAr has also done vyAkyAnams as we have seen before. If we start going into his
vyAkyAnams, there is so much relishable topics in them. His vyAkyAnams to
aruLicheyal are very elaborate and very exquisite with in-depth meanings. Let us pray at
his lotus feet so that we can also develop some attachment towards our AzhwArs and
AchAryas.
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archAvathAra anubhavam
vEdhAnthAchAryar anubhavam
In the previous article (http://ponnadi.blogspot.in/2012/11/archavathara-anubhavam-
nayanar-anubhavam.html) we enjoyed azhagiya maNavALa perumAL nAyanAr's
archAvathAra anubhavam.
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dhEva perumAL
vEdhAnthAchAryar had great attachment towards dhEva perumAL and spent his life in
performing ubhaya vEdhAntha kAlakshEpam in kAnchipuram. vidhyAraNyar (a mAdhva
sampradhAya scholar) who is one of his close friends, once sends a note to
vEdhAnthAchAryar to come and accept great wealth from the vijayanagara king on
whom he had great influence. Seeing this vEdhAnthAchAryar became upset thinking
that, vidhyAraNyar is inviting him to accept wealth even after knowing his nishtai and
virakthi. He immediately wrote a short slOkam exhibiting his virakthi in material wealth
and showing his extreme attachment to dhEva perumAL.
Simple translation:
184
archAvathAra anubhavam
I dont have any wealth left to me by my father. Nor I have any wealth which was earned
by me. But, on top of the hasthigiri, I have my great wealth which is given to me by my
ancestors.
Needless to say, ancestors mean our guru paramparai only. kAnchi swamy shows that,
wealth given by father usually cannot be easily disposed since it has to be carried
forward to the next generation and wealth earned by self is usually filled with difficulties
but wealth given by ancestors is effortless and free to enjoy.
But even after receiving this note, vidhyAraNyar insists that he wants to help
vEdhAnthAchAryar. Out of utmost virakthi, vEdhAnthAchAryar writes vairAgya
panchakam where he beautifully demonstrates that emperumAn is the only wealth for
prapannas and all other material aspirations and wealth are simply trouble for our
spiritual life.
charIrapathaNAvadhi prabhuNishEvanNApAdhaNAdh (
)
abhiNdhaNa dhaNaNjaya prachamatham dhaNam thaNdhaNam (
)
dhaNaNjaya vivardhdhaNam dhaNamudhUta gOvardhdhaNam (
)
susAdhaNam pAdhaNam sumaNasAm samArAdhaNam (
)
Let this wealth which is acquired by glorifying the kings (and wealthy) to pacify the
jAtarAgni (hunger) be destroyed completely. We dont need that. We need the wealth
(emperumAn himself) that groomed arjunan, that lifted the gOvardhana hill to protect
the gOpas and gOpis, that which becomes the means for us to achieve the ultimate
goal in life, that which will not give any sorrows to the ones who performs surrender and
worship. That wealth is the wealth of sri mahAlakshmi herself (sriya srIyam, thiruvkkum
thiruvAgiya selvan) and we have have that wealth (which means we dont need any
other wealth).
kAnchi swamy shows that unlike material wealth which diminishes as we enjoy it,
anubhavam with emperumAn increases more and more as we enjoy it. Also, material
wealth needs to be carefully protected from thieves, etc., spiritual wealth will be
protected by emperumAn himself.
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archAvathAra anubhavam
vijayarAghavan (thirupputkuzhi)
We can recollect an interesting idhihyam in this regard. When Naduvil thiruvIdhi piLLai
bhattar (who was initially not very favourable towards NampiLLai) is questioned by a
king how srI rAman can give mOksham to jatAyu mahArAjar after deciding not to show
his parathvam in this avathAram. Naduvil thiruvIdhi piLLai bhattar is not sure how to
answer the question but fortunately the king moves away for some other purpose for a
few moments. At that time, he asks pinbhazhagiya perumAL jIyar who accompanied
him to the king's court how NampiLLai would have explained this. jIyar says "NampiLLai
explains this easily using sathyEna loKAn jayathi" - understanding that he quickly turns
around to the king and explains the same. The king is very pleased and honours him
with many valuables. sathyEna lOkAn jayathi means one who is 100% truthful will
conquer all words and since chakkaravarthy thirumagan was 100% truthful he conquers
all worlds including paramapadham - so it can easily be explained that he gave
paramapadham just by his humanly abilities. Naduvil thiruvIdhi piLLai bhattar
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archAvathAra anubhavam
immediately goes to NampiLLai, falls at his lotus feet and offers all the wealth to him
and says that a few words from him is worth so much. Naduvil thiruvIdhi piLLai bhattar
accepts NampiLLai as AchAryan and constantly serves him then onwards.
Oh Ahavabhungava! To exhibit and give your protection you stood in the beginning of
praNavam (as akAram) and you sat in the chariot of arjunan as the charioteer.
Mediating on your rakshakathvam (protection), AzhwArs glorified you as "pOrERu"
( ). They named you as such because you are relieving them of their hurdles
in reaching you. As piLLai lOkAchAryar explains in mumukshupadi sUthram 36 -
"rakshikkaiyAvathu - virOdhiyaip pOkkugaiyum apEkshithaththaik kodukkaiyum"
( -
) meaning "giving protection means removing the hurdles and
providing what is desired", vEdhAnthAchAryar also enjoys vijayarAghavan
emperumAn's protectorship in a similar way.
thiruvarangnAthan
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archAvathAra anubhavam
That emperumAn who is seen by yOgis in their hearts as a brilliant/bright light, who is
like chinthAmaNi (a type of stone) which gives whatever is desired by the owner of the
same, who is like the divine eyes for the vEdhAnthis, who is the lord of all dhEvathais
and who is easily approachable by us (who are incapable of doing anything on our own
and have no other refuge other than emperumAn) is visibly seen inside srIranga
vimAnam as periya perumAL. vEdhAnthAchAryar is following the footsteps of AzhwArs
who glorified emperumAn as chinthAmaNi and bhattar who glorified periya perumAL as
"srIsthaNAbharaNam thEja: srIranEchayamAchrayE, chiNthAmaNi mivOthvAntham
uthsangE anantha bhOgina:". Also, chinthAmaNi stone which fulfills the desires is very
rare to find in this world, but emperumAn's saulabhyam is beautifully exhibited by
descending to and residing permanently in srIrangam.
ashtabhujam emperumAn
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archAvathAra anubhavam
Simple translation:
ashtabhujam emperumAn who is victorious in all battles came to the rescue of
gajEndhrAzhwAn who was attacked by the crocodile and threw his chakkaram to kill the
crocodile. Such emperumAn's lotus feet is our only refuge.
Let us enjoy the sixth slOkam where vEdhAnthAchAryar declares that emperumAn is
the only upAyam and our acts are of no use.
Oh asthabhuja emperumAn who is the dear of husband of lakshmI! you have to protect
me who is fully surrendered to you. When you are making efforts to protect me my
efforts are useless (since the protection will happen) and when you are not making any
efforts to protect me my efforts are useless as well (since the protection will not
happen).
kanchi swAmy shows in the vyAkyAnam that this slOkam demonstrates our ananya
upAyathvam that emperumAn is the only upAyam for us. Also, to accept emperumAn as
upAyam, first we need purushakAram of pirAtti, that is why vEdhAnthAchAryar invokes
emperumAn's sriya:pathithvam in the first line itself.
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archAvathAra anubhavam
vELukkai ALari
190
archAvathAra anubhavam
Simple translation:
When you are ready to protect us why do we need some one else to do that. When you
are not going to protect us what is the use of any one else protecting us. With such firm
faith in my mind, I bow to you who is staying on the banks of river vEgavathi.
Thus we can understand how vEdhAnthAchAryar enjoyed and established the glories of
archAvathAra emperumAns through his sthOthra granthams, etc.
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archAvathAra anubhavam
192
archAvathAra anubhavam
Simple translation:
Who will understand the inner/deep meanings in srivachana bhUshanam? Who will live
by those meanings? Even to find one such person is difficult because these are very
difficult principles to follow for any one.
piLLai lOkam jIyar writes in his vyAkyAnam that mAmunigaL is the first adhikAri to live
by these words.
,
, ,
,
,
)
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archAvathAra anubhavam
this sUthram he explains how such sidhOpAya nishtar will be grateful to the AchAryan
to have provided such an opportunity and summarizes the activities for such adhikAri.
mAmunigaL beautifully explains each point and also lived by them. Let us see that now.
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archAvathAra anubhavam
kainkaryam with much affection towards him. He also identifies that we should
engage in bhagavath kainkaryam that is sanctioned by our AchAryan.
mAmunigaL himself performed all kainkaryams to thiruvAimozhi piLLai while
living in AzhwAr thirungari. After thiruvAimozhi piLLai ascending to
paramapadham, mAmunigaL performs his charama kainkaryam also and finally
to fulfill his AchAryan's order, he arrives to srIrangam and engages himself in
bhagavath kainkaryam.
From the above, we can easily understand how mAmunigaL lived to fulfill the word
"Ororuvar". We have seen mAmunigaL's glories in Srivaishnava lakshaNam series of
articles http://ponnadi.blogspot.in/p/srivaishnava-lakshanam.html.
sriranganAthan
mAmunigaL enjoys NamperumAL in his upadhEsa rathina mAlai.
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archAvathAra anubhavam
Simple translation:
NamperumAL established that our srivaishNava sampradhAyam should be identified as
"emperumAnAr dharisanam" to ensure that the people of this world will understand
emperumAnAr's efforts to nourish this sampradhAyam.
piLLai lOkam jIyar shows that because emperumAnAr propagated prapathi mArgam
and wrote srIbhAshyam, gIthA bhAshyam, etc to protect the deep meanings of our
sampradhAyam, NamperumAL named this sampradhAyam as emperumAnAr
dharisanam so every one will understand his glory.
He also shows that, while many AchAryas like Nathamuni, yAmunAchAryar, etc existed
before emperumAnAr, they were protecting the rahasya arthams looking at the value of
them. But emperumAnAr, looking at the suffering of the jIvAthmAs, established a
system through every one who has the desire (ruchi in bhagavath vishayam) can be
liberated. It is because of his extreme mercy and full focus on upliftment of jIvAthmAs
and removing the loneliness of emperumAn by bringing more and more jIvAthmAs
towards him, emperumAnAr was glorified as such by NamperumAL himself. piLLai
lOkam jIyar highlights emperumAnAr's merciful nature where he himself was willing to
suffer to uplift others by giving out rahasya arthams which were given to him by
thirukkOttiyUr Nambi.
In the 50th pAsuram, mAmunigaL identifies that NamperumAL is special amongst all the
emperumAns and also identifies similar concept in AzhwArs and AchAryas.
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archAvathAra anubhavam
Simple translation:
NamperumAL, NammAzhwAr, NanjIyar, NampiLLai where named as such (identifying
close proximity with the "Nam" prefix) due to their glories by their loved ones and
understanding that, oh dear heart! you also glorify them today by chanting them.
piLLai lOkam jIyar in his vyAkyAnam first brings out what is so special about the 4
personalities specifically identified in this pAsuram.
Let us enjoy one of the most beautiful pAsurams from this great prabhandham.
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archAvathAra anubhavam
mAmunigaL nicely summarizes his life and shows exactly how we should be living ours.
198
archAvathAra anubhavam
199
archAvathAra anubhavam
thiruvEnkatamudaiyAn
mAmunigaL performs mangaLAsAsanam to thiruvEnkatamudaiyAn twice.
First time, he visits when he was a gruhasthar along with ponnadikkAl jIyar (who was
already a sannyAsi) and performs mangaLAsAsanam to thiruvEnkatamudaiyAn.
Subsequently, he visits thirumalai after accepting sannyAsAshramam. This time, looking
at the nature of the continuous kainkaryam done by the existing jIyar swamy (periya
kELvi appan jIyar - this AchArya pItam was established by emperumAnAr himself) for
both thiruvEnkatamudaiyAn (thirumalai) and gOvindharjAjan (thiruppathi), mAmunigaL
himself serves there for some time (as chinna kELvi appan jIyar) and while taking leave
from thiruvEnkatamudaiyAn he appoints another srivaishnava in this pItam and that
lineage continuous even today.
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archAvathAra anubhavam
vEnkatEsa mangaLam, shows his gratitude towards mAmunigaL and glorifies him as
follows.
dhEva perumAL
mAmunigaL performs mangaLAsAsanam to dhEvaperumAL twice.
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archAvathAra anubhavam
First time he visits as a gruhasthar and hears srI bhAshyam kAlakshEpam under
kidAmbi nAyanAr. It is at this juncture mAmunigaL shows his svayam thirumEni
(AdhisEshan) to kidAmbi nAyanAr when requested by him.
slOkam 11
srI kAnYchIpUrnNamichrEnNa prIthyA sarvAbhibhAshanNE (
)
athIthArchchAvyavasthAya hasthadhreesAya manGgaLam
( )
mangaLAsAsanam to dhEva perumAL who resides in hasthigiri and who out of great
love towards thirukkachi nambi, broke his archA samAdhi and regularly had
conversations with him.
slOkam 12
asthu srIsthaNa kasthUri vAsaNAvAsithOrasE (
)
srIhasthigiriNAthAya dhEvarAjAya manGgaLam (
)
In this slOkam, mAmunigaL beautifully enjoys pirAtti's relationship with emperumAn. For
prapannas, pirAtti is the purushakAra bhUthai (recommendation authority) and we
always get her help to approach emperumAn. Here mAmunigaL shows that how pirAtti's
fragrance reflects on the dhEvarAjan emperumAn since she is always with him and thus
he happily resides in hasthigiri for the upliftment of all jIvAthmAs. After all, as we have
already seen before in nAyanAr's anubhavam
(http://ponnadi.blogspot.in/2012/11/archavathara-anubhavam-nayanar-anubhavam.html
- see chUrNikai 175), emperumAn takes archAvathAram to capture the heart of
NammAzhwAr and stays put in there because NammAzhwAr likes emperumAn's
dhivyadhEsams because through them he got the mercy of emperumAn.
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archAvathAra anubhavam
slOkam 13
manGgaLAsAsaNaparai: madhAchAryapurOgamai:
sarvaich cha pUrvairAchAryai: sathkruthAyAsthu manGgaLam
Brief meanings of all the slOkams from this prabhandham are available at
http://antaryami.net/darpanam/2012/10/02/devaraja-mangalam/.
rAjagOpAlan (mannArgudi)
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archAvathAra anubhavam
dheivanAyakan (vAnamAmalai)
ponnadikkAl jIyar was the first and very dear disciple of mAmunigaL. He accepted
sanyAsAshramam even before mAmunigaL and constantly served him. mAmunigaL
considered him as his prANa sukruth (life breath and well wisher) and revealed his
glories many times. When mAmunigaL and ponnadikkAl jIyar were living in srIrangam,
dheivanAyakan emperumAn from vAnamAmalai sends an invitation to mAmunigaL
through sEnai mudhaliAr to send ponnadikkAl jIyar to vAnamAmalai (which is
ponnadikkAl jIyar's avathAra sthalam). mAmunigaL happily accepts that and instructs
his dear disciple to take leave from him. mAmunigaL along with ponnadikkAl jIyar
arrives at periya perumAL sannidhi and that day it happens to be thirumozhi
sARRumurai in nithyAnusandhAna kramam. When "anNiyAr pozhil chUzh
aranGgaNagarappA" ( ) is recited,
perumAL presents aranganagarappan (lakshmi NArAyaNan) vigraham to mAmunigaL
and ponnadikkAl jIyar for thiruvArAdhanam and mAmunigaL in turn presents that
emperumAn to ponndaikkAl jIyar and gives him a grand send off.
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archAvathAra anubhavam
With this, we come to the end of this series of archAvathAra anubhavam by AzhwArs
and AchAryas. As ever, we end with mAmunigaL since it is said that "madhurEna
samApayEth" - "end it sweet". We can also observe that through out this series,
mAmunigaL was enriching our anubhavam through his dhivya srIsUkthis (vyAkyAnams
and upadhEsa rathina mAlai, Arthi prabhandham, etc). Without him, as it is said by
scholars that, thiruvAimozhi would have become "ARRil karaiththa puLi" (
) - tamarind dissolved in a river (such that we cannot even spot any trace
of its existence). Blessed are us who have the thiruvadi sambandham of mAmunigaL
and also relishing that thiruvadi sambandham.
adiyen would like to thank many who were constantly motivating me to write these
articles. There may be mistakes in this series of articles caused by adiyen, but the
srIsUkthis of pUrvAchArayas are so divine and powerful that they will shine brightly,
fading away adiyen's mistakes.
manGgaLAsAsaNaparai: madhAchAryapurOgamai:
sarvaich cha pUrvairAchAryai: sathkruthAyAsthu manGgaLam
205