Sri Andal Thiru Avathara Vaibhavam

Sri Andal Thiru Avathara Vaibhavam

Image Credit: Sri @vishnuprabhanc Avl

Introduction

When a Deity descends to make Himself / Herself easily accessible to Bhakthas, it is called an Avatharam.

Sri Andal [आण्दाळ्] is an Avatharam of Sri Bhoomi Devi [Presiding Deity of Bhooloka, the Earth], the Consort of Sriman Narayana.

The Divya Charithram of Sri Andal in a nutshell is as follows:

• Srivilliputhur [श्रीविल्लिपुत्तूर्] is a Sri Varaha Kshetram near Madurai, Thamizh Nadu.


• Sri Vishnuchitthar, an exalted Dasa of Sriman Narayana took birth and lived in Srivilliputhur - He was an Azhwar [आल्वार्], one who had received flawless divine knowledge due to the special grace of Sriman Narayana. He's also known as Sri Periyazhwar, the great Azhwar [who sang Mangalam for Sriman Narayana].


• Sri Vishnuchitthar established a Nandavanam [garden] and offered garlands of beautiful, fragrant flowers to Sri Vatapathrashayee of the Srivilliputhur Kshetram.


• Sri Vishnuchitthar had no progeny. In the year Nala of Kaliyuga and the star Poorvaphalguni of Ashada month, Sri Vishnuchitthar found a divine, radiant baby girl under the Thulasivanam of His Nandavanam. He sensed the divinity in the child and named Her 'Godha' [गोदा, 'Kothai' in Thamizh]. He had been gifted with the divine child for His selfless service!


• He taught Her about Sri Krishna and the child was far more devoted than the Father. She refused to marry a human and declared that She would marry none but Sri Ranganatha Perumal of Srirangam.


• She dreamt of Her marriage to Sri Ranganatha Perumal and adorned Herself with very same garland that Her Father had woven for Sri Vatapathrashayee to check if She is beautiful enough to marry the handsome Sri Ranganatha Perumal - a daily event that Her Father was not aware of!


• When Her Father came to know of this, He didn't offer the used garland to Sri Vatapathrashayee but Sri Vatapathrashayee declared in Sri Periyazhwar's dream that He'd rather wear the garland donned by Godha as it is infinitely more fragrant than a fresh garland! This is when Godha is named Andal [the one who ruled none other than Sriman Narayana Himself] by Her Father Sri Vishnuchitthar.


• In a dream, Sri Ranganatha Perumal instructed Sri Vishnuchitthar to bring Godha to Srirangam where He'd marry Her and also, instructed the ruler of the Pandya land, Srivallabhadeva to make appropriate arrangements to escort Godha to Srirangam.


• When the entourage [comprising of all residents of Srivilliputthur!] reached Srirangam, Sri Godha walked into the Sanctum Sanctorum, climbed up the recline of Sri Ranganatha Perumal [Sri Adishesha, the serpent] and vanished as She merged with Her beloved Sri Ranganatha Perumal.

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Sri Andal Thiru Avathara Rahasyam

When the Asura Hiranyaksha had submerged Sri Bhoomi Devi in the waters of the Avarana, Sriman Narayana had descended by taking Sri Varaha Avatharam [Varaha, the wild boar] and rescued Sri Bhoomi Devi by vanquishing the Asura.

The conversation between Sri Varaha and Sri Bhoomi Devi is the Varaha Purana, one of the 18 Puranas. During this divine conversation, Sri Bhoomi Devi requested Sri Varaha to reveal an easy way for Her children [Jivathmas like us] to reach His Feet [and thereby attain liberation from the cycle of life-death and serve Him in Sri Vaikunta, His Abode]. In response, Sri Varaha had revealed that the following 3 teachings are to be followed by us:

1. Chant His Divine Names

2. Meditate on His Divine Form

3. Offer Him fresh flowers as a mark of love

The prime objective of the Thiru Avatharam of Andal, an Avatharam of Sri Bhoomi Devi, is to reveal these three teachings to the world. A direct Shishya of Swami Ramanuja, Sri Ananthacharya, has mentioned this Avathara Rahasyam [the divine secret behind an Avatharam] in His work on Andal titled 'Godha Chatushloki.' Godha is the Sanskrit name of Andal.

Indeed, in the 5th Pasuram of Her most famous work Thiruppaavai [तिरुप्पावै], Andal has revealed all the above-mentioned ways to reach the abode of Sriman Narayana and serve Him and His Dasas.

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Sri Andal's Instruction to Sing Sriman Narayana's Names

Sri Parashara Bhattar, a great Acharya of Swami Ramanujacharya Darshana Guru Parampara, has revealed the fantastic secret behind this musical instruction of Sri Andal.

A part of the Varaha Purana is the Kaishika Purana. This concise Purana consists of 92 shlokas and reveals the greatness of a most wonderful Bhaktha of Sriman Narayana.

In the days of yore, there lived a Bhaktha [whose name has not been mentioned in the Purana] of Sriman Narayana who meticulously followed the doctrines of the Ekadashi Vratha. In the day, He would fast and meditate on His beloved Sriman Narayana. In the night, He would go to the Sri Vamana Kshethram in the southern part of Thamizh Nadu [more popularly spelt as Tamil Nadu]. This Kshethram is known as Thirukkurungudi [तिरुक्कुरुन्गुडि] and is one of the 108 Dhivyadesams i.e. Vishnu Kshethrams glorified by the Divine Hymns of Azhwars.

In the Purana, Sri Varaha refers to this Bhaktha as "mama gaayaka:" [मम गायक:] i.e. the one who sings my glories. Sri Parashara Bhattar translated this very phrase in Thamizh and named the Bhaktha as 'Sri Nampaduvan' [pronounced as nam-paa-du-vaan, नंपाडुवान्].

Sri Nampaduvan had taken birth in the Chandala community and was not allowed to enter the Temple premises. He would thereby stand right opposite to the Temple and sing the glories of Sriman Narayana as an absolutely selfless service.

10 years had passed by. On yet another such Ekadashi night of the eighth month of Karthika, in the Shukla Paksha, Sri Nampaduvan was on His way to render His usual service to Sriman Narayana of Thirukkurungudi. However, He was stopped by a hungry Brahmarakshasa, who roared that he would devour Sri Nampaduvan to satiate his intense hunger.

An unperturbed Sri Nampaduvan merely said that He would surely offer His body to satiate the hunger of the demon but requested the demon to wait until dawn, so that He will be able to complete the service of singing the glories of Sriman Narayana!

The Brahmarakshasa scoffed at Sri Nampaduvan's request and refused to trust Him. Sri Nampaduvan took 18 vows and declared that He would incur sins of various kinds if He does not keep up His word to the Brahmarakshasa. In the 18th vow, Sri Nampaduvan declared that He'd languish in Samsara like one who doesn't [on purpose] acknowledge Sriman Narayana as ParaBrahman. The demon was truly impressed by the knowledge and conviction of Sri Nampaduvan, offered his salutations and agreed to wait until Sri Nampaduvan returns from Thirukkurungudi after performing His service.

Sri Nampaduvan performed His usual service and, just before He commenced His journey to meet His end at the hands of the Brahmarakshasa, He longed to have a glimpse of Sri Nambi Perumal of Thirukkurungudi and lo, the Dhwajasthambha of the Temple moved sideways so that the glorious Bhaktha could have the darshan of Sri Nambi Perumal even as He stood outside the Temple. Even to this day, one can witness the moved Dhwajasthambha at this Kshethram!

In order to keep up His word, the noble Sri Nampaduvan began to walk at an enhanced pace towards the place where He had met the Brahmarakshasa. On His way, a man stopped Him and enquired the reason for His hurried pace. When Sri Nampaduvan explained the truth, the man advised Him to ignore the vows made when His very life was endangered. Sri Nampaduvan said that His innate nature would never utter falsehood and proceeded with His journey after taking leave of the man. The man was none other than Sriman Narayana in such disguise, who had tested His beloved Bhaktha's steadfastness. Overjoyed, He conferred His exceptional grace on both the Brahmarakshasa and Sri Nampaduvan.

Sri Nampaduvan went back to the place where the Brahmarakshasa awaited His return and asked the demon to devour Him. The intrigued demon offered to leave Sri Nampaduvan if He offered the merits earned by singing the glories of Sriman Narayana throughout the Ekadashi night. Despite repeated entreaties, Sri Nampaduvan plainly refused to trade the merits of His selfless service - even when the tempting offer in return was that He could save His life.

Realizing that Sri Nampaduvan's integrity and devotion are impeccable, the demon sought refuge in the divine feet of Sri Nampaduvan and beseeched Sri Nampaduvan to save him from the agony of being a Brahmarkshasa, an existence plagued by insatiable hunger and thirst. Moved by the plight of the demon who had sought His refuge, Sri Nampaduvan bestowed the merit He had accrued by singing a devotional song in Kaishika Raga. The demon, who was granted relief from the painful existence, took birth in a glorious lineage, became a Bhaktha of Sriman Narayana and attained Moksha at the end of that birth.

Sriman Narayana granted Sri Nampaduvan a long sojourn in Indraloka but Sri Nampaduvan never wavered from His supreme focus on Sriman Narayana. He even made the residents of Swarga forget their pleasure-filled lifestyle and listen to the glories of Sriman Narayana! Immensely pleased, Sriman Narayana granted Moksha to Sri Nampaduvan.

When Sri Bhoomi Devi listened to the wonderful life history of Sri Nampaduvan as narrated by Her Consort, She was greatly delighted. This is the reason why She instructed us to sing the names of Sriman Narayana!

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The Eminence Exclusive to Sri Andal

Ever since Her birth, Sri Andal was soaked in the Bhakthi Bhava [भक्ति भाव] of a Nayika [नायिका] i.e. a state of mind where the Jivathma offers its entire being - heart, body and soul - to the Paramathma as a chaste wife would offer to her husband. This Bhava is also known as the Radha Madhava Madhura Bhava [राधा माधव मधुर भाव].

She steadily maintained this Madhura Bhava throughout Her Avatharam. As She was indeed the consort of Sriman Narayana, this should not be a surprise.

"I would rather give up my life than marry a mere mortal; I shall offer my Athma and Sharira only to the Purushotthama, who bears the Divine Discus [Sudharshana] and the Divine Conch [Panchajanya]," She declares in Her work titled 'Nachiyar Thirumozhi.' [नाच्चियार् तिरुमोळि] This is the intensity of Her Bhava and this was rightly rewarded by Sri Ranganatha Perumal, whom She pined for, as He had accepted Her hand in marriage at Srirangam and Sri Andal merged with Sri Ranganatha Perumal, much to the joy and awe of Her noble Father Sri Vishnuchitthar and all others assembled there. Thus Her chastity is purest at all levels - heart, body and Athma.

In Her Divine composition, the famous 'Thiruppavai,' She assumes that She is a Gopika of Vrindavana. Also, the Acharyas of Swami Ramanuja Darshana reveal that She has explained the protocol a Sharanagatha interested in Moksha must follow to receive the grace of Sriman Narayana:

1. She first requests all other interested Bhaagavathaas to join Her in Her journey to the palace of Sri Nandagopala [to serve Sri Krishna] - Pasuram 6 to Pasuram 15

2. Then She [indirectly] reveals that one must first receive the grace of Acharyas led by Swami Ramanujacharya and that of the Nithyasuris [Sri Vaikunta Vaasis] before reaching Sri Krishna - Pasurams 16 and 17

3. In the next step, She reveals that one must then receive the grace of Shree [Mahalakshmi Devi] before appealing to Sri Krishna - Pasurams 18, 19 and 20

4. Then [as a true daughter of the great Sri Vishnuchitthar] She offers heartfelt benedictions to Sri Krishna [and thereby instructs us to do the same]

5. Finally, She declares that She's an eternal servant of Sriman Narayana, that She'd uninterruptedly serve none but Him and requests Him to bless Her with uninterrupted service [indicating that we too must adopt this attitude]

6. She concludes the beautiful set of 30 Pasurams by blessing that those who recite the same would receive the most coveted Lakshmi Kataksham by the grace of Sriman Narayana.

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Sri Manavala Mamunigal's Beautiful Tribute to Sri Andal

In Sri Upadesharathnamalai Pasurams 22, 23, 24, Sri Manavala Mamunigal has highlighted Sri Andal Vaibhavam:
Let us enjoy some happy, key points in these pasurams as explained in the Vyakhyanam by the incomparable Sri Pillailokam Jeeyar:

1. Sri Andal's Avatharam is for us:
   
   Even if the Queen is royally entitled to enjoy the comforts of the flowery, soft bed that belongs to the King, she'd ignore the comforts and rather stay beside the cradle where her baby lies. Will any mother enjoy pleasures when her child is struggling inside a deep well? Won't she jump inside that well to save the child? Likewise, Sri Andal ignored the comforts offered by Paramapadham [Sri Vaikunta Lokam] & descended as Kodhai. She's Bhudevi & Bhulokam is Her world.


2. She is Azhwar Thirumagalaar:
   
   When Sri Periyazhwar's Dharmapathni Srimathi Virajaa held Sri Andal baby in Her hands, Her breasts were filled with mother's milk. This can happen only for a biological mother! That's why Sri Andal is celebrated as "periyAzhwAr petreduttha peNNpiLLai" - not a foster daughter but a daughter in every sense of the word. Both the Father and the Daughter have celebrated this priceless relationship. Sri Andal identifies Herself as His Daughter and Shishyai in every single prabandham She sang. "bhattarpiraan kOdhai", as She addresses Herself, worshipped Sri Krishna only because Her Acharya and Her Father Sri Vishnuchitthar guided Her to do so.
   
   Sri Periyazhwar says [Sri Periyazhwar Thirumozhi, 3-8-4]:
   


3. She is the single Heiress of Anjukkudi:
   
   The word "anju" in Thamizh could mean the number 5 or the emotion of fear.
   
   As Mudhalazhwargal can be counted as 1 due to Their inseperable friendship, Andal was preceded by 5 Azhwars. She's Their Heiress. She received all Their bhakthi and jnanam as sthri dhanam!!
   
   Also, Sri Periyazhwar is someone who constantly sings Mangalam for Sriman Narayana due to the fear that some evil may befall Him!! She's the scion of such a glorious lineage.


4. She exceeds Azhwars in Jnanam, Bhakthi & Anushtanam:
   
   a. She sang in 100 % Naayikaa Bhaavam only
   
   b. She starts Her very first prabandham by inviting all Bhaagavathaas [Pasuram 1-15], wakes up Acharyas and Nithyasuris [Pasuram 16-17], Shree Mahalakshmi [Pasuram 18 - 20] and only then wakes up Sriman Narayana. Other Azhwars attained this jnanam [not only regarding the protocol to be followed to obtain the grace of Sriman Narayana but also the jnanam regarding the greatness of Dasas of Sriman Narayana and how They must be placed above even Sriman Narayana] only with time.
   
   c. She went to the extent of worshipping Manmatha in upasana margam to attain Sriman Narayana!! Zenith of desperation because Sri Vaishnavas, who are Sharanagathas / Prapannas, don't do upasana and don't worship any Devatha other than Sriman Narayana.
   


5. She exhibited the highest level of jnanam and bhakthi at the tender age of 5:
   
   A flower becomes a budding fruit, a raw fruit and then finally, ripens. Likewise, a Jivathma gets parabhakthi, then parajnAnam, then paramabhakthi & then, finally, thadheeya sEshathvam [i.e. subservience to Dasas of Sriman Narayana]. What other Azhwars had achieved when time ripened was achieved by Andal by birth! She had no phased transformation!

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Conclusion

• Sri Godha is held in very high esteem in Sri Ramanuja Darshanam.


• Several Acharyas have written commentaries for Sri Andal's Thiruppavai. Swami Ramanujacharya was a very ardent Bhaktha of Thiruppavai and used to recite the golden Pasurams when He went for Maadhukaram. His devotion to Thiruppavai earned Him the title of 'Thiruppavai Jeeyar.'


• Swami Ramanujacharya had commented thus about Sri Andal's Works: "Only Sri Godha is qualified to sing this and only She is eligible to hear this as well." Such was His devotion and respect for the Pasurams of Thiruppavai and Nachiyar Thirumozhi.

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Gratitude to http://www.acharya.org/wp/ for pasuram quotations!