Thodayam (19 October 2023)

 Thodayam is one of the first dance items taught to a student of Bharathanatyam. The Thodayam done varies based on the different banis in Bharathanatyam. Thodayam in significance equates to a Pushpanjali and is an invocatory item. The Thodayam handed down to me by my first Guru, Rajalakshmi Surendran is a very traditional item.

In Thodayam, the dancer enters the stage with the Asamyutha hasta, Pushpaputha. If performed as the very first item, the dancer carries flowers in her hand as offerings. If done after Alarippu, the flower offering is not done a second time. This being an invocatory item, the emotional state of the dancer is that of utmost devotion. Dancer begins on the sides of the stage in pushpaputa hasta and enters the stage with a medium paced walk. Dancer offers the flowers at the Lord's feet and then commenses the pure nritta section with circular arm movements insterspersed with simple adavus. The first part is pure nritta consisting of short korvais. This is then followed by sahithya. In this particular thodayam, the sahithya is taken from Thevarams.

Thevarams are Tamil devotional literature which was authored by the Shaivite poets - Sambandhar, Appar and Sundarar.  Thevarams are part of Tirumurai which is a collection of work that details the stories of LOrd Shiva. The Thevarams were handed down orally until the 10th century. They were collected and collated sometime in the 10th century during the Chola period. It is believed to have been composed sometime around the 8th or 9th century.

The verse used in this is believed to be authored by Thirugyana Sambandhar. The verse is in praise of Goddess Parvathi and Lord Shiva as well as has references to the Chola queen Mani who marries Koon Pandyan, a Pandya king.

mangaiyarkkarasi  (Queen amongst mangayar(women))vaLavarkOn pAvai (daughter of Chola King)

varivaLaik kaimmaDa mAni (wearing bangles , modestly mAni(could be referring to Queen Mani))
pangayac celvi (Lotus like beautiful maiden )pANDimAdEvi (Queen of the Pandyas)

paNi seydu nADoRum parava (Serving the Lord all through the days sings in praise of him)
pongazhaluruvan (Flames like) bhUdanAyaganAl (Lord of 5 elements)

nalvEdamum poruLgaLum aruLi (MAster of Vedas and puranas imparts his knowledge and blessings)
angayaRkaNNi (fish eyed maiden) tannoDum amarnda (sit close to her) AlavAyAvadum iduvE(In Alavai they live)

The above verse has many historical references. We see that the reference here is made to the Queen of Pandyas (Pandima devi) who is also the daughter of a Chola King. This is very interesting. It is speculated that "mAni" in this verse refers to Queen Maani. Queen Maani was referred to as "Mangayarkarasiyar". She was indeed as mentioned a Chola princess who was married to the Pandya King - Koon Pandiyan. It is said that the Pandiyan king converted to Jainism and QUeen Maani was very disturbed by it. She was an ardent devotee of Shiva. So she brought the saint poet Thirugyana Sambandhar to Madurai with the intent to convert the King back to Hinduism. The King later on converts back to Hinduism and they both become ardent devotees of Shiva. As is noted in the verse - "pani seydu Nalthorum parava" - shows how the King and Queen then served the Lord throughout their lifetime. The next part of the verse then goes onto saying how Lord Shiva comes to be with the fish eyed maiden  at their abode in "Alavay". Alavay is referring to "Madhurai" (yet to be fact checked). It is not clear to me if the poet has tried to almost equate the King and the Queen as embodiments of Shva and Pravati or if it is a poetic way to refer to Madhurai.