Monday, December 31, 2012

ThiruppAvai sAram by nAyanAr

Thanks to:    http://ponnadi.blogspot.in/2012/12/thiruppavai-saram-by-nayanar.html
___________________


SUNDAY, 30 DECEMBER 2012

thiruppAvai sAram by nAyanAr

sri:
srimathE rAmAnujAya nama:
srimadh varavaramunayE nama:
sri vAnAchala mahAmunayE nama:



 
ANdAL is an avathAram of bhUdhEvi nAchiyAr, the divine consort of srIman nAryAyaNan. bhUdhEvai nAchiyAr appears in this world as ANdAL (also known as gOdhA dhEvi) to explain the glories of emperumAn in very simple thamizh and help the jIvAthmAs to relieve their sufferings in this samsAram and accomplish the true goal of every jIvAthamA - blemishless kainkaryam to emperumAn.

She compiled two dhivya prabhandhams when she was very young. First, she sung thiruppAvai, requesting emperumAn to engage her in his kainkaryam, purely for his own pleasure. Subsequently, since emperumAn did not fulfill her request, with great sorrow out of the separation from emperumAn, she sung nAchiyAr thirumozhi and finally periya perumAL invites her to srIrangam and accepts her and she returns back to paramapadham leaving us behind these two precious gems (thiruppAvai and nAchiyAr thirumozhi).



Many pUrvAchAryas like emperumAnArbhattarperiyavAchAN piLLaipiLLai lOkAchAryarazhagiya manavALa perumAL nAyanAr,vEdhAnthAchAryarmaNavALa mAmunigaLponnadikkAl jIyar, etc have glorified ANdAL and her thiruppAvai through their pAsurams, sthOthrams, aidhihyams and/or vyAkyAnams.

thiruppAvai is glorified by our pUrvAchAryas as follows:

pAthaganGgaL thIrkkum paramanadi kAttum
vEdham anaiththukkum viththAgum
kOthai thamizh aiyaiNthum aiNthum aRiyAtha mAnidarai
vaiyam chumappathum vambu


பாதகங்கள் தீர்க்கும் பரமனடி காட்டும்
வேதம் அனைத்துக்கும் வித்தாகும்
கோதை தமிழ் ஐயைந்தும் ஐந்தும் அறியாத மானிடரை
வையம் சுமப்பதும் வம்பு


thiruppAvai removes our hurdles in accomplishing the ultimate goal - kainkarya prApthi for his pleasure and leads us to emperumAn's thiruvadi. It is the essence of all the vEdham. One who does not know thiruppAvai is just a burden for this earth.

It is seen that, every mArgazhi month, thiruppAvai is recited, lectured, spoke about and written about every where. Right from a 3 year old child to a 90 year old elder can be seen engaged in thiruppAvai anusandhAnam. Such is its power and attraction. And all of that is because, ANdAL presented all the essence of the sAsthram in these 30 pAsurams.

So, what is the essence of sAsthram? It is explained by  nammAzhwAr in the simplest terms in thiruvAimozhi 4.6.8 - "vEdham vallArgaLaik konNdu vinNnNOr perumAn thiruppAdham panNi" (வேதம் வல்லார்களைக் கொண்டு விண்ணோர் பெருமான் திருப்பாதம் பணி) meaning one should take the help of the experts of sAsthram (pUrvAchAryas) and approach emperumAn through nithyasUris (periya pirAtti, etc) and serve the divine lotus feet of emperumAn. NammAzhwAr who was blessed with divine blemishless knowledge explains the essence of sAsthram in such simplest terms. If only every jIvAthmA understands this and puts it into practise, they will definitely accomplish the ultimate goal of blemishless eternal service to emperumAn. 

azhagiya manavALA perumAL nAyanAr who is the younger brother of piLLai lOkAchAryar, has done a wonderful elaborate vyAkyAnam for thiruppAvai. His expertise in aruLicheyal is unparallel to any one. For example, he has explained all of the rahasya thrayam (thirumanthram, dhvayam and charama slOkam) fully using the words from aruLicheyal in a beautiful prabhandham called aruLicheyal rahasyam. 


ANdAL's greatness is because of the specific fact that she included everyone in bhagavath anubhavam. It is said in sAsthram that "Eka svAth na bhunjItha", one should not enjoy anything alone without sharing the same with others. This is most applicable in bhagavath vishayam. While vishayAntharam (pleasures of this material world) is privately enjoyed because of its defective nature, bhagavath vishayam on the other hand is common to all and is to be shared and enjoyed together. ANdAL showed this by her own anushtAnam to us. Following in the foot steps of his father who invited aishvaryArthis (one who is looking for wealth), kaivalyArthis (one who is looking for AthmAnubhavam) and bhagavath kainkaryArthis (one who is looking for bhagavath kainkaryam) to do mangaLAsAsanam to emperumAn in his thiruppallANdu, ANdAL also invites every one to engage in bhagavath kainkaryam.

In his 6000 padi vyAkyAnam, in the avathArikai of the vangak kadal (last) pAsuram, nAyanAr beautifully summarizes the meaning of each of the first 29 pAsurams in thiruppAvai. nAyanAr's expertise in explaining the essence of the whole pAsuram in a single line will be greatly appreciated by true scholars. Let us now see the essence of thiruppAvai through those divine words.
  • In the 1st pAsuram, ANdAL is celebrating the kAlam (time - mArgazhi month, beautiful day), gOpis and gOpas who are fully dependent on kaNNan emperumAn and who help her engage in krishNAnubhavam and emperumAn himself who is shown by ANdAL as both upAyam (means) and upEyam (goal). While her primary goal is to engage in krishNAnubhavam, she performs the sankalpam (vow) to observe the nOnbu (as a secondary reason) to engage herself and all her gOpikA friends in bhagavath anubhavam.
  • In the 2nd pAsuram, she identifies what is to be accepted and what is to be rejected while wanting to engage in bhagavath anubhavam. She clearly establishes that "mElaiyAr cheyvanagaL" (மேலையார் செய்வனகள்) meaning that which is observed by our elders (pUrvAchAryas) is the most important pramANam for us (prapannas).
  • In the 3rd pAsuram, she desires for the well being of all the people of vrindhAvan as a consequential (secondary) benefit because they are the ones who allowed her and her friends to engage in krishNAnubhavam. The primary goal is ofcourse krishNAnubhavam for every one.
  • In the 4th pAsuram, she orders the parjanya dhEvan (rain god) to bring in sufficient rain (3 times a month - once every 10 days - once for the brAhmANas, once for the king and once for the chaste women), so the people of vrindhAvan can be prosperous and the krishNAnubhavam can happen uninterruptedly.
  • In the 5th pAsuram, she identifies that by constantly engaging in nAma sankIrthanam, the karmA (virtues and vices) of the past and future will be destroyed. As shown in the upanishadhs when some one surrenders to emperumAn, their previous karmA are removed like cotton being destroyed by fire and their future karmA will be removed like water does not stick to a lotus flower. It is also to be clearly understood that all the past karmA will be removed unconditionally by emperumAn. But for the future, only karmA which gets accrued out of any action that is done unintentionally are removed and any karmA which gets accumulated intentionally will have to be exhausted by reaping the fruits of the same.
  • From the 6th pAsuram to 15th pAsuram, ANdAL goes to 10 different gOpis' (who are totally attached to kaNNan emperumAn) houses to wake them up. While going there, she brings along several other gOpis who are very eager finally go to kaNNan emperumAn's thirumALigai.
  • In the 6th pAsuram, she wakes up a gOpi who is very new to krishNAnubhavam. This means, this gOpi is satisfied with just enjoying kaNNan emperumAn on her own - that is the initial stage - prathama parva nishtai. Once, when the underlying principle of bhAgavatha samslEsham (association) is understood, that will lead to charama parva nishtai.
  • In the 7th pAsuram, she wakes up a gOpi who is expert in krishNAnubhavam, but still purposefully waiting inside to hear the beautiful voices of ANdAL and her friends.
  • In the 8th pAsuram, she wakes up a gOpi who is very excited (and unable to sleep) because of her being much liked by kaNNan emperumAn.
  • In the 9th pAsuram, she wakes up a gOpi who is very determined in emperumAn being the upAyam. She is like sIthA pirAtti who said to hanumAn "let srI rAman come and rescue me".
  • In the 10th pAsuram, she wakes up a gOpi, who is very dear to kaNNan emperumAn. She is explained as a sidha sAdhana nishtar, one who has surrendered fully to emperumAn and so emperumAn likes her the most.
  • In the 11th pAsuram, she wakes up a gOpi who is the most favourite girl of vrindhAvan (just like kaNNan himself is the most favourite boy of vrindhAvan). In this pAsuram the importance of performing one's varNAsrama duties perfectly is emphasised.
  • In the 12th pAsuram, she wakes up a gOpi who is the sister of kaNNan emperumAn's most dear friend who does not perform any varNAsrama duties. When engaged in constant loving service to emperumAn, one may not have the time and necessity to perform their external duties. But the moment one is relieved from the devotional service to emperumAn, the other duties immediately resume and assumes importance.
  • In the 13th pAsuram, she wakes up a gOpi who is enjoying the beauty of her eyes herself privately. eyes generally mean jnAnam - here since she has full knowledge about emperumAn, she thinks that kaNNan emperumAn will come to her automatically. Since kaNNan emperumAn is aravindha lOchanan (lotus eyed) this gOpi who has beautiful eyes is explained asa good match for him.
  • In the 14th pAsuram, she wakes up a gOpi who commits herself to come and awake everyone else but forgets about her commitment and is still staying in.
  • In the 15th pAsuram, she wakes up a gOpi who is waiting to behold the beautiful sight of ANdAL and all her friends arrive at her thirumALigai.
  • In the 16th and 17th pAsurams, she wakes up the local representatives for nithya sUris viz kshEthra pAlakas (security guard for the main entrance), dhvAra pAlakas (gate keepers), Adhi sEshan, etc.
  • In the 16th pAsuram, she goes to wake up the security guards at the main entrance and the gate keepers outside the room of nandhagOpan.
  • In the 17th pAsuram, she wakes up nandhagOpan, yashOdA and balarAman.
  • In the 18th, 19th and 20th pAsurams, since she could not awake kaNNan emperumAn, she realised that she is missing the purushakAram of nappinnai pirAtti. In these 3 pAsurams, ANdAL glorifies nappinnai pirAtti's greatness, intimate dealings with kaNNan emperumAn, unlimited pleasure potency, delicate nature, beautiful form, being the lovable darling of kaNNan emperumAn and finally her purushakArathvam (recommendation capability) towards emperumAn. It is explained that desiring for emperumAn ignoring pirAtti is like sUrppaNakai (who just wanted srI rAman) and desiring for pirAtti ignoring emperumAn is like rAvaNan (who just wanted sIthA pirAtti).
  • In the 21st pAsuram, she glorifies kaNNan emperumAn's great qualities such as being born as the dear son of nandhagOpan, his parathvam (supremacy), his dhruda prAmAnyathvam (established by sAsthram that he is the supreme), etc.
  • In the 22nd pAsuram, she informs to emperumAn that  she along with her gOpi friends have no other refuge and they have come to emperumAn like vibhIshaNan who had come to take shelter of srI rAman. She also informs to emperumAn that she has given up all other attachments and only want his divine blessings.
  • In the 23rd pAsuram, when kaNNan emperumAn feels that he made ANdAL wait for so long and asks her what she needs, she requests emperumAn to arise from his bed, walk a few steps and seat himself in his simhAsanam and then listen to her in the assembly like a lion king.
  • In the 24th pAsuram, having seen him seated, ANdAL happily performs mangaLAsAsanam to him. Naturally, being the daughter of periyAzhwAr, her ultimate goal is to perform mangaLAsAsanam to emperumAn. Just like sIthA pirAtti, rishis of dhandakAraNyam, periyAzhwAr, etc., ANdAL and her friends also perform mangaLAsAsanam to emperumAn as soon as they see him walk and realised they made him walk with such tender lotus feet.
  • In the 25th pAsuram, emperumAn asks them if they really require anything for the nOnbu and they say since they have glorified emperumAn's divine qualities all their sorrows are removed and they really only want kainkaryam to him.
  • In the 26th pAsuram, she reveals that she needs some instruments for her nOnbu. When ANdAL previously says she does not require anything other than emperumAn, now she asks for some instruments such as his pAnchajanyam, some kainkaryaparars to do mangaLAsAsanam for him, a lamp to see his face clearly, a flag showing his presence from distanceand a protective cloth which acts like an umbrella. It is explained by our AchAryas that ANdAL requires these so that krishNAnubhavam can be done fully and perfectly using these instruments. In this pAsuram, it is shown by ANdAL herself emperumAn's love towards ANdAL her friends is far greater than their love towards him.
  • In the 27th and 28th pAsuram, prApyam (goal) and prApagam (path) are clearly established as "emperumAn only" by ANdAL.
  • In the 27th pAsuram, emperumAn's special quality which brings both anukUlars (bhakthas who are favourable) and prathikUlars (enemies or the ones who dont accept emperumAn towards him is explained by ANdAL. She also establishes the nature of the ultimate result/goal (kainkaryam) which is sAyujya mOksham which means eternally serving emperumAn for his pleasure without interruption.
  • In the 28th pAsuram, she explains emperumAn's nirupAdhika sambandham (eternal relationship) with all jIvAthmAs, her own incapability to do any sAdhana anushtAnam (performing anything that can be the means to attain emperumAn) and emperumAn's greatness and ability to uplift anyone on his own (without expecting anything from the jIvAthmA other than having adhvEsham like the cows of vrindhAvan). This pAsuram is one of the most important pAsurams for us - nAyanAr identifies the following 6 requirements for a sharaNAgathan:
    • One who is sidhOpAya nishtan (accepting emperumAn as the only path), has nothing in him to offer to emperumAn to achieve him
    • Because there is no qualification, they should consider ourselves very  meek and lowly
    • Always thinking about the divine qualities of emperumAn who is the mUla sukruth (root cause of all auspiciousness)
    • Realizing the eternal relationship between us and emperumAn
    • Begging for pardon from emperumAn for our anAdhi (time immemorial) mistakes
    • Requesting kainkaryam from emperumAn
  • In the 29th pAsuram, she reveals the most important principle, that kainkaryam is for the pleasure of emperumAn (not herself). She also says that, all along she took up the nOnbu as a vyAjam (a reason), out of her extreme desire to engage in krishNAnubhava.  
  • In the 30th pAsuram, since emperumAn agrees to fulfill her desire, she sings now as ANdAL herself (all the first 29 pAsurams are sung in gOpi bhAvam). She declares that any one who learns and sings these 30 pAsurams, even though they may not have the same pure bhAvam like herself, will get the same kainkarya prApthi like her. This means that by the merciful heart ofANdAL, the result will be the same for gOpis who had immense love for kaNNan emperumAn when he was present in vrindhAvan, ANdAL who manifested the same bhAvam in srIvilliputhUr and any one who subsequently learns and recites the same. bhattar identifies that "Just like a cow which lost its calf will still give milk seeing a fake calf (made of straw covered with the skin of the calf), even when some one recites these pAsurams (that were sung by the ones who are dear to emperumAn), we will also get the same result as them". ANdAL ends thiruppAvai with the charithram of churning the kshIrAbdhi (milk ocean) since the gOpis wanted to have kaNNan emperumAn and to get emperumAn we need pirAtti's purushakAram and emperumAn churned the milk ocean mainly for him to bring her out of the ocean and marry her. Since she is AchArya abhimAna nishtai, she finishes the prabhandham saying she is pattarpirAn kOthai.
Thus, nAyanAr beautifully summarizes the whole of thiruppAvai in one big paragraph in the avathArikai - such is his scholarship. We are not qualified to talk about his scholarship but we cant help but be amazed by his intellect and when such intellect is blended with immense bhakthi towards emperumAn, the result is great bhagavath anubhavam for us. 

thiruppAvai is glorified so much by our pUrvAchAryas and has a very unique place in our sampradhAyam and nithya anusandhAnam. Let us pray at the lotus feet of ANdAL, so we can also develop atleast a small fraction of her love towards emperumAn and bhAgavathas.

adiyen sarathy ramanuja dasan

archived in http://ponnadi.blogspot.in, also visit http://guruparamparai.wordpress.com

Monday, December 24, 2012

AHOBILAM-guide's NAME-stay facility



Fri Dec 21, 2012 1:27 am (PST) . Posted by:

"Lakshminarasimhan Narasimhan" kln_1970

LakshmiNrusimha Parabrahmane Namah :

Dear Swamin,

We have just concluded today our 10-day long Divya Desam tour starting from Ahobilam.  Ahobilam has an excellent Ahobila Madam managed by Sri Badri swamin.  There are plenty of good rooms with attached baths in the madam at a modest rate of Rs.600/- per day (Non-AC).  You can contact Shri Badri swamin on 08519-252045 / 0-9490515284.  Also for your tour of all the Nava Nrusimha Kshetrams you can engage the services of Shri A Surendra Babu (Cell : 0-8886312088 / 9492693533 / 9492942965).  Mr Babu is very well versed with all the places and is the best guide we ever met.  He charges Rs.500/- and you can cover all the 9 kshetrams in a day if you are quick.  While you will have to walk a long way to Jwala and Bhargava, the other can be reached by vehicle.  You can cover all places by normal vehicle except Bhargava and Pavana which needs special Jeep to go there, which will cost Rs.1800/- and can seat 8 persons.  There are also Dolai (Carrier)
services for aged persons which will cost Rs.1500/- per person.  Please speak to Shri Badri for this, else the rate will be higher.

Please write back to me if case you need any further information / help.

Happy Darshan....!!!!

Regards,

K Lakshmi Narasimhan
Navi Mumbai
0-9819001922

________________________________
From: ksmurali ksmurali <ksmurali62@yahoo.co.in>
To: "andavan@yahoogroups.com" <andavan@yahoogroups.com>
Sent: Wednesday, 12 December 2012 6:45 PM
Subject: [andavan] travel


 
Srimathe Nigamantha Maha Desigaya Namaha.

We plan to travel with children to Ahobilam during 22nd of this month. Is there Sorga vasal/pramapadha vasal at ahobilam like srirangam or triplicane. Can any body guide how to travel and stay.
Murali

Tuesday, December 18, 2012

விமானம் பறக் கும் திறன் கம்பன் விளக்குகிறான் :நேர்மையான பகுத்தறிவு:அனுபவம் தான் பிரமாணம்


விமானம்  பறக் கும் திறன் கம்பன் விளக்குகிறான் :

No doubt our ancestors knew more than what we think they knew

Sun Dec 16, 2012 7:05 am (PST) . Posted by:

"V.K.Rajagopalan" vaduvurraja

சங்க இலக்கியமான புறநானூற்றிலே உறையூர் முதுகண்ணன் என்னும் புலவர் இன்றைய விஞ்ஞான உலகம் ஆச்சரியப்படும் வகையில் ஒரு குறிப்பைச் சொல்கிறார்.

சூரியன் ஒரு பாதையில் நகர்ந்து கொண்டிருக்கின்றது. அது இவ்வளவு கால எல்லையில் இந்தளவு தூரத்தைக் கடக்கும். அதனால் அதன் வேகத்தைக் கணிக்கக் கூடிதாக இருக்கின்றது. அது செல்லும் வான மண்டலத்தில் ஒரு எல்லை வரை காற்றின் திசை இப்படி இருக்கும். ஈர்ப்புச் சக்தியும் அங்கு உண்டு. அதற்கு மேலே காற்றே இல்லாத அண்ட வெளியும் இருக்கின்றது. அதிலே ஈர்ப்பு விசையும் இல்லை. இதையெல்லாம் நேரே போய்ப் பார்த்து ஆராய்ந்து அறிந்து வந்த வானியல் அறிஞர்களும் நம்மிடையே இருக்கிறார்கள்.

செஞ் ஞாயிற்றுச் செலவும்
அஞ் ஞாயிற்றுப் பரிப்பும்
பரிப்புச் சூழ்ந்த மண்டிலமும்
வளி திரிதரு திசையும்
வறிது நிலைஇய காயமும்
என்றிவை
சென்று அளந்து அறிந்தார் போல
என்றும் இனைத்து என்போரும் உளரே

இது உண்மையானால் அந்தத் தமிழர்கள் எதிலே சூரியனை ஆய்வு செய்யப்போனார்கள். நாசா கூட இன்றும் நெருங்க அஞ்சும் சூரியக் கிரகத்தை போய்ப் பார்த்தோம் என்று ஏட்டிலே குறித்து வைத்தால் மட்டும் போதுமா? என்ற கேள்வி எழுகின்றது. அதற்கும் புறநானூறு விடை சொல்கின்றது.

இன்றைய விஞ்ஞானிகள் விண்கலங்களில் தானே விண்வெளியை ஆய்வு செய்கிறார்கள் அந்த விண்கலங்கள் எங்களிடம் அன்றே இருந்தன என்கிறது புறநானூறு. அதிலும் சில விமானிகள் இருந்து செலத்தாமல் தாமே புறக்கட்டளைகளை ஏற்று இயங்கும் தானியங்கி விண்கலங்கள் என்கின்றனர்.

புலவர் பாடும் புகழுடையோர் விசும்பில்
வலவன் ஏவா வான ஊர்தி எய்துப

இதன் பொருளைப் பாருங்கள்! விசும்பு என்றால் ஆகாயம்; வலவன் என்றால் சாரதி; ஏவாத என்றால் இயக்காத; வானவூர்தி என்றால் விமானம். விண்ணிலே விமானி இருந்து இயக்காத விமானம் என்பது தானே கருத்து. இப்படி ஒரு விமானம் இருந்ததா இல்லையா என்பது வேறு விடயம். இப்படி ஒரு சிந்தனை விமானப் பறப்புக்கு அடித்தளம் இட்ட ரைட் சகோதராகள் பிறப்பதற்கு முன்பே புறநானூற்றில் இடம்பெற்று விட்டது என்பது தான் நாம் எண்ணிப்பார்க்க வேண்டியதொன்றாகும். விமானி இல்லாத விமானங்கள் என்று பிரித்துக் காட்டியதால் அதற்கு முதலே விமானிகள் செலுத்தும் விமானங்கள் இருந்திருக்க வேண்டும்.

"எதிரிகளால் நாடு சூழப்பட்ட போது அன்னப் பறவை போன்ற விமானத்தில் ஏறிப் பலகனியில் இருந்து தப்ப வைக்கப்பட்ட கர்ப்பிணியான அரசி விமானம் விபத்துக்கு உள்ளாகிக் காட்டிலே விழுந்த போது தான் சீவக வழுதியைப் பெற்றெடுத்தாள்" என்று திருத்தக்க தேவரின் "சீவக சிந்தாமணி" சொல்கிறது. பலகணியில் இருந்து புறப்பட்டதால் கெலியாக (Heli) இருக்குமா என்ற கேள்விக்கும் இடம் இருக்கிறது.

கம்பராமாயணத்திலே ஒரு செய்தியைப் பாருங்கள். இராவணன் விமானத்திலே சீதையைக் கவர்ந்து போய்விட்டான். இது புளித்துப் போன செய்தி! இராமரும் தம்பியும் தேடிப் போகிறார்கள். இராவணனின் விமானச் சக்கரங்கள் மண்ணிலே உருண்டு சென்ற அடையாளங்கள் தெளிவாகத் தெரிகிறது. அதைப் பின்பற்றிச் செல்கிறார்கள். ஆனால் போகப் போக தெளிவாகத் தெரிந்த சக்கரச் சுவடுகள் தெளிவில்லாமல் ஆகி விடுகின்றன. மண்ணிலே பட்டும் படாமலும் தெரிகின்றன. ஒருகட்டத்துக்கு மேல் விமானத்தின் சுவடுகளே இல்லை. ஆம்! விமானம் ஓடுபாதையில் ஓடி வானத்தில் எழுந்து போய்விட்டது.

மண்ணின் மேல்அவன் தேர்சென்ற சுவடு எல்லாம் ஆய்ந்து
விண்ணில் ஓங்கிய ஒருநிலை மெய்யுற வெந்த
புண்ணில் ஊடுஒரு வெல்என மனம்மிகப் புழுங்கி
எண்ணி நாம்இனிச் செய்வது என்ன இளவலே என்றான்.

விமானங்கள் ஓடுபாதையில் ஓடி வேகம் எடுத்து புவியீற்பை முறித்த பின்தான் மேலே எழ முடியும் என்ற விஞ்ஞான விளக்கம் சோழர் காலத்துக் கவிஞனான கம்பனுக்கு எப்படித் தெரிந்து இருந்தது. விமானப் பறப்பை நேரில் கண்டானா? இல்லை அது தொடர்பான ஏடுகள் அந்த அறிவை வழங்கினவா? தாடியும் சடாமுடியும் கொண்டதாகச் சித்தரிக்கப்படும் சங்கப் புலவர் கூட்டத்தில் விமானங்களை வடிவமைக்கும் திறன் தெரிந்த பொறியியலாளரும் இருந்தார்களா என்பதெல்லாம் ஆய்வுக்கு உரிய விடயங்கள்.

இப்படியான வானியல் அறிவுக்கு கணக்கிலும் பௌதீகத்திலும் புவியியலிலும் தமிழன் அறிவு மிக்கவனாக இருந்திருக்க வேண்டும் என்பது உண்மைதான்!
With Warm Regards,
Rajagopalan,V.K.
____________________________________________

 Posted by:

"NVS" vasuvadhyar

http://www.brahminsnet.com/forums/showthread.php/2053-

சம்ஸ்க்ருதம் பகுத்தறிவுக்கு விரோதமா?

’நான் கூறியது யாவையும் ஆராய்ந்து பிறகு உன் விருப்பப்படி செயல்படு’ என்கிறார்
பகவான் கிருஷ்ணன். அர்ச்சுனன் மீது அவர் எதையும் திணிக்கவில்லை (பகவத் கீதை
19.63). சுயமரியாதை உள்ளவர்கள் சொந்தம் கொண்டாட வேண்டிய நூல் இது. அறிவைக்
கொண்டு அனுபவத்தைச் சோதிக்கச் சொல்லும் பகுதிகள் சமஸ்க்ருதத்தில் ஏராளம்.

‘இந்திய மொழிகளிலேலே நாத்திகம் தொடர்பான கருத்துக்களை அதிகமாகக் கொண்டிருப்பது
சம்ஸ்க்ருதம் தான்’ என்கிறார் நோபல் பரிசு பெற்ற அறிஞர் அமர்த்யாசென்.

‘பகுத்தறிவோடு பொருந்தாத அறிவுரைகளை முனிவர்கள் கூறினாலும் பகுத்தறிவாளர்கள்
ஏற்கவேண்டியதில்லை. அறிவோடு பொருந்தும் வாசகங்களை பாமரர்கள் கூறினாலும்
அவர்கள் ஏற்றுக்கொள்ளலாம்’ என்கிறது யோகவாசிட்டம் என்ற நூல் (11.18.2.3).

பகவத் கீதைக்கு உரை எழுதிய ஆதிசங்கரர் ‘நெருப்பு சுடாது என்று நூறு முறை
வேதத்தில் சொன்னாலும் அதை ஏற்றுக் கொள்ள வேண்டாம்; அனுபவம் தான் பிரமாணம்
என்கிறார்’.

இதுதான் நேர்மையான பகுத்தறிவு. தமிழகத்து அரசியல்வாதிகளில் சிலர் ரம்ஜான்
கஞ்சி குடித்துவிட்டு ஹிந்துக்களை இழிவுபடுத்தும் விதமாகப் பேசுகிறார்களே அது
பகுத்தறிவு அல்ல;

Friday, December 14, 2012

திருப்பாவை-ஸாகரம் போன்ற உட்பொருள்

திருப்பாவை-ஸாகரம் போன்ற உட்பொருள்:
_____________________________________________

HARI NAAMA SANKIRTHANAM

ANDAL recorded this UpadEsam on the importance of Hari Naama Sankeerthanam in many

of Her ThiruppAvai Paasuram sections as indicated by U. Ve. MahA VidwAn

ChakravarthyAcchAr Swamy:

Paasuram 2 -- Paiyyat-thuyinRa Paramandi PAADI

Paasuram 3 -- Ongi Ulahalantha Utthaman pEr PAADI

Paasuram 5 -- ThUmalar thoovi Thozhuthu, VaayinAl PAADI

Paasuram 6 -- MeLLa ezhunthu HariyenRa pEraravam

Paasuram 7 -- Kesavanaip PAADAVUM

Paasuram 8 -- PAADIP-PaRaikoNdu

Paasuram 11 -- Muhil VaNNan pEr PAADA

Paasuram 12 -- ManattukkiniyAnaip PAADAVUM

Paasuram 13 -- KiLLIk KiLainthAnai Keerthimai PAADI

Paasuram 14 -- Pankayak KaNNanaip PAADELorempAvAi

Paasuram 15 -- maaRRazhikka VallAnai, Maayanaip PAADA

Paasuram 16 -- ThUyOmAi VanthOm, Thuyilezahap PAADUVAAN

Paasuram 25 -- Thirutthaka selvamum Sevakamum Yaam PAADI

Paasuram 25 -- Unthannaip PAADI PaRaikoNDu

Koor vEl: The one with the sharp-pointed sankalpam similar to the tip of a well honed spear or

javelin

kodum Thozhilan: One who destroys our sins

NamakkE Parai TharuvAn: for us, BhaagavathAs, who have performed Bhara NyAsam

(Aathma Samarpanam, Prapatthi) at His sacred feet HE WILL READILY GRANT US

MOKSHA SUKHAM.

The yEkAram in “NaarAyaNanE” and “NamakkE”: This yEkAram asserts that

 (The SadAchAryan ALONE can bless us; the sath-sishyan alone is qualified to receive that rarest of blessings). In the First Paasuram of ThiruppAvai, ANDAL focused on AshtAkshara manthram

Vaiyaththu vaazhveerkaaL: In the first paasuram, ANDAL advised us that we should perform SaraNAgathi at our Lord's feet with the utterance of Dhvaya manthram. Here, She points out who

qualifies for such anushtAnam (observance) and Uttara kruthyams (the code of life after

Prapatthi/ SaraNAgathi through a SadAchAryan).. Reaching Him ALONE as the supreme goal).  Shows one should have  MahA VisvAsam =unshakable trust.

 

VAIYATHTHU VAAZHVEERKAAl: In the second Paasuram, She shifted Her attention to Dhvayam, the Manthra rathnam. Vaiyaththu vaazhveerkaal_ no caste,creed,race:  seyyum kirisaikaL: He alone  upaayam and upEyam- Paramanadi-Nithyakainkaryam=vuyyumaaReNNi:

mOksham-

 

Ongi ulakaLantha Uthaman: Here, She elaborated on the powerful message of Charama

SlOkam of GeethAchAryan (MaamEkam CharaNam vraja-MokshayishyAmi-Maa Sucha:).

Uththaman-as his lotus feet blessed all-devotees and non-devotees like rain:

Bali poured Kamandala Jalam-mummari:despite Guris words he gifted the land to become immortal, As thiruvikrama lifted his foot Ganga water poured washing his foot and the Ganges  is Jeeva Nathi even today providing prosperity-rule of Dharma established-Guru for stopping Bali-loses one eye; Bali for not heeding Guru goes to paathaaLam though he became Ciranjeevi-Bali Chakravarthi, granted a boon by Vishnu that he would be the next Indra, before merging with Vishnu. He expounds virtues of valor and charity

Mummaari also means: Attaining  3 fruits through vratham: 1. “SaaRRI NeerAdinAl” here refers to the UpadEsam of SaraNAgathi, 2.After Saranagathi-remembering the maya leelais of Lord through upadesam, discourses, reading prabandhams,being with bhaagavathaas,srving the lord, 3. Enjoying the ArchA moorthis , yathaa sakth-at their dhivya desams through pilgrimages, or residing in one place only, like Thiruvarangam, Kaanchi, Thirumalai.

(Ashwathaama Balir Vyaso Hanumanash cha Vibhishana Krupacharya cha Parashuramam Saptaita Chiranjeevanam  )

Wednesday, December 12, 2012

திருப்பாவை

திருப்பாவை :
நன்றி: விஷயதானம் செய்துள்ள மஹான்களுக்கு :
___________________
When VedAdhayanam is done, it starts and ends with PraNavam. When we recite Tamizh
MaRai of AzhwArs, we start and end with ThiruppAvai (SaaRRumuRai). Thus ThiruppAvai
becomes equal to the sacred PraNavam.
Sanskritic Vedams are like an earthern pot. It has asuddhi when used by any one outside the
Thrayi-VarNikAs. ThiruppAvai and AzhwAr's prabhandhams are like Golden pot. They have
no asuddhi if used by every one, independent of their VarNams. Every member of the four
VarNams are adhikAris for Dhivya prabhandham in general and ThiruppAvai in particular.
KatOpanishad wakes up every one with the declaration:
“Utthishtatha, PrabhOdhatha, Jaagratha”.
Vedam states that the Vinais of Prapannan gets burnt without any trace just as cotton bale, the
thorny shrub thrown in the fire. ANDAL gives us the same Vedic/Upanishadic message:
“pOya pizhayum, puhu taruvAn ninRanavum, Theeyinil Thoosu aahum”.
==============================
Sri U. Ve. E.S. Bhoovarahachar:
It may appear in the beginning that Andal is intending
        to perform a particular religious vow to marry the Lord
        and thereby obtain His Everlasting Company,and that she
        is inviting all her girl friends to join her.It is only
        towards the end of TIRUPPAVAI that we learn that she
        did not actually go to any pond or river or perform
        a religious rite; SHE IS ACTUALLY PRAYING TO BE GRANTED
        THE SERVICE OF THE LORD FOR ALL ETERNITY.It is the
        Soul's inner craving to redeem itself and to reach
        His Divine Nearness in order to serve him (" Attaani-
        cchevagam" as her father PERIYAZHWAR calls it) which
        forms the real purport of this poem.
__________________________________________
        1. MARGAZHI TTINGAL
        The first stanza which states the central premise to be
        elaborated in the rest of the poem contains the
        following ideas:
        1.Andal praises the day (NANNAL)that has appeared of
        its own accord for the observance of the vow.What it
        means is that for a soul,that day is the Good Day when
        he understands all about himself and God and their
        mutual relationship of Lord and Servant which is stated
        in the Tirumantram.
        2.The fruit in getting one's body is for serving the
        Lord here and hereafter (NEERADA PODUVIR)
        3.All those who have a longing for the service of the
        Lord are qualified to join her.(PODUVIR PODUMINO)
        4.She speaks of the radiance that attended on the face
        of her companions on hearing her requisition.(MADI
        NIRAINDA ;the moon is not in the sky alone!)
        5.The prosperity of Gokula consists of Sri Krishna's
        amiable pranks in stealing butter and girls; i.e.,the
        wealth of a Sri Vaishnava consists of his intoxicating
        love for and enjoyment of Lord's company.
        6.Nandagopa's vigilance in guarding Krishna with his
        very sharp spear in hand symbolises the "ASTHANE
        BHAYA-SANKA" and "MANGALASASANA-PARATA" which
        characterises a SriVaishnava.
        7.Yasoda's over-indulgence of Krishna is responsible
        for all his pranks and misbehaviour towards the young
        gopis.
        8.SrimanNarayana is the SOLE MEANS of attaining His Feet.
        This strikes the keynote of the Song Divine-TIRUPPAVAI.
        NARAYANANE (Upaya Swarupam) NAMAKKE (Adhikari Swarupam)
        PARAI (Phala Swarupam) TARUVAN.The safest means of securing
        Him is not Karma yoga etc but His Grace only.
        That is the sum and substance of this verse.


2. VAIYATHU VAZHVIRGAL
 
         At her cordial invitation a huge crowd gathered and the
         wonder-struck ANDAL exclaims,"in this ignorance-spreading
         world,are there so many interested in Emancipation!".She
         proceeds to prescribe "dos" and "don'ts"( which actually
         are the SAMBHAVITA SWABHAVA,the natural characteristics
         of the Adhikari).
 
         While we appear to be performing this vow for getting
         rain,in reality it is different.She stresses the words
         "NAMUM NAM Pavaikku"- NAMUM- WE are quite different 
         from others; we long for His company and firmly believe
         that He alone is the Means for achieving it. NAM Pavai-
         Indrajit did a malefic rite to put an end to Rama;but
         OUR beneficent rite is for securing Lord's and His
         World's prosperity and happiness.
 
         The SriVaishnavite Code of Conduct as prescribed by
         her is as follows:
         Recite the Samskrita and Dravida Veda which sings the
         glory of the Feet of the Lord reclining on the Serpent
         in the Milky Ocean,all the while thinking about one's
         Redemption.
         Eschew all carnal and even worldly desires like eating
         ghee,drinking milk etc.
         Bathe early in the morning.Don't adorn your eyes with 
         collyrium,or your hair with flowers till the completion 
         of the vow;meaning thereby that a SriVaishnava needs
         decoration etc only when he is in union with the Lord.
         Never indulge in an act which was not practised by our
         righteous minded ancestors.Bharata refused the kingship
         though granted by his father and permitted by Rama
         on the grounds that the tradition of Solar Kings did
         not permit a younger son to rule when the elder was
         living.
         A SriVaishnava should not speak ill of others or
         even think about it (which is tantamount to reporting
         it to the God inside the heart,thereby ensuring their
         fall);Sita never uttered a word to Rama about the
         illtreatment by the Rakshasis.
         He should ever be ready to do charity and impart
         knowledge about God to all those who need it.
 
         In short he should constantly be thinking about his
         upliftment and keep his mind filled with peace and
         happiness.
  

3. ONGI ULAGALANTHA UTHAMAN
 
         In this worse ANDAL wishes for rain and consequential
         prosperity for the whole world as the world is the
         property of her Lord.So who is a Sri Vaishnava ? It
         is he who while being detached with reference to the
         riches of the world,is at the same time aspiring for
         them considering them as his Lord's riches.Hence all
         Sri Vaishnavas after daily prayer recite the verse
         which says "Sarve Janah Sukhino Bhavantu" every one
         should be happy.
 
         Andal tells the girls,"If we,girls,recite the NAME of
         the Lord who measured the entire universe with his
         three steps and observe this vow then the whole world
         will become prosperous."
         Note the text which says "Uthaman PER"(his NAME).She
         could have simply said "if we sing the glory of the
         Lord." But she says instead, the NAME of the Lord.
         Which means that the NAME OF THE LORD (the Tiru
         Ashtakshara Mantra,the Eight-Syllabled one) is more
         efficacious than the Lord Himself.When,in the court
         hall of Duryodhana,Draupadi was being disrobed by
         Dussaasana,it was only the NAME "Govinda" which
         saved her modesty while the Lord failed her.
 
         But we Prapannas (Surrenderers) seek salvation only
         from Him.The Mantra is only for understanding the true
         nature of the Soul,Lord,and the mutual relationship; 
         it is essentially to promote the ARTHA PANCHAKA knowledge.
 
         NEENGATHA Selvam - we see that riches do not remain for
         long with any man; then what does NEENGATHA mean ? It
         refers to the Moksha Aiswarya,Service of God,obtained
         through the recommendation of Sri Mahalakshmi.
 
4.AAZHI MAZHAI KKANNA
 

          
 
          The Presiding Deity of Rain was keenly observing the
          happenings in this world.He saw his master Sriman
          Narayana serving all the gopis.So he thought that
          taking orders from the gopis and carrying out their
          commands was the best and easiest means of pleasing
          his master.So approaching Andal who was in the guise
          of a gopi he requests her to command him;and she
          does so in a detailed manner in this verse.
 
          The inner significance is as follows:Just as the
          heir apparent to the throne is always feared and 
          respected by all ministers and officers so are the
          Sri Vaishnavas by inferior gods.Hence When a Sri 
          Vaishnava worships other deities like Indra,Rudra
          Varuna etc,he is doing something inappropriate as
          well as ridiculous.It will only cause his downfall
          and ruin his chance of getting salvation.So Beware!
 
          So here the Rain God who has come to hear her command
          is told," Go to the middle region of the sea,drink
          the entire water leaving not a drop,then pour it out
          in its entirety without discriminating between the
          places where the good and bad live.The rain, which
          resembles the arrows shot by Sri Rama to shatter the
          demons to pieces, should instead bring forth happiness 
          and prosperity to the entire land."
 
          A Sri Vaishnava  is one who always thinks of everything
          good for everyone in this world.
 
5.MAYANAI
 
 
 
          Among the assembled gopis,one expressed a doubt,"we
          are planning elaborately for getting the company of
          Krishna.But remember,we are sinners and our sins
          will throw obstacles in our path.It always happens
          when a good deed is contemplated.It is the way of the
          world.Take the case of Dasaratha who planned the  
          coronation of Rama;the great omniscient sage Vasishta
          fixed the date;the citizens clamoured for him and
          applauded the decision.But what happened ? Rama went
          to the forest forsaking the city,and it was His
          Paduka (holy sandals) which sat on the throne for
          fourteen years.So what is the surety that we will
          succeed?" 
          
          The answer is given in this verse: Recite the name
          of Krishna;think of him;offer flowers;and all
          obstacles will vanish.All sins committed before
          taking Refuge with Him,as well those unwittingly
          accruing after Surrender (Saranagati) will perish.
          The Purva Agha (earlier sins) will be burnt to ashes
          like cotton bales in a fire;and the Uttara Agha(Subse-
          quent Sins) will not stick to the person like drops
          of water to a lotus leaf.
 
          Milk is both a pleasurable food as well as a medicine 
          to cure bile.The same is the case with Him.(Maruttuvanai
          ninra mamanivanna)
 

         SECTION II
 
         INTRODUCTION: The first five pasurams of Tiruppavai form
         one section and pasurams 6-15 the second section.These 10
         stanzas describe the sleeping girls being woken up by those
         who are already up.These two groups represent KAINKARYA
         NISHTHA (those impatient to serve God,like Lakshmana) and
         GUNA NISHTHA (those who are content to meditate on the
         glorious qualities of God,like Bharata).Nammazhwar speaks
         of their presence even in Vaikunthaloka - VAIKUNTATTU 
         AMARARUM (service minded) MUNIVARUM (enjoying His Virtues).
         Poison acts on different people in different ways - some
         faint and some run here and there;so do the attributes of
         Sri Krishna.Hence the sleeping girls not a bit inferior
         in their longing for Krishna to those who wake them.Though
         one could go to Krishna on one's own,it is not advisable
         "VEDAM VALLARGALAI KKONDU,VINNOR PERUMAN TIRUPPADAM
         PANINDU " says Nammazhwar.We should always approch Him
         through some godly person;because we have sinned against
         Him and being a SWATANTRA (free to act as He pleases),He
         may punish us.Hence a Recommending Authority is very much 
         needed.Moreover His virtues are like a huge river in
         spate during rains,and so if a man wants to croos it
         surely he needs the help of others.Further unlike in the
         case of carnal company,enjoyment of His company will
         be sweeter in the company of Bhaktas.
         
         Those gopis who are vigilant are goaded on by their 
         haste (twara) to get Kainkarya,while those that are
         asleep have firm faith (adhyavasaya)in the Lord as 
         Upaya.Hence pasurams 6-15 give room for interpreting
         them as referring to Azhwars and acharyas.
 
6. PULLUM SILAMBINA KAN
 
        
 
         The girls approach the mansion of a gopi and wake her
         up by indicating signs of early dawn,"even the birds are
         up and chirping.Get up." The sleeping girl rejects this
         reason,"oh girls,you never allow the birds in your town
         to sleep,with your chanting of His names and making them
         chant too.This is no sign of dawn!" Then they mention a
         noteworthy sign," PULLARAYAN KOIL etc..The blowing  conch
         in the temple of Vishnu for early morning worship, is
         inviting us all for His service.Get up."
 
         Here the phrase PULLARAYAN KOIL brings out an excellent quality
         of the Lord:
         PUL is bird,here Garuda; ARAYAN king ; KOYIL temple.
         The temple of Vishnu.But why this circumlocution?
         There is a reason.
         In Ramayana while narrating to Hanuman her abduction by
         Ravana,Sita says,"On that fateful day I was lured by that
         demon disguised as a deer,and was separated from Rama's
         younger brother and Lakshmana's elder brother(RAMANUJAM
         LAKSMANA POORVAJAM CHA)."  Such phraseology is used for a
         purpose.The Lord feels happy when His name is coupled 
         with His devotee'sand so does the devotee when he is referred to as 


         being  subservient to the Lord.The message of Sita (Sri Devi)
         and Andal (Bhu Devi) to us is that when a Sri Vaishnava
         names his child he should follow this principle.
 
         ULLATHU KKONDU etc in this verse is noteworthy.The munis
         and yogins get up in the morning very slowly from their
         beds so that the Lord,taking eternal abode in their hearts
         may not be disturbed.Prahlada was pushed down from the top
         of a huge mountain,and while falling he held fast his
         bosom with great concern for Sri Hari living there,never
         bothering about what was happening to himself.But the Lord
         waited for him at the bottom of the mountain and received
         him in his spread arms.
 
         Parasara Bhattar used to embellish his body with silken
         robe,ornaments,sandal paste etc, and when asked about its
         propriety in respect of the despicable body,he said in his
         view it was not despicable but adorable being the sanctum 
         sanctorum of the Almighty.
 
         Andal also leaves this lesson in this verse: When you get
         up in the morning chant the name of Hari (HARIR HARIR
         HARIRITI VYAHARET VAISHNAVAH PUMAN).Let us do so.
 
7. KISU KISU
 
         
 
         In this stanza,from the two addresses in vocative case
         PEY PENNE! and NAYAKA PPENPILLAY! which are diametrically
         opposite in meaning,we are to understand that they are
         said out of love and affection for the sleeping girl.
         Whatever may be the apparent contradiction,the inner
         feeling is most important while moving with Sri Vaishna
         vas.
         In the 6000-Padi commentary we find very interesting and 
         enlightening comments and to illustrate them an episode
         narrated with exquisite charm.Having woken up a handful
         of girls Andal could have proceeded on to Krishna.Why go
         to EVERY house ? If one is a Sri Vaishnava he should
         think of the welfare of ALL- not just a few.Not even a 
         single girl should lose the golden opportunity of getting
         the grace of Sri Krishna. A man's relationship with
         Sriman Narayana is true only if he rejoices at the good
         luck of another man as if it were his own son's.If
         he fails to feel that way he is no Sri vaishnava.
 
         ALKONDAVILLY JEEYAR,a sincere pupil of SRI RAMANUJA
         once met in Sri Rangam NANJEEYAR,the disciple of
         PARASARA BHATTAR.The former exclaimed," O Jeeyar!
         Really I have not developed a taste for Bhagavad
         Vishaya (i.e., God)." Nanjeeyar was amazed and asked
         "How is this possible? you are the faithful student
         of Sri Ramanuja,serving him assiduously - still  you
         say this ?" The former said," If a man has real taste
         for Bhagavan he must enjoy the sweet company of His
         devotees.If not he is no Sri Vaishnava.Have we
         developed that pleasurable attitude towards Sri
         Vaishnavas ? Hence I say so."
 
         Unless the meeting,mingling and deriving supreme
         satisfaction and happiness in the company of Bhagavatas
         are secured here in this world (which is the intensive
         training ground for our life in Sri Vaikuntha),the
         Moksha will not be delectable.NAMMAZHWAR says at the
         end of Tiruvaymozhi,"ADIYAARODU IRUNDAMAI". He aspired
         not for the mere union of the Lord but for the same
         in the company of His devotees,which alone would
         make it delectable.

8. KIZH VANAM
 
      Here a girl who is Krishna's particular sweetheart is
      being woken up.She can be compared to NAMMAZHWAR (Krishna-
      trishna tatvam) the very embodiment of deep devotion to
      Sri Krishna.Her company is certain to accomplish their
      desire. KOTHUGALAMUDAYA PAVAAI! is a most beautiful form
      of address.
 
      "The horizon has become bright.Get up." say the girls.
      But she astonishes them by replying,"It is the lustre
      from your moon-like faces which has brightened the
      Eastern quarter.The day is yet to dawn."
 
      The second sign of daybreak mentioned in this stanza
      indicates that Andal has indeed been transformed into
      a gopi - "The buffaloes are fast dispersing in the
      fields searching for the tender green grass with the
      dew drops of dawn clinging to them.If we delay, Krishna
      would have followed them into the forest and our purpose
      would be lost."  This statement could not have come out of
      the lips of anyone other than a true cowherdess.So Andal
      has totally identified herself with a gopi,living with
      the cowherds and taking part in all their daily chores.
 
      Her father Sri Vishnuchitta was a learned Vedic authority
      and had even written a rule book for conducting sacrifices
      called Kalpa Sutra.He too assumed the role of Yasoda to the 
      extent of participating in every childish activity of
      Krishna.For this his daughter affectionately calls him,
      "Bhogattil Vazhuvada Puduvayarkon"(one who has not missed
      a single opportunity to enjoy Krishna).Now his daughter
      does the same.
 
      The conclusion is this: Only that caste is desirable,which
      is congenial for the enjoyment of God and which is calculated 
      to bring down His Grace on us.SRI LOKA DESIKA says in SRI
      VACHANA BHUSHANAM,"Periyazhvarum Tirumagalarum Gopa Janmattai
      Asthanam Panninargal."

9.THOOMANI MADAM
 
        The gopi woken up in this verse has unflinching faith in the
        Lord's UPAYA BHAVA.In this regard she matches very well
        with Sita who ,when Hanuman suggested that he carry her
        back to Rama,sternly refused and rebuked him saying that
        he was equal to Ravana,(Ravana-tulya) in this that while
        Ravana robbed Rama of one of his possessions,Sita; Hanuman
        is trying to rob Him of another,His "Sarva loka rakshakatvam"
        (sole right to protect all).Then she added,"With my power
        of chastity which cooled your burning tail,I could have
        saved myself;but that would have only destroyed Rama's 
        reputation.He alone by His prowess should rescue me and establish
        his valour.Tat Tasya Sadrusam Bhavet.That alone would be
        befitting to Him." Hanuman applauded these words.
 
        So also this girl having transfered her burden to Sri
        Krishna,sleeps having total faith in His words," Ananyah
        chintayanto mam......Yoga kshemam vahamyaham". ANDAL
        teaches us in this stanza that a soul after surrendering
        to the Lord should be like this gopi.
 
        "MAMAN MAGALE!" -Oh,my uncle's daughter!. Though blood
        relationship is condemned as it contributes to worldly
        attachment,the same is most welcome if it helps to do
        service to God and His devotees. NAMMAZHWAR recommends
        living with all relations in TIRUVAYMOZHI 8.10,11,but
        condemns the same in 9.1.1. for the above reasons.
        KOORATHU AZHWAN,used to remark with a sad heart," I
        do not have blood relationship with Sri RAMANUJA.
        Fie upon me!That good fortune is with MUDALI ANDAN
        and EMBAR!" This idea is noteworthy in this verse.
 

 10.NOTRU SUVARGAM
 
 
        There are two addresses in the vocative case in this
        pasuram - NOTRU SUVARGAM PUKUKINRA AMMANOY! and 
        ARUN KALAME! - both bring out the excellences of this
        gopi and thereby imply the excellent characteristics
        of good Sri Vaishnavas.
        1. SUVARGAM here means only union with God.
        Sita says,while pressing Rama to take her with
        Him to the forest," If I am with you that is heaven for            
        me.Separation from you means hell." The girl here has
        completed all her rites by surrendering to the Lord and
        hence is enjoying His company.So also for a Sri Vaishnava
        there remains nothing to be done by way of" Upaaya" after
        accepting Him as the sole refuge(SARANAGATI).
 
        2.ARUNKALAME! "Kalam" has two meanings (a) vessel and 
        (b) ornament; A Sri Vaishnava is the vessel to contain
        His Grace.A Sri Vaishnava possesses superior ornaments in 
        the form of virtues;or he himself is the best ornament
        embellishing the gatherings of other Sri Vaishnavas.
       SUVARGA can also be broken up into SU+VARGA (SU=good
       VARGA=gathering).If a man possesses all good qualities
       he will be taken into the fold of Sri Vaishnavites.
       (Ref to PERIYAZHWAR TIRUMOZHI 3.6.11 - Saadu kottiyul
       kolla ppaduvare.)
 
 
11.KATRU KKARAVAI
 
       In this pasuram a gopi reputed for her exquisite beauty
       like a golden creeper (POR KODI) and born of a very noble
       family,is being woken up.Her father and kinsmen are known
       for discharging the duties pertaining to their cowherd 
       caste,which entails milking an endless number of cows.
       So Andal seems to say that performance of one's duty as enjoined
       in the Scriptures is calculated to bring happiness to the
       Lord and thereby falls into the category of His Service.
       One should hence never discard one's duty.
 
       SETTAR TIRALAZHIYA is noteworthy.SETTAR means enemies.
       Who are the enemies meant here ? Not those who despise
       them but those who want to harm Sri Krishna.For a
       Sri Vaishnava there is no direct enemy;he will not
       mind or may even welcome (as it will take away his
       sin) someone trying to harm him.But he considers him
       his enemy who intends harm to the Lord.
 
       SUTTATTU THOZHIMAR - the girl-companions of this gopi
       - who are they? They are those who even after performing
       all kinds of services to the Lord,do not expect anything
       in return except His Supreme Satisfaction and Happiness.
       "Praharshayishyami sanatha jeevitah"-I'll make my life
       worthwhile by pleasing Him- says Sri ALAVANDAR.The stanza
       in NACHIYAR TIRUMOZHI " Naaru narum pozhil".(9.6-7) is also
       to be remembered in this context.
12.KANAITHU 
 

         This gopi is the sister of a cowherd who,unlike the
         duty-conscious one in the previous verse,totally
         neglects the daily duty of milking the young she-
         buffalo so as to be close to Krishna and serving Him.
         He is called NAR SELVAN ; thereby indicating that for
         a Srivaishnava it is not the doing or neglect of
         Nitya Karma which helps attaining salvation,but it
         is God alone who is the Means for salvation.For example
         for a temple priest who is always engaged in Antaranga
         Kainkarya there may be neglect of his daily duties;
         this would however not be considered as sin .
 
         MANATTUKKU INIYAN- Sri Rama,unlike Krishna brings joy
         to the minds of his devotees as well as adversaries.
         This is said by Andal,the very personification ofthe
         Love for Sri Krishna,and hence is the richest tribute
         paid to Sri Rama.It might be recalled that she,in
         NACHIYAR TIRUMOZHI goes to the extent of blaming Yashoda
         for bringing up Krishna to be a very bad boy.(Vembeyaaga
         valarthaale).It is not such an extraordinary thing or a
         great wonder if Sri Rama is loved by His devotees and
         subjects;but when even Ravana is fascinated by His
         valour,it makes the derivation of His name apt
         (Ranjaneeyasya Vikramaih).
 
         SINATTINAAL - out of anger but without hatred.Rama had
         no hatred towards Ravana.Actually He wanted Ravana as
         a devotee;it was Ravana's own hatred which caused his
         downfall.It was only when he tried attack Hanuman that
         Rama became furious and showered arrows on Ravana
         (kopasya Vasameyivaan).So He is always ready to forgive
         sins against Himself but not against His devotees.

13. PULLIN VAAY KEENDAANAI
 
        
          A girl with bewitching eyes (PODARI KKANNINAAY) is
         woken up in this verse.She is of the view that Krishna
         will come to her fascinated by the beauty of her eyes.
         To add to this she is lying,brooding over Krishna's
         heroic exploits,in the bed formerly shared with Him
         and which still retains His fragrance.
 
         The statement in the previous verse that Sri Rama
         scored over Krishna in being "MANATHUKKU INIYAAN"
         created a sort of mutiny among the girls,some of
         whom disputed this by saying,"how can Rama be said to
         be the receptacle of all the virtues? Did He,like
         Krishna who acted as Pandavaduta,go as messenger for
         anyone?Didn't Krishna's charms allure even the sages?
         Even His mischievous pranks are meant for us only.
         Moreover Krishna is our husband and irrespective of
         how he treats us,it is not proper for us to praise
         another as being greater."
 
         Some mediators intervened and pointed out that both
         are the same Sriman Narayana,and so where is the
         cause for dispute.Thus reconciled the girls split
         into two halves each praising the glory of Krishna
         and Rama.This is the excellence of this verse.
         
 
14. UNGAL PUZHAKKADAI
         A gopi who is an expert orator and who is also chief
         among these girls is woken up.She had promised that
         she would get up before the rest and wake them up.
         She has conveniently forgotten all about it and is
         sleeping comfortably and peacefully.This is an unpardonable
         crime.But still her inclusion in the group is
         most essential as,with her silver tongue,she can
         easily subdue Krishna.Moreover it is essential that
         not a single girl loses His grace.If she were to sing
         of Krishna as He appears bearing the discus and conch
         He is sure to relent.
 
         Incidentally Andal tells us, " Use your tongue not
         merely for tasting delicious dishes,but for singing
         about the Lotus-eyed One.That was the main purpose
         for which it was gifted to you in the first place
         by God."

15.YELLE ILANKILIYE
         This pasuram which brings out the caharacteristics of
         a SriVaishnava is considered to be the very essence
         of Tiruppavai by our Acharyas.
 
         The girl who is woken up begins to sing.
         1.YELLE ILANKILIYE -the implied sense is that the speech
         of the devotees is most welcome.
         2.INNAM URANGUDIYO -It is wrong to indulge in other things
         if the company of Bhagavatas is available.
         3.CHIL ENRU AZHAYENMIN - Not a single harsh word should
         be used with the Bhaktas.
         4.NANGAIMIR PODARGINREN - Devotees should be addressed
         respectfully.
         5.VALLAI UN KATTURAIGAL - Even the chastisement by a
         Bhakta (which will always be constructive) should be
         accepted gratefully.
         6.VALLEERGAL NEENGALE NAANE THAN AAYIDUGA - owning others
         mistakes as one's own is the hallmark of a Sri Vaishnava.
         For ex. Bharata holds himself responsible for Rama's
         exile.
         7.OLLAI NEE PODAAY - Separation from devotees even for a
         second is unbearable.
         8.UNAKKENNA VERUDAYAI - The path laid down by one's
         ancestors is to be followed,not what is dictated by
         one's own mind.
         9.ELLAARUM PONDAARO PONDU ENNIKKOL- seeing a congregation of 
         devotees is the most desired fruit in this life.The enjoyment
         is  not complete even if one devotee is missing.Their sight 
         and touch are all contributory factors to one's enjoyment.
         10.VALLAANAI..etc - Singing His virtues,valour,victory etc
         are vital to a Sri Vaishnava as a means of pleasing other
         Srivaishnavas; as such it results in the service of
         Bhagavatas.
 
         These ten commandments (golden rules) are to be cherished
         as they constitute the acid test for testing whether one
         is really a Sri Vaishnava.
 
16.NAAYAKAN
          Thus in ten pasurams Andal woke up girls of differing
         natures and thereby all the girls of Gokula were woken
         up and they all proceed to Sri Nandagopan's mansion and
         request the door keeper to let them in.
 
         Cowherd colonies in those days may have contained only
         huts and Nanda's mansion may be a big hut,without a 
         doorkeeper.And all this may be Andal's fertile imagination.
         But what she is doing is to tell us how one should enter
         a temple in Archavatara,and worship the Lord.Sri PARASARA
         BHATTAR in his SRI RANGARAJA STAVA lays down the procedure
         for temple entry based on this stanza.The door keepers
         are really our Acharyas.In our daily pooja we open the
         door of our 'koyil azhwar' (the box where the home idol
         is kept) by reciting the Acharya Parampara and finally
         this verse without fail.
 
         TUYOMAAY VANDOM - we have come with purity. What is
         the purity meant here ? Not the usual physical or even
         mental purity.The physical purity of cowherds is
         well known,say the commentators.The purity referred to
         here is the fact that they have come to do service to
         the Lord WITHOUT ASKING ANYTHING IN RETURN.Kainkarya
         itself is the end (Swayam Purushaartha) and is not the
         means to an end.This point should be ever fixed in
         the heart of a Sri Vaishnava.
 

17.AMBARAME
        Having entered Nandagopala's palace with the permission
        of the guards,the Gopis (Andal) wake up Nandagopa,yashoda,
        Krishna and Balarama,panegyrising their greatness.
 
        Nanda has placed his bed near the entrance for fear that
        the gopis,like Usha in the case of Aniruddha,may steal
        Krishna;especially as Krishna is more handsome than His
        grandson! Andal glorifies Nanda as a munificent donor of
        clothes,water and food; but we do not come across any such
        reference elsewhere.The commentator says:"As Krishna was
        seen  giving clothes to Draupadi to save her modesty;water
        to the chariot horses at Kurukshetra;and food to his
        boyhood companions in the forest - it could be presumed
        that his qualities were inherited from His father."
        
        
        But the gopis are not here for these items; they need only
        Krishna (VAASUDEVAH SARVAM).Yashoda gave birth to Krishna
        only to make Him their husband; and being a woman she
        knows their plight.So they next wake her up.
 
        Sri Krishna in his past incarnation as Trivikrama had
        obtained Indra's kingdom for him.But the gopis do not
        want Him to do any such thing for them.It is enough
        if He allows them to do service to Him.Krishna does
        not respond.
 
        Realising their mistake in not approaching Him through
        Balarama,they do so now and ask him to help them as he
        had once done in the case of the gopis separated from
        Krishna when He went to Mathura.
   

18.UNDU MADAKALITRAN
     

        This is a very important pasuram.Even after waking up
        all from Nanda to Balarama,when Krishna does not open
        His lips,they realise their folly in not waking up
        first NAPPINNAI,the chief queen and Purushakara (recom-
        mending authority) during His sojourn in this world
        as Krishna.They do it in this verse.
 
        Nappinnai is Sri NEELA DEVI,the other two being SRI
        DEVI (Rukmini) and BHOO DEVI (Satyabhama).Nappinnai's
        name is not found  anywhere in the Puranas and in
        Sanskrit poems except in SRI YADAVABHYUDAYAM of Sri
        DESIKA,where she is referred to as Neela; and in the
        stotras of Sri KURATTAZHWAN.See also  the "Taniyan"
        of Sri Andal -"NEELA TUNGA..." by Sri PARASARA BHATTAR.
 
        As we are sinners and the Lord is known for His "Swaa-
        tantrya" (acting according to His own will),it is
        necessary to approach Him through somebody who is very
        near and dear to Him and whose advice is infallible.
        Hence Nappinnai's intervention is is essential.
 
        She is addressed as Nanda's daughter-in-law,because she
        thinks that that is what gives her prestige and status
        in society.Sita,when asked by Hanuman said," I'm the
        daughter-in-law of Dasaratha first,and then only the
        daughter of Janaka." So to an Indian woman Andal's
        exhortation is: "After marriage a girl should always
        prefer herself to be referred to as the daughter-in-
        law of her father-in-law; which means that the welfare
        of her husband's family should weigh more with her
        than that of the family of her origin.This attitude
        would enhance her own prestige and bring immense joy 
        to her own family."
 
        This pasuram was the special favourite of our Acharya
        Sri Ramanuja.He was in the habit reciting to himself
        Tiruppavai stanzas while he went for his Maadhukara
        Vritti (for collecting the alms the householders used
        to give) .Once just as he reached the door of his Guru's
        house he was meditating on this verse.While the last
        line " SEERAAR VALAI OLIPPA etc " was on his lips the
        door opened to the clinking of the bangles of the
        daughter of his guru.Sri Ramanuja thought that it was
        Nappinnai herself who opened the door and overwhelmed
        with jubilation promptly prostrated himself before her.
        The terrified girl ran to her father and narrated the
        incident.The guru   TIRUKKOTTIYUR NAMBI exclaimed,
        "Jiya! were you reciting UNDU MADAKALIRU ? "
        What an understanding between the Teacher and the
        taught ! May that relationship save us all!.
  

19. KUTTU VILAKKU
     
 
        A chola king who was constructing one of the ramparts
        of the temple at Sri Rangam found that the beautiful
        circular design was being spoilt by the house of a disciple
        of KURATTAAZHWAN called PILLAI PILLAI AZHWAN,and ordered
        it to be demolished.Sri PARASARA BHATTAR adviced him against
        it explaining that it it is not his rampart but the
        mangalasaasana (PALLAANDU) of the  devotees which would
        ensure safety to the Lord; and also that demolishing the
        house of a SriVaishnava would be sure to bring down the
        wrath of God.But the king turned a deaf ear to this advice,
        and becoming furious caused trouble to Sri BHATTAR,as a
        result of which he had to leave for Tirukkoshtiyur.While
        he was suffering the grief of separation from Sri Rangam
        and the Lord,his disciple  NANJEEYAR requested him to
        compose a song in praise of ANDAL to mitigate his feeling
        of sorrow.There appeared from his lips the 'taniyan'
        "NEELA TUNGA etc",which is the essence of the present
        paasuram (KUTTU VILAKKU).
 
        NAPPINNAI is lying on the costly couch along with Krishna.
        The cot stands on four ivory bases,the ivory for which was
        obtained by Krishna by his valorous act of plucking the 
        four tusks from the murderous mighty elephant Kuvalayapida.
        Being the wife of a great hero she cannot get sleep anywhere
        else except on such a cot.The references to the various
        kinds of pleasures in this stanza is a suggestion by Andal
        that all gopis should get them in Sri Krishna's company
        and only for that reason Nappinnai is keeping company
        with Him."If you don't ensure this,you surely don't have
        mercy," Andal rebukes Nappinnai.
  

SECTION III 20.MUPPATTU MUVAR
           
    
        Despite the rebuke, NAPPINNAI was moved to pity by the
        wailing of the Gopis and getting up approached the door
        to open it.Krishna thought," Nappinnai thinks that my devotees
        are her own just as I consider hers to be mine.Hence
        she should not open the door and get a good name ,leaving
        me out.It is I who should open it." So He came from 
        behind and lifting her up bodily threw her on the bed
        with Him.But the mutual touch was so pleasant to them
        that they promptly forgot all about themselves and the 
        poor Gopis.
 
        The inner meaning of this high drama,as given by the
        commentator is that there is a Divine Couple who are
        vying with each other to look after the welfare of all
        of us (souls).Hence we have no cause for concern at all.
        All we have to do is to accept their protection.
 
        Andal says to Sri Krishna in this stanza: "You have on
        several occasions in the past dispelled fear from the
        minds of the Devas and rescued them from the Asuras.
        Now by delaying in granting our boon you are going to
        lose all that hard-earned reputation as a saviour.Note
        also that we are not asking you to become the target
        of the weapons of a Hiranya or a Ravana.We merely want
        to see you get up from your bed and grant us the boon
        of serving you.We are ANANYA PRAYOJANA ADHIKARIs.
 

21.YETTA KALANGAL
 
            NAPPINNAI opened the door and told the Gopis: "Know
          that I am one amongst you.Don't think I was keeping
          mum.I was just waiting for an opportunity to advocate
          your cause to the Lord.I will certainly accomplish 
          your end."
 
          So she joins them.The Gopis now eulogise the Lord:
          "Your father Nanda's prosperity is immeasurable;his
          cattle-wealth is endless.It is sufficient if you
          understand our distress."
 
          The phrases UTTRAMUDAYAAY etc have double meanings:
 
          UTTRAMUDAYAAY - 1) You are perfectly described in a
          holy Scripture called Veda,which is unshakable,is
          not of known authorship,permanent,flawless and is
          an Authority by itself. 2)You have a very strong
          determination not to abandon those who
          surrender to you(as you exhibited in the case of
          Vibhishana).
          PERIYAAY- 1)Even those Vedas cannot fully describe 
          you as you possess an indescribable greatness.2)
          Even after doing everything for your devotees you
          think you have done nothing for them;and that what 
          you did  was your own personal work.This is your
          greatness.
          ULAGINIL TOTRAMAAY etc.. 1)Vedas are rendered trust-
          worthy by your incarnations as Rama,Krishna etc.
          You have shown your form even to the lowliest among
          the low in this world. 2)You have a predilection for
          your devotees;you show this by going as messenger for
          the Pandavas and acting as charioteer for Arjuna.So
          much so that your 'Aasrita-Pakshapaata' (undue predilection
          towards devotees) became evident even to enemies
          like Duryodhana and Sisupala.
          SUDARE -1)while the lustre of all the souls who take
          birth due to their good and bad deeds gets dimmer with
          each birth,your lustre (SUDAR) gets enhanced each time, as 
          your births are out of your Mercy (Kripa) for the distressed
          souls.2)By willingly subjecting yourself to slavery in
          respect of your devotees you enhance the lustre of your
          greatness.
 

22.ANGAN MA
 
 
        Sri Krishna enquires with the Gopis the reason for
        their visit; and they reply:
 
        O Lord! even though you know very well that we have
        approached you as refugees,having no one else to give
        us protection,you have not condescended to cast your
        nectarine glances on us.We are born of a family (of
        Azhwars) whose constant prayer is for your Grace and
        that you you should talk to them by moving your coral-
        like lips.We,like vanquished arrogant kings,have cast
        aside our ego and assembled under your bedstead in
        search of refuge.Our sole ambition is to be the target
        of your merciful eyes.Your enquiry regarding the purpose
        of our visit appears to be a new practice in your
        relations with us.Know that we,who should be always
        united with you,are today pining in separation.This
        situation,which appears to be due to some curse,can
        be modified only by your nectarine glance.It is only
        for this cool look that we have come to you and not
        for any other favour.So open your eyes slowly and
        steadily look at us."
 
        This is the very pathetic but gentle and sweet prayer
        of ANDAL to Sri Krishna which would melt even an
        adamantine heart.
 
        NOTE: Each limb of the Almighty is capable of nullifying
        the evil effect of a curse as can be seen in these cases:
        1.HIS FEET -Ahalya's curse by her husband
        2.HIS KNEES- Nala Kubara and Manigriva ,sons of Kubera
                     transformed into joined trees.
        3.HIS THIGHS - Madhu and Kaitabha who were crushed to
                       death by them
        4.HIS CHEST - Durvasa's curse on Indra,removed by Sridevi
                      who resides in His bosom
        5. Now HIS EYES -curse of separation in the case of ANDAL
 
 

23. MAARI MALAI
 

        Sri Krishna felt sad on hearing this pathetic appeal from
        the Gopis who had come as refugees,when they were attendants
        of Nappinnai.He also recollected two similar incidents in His
        previous birth as Rama: 1)The Dandaka forest sages came and
        exhibited their bodies mutilated by the demons;and He had
        to apologise for His tardiness 2) When Vibhishana came to
        Him,He thought He alone was responsible for all the
        humiliations he had suffered at Ravana's hands.
 
        When this is His behaviour towards even men,what then to
        speak of women!So Sri Krishna consoled them and promised
        to do whatever they wanted.They request Him to stir out
        of His bedchamber with all splendour and grandeur.They
        had seen His sleeping posture,but now they want to see
        His grand gait as well as His sitting posture on His
        royal throne.(Ninravarum Irundavarum Kidandavarum).
        "Like a lion sleeping with a lioness in a mountain cave
        during the rainy season,you sleep with Nappinnai,being
        a jewel for Her bosom.Now O Lord,Awake and stride out".
 
        Krishna asked: " Do you want me to appear before you like
        RAGHAVA SIMHA or YADAVA SIMHA or NARASIMHA ?"
        Gopis replied : "We merely gave the simile of the lion
        to stress the fact that your greatness is natural to
        you,just as a lion cub even at birth is the king of
        the jungle and doesn't need any coronation.Further
        it is like calling you POOVAI PPOO VANNA when this
        comparison of your supreme bodily complexion to this
        flower's is unworthy and highly improper."
 
        UN KOYIL is noteworthy.In the 16th verse the Gopis said
        "NANDAGOPAN KOYIL" (Nanda's mansion).Now they say "Krishna's
        mansion".Strictly speaking to whom does it belong ? It
        belongs to both; just like the Hridaya Kamalam (heart of
        man) where both the soul and God reside;or like
        AZHWAR TIRUNAGARI which belongs to both Saint NAMMAZHWAR
        and the deity POLINDU NINRA BIRAAN.

24.ANRIVVULAGAM
 

 
      In days of yore Arjuna ordered Sri Krishna,on the holy
      battlefield of Kurukshetra,to park his chariot in between
      the array of the two armies and the charioteer did so.
      So also now the Gopis earnestly solicited Him to walk
      out and embellish the royal throne by occupying it.He
      did it.When He stirred out all the Gopis with Nappinnai
      followed Him with prayers for His safety (Mangalaasaa-
      sanam)and when He sat on the throne held His feet with
      their very tender hands and pressed them to their heart
      and eyes with veneration.They beheld quickly the change
      in hue (i.e., the feet became very red owing to the strain of
      walking and being pressed by their soft hands gently).
 
      This reminded them of Sri Krishna's former heroic feat
      of measuring the whole universe with His very delicate
      feet.They thought they were also as cruel-hearted as
      Indra and the devas who never thought about His tender-
      ness (Saukumaarya).
 
      That Andal is the very worthy daughter of Periyaazhwar
      is proved in this verse.She says: " O Lord! you measured
      this universe for the sake of Indra,who was intent on
      getting back his kingdom;while Bali was after fame.No one
      gave a thought to your tenderness;so we have come to
      pray that you must be free from all evils.
 
      Ravana was worse; he had neither the generosity nor the
      aesthetic sense of Bali.Just like entering a cave and
      waking up and fighting a wild beast you walked to Lanka
      and fought with him.Hence we are afraid for you.
 
      That was when you were 37 years of age.What about the
      asura who entered the cart which was there to protect
      you,at the time when you were an infant and unable to
      distinguish between friend and foe? So we fear all the
      more for that.
 
      Then two asuras assuming the guise of a calf and fruit
      tried to put an end to your life.They were hidden enemies.
      We fear that all the more.
 
      These were evil acts by your foes; but what about Indra for
      whom you strained every nerve ? He suddenly became an
      adversary, for the flimsy reason that you consumed his
      food, and rained stony rain for seven days.You lifted up
      the mountain and saved the entire Gokulam. Mangalam etc.."
 
      UN SEVAKAME - only your (Krishna's) heroic feat.But it 
      may be remarked  that in this paasuram Andal has sung
      the glory of Vamana,Rama and Krishna.However there is
      no contradiction here because they were all His own
      previous births.Similarly her father Sri Vishnuchitta
      sings of them all - "Varuga varuga inge Vamana nambi..
      kariya kuzhal..Kaakutta nambi etc." As Sri Nanjeeyar
      delectably puts it, "Both father and daughter had the
      habit of building dams after all the water had flown
      through to the sea."
26.MAALE MANIVANNAA 
 

       Lord Krishna: "O Gopis! your words are selfcontradictory.
       You say you have come for getting materials for the NONBU,and
       in the same breath that it is for enjoying my company.
       Those who desire my company need to eschew all other
       desires.Moreover what is this vow you mention? who has
       prescribed it and what are the accessories needed?"
 
       Gopis - "The cowherds proposed this vow.As it came in handy
       to see your face and sing your glory and as it is in no way
       opposed to our primary purpose of enjoying your company we
       readily responded.We do it also to express our gratitude
       towards these cowherds who have brought about our union
       under this pretext.
 
       "Although there is no direct Vedic injunction ,we do it
       because our ancestors have done it (Melayaar seyvanagal).
       We give more importance to the practices of our very
       learned ancestors,than to any other injunctions."
       
       Age old customs,traditions and practices of our Acharyas
       are to be respected and observed with great care - is
       the message of Andal in this paasuram.By enumerating all
       the accessories for the Nonbu,Andal is actually speaking
       about SAAMYAAPATTI- where the delivered soul gets emblems
       similar to the Lord's in Sri Vaikuntha; and the warm welcome
       it receives there after casting off this human mantle.
 
       MAALE -depicts the LORD's excessive,boundless and unlimited loving 
       care and affection for the soul.It is the meaning of MAAM
       in Geeta Charama Sloka.
       AALINILAYAAY -mentioning His immeasurable and most wonderful
       prowess brings out the sense of AHAM in the same sloka.
       MAAM shows His SOULABHYA (accessability) and AHAM His
       omnipotence.
 

27.KOODAAARAI VELLUM SEER
 
    
       Sri Krishna,after hearing their list of articles needed for
       the vow said- "O girls! If there is a God equal to Me then you
       may find a conch equal to my Paanchajanya.You have asked
       for 'many conches'I can give the conch blown at the temple
       PULLARAYAN KOIL you mentioned in St.6,and  the one I used
       to blow to bring back the cattle from grazing and my
       Paanchajanya.
       "As regards PARAI - I can give the kettle drum JAAMBAVAAN
       beat when I measured the whole universe; and the huge drum
       beaten to celebrate my victory at Lanka;and the big one I
       tie to my waist to attract all girls to my dance of the
       pots (Kudakkoottu).
       " PALLAANDU ISAIPPAAR - are your father Sri Vishnuchittar
       and Sri Nammaazhwaar.
       " KOLAVILAKKU - is Nappinnai; KODI - Garuda;and VITAANAM
       (canopy) is Ananta.Are you satisfied ? Now you may go."
 
       Gopis - "These are for the observance of our vow.But
       after the vow we have to receive certain honours.They
       are exclusively for us.You have to give them to all
       to us."
 
       This is the prayer of ANDAL in this paasuram;the inner
       meaning being MUKTA BHOGA - the delivered soul's
       enjoyment in the Lord's company at Sri Vaikuntha.
       
       Incidentally Andal leaves a message for posterity.The
       Lord can punish a soul for a wrong only if the the soul 
       is not prepared to take refuge unto Him i.e., only as
       long the soul is bent on protecting himself by himself.
       The moment he accepts His protection, the Lord cannot
       punish him for his sins.This is the means to secure a
       victory over him.This is the inner meaning of the first
       line KOODAARAI VELLUM SEER.For ex: 1)Parasurama,instead
       of confronting Rama with a bow and losing,could have 
       come with clasped hands,and won.This,perhaps he was not
       aware of. 2) Ravana was allowed by Rama to get back to
       his palace when he had lost everything and stood there
       unable to defend himself.He came back the next day fully
       furnished with with chariot and weapons,and lost his
       life.Had he come without weapons he could have conquered
       Rama.Gopis won Him over by their humble submission to
       Him.
 
       The ornaments referred to in this stanza are ornaments
       not only for the body but the soul also.The food (SORU)
       is the Lord; ghee and milk are His virtues (KALYANAGUNA).
       MUKTA BHOGA is the quintescence of this stanza.

28.KARAVAIGAL
 
   
          In the very first paasuram Sri ANDAL declared unequi-
          vocally that Sriman Narayana alone was the Means(UPAAYA)
          for getting emancipation and His Service."NarayananE
          Taruvaan"- the "E" is very significant.Similarly Lord
          Krishna in His CHARAMA SLOKA commanded "Maam EKAM
          Saranam Vraja." - "EKAM" = Me ALONE. This is very well
          brought out By Sri Andal in this verse.
 
          A Prapanna who firmly believes that the Lord alone is
          capable of putting an end to our ever-revolving cycle
          of births and deaths should possess SIX essential
          characteristics:
          1.He should have no truck with any other "means" like
          Karmayoga etc( this is his AAKINCHANYA).
          2.Moreover to observe such Yogas he does not have any
          legitimate right,as sanctioned by the Scriptures.He
          has to declare his "lowness".(ANANYAGATITVA)
          3.He has to keep thinking constantly of the Fullness
          or unimaginable capabilities of Lord Almighty who
          is the "MOOLA SUKRITA".
          4.He should concentrate on the indissoluble relationship
          that he has with God.
          5.He should beg pardon of the Lord for all his countless
          acts of misbehaviour in the past.
          6.He should pray to God for the realisation of his
          aspiration,namely Service to the Almighty.
          Sri Andal in a very  dramatic manner brings out all
          these in this verse.
 
          Sri Krishna observed,"O Girls! When your aspiration
          is for the highest End - my Service (KAINKARYA),you
          must have also performed the prescribed rites for it
          like Karma Yoga etc. Have you done so ?"
          
          Gopis: (emphatically) No,O Lord! To perform them we
          should in the first place have learnt the Vedas by
          sitting at the holy feet of a great Acharya(Prasaanta-
          chittaaya samaanvitaya etc) reputed for his erudition
          and practice of rites. But our "gurus" are the milch-
          cattle  and our vocation is tending them to fill our
          stomachs.(KARAVAIGAL PIN SENRU etc)
          To add to this we are born of a race which has no claim
          for knowledge.(ARIVONRUMILOM)
 
          Krishna: If that is the case I can't help you.
 
          Gopis: We are imperfect creatures but your perfection
          should fill up this gap.(KURAIVONRUM etc)
 
          Krishna:Now you claim a relationship with me,but this
          can be broken off very easily by performing a rite
          called "Ghata Sraaddha"
 
          Gopis:That rite is applicable only to the relationships
          which are the result of Karma.But our relationship(namely
          the one between the Soul and God)is indissoluble either
          by you or us or both together.(UNTHANNODU etc)
 
          Krishna: Now you correctly understand our relationship
          and call me "Govinda" signifying my being one amongst
          you.But in the past you have called me as 'Narayana"
          which has caused me considerable pain.(NOTE: NARAYANA
          indicates the Lord's relationship with every created
          being,prapanna as well as non-prapanna;where as GOVINDA
          was the title He received indicative of His special
          Accessibility(SOULABHYA) and compassion towards calves,
          cows and cowherds.)
 
          Gopis: we apologise to you for this oversight on our
          part.But after all we are innocent cowherd girls.Out
          of our affection for you we lost our balance of mind.
          Please forgive us.(ARIYAADA PILLAIGALOM etc)
 
          Krishna then summoned NAPPINNAI and ordered her to
          give them what they desired.
 
          Gopis: No! she has played her role by recommending our
          case to you.(PURUSHAKAARATVA).Now it is your turn.You
          are the UPAAYA,the bestower of your very valuable and
          much sought-after Service.(NOTE: in a similar case Sri
          RAMANUJA in SARANAAGATI GADYA prayed to SRI LAKSHMI for
          intercession and when she said ,"Astu te; tayaiva sarvam
          sampatsyate", he proceeded to pray to the Lord for
          Kainkarya.)Please do it.(IRAIVA etc)
 
          "Sriman Narayana charanau...etc" - the First Line of
          the DVAYA Mantra is well illustrated in this paasuram.
          The stanza needs to be understood with an elaborate
          explanation by an erudite Guru.The sum and substance
          of the stanza is that He alone is the sole Means of
          Salvation; and a person who has no claim for any Sat
          Karma as the Means of salvation and a refugee, alone
          is fit for surrendering himself unto the Lord.
 

29.SITTAMSIRU KAALE
 
  
         This stanza clearly tells us of the highest Purushaartha
        (the end of human life),explaining the meaning of PARAI.
        Asking  for Parai is a pretext; as the cowherds proposed
        this "nonbu' for getting rain and as it came in handy for
        Gopis(Andal) to keep looking at the face of Lord Krishna
        for as long as they liked,they accepted it.Their real
        intention is to get KAINKARYA (eternal service)at the
        lotus-feet of the Lord.The word NARAYANANE used in the
        first stanza was explained in the previous verse;the
        word PARAI is explained here.
 
        Both "Means" and "End" are the same in Sri Vaishnava
        Sampradaaya;it is Sriman Narayana himself.If those who
        take Him as the "Means' have contact with other "Means"
        like Karmayoga etc,it is akin to pollution due to contact
        with a dead body(because Karma Yoga etc are by nature
        inert and need His Presence to give Result).And if they 
        consider their act of Surrender to the Lord
        (Prapatti) itself to be the "Means", it is like accretion
        of sin due to contact with a chandaala(because anything
        which has the taint of the ego pollutes the purity of
        the Prapanna).
 
        Similarly regarding the "End" also there are two mistakes
        which need to to be avoided: 1)Desiring other mundane
        things from Him,which would be like desiring to eat poisoned
        or contaminated food; and 2)serving the Lord for one's own
        enjoyment rather than exclusively for His pleasure(Swaartha
        Kainkarya),which would be like eating food left over from
        another eater (Uchchishtha Bhojana).
 
         Both these types of Purities (UPAAYA SUDDHI and UPEYA
         SUDDHI) need to be strictly ensured by a Prapanna.The
         previous verse (28) speaks of UPAAYA SUDDHI -"UNTANNAI..
         ..PUNNIYAM YAAM UDEYOM"- You ALONE are our Means.The
         present verse enjoins UPEYA SUDDHI - "UNAKKE NAAM AAT_
         SEYVOM" -We serve you for the sake of your happiness
         ALONE,and we derive happiness on seeing your enjoyment.
 
         Even the least trace of selfish enjoyment is to be
         totally erased in the service of God.It is just as in
         the case of sandal paste,cool breeze,flowers,ornaments
         etc which give pleasure to man,without themselves feeling
         any;the only difference being that man not being inert like
         them  feels happy looking at the pleasure of the Lord.
 
         Krishna ordered His servants to bring the huge kettle-
         drum (PARAI).Then Andal says,"O Wonder! you have not 
         understood us.We require only your everlasting,most
         enjoyable service.We wish to be always born alongwith you,
         and  keep company with you always to serve you.(Like
         Lakshmana who served Rama whether He was in Ayodhya
         or in the forest.).Kindly guard us from evincing
         interest in anything except you."
 
         Just as the body serves a man,the Soul,which is the
         body of the Lord (Yasya aatma sareeram),should serve
         Him.This is the natural law.This is the message of
         Andal in this crowning verse.
 
 

30.VANGAKKADAL KADAINDA
 
         
         Those who study this Tiruppavai are forever acceptable to
         Sri Mahalakshmi and Sriman Narayana - this is the gist of
         this stanza.In days of yore,in Dwaapara Yuga,Gopis actually
         performed this Nonbu.Later on Sri andal imitated them in 
         her heart.Both Gopis and Andal got the service of the Lord.
         So also even without performing the rite or imitating it,
         just by chanting this Divya Prabandha,people will get the
         same fruit (Kainkarya).Sri PARASARA BHATTAR said,"Just as the
         mother cow gives milk even in the presence of its dead and
         stuffed calf (TOL KANRUKKUM IRANGUMAPOLE) so also the Lord
         will bless us even though we are absolutely devoid of the
         supreme devotion of Andal,merely because we are repeating
         her words."
 
         Gopis had surrendered themselves to Sri Krishna;but their
         Saranaagati would gain fruit only through the PURUSHAKAARA
         (recommendation) of Sri Mahalakshmi.The Lord had churned
         the Milky Ocean to get her; and so the Gopis begin by chanting
         that herculean effort of the Lord.VANGAKKADAL was churned
         only to get Sri Devi who had remained hidden there.Thus
         He became MAA(Lakshmi's)-DHAVA(husband).In stanza 2 Andal said
         ADI PAADI- singing the glory of His Feet; here in 30 she
         says KESAVANAI -of Him who has fascinating locks of hair.
         Thus she enjoys the Lord's Form from His Holy Feet to His
         Head (Aa paada choodam).
 
         
         The meaning of the POORVA KHANDA (first half) of the DVAYA
         Mantra is implied in this first line.
         
         
         The word "SRIMAT" (He who is ever in the company of SRI) in
         DVAYA mantra is represented here by MAADAHAVANAI.
         
         " NARAYANA" in DVAYA means He who has the noble qualities
         of VAATSALYA,SWAAMITVA,SAUSHILYA,SAULABHYA,GNAANA and SHAKTI.
         
         These are brought out in the present paasuram as under:
 
         1.KADAL KADAINDA -Lord Vishnu ,turning a blind eye (Kaanaa-
         kkannittu) towards the blemishes of all the gods and demons,
         churned the ocean to get them nectar;this is VAATSALYA.
         2.He established His Supremacy by managing the entire
         operation single-handedly; this is SWAAMITVA.
         3.He even worked in cooperation with worst criminals -
         the lowliest of the lowly; this is SAUSHILYA.
         4.He took the guise of a charming cherub and personally
         distributed the nectar;this is SAULABHYA.
         5.He had the requisite knowledge,the know-how to churn
         the ocean; this is GNAANA.
         6.And He had the required strength to complete the task
         up to the end; this is SHAKTI.
 
         KESAVANAI- By referring to the locks of hair, His Form is
         implied; that is the meaning of "CHARANAU" in the DVAYA.
 
         Those who recite the Tiruppavai paasurams are sure to be
         blessed by Him.They will get everything here and finally
         attain Salvation.Sri PARASARA BHATTAR used to say,"every
         one should every morning recite all the 30 verses;or at
         least the 29th one-SITTAM SIRUKALE; if he finds even that
         difficult, he should at least bring to his mind how much
         exquisite joy WE added to our days and nights through  
         chanting,understanding,discussing and in fact living
         with these Divine Verses (Naam irunda iruppai ninaippadu)."
 
         Those who thus take refuge unto Him will serve Him for
         ever and ever;no rebirth for them.Let us also chant these
         sweet songs and make our mother SRI GODA DEVI's appearance
         in this world useful and purposeful.

SRIRASTU SRIMATYAI VISHNUCHITTARYA MANO NANDANA HETAVE NANDA NANDANA SUNDARYAI GODAAYAI NITYA MANGALAM


25. ORUTTY MAGANAAY
 
    
 
      Lord Krishna after hearing their mangalaasaasana said
      with a melting heart and an affectionate tone: "O girls!
      By your birth (as the daughter of Periyaazhwaar) you are
      ever interested in my welfare and pray for that.You have
      all come here braving the biting cold and unmindful of 
      your health.Have you anything else on your mind except
      PARAI (accessories for the NONBU rite)?"
 
      Gopis replied: "We have come under the pretext of petitio-
      ning you for the accessories,but actually our request is
      for your Service only."
 
      Lord Krishna: " I may find it difficult to grant your
      request immediately.After all it is not all that simple.
      There may be so many impediments in the way."
      
      Gopis: " You were born as the son of Devaki and on the
      same night you became the son of Yasoda.To the former
      you gave the pleasure of giving birth to you(avataara-
      rasa), and to the latter the pleasure of enjoying your
      sport (leela-rasa).Having falsified Kamsa's evil intentions
      and you made them fall on his own head.All this you did 
      because of your love for your votaries.So nothing is
      impossible for you.You can do away with all obstructions.
      The only thing needed is that you should have the mind
      to bless us with your Service."
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ThiruppAvai is an AdhyAthmika Prabhandham (i-e) it deals with the relationship between the
Supreme Being and the Jeevan. It took avathAram to celebrate the indestructible and eternal
relationship between the two (sEsha-sEshi bhavam: uRavu Ozhikka OzhiyAthu).
 
Therefore,ThiruppAvai is not just a story of the Vratham (nOnbhu) of the Gopa Kannikais to gain the
Lord as their husband. Beyond this story, It takes on the form of Vedic doctrines and those of
UpabruhmaNams such as IthihAsams and Saathvika PurANams. Hence, there are abundant
references to VedAnthic matters in a natural form inside ThiruppAvai of ANDAL. These inner
thoughts dealing with VedAnthic doctrines and AdhyAthmika Saasthrams are known as
SvApadesams.
The SvApadEsam is closely connected to any ApadEsam, which refers to literary and
superficial meanings (mElezhuntha VaariyAna arthangaL). AnyApadEsam also is a way of
referring to some thing tangentially, while having some thing else in mind. For instance, some
one will say in the middle of an assembly of people: “The Sun has set”. Among those who hear
this statement, there will be many different interpretations. The Vaidhikar will think that the
time has come to perform Saayam Sandhya Vandhanam. The visitor will think: “Oh! It is
getting late; I must return home before night fall”. The thief in the group will think: “Sun has
set; darkness will come soon. Where can I go to steal tonight?” Thus there are many meanings
for “The Sun has set” statement based on one's life experiences. These multiple meanings are
called “vyngyArthams or Dhvanyarthams”.
The Person who made the statement, “ The Sun has set” is making anyApadesam. That person
making the anyApadEsam however had some thing else in mind (svApadEsam / inner
meaning). That SvApadesam is more like SvAdhyAyam or “inner thoughts or recitation of
VedAs” in the context of ThiruppAvai. SvApadEsam is therefore more like Sva upadesam.
SvApadesam is not Sva+apadesam (apdEsam=VyAjam or Saakku in Tamil). SvApadesam is
also not SvApa+dEsam (a sleeping place associated perhaps with the rigors of upanyAsam
listening). SvApadesam really means inner VedAnthic meanings behind anyApadesam (literary
meanings).
Our PoorvAchAryALs have come up with brilliant SvApadesams for each word and groups of
words of ThiruppAvai in their many commentaries. Therefore, it is important to understand the
SvApadesams besides the literary meanings (padha arthams). SvApadesams are therefore
Visesha VedArthams. ThiruppAvai is therefore saluted as “Vedam anaithukkum

Source(s):

thriruppavai :commentaries by Sadagopan
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When Andal attained adolescence, Vishnuchittar was amazed at her conviction to marry Krishna. She was advised to observe Margali Bath rituals, which was a custom of yore for marriageable girls to have choice husbands.

Andal imagined herself as a cow-girl at the time of Sri Krishna, collecting all girls at Ayarpadi at dawn during the Margali month, day after day performing the ritual on the banks of the river Yamuna and bathing the Deity. This procedure, expressed lucidly in thirty Hymns, awakening her mates and proceeding to the river-bed, with Bhajan and Keerthan and to bath the Deity, is the topic of Tiruppavai
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The first five stanzas provide an introduction to the main theme, its principle and purpose. According to Andal one should give up luxuries during this season. Sincere prayers to the God would bring abundant rain and thus prosperity. Offering Lord Krishna fresh flowers would expiate sins committed earlier and those that may be committed in future.

In the next ten stanzas she describes the importance of community participation. She invites her friends to gather flowers. She essays the ambience at her village, the chirping of birds, colorful blossoms, the musical sound of butter-churning, herds of cattle with tinkling bells, the sounding of the conch from the temple.

She visits each household and awakens all her friends to join her for a bath in a nearby pond. She also praises the incarnations of the Lord.
 
The next five stanzas describe her visit to the temple accompanied by her friends. She desires to render Suprabhata gently to wake up the Lord. The group appeases the temple guards, enters the temple and recites prayers extolling the parents of Lord Krishna and begging them to wake up Krishna and Balarama. Then they approach Neela Devi, the consort of the Lord, to have a darshan.

The next nine stanzas are on the glories of the Lord. On receiving his blessings Andal lists her demands; milk for the vrata, white conch, lamps, flowers, and rich costume and jewellery, plenty of ghee and butter.
 
The concluding stanza is an envoie identifying her as the daughter of Vishnucittar who made this garland of 30 pasurams and says those who recite with devotion will have Lord’s blessings.