In this pasuram is
awakened a girl possessing the characteristics of Tirumalisai
Alvar. This is inferred form the address, Mamanmagale . This address
is able to create a sort of relationship between Sri Andal and Tirumalisai Alvar. Sri andal is an
Avatar of Lakshmi as Sri Vdanta Desikar puts it in Gotha Stuthi, "Kamalamai vanyam ngotham" and Lakshmi is said
to be born in the Brughu race according to the Puranas and Amarakosa,
and that is why she is also called ‘Bhargavi’. That Tirumalisai Alvar was born in the
brughu race is also well-known; and hence one can easily formulate a certain sort
of relationship between the two. Further the expression, “tumani madattu
churrum vilakku eriya” denaotes that the Lord residing in the heart of this Alvar was male visible to others like
a thing kept inside an emerald-case; ‘Ut kidanata-vanname puram posindu kattide’, is than
“Churrum vilakku eriy” denotes his profound jnana. This alvar studied
sankya, Buddhistic. Saivite and to the systems of Philosophy and was well-versed in all of them. Compare:-
‘Sakiyam karrom sankaranar akkiya agama nul arayndom.’ He was a ‘jnani’ as evidenced by his utterances:-
“Yanarindavaru ….. ararivar” (Nanmugar Tiruvandadi- 3) and “En madikku
vinnellamundo vilai” (Nanmugan Tiruvandadi-51).
‘Tupam kamala’:- This imples that to worship Lord Vishnu only, is
the true rest of having good jnana, as is evidenced in his
line, “ Marandum puram tola mandar” (Nanmugan Tiruvandai,68)
Then ‘tuyil anai mel kanvalarum’-This Alvar always use to sing about
the Lord in His reclining position on His serpent couch, as we find in :-
“Nahat tanaik –kundantai vehha tiruvevvul
Nahat tanaii Arangam perabil-nahat
Tanai prakandal kidakkum adi nedu Mal.
Anaippar karutana van”. (Nanmugan Tiruvandadi.36)
Un magal tan umaiyo:- This alvar once gave a hint to the Brahimins of Perunbuliyur village about the line where they had stopped when chanting the Vedas, by splitting
the paddy with his nails like a dumb man without talking to them.
Cevido:- When he was insulted by many, for receiving the Akra-puja at the yaga performed by the Brahims of Prumbuliyur, he turned a deaf ear to their insults. Hence the term
cevido fits in well with this Alvar.
Anandalo:- (sleep):- The sleep for a prarmaikanti (one who is deeply devated
to the Lord) is to keep away from the worldly pleasure of life. This can be seen in this Alvar, as
he himself says in his pasurams :-
“Unnai terindeludi, vasittum kettum vanangi valipattum, pustittum pokkinen podu” (Nanmugan
Tirvandadi 63); and
“Tolilenakkut tollai mal tan namam ettap, poludenakku marraduve podum”
Emap-perun tuyil mandirap-patalo:-This alvar will
not even turn his eyes to other Gods except Lord Naryana: “Pidiru manamilen
Pinnakantanodu etirven avan enakku neran “ (Nanamugan Tirunvadadi, 84) –Further this Alvar came completely under
the influence of Peyalvar and this was practically hypnotized by his to Vaishnavism.
Mamayan, Madhavan, vaikunthan:- These treee expressions are favourites with this Alvar.We see in his
pasrams their usage:-
“Mayamenna mayamo”. (Tiruccanda virutam,34)
“M ya maya makkinay un maya muram mayame”. (Truccanda viruttam, 41).
“Madhavanail ettadar Inavare”.(Nanmugan Tiruvandadi,6).
“Vaikuntha celvanar cevadimel pattu”.(Nanamugan Tirvandadi,75).
Hence, it may be taken that a girl prssessing the characteristicsof Tirumalisai Alvar is beingawakened
in this pasuram.The jeeyar School also had the same opinion.
(Note:- In Stanzas, 6 to 15 it is only the Vocative case expression that determine,what kind of Alvars
are said to be awakened in each parsuram and the genius of
the commentators in this aspect need commendation)
According to Acharya Paramparai, Emberumanar is said to be awakened in this pasuram.