திருப்பாவை :
நன்றி: விஷயதானம் செய்துள்ள மஹான்களுக்கு :
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நன்றி: விஷயதானம் செய்துள்ள மஹான்களுக்கு :
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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.
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.
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”.
“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”.
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.
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.KANAITHUThis 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.AMBARAMEHaving 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 MADAKALITRANThis 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 VILAKKUA 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 MUVARDespite 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 KALANGALNAPPINNAI 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 MASri 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 MALAISri 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.ANRIVVULAGAMIn 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 MANIVANNAALord 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 SEERSri 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.KARAVAIGALIn 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 KAALEThis 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 KADAINDAThose 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 MAGANAAYLord 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).
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
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
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.
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 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.
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