Thiruppavai - Pasuram30

vanga(k) kadal kadaindha maadhavanai kEsavanai

thingaL thirumugaththu sEy izhaiyaar senRu iRainchi

anga(p) paRai konda aatrai aNi pudhuvai(p)

painkamala(th) thaN theriyal battar piraan kOdhai

sanga(th) thamizh maalai muppadhum thappaamE

sonnaingu ipparisuraippaar eerirandu maal varai thOL

sengaN thirumugaththu(ch) chelva(th) thirumaalaal

engum thiruvaruL petru inbuRuvar embaavaay.

வங்கக் கடல்கடைந்த மாதவனைக் கேசவனைத்

திங்கள் திருமுகத்துச் சேயிழையார் சென்றிறைஞ்சி

அங்கப் பறைகொண்ட ஆற்றை, அணி புதுவைப்

பைங்கமலத் தண்தெரியல் பட்டர்பிரான் கோதை சொன்ன

சங்கத் தமிழ்மாலை முப்பதும் தப்பாமே

இங்கிப் பரிசுரைப்பார், ஈரிரண்டு மால்வரைத்தோள்

செங்கண் திருமுகத்துச் செல்வத் திருமாலால்

எங்கும் திருவருள்பெற் றின்புறுவ ரெம்பாவாய்.

-----Meaning-----

Approaching Him --the Lord Kesavan (of lovely curly locks of hairs), the Lord Maadhavan (the husband of Goddess Sri) who (enabled the gods) to churn the seas abounding in ships, and praying to Him, the Young charming damsels (of Gokulam) with exquisite faces of Moon-like beauty and good ornaments, obtained the unparalleled drum. Describing their observances, prayer and getting the drum (from the Lord), GodhA, the fosterdaughter of Bhattar PirAn adorned with the cool garlands of fresh lotuses, and a resident of beautiful SrivilliputthUr has composed this ThiruppAvai. Whosoever recites this hymn -- referring to the award of paRai, faithfully will get the divine bliss here and hereafter, through the benign grace of the Lord ThirumAl (Sriya: Pathi) endowed with a supreme, divine form, namely four strong mountain-like shoulders, beautiful face with eyes of reddish hue along with other prosperous glory. The thirtieth paasuram is known as Thiru nAma Paattu or Phala Sruthi Paasuram. In this posting, we will enjoy together the padha-Vaakya arthams.

Just like the gopikas (sEy izhaiyaar), with moon (thingaL) like beauty (thirumugaththu), obtained salvation, by surrendering (senRu iRainchi) to the Lord, who churned (kadaindha) the ocean (vangak kadal) of milk, Sri Andal (kodhai) wearing fresh (pai) lotus flowers (kamalam), who was born in beautiful (aNi) Sri Villiputhoor (pudhuvai), as the daughter of the Brahmin priest (bhattar piraan) Peria aazhwaar, presents this. Those who recite (ingu ipparisuraippar) these thirty (muppadhum) literary (sangath) Tamil (thamizh) garlands (maalai), daily without fail (thappaamE), will obtain the grace (thiruvaruL) and derive pleasures (inbuRuvar) from God (thirumaal), who has beautiful (sen) eyes (kaN) and shoulders (thOL) which can stretch (varai) between two pairs (eerirandu) of mountains (maal), who is accompanied by the beautiful (thirumugaththu) Laxmi (chelva).
Purport

This garland of thirty verses in classical chaste Tamil, celebrating the devotional fervour of the beautiful cowherd women who worshipped Naaraayana, variously incarnating Himself as Maadhava (the Lord who churned the ocean of milk) and Kesava (the Lord who slayed the demon Kesi), has been strung together by Kothai, the daughter of Periaazhwaar, who belongs to the lovely place called Srivillipuththur.

All those who recite these hymns with passion and sincerity are bound to receive the favour of Naaraayana, the Lord with four mighty arms and resplendent face with crimson eyes. Theirs will be joy eternal and bliss manifold.







More Insight

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.

Bhavam:

Vangak Kadal Kadaintha Maadhavanaik Kesavanai EmperumAn churned the Milky Ocean to gain nectar for the dEvaas and PeNNamuthu (MahA lakshmi)for Himself. KrishNan churned the ocean of curd in Gokulam. The Lord, who used the excuse of churning the milky ocean to gain MahA Lakshmi also used the ThiruppAvai nOnbhu as the VyAjam for gaining the Pancha Laksha Kudis (gOpis) of Gokulam.

ANDAL addresses the Vangak Kadal kadainthavan as “Maadhavan” and “Kesavan”. She addressed the Lord as “Maadhavan” following the Upadesam of Her AchAryan, PeriyAzhwAr: “Maarvam yenpathOr kOil amaitthu MAADHAVAN yenpathOr Dhaivatthai naatti”. Kesavan is the adhishta Devathai for Maarghazhi month. The reference to the act of churning the Milky ocean (Vangak kadal Kadaintha) by the Lord points out His Bhaktha Vaathsalyam and Omnipotence.

“angu appaRai koNDavARRai”: “angu” (there) refers to the incident of the Gopis winning paRai (there) at AaypAdi, (there)at Nandha Gruham and(there) at the throne room in presence of NeeLA PirAtti. “appaRai” is to be split in to antha-Parai, appERpatta, VisEsha paRai.

“paimkamalat taNN teRiyal Bhattar PirAn Godhai Sonna”: Godhai identifies Herself as Bhattar PirAn's (PeriyAzhwAr's) Godhai. He was Her foster father and also Her AchAryan.

திருவாடிப் பூரத்து செகத்துதித்தாள் வாழியே

திருப்பாவை முப்பதும் செப்பினாள் வாழியே
பெரியாழ்வார் பெற்றெடுத்த பெண் பிள்ளை வாழியே
பெரும்புதூர் மாமுனிக்குப் பின்னானாள் வாழியே
ஒரு நூட்ரு நாற்பத்து மூன்றுரைத்தாள் வாழியே
உயர் அரங்கற்கே கண்ணியுகந்தருளிதாள் வாழியே
மருவாரும் திருமல்லி வள நாடி வாழியே
வண்புதுவை நகர்க் கோதை மலர்ப் பாதங்கள் வாழியே

ஆண்டாள் திருவடிகளே சரணம்...!!!

Thiruppavai - Pasuram29

sitram siRu kaalE vandhu unnai sEviththu un

potraamarai adiyE pOtrum poruL kELaay

petram mEyththu uNNum kulaththil piRandhu nee

kutREval engaLai(k) koLLaamal pOgaadhu

itrai(p) paRai koLvaan anRu kaaN gOvindhaa

etraikkum Ezh Ezh piRavikkum un thannOdu

utrOmE aavOm unakkE naam aatcheyvOm

matrai nam kaamangaL maatrElOr embaavaay

சிற்றம் சிறுகாலே வந்துன்னைச் சேவித்துன்

பொற்றா மரையடியே போற்றும் பொருள் கேளாய்;

பெற்றம் மேய்த்துண்ணும் குலத்திற் பிறந்து நீ

குற்றேவல் எங்களைக் கொள்ளாமல் போகாது;

இற்றைப் பறைகொள்வான் அன்று காண் கோவிந்தா!

எற்றைக்கும் ஏழேழ் பிறவிக்கும் உன்தன்னோடு

உற்றோமே ஆவோம்; உனக்கே நா மாட்செய்வோம்;

மற்றைநம் காமங்கள் மாற்றேலோ ரெம்பாவாய்.

-----Meaning-----

Until now, the Gopis through ANDAL were seeking “paRai” from the Lord. Now they elaborate the meaning of that paRai is threefold: (1) Our objective (uddhEsyam) is to perform nithya kaimkaryam at Your holy feet (2) We can not live away form You even for a second (3) Please banish any other thought or desire that might interfere with the fulfilment of the above.

Oh Lord GovindhA! May You listen to us (the cowherd girls) (1) who approach You at the very small hours of the day-dawn, and (2) who bow down to You, the purpose and aim of our singing in praise of Your golden, lotus-like pair of feet. You, who took birth in the race of us, the cowherds, earning our livelihood by grazing and rearing the herd of cattle, can not deny us the humble (divine) service (to be rendered unto You). Hearken, Oh Lord! it is not only that we desire to receive the drum (from You) today (lit. in this sojourn of birth), but we desire, in fact, that let us be ever --throughout the births, sevens of generations --the kith and kin of You, let us perform all kinds of Kaimkaryams to You alone; You make us rid of other desires!

Govindha!, Listen (kELaay) to the reason (poruL) for our coming (vandhu) and worshipping (sEviththu) you and praising (pOtrum) your golden lotus (pon thaamarai) feet (adi) at such an early hour (sitram siRu kaalE). You (nee), who were born (piRandhu) in the community of people (kulaththil), who eat (uNNum) by rearing (mEyththu) cattle (petram), should not go away (pOgaadhu) refusing our (engaLai) offerings (kutru Eval). Look (kaaN), we are not (anRu) desiring your grace (paRai koLvaan) just for today (itrai). Forever (etraikkum), for sevens (Ezh Ezh) of births (piRavikkum), we will be (aavOm) in peace (utrOmE) with you (un thannOdu). We (naam) will let ourselves be ruled (aatcheyvOm) by you (unakkE). Please remove (maatru) our (nam) other (matrai) desires (kaamangaL).

Purport

Oh Lord Govinda (Krishna)! Why have we come so early at dawn to worship You and to adore your lotus feet? You have taken birth in our cowherd community and You live amidst us who tend cattle for a living. It is only proper that you permit us to render our humble service to You. It is not only today that we would seek your grace but in all our births to come. You and You alone we shall ever be committed to in servitude. Everything else is of no concern to us.





More Insight

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 along with 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.
Bhavam:

SIRRAM SIRU KAALE VANTHU: AruNodhaya Kaalam is chosen by Gopis to arrive at Lord KrishNA the time at which the Jn~Anam of the Lord happens (siRRam siRu Kaalam). AzhwAr says : “kaalai nann jn~Anat thuRai padinthAdi”. The dawning of the Jn~Anam about EmperumAn through SadAchArya is SiRRam SiRu Kaalai. "SiRRam SiRu Kaalam" is the time from Prapathti to the shaking of the mortal coils is the for the Prapannan, when MunivarkaL and Yogis rise gently and start Hari nAma sankIrthanam. Gopis seem to say that it is difficult to see You (KrishNA) once the day has dawned as he goes to the fields to graze the cows. Andal reminds us of the KshaNa Karthavya upAyam of Praaptthi (that which is done in siRiya kaalam) with the invocation of the words, “siRRam sIRu kaalE”.

VANTHU UNNAI SEVITTHU: Gopis ask KrishNA to think about the way they came in that cold morning with dew drops on their heads. They remind Him that they have come driven by their fears about their aakinchanyam and ananya gathithvam and have come to worship Him and pray for Kaimkarya Sri. “Sevitthu” refers to the Veda Vaakyam: “BhUyishtAm tE NAMA Ukthim vidhEma”. We have come here with anjali bhaddha hasthams since we know about our mElayAr's saying: “Ohr anjaliyum uNDaRukka maattAthu”. You melt like sugar in water, when a Bhakthan stands before You with anjali mudhrA. That indeed is anjali Vaibhavam. Therefore we have come before You at the early dawn withfolded hands (sEvitthu).

Thiruppavai - Pasuram28

kaRavaigaL pin senRu kaanam sErndhu uNbOm

aRivu onRum illaadha aay(k) kulaththu undhannai(p)

piRavi peRundhanai(p) puNNiyam yaam udaiyOm

kuRai onRum illaadha gOvindhaa undhannOdu

uRavEl namakku ingu ozhikka ozhiyaadhu

aRiyaadha piLLaigaLOm anbinaal undhannai

siRu pEr azhaiththanamum seeRi aruLaadhE

iRaivaa nee thaaraay paRaiyElOr embaavaay

கறவைகள் பின்சென்று கானம் சேர்ந்துண்போம்;

அறிவொன்று மில்லாத ஆய்க்குலத்து உன்தன்மைப்

பிறவிப் பெறுந்தனைப் புண்ணியம் யாம் உடையோம்;

குறைவொன்று மில்லாத கோவிந்தா! உன்தன்னோடு

உறவேல் நமக்கு இங்கு ஒழிக்க ஒழியாது!

அறியாத பிள்ளைகளோம் அன்பினால் உன்தன்னைச்

சிறுபேர ழைத்தனவும் சீறி யருளாதே,

இறைவா, நீ தாராய் பறையேலோ ரெம்பாவாய்.

-----Meaning-----

The Gopis address the Lord as “KuRai OnRum illAtha GovindhA!” and say “We are unsophisticated cowherdesses (aRiyAtha PiLLaikaLom) with the BhAgyam of having You born in our kulam (UnraNNai piRavi perumtanai puNNiyam yaamm udayOm). Out of affection, we have called you by inappropriate names (anbinAl unn tannai siRu per azhaitthanavum). We addressed You as NandhagOpan mahanE and other short names! Please do not be angry at us (seeRi aruLAthE) for that. Our relationship is indestructible (unthannOdu uRavu ozhikka ozhiyAthu). You are sEshi and we are sEshans. Even if we do not have seshathva Jn~Anam, the sEshathvam will not disappear. Sarva Jeeva seshathvam is incorporated in Your Pranavam. Therefore, Oh SarvEswaran who has descended from Sri Vaikuntam in the form of a human being to be with us and bless us! Please grant us the nithya Kaimkarya purushArtham!”.

The Lord's identity as “PrApya-PrApaka Sangrahan” (essence as means and goal) was revealed succinctly in the First verse (NaarAyaNE namakkE paRai tharuvAn) and that quintessential upadEsam is elaborated.

Following (pin senRu) the cows (kaRavai), after reaching (sErndhu) the forest (kaanam or kaanagam), we will eat (uNbOm). We, of the cowherd community (aay kulam) without (illaadha) any (onRum) enlightenment (aRivu); what good deeds (puNNiyam) do we (yaam) claim to our credit (udaiyOm) for having (peRundhanai) you (undhannai) born (piRavi) in our community? If we have no relation to you (uRavEl), we (namakku) will not be able (ozhiyaadhu) to bear (ozhikka) it here (ingu). We, the innocent (aRiyaadha) children (piLLai) call (azhai) you (unnai) using your short (siRu) names (pEr) out of affection (anbinaal). Please do not be angry (seeRi aruLaadhE). Oh Lord (iRaivaa)! Please give us (thaaraay) your word (paRai).

Purport

Oh blemishless Lord! What a great blessing for us that You are one with us! After all, we are unlettered clan of cowherds who tend cattle, sing carelessly and eat their food in the open. The bond between You and us can never be dissolved. If ever we have out of ignorance and our love for you, caused you hurt by calling you by names which belittle your unbounded magnificence, please do not take offence. Oh compassionate Lord, grant us the drum and eternal devotion to you!







More Insight

In the very first paasuram Sri ANDAL declared unequivocally 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 misbehavior in the past.

6. He should pray to God for the realization 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 apologize 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.


Bhavam:

In each paadam a distinct message is conveyed.

(1) "karavaikaL pinn senRu ghAnam sErnthuNpOm"), the Gopis describe themselves as the ones, who seek their livelihood by tending to cattle in the forests and thus do NOT have sath-Kaarya Phalan.

(2) "aRivonRumillA Aaikkulatthu", they reveal their unfitness (apakarsha anusandhAnam) to pursue Bhakthi, Jn~Ana Yogams. We are Tatthva-Hitha-PurushArtha Jn~Ana Soonyars. “Jn~AnEna Heena: pasubhi: samAna:”

(3) "piRavi peRumtanai puNNiyam yaam udayOm", they refer to the extraordinary BhAgyam of having KrishNA born as sajAthIyan in their Kulam.

(4) the Gopis address Him as “KuRaivonRumillatha GovindhA”. They celebrate here the moola Sukrutham (the fundamental, quintessential bhAgyam) of Isvara GuNa Poorthy (PrApya-Prapaka sangrahathvam and GuNa Thungathvam).

(5) "UnRannOduravEl namakku inku ozhikka ozhiyAthu", the Gopis celebrate the sambhandha Jn~Anam

(6) "aRiyAtha piLLaikaLOm anbinAl", the Gopis identify themselves as the little country girls without awareness of lOka maryAdhai and without Bhakthi or Jn~Anam.

(7) "UnraNNai siRu pEr azhaithtanavum sseRi aruLAthE", the Gopis seek PoorvAparAdha KshAmanam (forgiveness for previous trespasses).

(8) the Gopis address te Lord as “IRaivA” and request for Kaimkarya sampath (Nee ThArAi parai). Here UpAya apEkshai is made.

Thiruppavai - Pasuram27

koodaarai vellum seer gOvindhaa undhannai(p)

paadi(p) paRai kondu yaam peRum sammaanam

naadu pugazhum parisinaal nanRaaga(ch)

choodagamE thOL vaLaiyE thOdE sevip poovE

paadagamE enRanaiya palagalanum yaam aNivOm

aadai uduppOm adhan pinnE paaR chORu

mooda ney peydhu muzhangai vazhi vaara(k)

koodi irundhu kuLirndhElOr embaavaay

கூடாரை வெல்லுஞ்சீர்க் கோவிந்தா! உன்தன்னை

பாடிப் பறைகொண்டு யாம்பெறும் சம்மானம்;

நாடு புகழும் பரிசினால் நன்றாக,

சூடகமே தோள்வளையே தோடே செவிப்பூவே

பாடகமே யென்றனைய பல்கலனும் யாம் அணிவோம்;

ஆடை உடுப்போம்; அதன்பின்னே பாற்சோறு(*)

மூடநெய் பெய்து முழங்கை வழிவார

கூடியிருந்து குளிர்ந்தேலோ ரெம்பாவாய்

 

-----Meaning-----

The Paavai Nonbhu is nearing completion. Andal thinks about SanmAnam (sambhAvanai) from the Lord for the Gopis, who observed this Vratham.

The exultation of the Gopis is expressed by them, when the Lord listens to their appeal and fulfills their desires). Oh Lord GovindhA! You have the benign supremacy of winning over Your opponents. We shall get the drum (paRai) from You, the sakthi to sing eulogies about You. Thus, we get the reward of great eclat and glory of all the worlds. We will adorn ourselves with many ornaments: bracelets, shoulder ornaments, ear-studs and rings, ornaments in the form of flowers (at the vertex of the ear), anklets et al. We will wear new clothes (as You give us Your divine company). (getting Your personal contact) we will be very joyous, eat food prepared using milk with sumptuous ghee -- (a) that envelops it, and (b) that is flowing so much as to spill over (through one's forearm) up to our elbows, when one eats a morsel of food (ksheerAnnam). (Through the contact with You) We shall ever be united and thus become cool in heart and stay joyous. Great (seer from siRandha) Govinda (gOvindhaa) who wins (vellum) against the enemies (koodaarai)! If you ask us what gift (sammaanam) we (yaam) want to obtain (peRum) for singing (paadi) about you (undhanai) and chanting your names in public (paRai kondu); We (yaam) will wear (aNivOm) jewels worthy (parisinaal) of being praised (pugazhum) by the whole country (naadu), bracelet (choodagam), shoulder (thOL) oranaments (vaLai), earrings (thOdu), ear 'maattal' (sevip poo), anklets (paadagam), and many (pala) other (anaiya) ornaments (kalan) like (enRu) those. We will dress up (uduppOm) with beautiful clothes (aadai). There (adhan) afterwards (pinnE) all of us together (koodi irundhu) will enjoy (kuLirndhElOr) the milk (paal) and rice (chORu) covered (mooda) and dripping (peydhu) in Ghee (ney) flowing (vazhivaara) down to our elbows (muzhangai). (This refers to kaNNamudhu or paayasam).

Purport

Oh Lord! The protector of cows! You overwhelm your enemies with your valour and virtues! The rewards we get by singing your praise and getting the drum (for spreading your word) are no less than those which the whole country commends us for. Now that our austerities have borne fruit, we shall bedeck ourselves with sparkling jewellery bangles, armlets, anklets and ear-rings. We shall dress ourselves in lovely robes. And then, with Nappinnai and yourself, we shall sit down for a gorgeous meal of rice cooked in milk and suffused with ghee. That will be our bliss!






More Insight

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 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 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 quintessence of this stanza.

Bhavam:

KoodAr: These, who are not with the Lord are of four kinds: (a) those with no Jn~Anam at all about EmperumAn (b) Those who chase after material things (c) Those who do not comprehend the soulabhyam (ease of access) guNam of the Lord and stay away from Him (d) those, who can not stand His vaibhavam and are resentful .

KoodArai vellum seer GovindhA: With His anantha kalyANa gunams (seer), the Lord wins them all over, one by one. He has different prescriptions as Viadhya Veera Raaghavan for each of the vimukhA patients though His The guNams like Souryam, Souseelyam, Soundharyam. Even IndrA, who sent a deluge of rain at Govardhanam ended up recognizing the Supermacy of the Lord & performed Govindha-PattAbhishEkam. Govindhan defeats the KoodAr and is defeated in turn by the Koodinavar through their Bhakthi/ prapatthi anushtAnams. He becomes YathOkthakAri to those devotees (Koodinavar). ANDAL points out that the Lord incarnates to bring back the erring Jeevans under His sway; they stayed away earlier from Him and suffered as a result of their separation from Him. He could not bear with their sufferings. They (vimukhAs) observe later (thru a sadAchAryan) upAya anushtAnam (prapatthi) and get rewarded with parisukaL (SammAnam) that are coveted by the people of world (yaam perum sammAnam nadu puhazhum parisinAl). AntharyAmyAradhanam is celebrated (Bhunjan chinthaya GOVINDHAM). Those who take SaathvIka aahAram with Govindha naamam get the benefits of satthva-JnAnam (Aaahara Suddhou sathtva Sudhdi:, sathva suddhou dhruvA Smruthi:)

Thiruppavai - Pasuram26

maalE! maNivaNNaa! maargazhi neeraaduvaan

mElaiyaar seyvanagaL vEnduvana kEttiyEl

NYaalaththai ellaam nadunga muralvana

paal anna vaNNaththu un paancha sanniyamE

pOlvana sankangaL pOy(p) paadudaiyanavE

saala(p) perum paRaiyE pallaandu isaippaarE

kOla viLakkE kodiyE vidhaanamE

aalin ilaiyaay aruLElOr embaavaay

மாலே! மணிவண்ணா! மார்கழிநீ ராடுவான்

மேலையார் செய்வனகள் வேண்டுவன கேட்டியேல்

ஞாலத்தை யெல்லாம் நடுங்குமுரல்வன

பாலன்ன வண்ணத்துள் பாஞ்சசன்னியமே

போல்வன சங்கங்கள் போய்ப்பாடுடையனவே,

சாலப்பெரும் பறையே, பல்லாண் டிசைப்பாரே,

கோல விளக்கே, கொடியே, விதானமே,

ஆலின் இலையாய்! அருளேலோ ரெம்பாவாய்.

-----Meaning-----

Here, the young gOpis request the granting of drum, lamp, flag, canopy et al). Oh the embodiment of pure disinterested love! Oh Lord of wonderful colour of the blue sapphire gem! May You listen to us (1) who perform the “bathing during Maargazhi”, an observance the great ancient people followed and (2) who are in the need of following SIX things (for the vratham): (a) superior conches similar to Your great Paanchajanyam, which have the white hue of milk and which through their tumultuous sound shakes all the worlds (b) giant size drums/bhEris (c) PallANDu singers (d)decorative lamps (e) dhvajam-banner& flags and (f) a big canopy.

Oh Lord MaayAvin! the One who just reposed as a baby on a banyan leaf (Vatapathra-saayin) in the waters of PraLayam! Kindly bless us with these six vrathOpakaraNams through Your limitless grace.

Lord as “MaalE” is to depict the Lord's unlimited love and concern for the Jeevan. It is the stand-in for the word” Maam” (MAmEkam SaraNam Vraja) in the Charama SlOkam. Similarly “AalinilayAi” in the final paadham refers to His immense prowess as revealed by the word “AHAM” in charama slOkam.

Oh Lord (maale! maNi vaNNaa! aalin ilaiyaay! ) If you ask us (kEttiyEl) what we want (vEnduvana); Bless us (aruLElOr) to endure the penance (neeraaduvaan) as done (seyvanagaL) by elders (mElaiyaar) in the month of december/january (margazhi); We need conchs (sankangal) like (pOlvana) your (un) own milky white (paalanna vaNNaththu) paancha sanyam, the sound (muralvana) of which makes the whole (ellaam) universe (Nyaalam) tremble (nadunga); powerful (pOy paadudaiyana) very (chaala) big (perum) drums (paRai); those who sing (isaippaar) the 'Tamil paasurams'(pallaandu). (The aazhvaar paasuram recitals start with the recital of pallaandu); decorative (kOla) lamps (viLakku); flags (kodi) and other decorations (vidhaanamE).

Purport

God, you are the embodiment of pure love for your devotees! Oh Lord with the fascinating blue colour of Saphire! Please listen to us as we prepare ourselves for the sacred river-bath in the serene month of Maargazhi! In keeping with the traditions set up by our great forbears, we require, for our austerities, conches similar to your Paanchajanya, shining white like milk and which produces sound that threatens to shatter the entire universe. Also big drums, a group of musicians who would sing your glories, decorative lamps, flags and canopies. Lord, the light of the race of cowherds! You who recline on the banyan leaf, as a child, at the time of the great deluge, please grant us our request!




More Insight

Lord Krishna: "O Gopis! Your words are self-contradictory. 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 (accessibility) and AHAM His omnipotence.


Bhavam:

We perform hrudh-Yaagam (mAnasIka aarAdhanam) first and then engage in BhAhyArAdhanam (external aarAdhanam). Latter has six steps (aasanams) as established by sishtAgresarars (done by the leaders of righteous conduct: mElayAr seyvanakaL). The word group “mElayAr seyvanakaL vENDuvana” is the essence of this paasuram, where sishtAchAram (Conductof the noble ones)is celebrated as the way to follow, whenever one is in doubt.

The six Aasanams are: (1) manthrAsanam (2) SnAnAsanam (3)alankArAsanam (4) bhOjyAsanam (5) punar-manthrAsanam and (6) paryankAsanam. We have to seat the Lord in each of the six aasanams and offer upachArams.

The six accessories desired by Gopis for the AaarAdhanam match with the six aasanams:

(1) blowing of the conch (pranava nAtham)
(2) Vadhya ghOsham performed Thirumanjanam
(3) manthra pushpam and recitation of aruLiccheyalkaL & Vedic chanting. This is equivalent to singing PallANDu
(4) The samarpaNam of NaivEdhyam for the Lord is known as lighting a lamp
(5) vij~nApanam is made whether the Lord desires any sanchaaram on Garudan, His kodi (Dhvajam) and
(6) the vidhAnam (canopy) is spread over the Lord's bed.

Thus, the six upakaraNams (Sankhu, Parai, PallANDU-isaippAr, Kola ViLakku, Kodi and VidhAnam) are mappable to the six Aasanams prescribed for the six stages of external AarAdhanam for the Lord.

Thiruppavai - Pasuram25

oruththi maganaay(p) piRandhu Or iravil

oruththi maganaay oLiththu vaLara(th)

tharikkilaan aagi(th) thaan theengu ninaindha

karuththai(p) pizhaippiththu(k) kanchan vayitril

neruppenna ninRa nedumaalE!, unnai

aruththiththu vandhOm paRai tharudhiyaagil

thiruththakka selvamum sEvagamum yaam paadi

varuththamum theerndhu magizhndhElOr embaavaay

 

ஒருத்தி மகனாய்ப் பிறந்து ஓரிரவில்

ஒருத்தி மகனாய் ஒளித்து வளர,

தரிக்கிலா னாகித் தான் தீங்கு நினைந்த

கருத்தைப் பிழைப்பித்துக் கஞ்சன் வயிற்றில்

நெருப்பென்ன நின்ற நெடுமாலே! உன்னை

அருத்தித்து வந்தோம்; பறைதருதி யாகில்

திருத்தக்க செல்வமும் சேவகமும் யாம்பாடி

வருத்தமுந் தீர்ந்து மகிழ்ந்தேலோ ரெம்பாவாய்.

-------Meaning-------

Lord KrishNA's avathAra rahasyam is being celebrated here. He is “ajAyamAno BahudhA vijAyathE” (He manifests Himself in many forms although He has no birth). “Devaki mahanAi piRanthu, YasOdhai mahanAi” vaLarnthAn. Swamy NammAzhwAr addresses Him as “piRantha MaayA” (A master-trickster taking birth in this world as one of us) in a ThiruvAimozhi paasuram.

Orutthi mahanAi piRanthu, Oriravil Orutthi mahanAi oLitthu vaLara”. By choosing the word, “Oriravil”, ANDAL reminds us that the dark night of His birth is the same rainy night, when the waters of YamunA receded to let Him enter Gokuam to take residence (“piRantha nadu nisiyum, puhuntha nadu nisiyum onRE”) in Gokulam.

AchAryAs are said to be born in Gayathri and to grow up in AshtAkshari; they are also said to be born in Thrumanthiram and grow up in Dhvayam. This AchAryan, who is JagadAchAryan revealing His avathAra rahasyam was born to One and grew up with another.

Oh Lord (nedumaal), who was born (piRandhu) one (Or) night (iravu) as a son (magan) of one lady (oruththi) and grew up (vaLara) hiding (oLiththu) as the son (magan) of one other lady (oruththi); You made the idea (karuththu) of Kamsa (kanchan), who could not withstand (tharikkilaan aagi) you and thought of (ninaindha) harming (theengu) you (thaam), useless (pizhaipiththu) and stood (ninRa) like a fire (neruppenna) in his belly (vayitril). We have come (vandhOm) with a vital desire (aruththi, arundhu = drink, absorb) towards you (unnai). If you emancipate us (paRai tharudhiyaagil), we will be free of (theerndhu) our sorrows (varuththam) and we (yaam) will happily (magizhndhu) sing (paadi) about your service (sEvagam) and about the beauty (selvam) of your suitable (thakka) match Lakshmi (thiru).

Purport

Oh Lord of the three worlds! Born of the matchless Queen Devaki, you were taken on the same night in concealment to Gokulam, to be brought up by another peerless noble woman, Yasodha. The evil King Kamsa who would not bear the thought of your growing up, tried many stratagems to harm you. But you foiled all his wily schemes virtually tormenting him like in his stomach. We have come to beseech you for favours. If only you could condescend to give us the drum, we would sing extolling your great prosperity befitting your consort, Mahaalakshmi and your valorous deeds. And then we will rejoice with all our pining coming to an end.





More Insight

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 petitioning 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."


Bhavam

As UttamAdhikAris, the Gopis knew of this Bhakthi/Prapatthi route to the Lord and declared in His presence “Unnai arutthitthu vanthOm, parai taruthiyAhil, Thiruttakka selvamum sEvakamum yaamm paadi, vaarutthamum theernthu MahizhvOm”

We have woken up all the gOpis and we have come in a state of great purity to You seeking the greatest of purushArthams. If You would grant us the boons sought by us, we will sing about the great and matching wealth of You and Your PirAtti and engage in sEvaka vruthti to You both and be rid of all of our dukkhams and attain bliss (BrahmAnandham).
“uRREn uhanthu paNi seythu unn paadham peRREn” is One AzhvAr's Sri Sookthi (adiyEn became dear to You and joyfully performed kaimkaryam for You and attained the parama bhAgyam of Your sacred feet). The Gopis say in this context: “Thirutthakka Selvamum, sEvakamum yaam paadi, varutthamum theernthu mahizhvOm”.
Lord KrishNa talks about those born to divine destiny (dhaivI sampadhi) and the others born to demonic destiny (aasuri bhUthA:). The Gopis are the dearest to Him since they have dhaivI sampadhi. The Lord resides in their Hrudh puNDarIkams with great vaathsalyam. Kamsan and his ilk are the aasuri (demonic) type and the lord stays inside their stomach as huge fire (Kanjan karutthai pizhaipitthu vayiRRil neruppu yenna ninRa NedumAlE) to destroy them.

Thiruppavai - Pasuram24

anRu iv ulagam aLandhaay adi pOtri

senRangu(th) then ilangai setraay thiRal pOtri

ponRa(ch) chakatam udhaiththaay pugazh pOtri

kanRu kuNil aaveRindhaay kazhal pOtri

kunRu kudaiyaay eduththaay guNam pOtri

venRu pagai kedukkum nin kaiyil vEl pOtri

enRenRum un sEvagamE Eththi(p) paRai koLvaan

inRu yaam vandhOm irangElOr embaavaay

அன்று இவ்வுலகம் அளந்தாய்! அடிபோற்றி,

சென்றங்குத் தென்னிலங்கை செற்றாய்! திறல்போற்றி,

பொன்றச் சகடம் உதைத்தாய்! புகழ்போற்றி,

கன்று குணிலா எறிந்தாய்! கழல்போற்றி,

குன்று குடையா எடுத்தாய்! குணம்போற்றி,

வென்று பகைகெடுக்கும் நின்கையில் வேல்போற்றி,

என்றென்று உன்சேவகமே ஏத்திப் பறைகொள்வான்

இன்றுயாம் வந்தோம், இரங்கேலோ ரெம்பாவாய்.

---- MEANING ----

Slowly and gradually, the young gopis could find Lord KrishNA (1) sleeping (2) getting up and (3) walking towards them. They perform mangaLAsAsanam for His ThiruvadigaL: “Earlier--on that day You measured this Universe (with this pair of feet); (now we hail) protection and glory to such a pair of Your feet. You went there to LankA in the Southern region and killed RaavaNA, the aparAdhi; (we proclaim) protection and glory to Your enormous vanquishing power. You gave a kick to sakatAsurA destroyed Him with Your Thiruvadi; You threw the calf (vathsAsuran) like a fierce rock-like stick against KappittAsuran, who had taken the form of a wood-apple tree, and kileed both. (we hail) glory and safety to Your victorious anklet and feet. You have lifted aloft the GovardhanA mountain just as an umbrella; (we sing) hail and safety to Your pristine merits and grace. You hold in Your hand, a powerful spear that completely subjugates and eradicates Your enemies; (we sing) ‘hail and glory to that spear in Your hand’.

We have come to Your side today now to offer our prayers and to seek the drum (paRai) from You, So Please be compassionate to us, who seek eternal Kaimkaryam to You”.

We worship (pOtri) your feet (adi) with which you scaled (aLandhaay) this (iv) world (ulagam) once (anRu). (vaamanaavathaaram). We worship (pOtri) your valour (thiRal) with which you conquered (setraay) southern (then) Lanka (ilangai) after going (senRu) there (angu). (raamaavathaaram). We worship (pOtri) your fame (pugazh) that you obtained by kicking (udhaiththaay) and destroying (ponRu) the wheel (chakatam) shaped asura. We worship (pOtri) your feet (kazhal) with which you threw (eRindhaay) the calf (kanRu) shaped asura 'vatsaasuran', at the ebony tree (aa) shaped asura 'kapithaasuran', like a sling (kuNil). We worship (pOtri) your good nature (guNam) for having lifted (eduththay) the hillock (kunRu) like an umbrella (kudai), to protect people against the great rain. (krishNaavathaaram). We worship (pOtri) the spear (vEl) on your (nin) hand (kai), with which you win (venRu) and destroy (kedukkum) the enemies (pagai). Today (inRu) we (yaam) have come (vandhOm) just for your (un) service (sEvakamE) and praise (Eththu) in all these ways (enRenRum), so that we may be emancipatated (paRai kOlvaan). Please show us your mercy (irangEl).

Purport

Time was when you measured the three worlds with your two feet! Glory to you, Oh Lord! You strode into Lanka in the south and destroyed the evil Raakshasa, Raavana! Glory to your valour, Oh Lord!

As child Krishna, you kicked the cart with your tender feet and destroyed the demon Sakataasura (in disguise)! Glory to you, Oh Lord! Did you not use the demon Vatsaasura who came in the guise of a calf, as a missile, to destroy demon Kapiththaasura as well, who had taken the form of a wood-apple tree? Glory to you, the matchless Lord!

Who can forget your great deed of lifting the Govardhana hill and holding it as an umbrella for saving the cowherds from the deluge caused by the irate Indira? Hail to you, Oh Lord! For your compassion! Glory to the spear in your Hands which works the destruction of your foes! We are at your service at all times. Bless our Nonbu! Shower your grace on us!





More Insight

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.

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."

Bhavam

We have arrived today to sing pallANDu for Your valorous deeds in Vibhavam and to seek eternal kaimkaryam to You in Parama Padham (YenRenRum unn sEvakamE yEtthi parai koLLa inRu yaamm vanthOm). Please have dayA for us (irangu).

We hail the spear like, sharp-edged sankalpam of Yours, which banishes obstructions to gaining Moksha Siddhi (venRu pahai kedukkum ninn kaiyill vEL pORRi). We hail Your lofty guNams as Sri VaikuntanAthan as the SarvEsvaran seated under the white umbrella (yEka ChakrAdhipathi with svEtha Chathram); {kunRu kudayAi yedutthAi guNam pORRi} in Parama Padham. We hail your heroic deeds that destroy like a powerful daNdam thrown at our PuNya Paapams (KuNilA kanRu yeRinthAi, Kazhal pORRi). “Sakatam ponRa uthaitthAi puhazh pORRi”: we hail Your glories that destroy the manOrathams of Jeevans, which are the causes behind the naraga-Svarga anubhavams! “angu senRu tenn Ilankai seRRAi thiRal poRRi”: Hail to Your sakthi which is manifested through Your presence in the universe as antharyAmi, VibhavAtharan and AchAryan and for conferring the power of vivEkam to ward off the moksha virOdhis! “anRu ivvulaham aLanthAi adip pORRi”: Hail to Thee, who created all these Universes and their beings and for making Your Thiruvadi as UpAyam for our Prapatthi! We are eulogizing Your powers of creation, power to control our sanchala manas, power of Your guNams that save us from enjoying the fruits of Paapa-puNyams, power to banish mOksha VirOdhis. We beseech You through our prayers to give us the VrathOpakaranams and to listen to our request for eternal kaimkaryam at Your feet; have mercy on us.

Thiruppavai - Pasuram23

maari malai muzhainchil manni(k) kidandhu uRangum

seeriya singam aRivutru(th) thee vizhiththu

vEri mayir ponga eppaadum pErndhu udhaRi

moori nimirndhu muzhangi(p) puRappattu(p)

pOdharumaa pOlE nee poovaippoo vaNNaa un

kOyil ninRu iNGNGanE pOndharuLi(k) kOppudaiya

seeriya singaasanaththu irundhu yaam vandha

kaariyam aaraayndhu aruLElOr embaavaay

மாரிமலை முழைஞ்சில் மன்னிக் கிடந்துறங்கும்

சீரியசிங்கம் அறிவுற்றுத் தீவிழித்து,

வேரிமயிர் பொங்க எப்பாடும் பேர்ந்துதறி,

மூரிநிமிர்ந்து முழங்கிப் புறப்பட்டுப்,

போதருமா போலேநீ பூவைப்பூவண்ணா! உன்

கோயில்நின்றும் இங்ஙனே போந்தருளிக் கோப்புடைய

சீரியசிங் காசனத்திருந்து யாம்வந்த

காரியம் ஆராய்ந் தருளேலோ ரெம்பாவாய்.

---- MEANING ----

In the words of the Young girls, ANDAL describes how the Lord should majestically come out of His chamber). Just as the majestic lion (Seeriya Singam) crouching in sleep inside the mountain-cave during the rainy season, on becoming awake, opens its fire-emitting eyes, (looks all around as the King of beasts), sizes vigorously the locks of hairs of its fragrant manes standing erect, shakes itself up, gets up majestically, comes out of the cave with a loud roar (simha Naatham), even so, May You, the Lord of enchanting bluish hue of KaayAmpoo flower, emerge from Your holy shrine (aasthAnam) and come out this way--blessing us by the darsanasoubhAgyam of Your gait --and be seated on the perfectly suited and well-deserving throne; and then, May You kindly look into the aim and purpose of our coming here (and awakening You). Just like (pOlE) a brave (seeriya) lion (singam) lying (manni kidandhu) and sleeping (uRangu) inside a mountain (malai) cave (muzhainchu) comes to his senses (aRivutru): starts (puRapaattu) to comes out (pOdharum) during rainy (maari) season, opening his eyes (vizhi) like fire (thee), shaking (ponga) his mane (vEri mayir), bending (pErndhu) his body on all sides (eppaadum), shaking (udhaRi) and stretching the body to get it into shape (moori), standing erect (nimirndhu), and roaring (muzhangi), You (nee) please come out (pOndhu). You, who are the color (vaNNaa) of the bilberry (poovai) flower (poo), will you please sit (irundhu) on top of the great (seeriya) throne (singaasanam) and examine (aaraayndhu) the purpose (kaariyam) of our (yaam) coming (vandha) to your (un) decorated (kOppudaiya) temple (kOyil), and having come (pOndhu), our standing (ninRu) this way (iNGNGanE), and bless us (aruLElOr).

Purport

Our Lord, of eternal enchanting bluish hue, the colour of the Kaayambu flower! Just as the Lion wakes up from its winter hibernation in the mountain cave, opening its fiery flashy eyes, shaking all its limbs vigorously, ruffling its mane in the action, standing upright and stepping out with a mighty roar, may you please proceed from your bed-chamber to your lofty ornamented throne! Won't you please grant us your gracious audience and pray, listen to our entreaties?






More Insight

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 apologize 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 behavior 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 splendor 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 note worthy. 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.

Bhavam:

Maari malai muzhanjil Mannik kidanthuRungum seriya Sigham aRivuRRu Thee Vizhitthu = Receiving the blessing of dhivya Jn~Anam from Lakshmi-narasimha, who is the enduring principle of the rahasyams of Vedams (Upanishads), which pour down (knowledge about) PuNyams and Paapams and awakening as a result of His dhivya anugraham.

vEri mayir ponga yeppAdum pErnthu udhaRi moori nimirnthu nee muzhanki puRappattu yeppAdum povaip poo VaNNA= May you journey to Sri Vaikuntam to the sound of mangaLa vAdhyams! May You, who never procrastinated about the performance of your nithya karmAs, spread the glories of that Lord of fragrant kEsams and supreme Buddhi VikAsam!
Poovaip Poo VaNNA = Oh Aathma Jn~Ani with blossomed Jn~Anam!
yAmm vantha Kaariyam aarAyntharuL = Please intercede with the Lord for us to be blessed with sarva- vidha Kaimkaryam (nithya Kaimkaryam). The ThiruvadikaL (feet) and the ThirukkaikaL (hands) of the Lord are the key limbs, which are behind His majestic gait and unparalleled generosity to bless us with what we seek according to Abhinava Desikan. Hence, the Gopis praise His gambeera Nadai and boon-granting hands. Indirectly, they praise His souseelyam, Soulabhyam and Paraakramam (valour). Since Thrivikrama, Raama and KrishnAvathArams are dear to them, they take instances from these avathArams to salute His nadai with Srimath GaambhIryam and His auspicious varadhAna hastham.

Thiruppavai - Pasuram22

am kaN maa NYaalaththu arasar abimaana

pangamaay vandhu nin paLLi(k) kattiR keezhE

sangam iruppaar pOl vandhu thalaippeydhOm

kingiNi vaay(ch) cheydha thaamarai(p) poo(p) pOlE

sengaN chiRu(ch) chiRidhE emmEl vizhiyaavO

thingaLum aadhiththanum ezhundhaaR pOl

am kaN irandum kondu engaL mEl nOkkudhiyEl

engaL mEl saabam izhindhElOr embaavaay

அங்கண் மாஞாலத் தரசர் அபிமான

பங்கமாய் வந்துநின் பள்ளிக்கட் டிற்கீழே

சங்கமிருப் பார்போல் வந்துதலைப் பெய்தோம்;

கிங்கிணி வாய்ச் செய்த தாமரைப் பூப்போலே,

செங்கண் சிறுச்சிறிதே எம்மேல் விழியாவோ?

திங்களும் ஆதித்தியனும் எழுந்தாற் போல்,

அங்கணி ரண்டும் கொண்டு எங்கள்மேல் நோக்குதியேல்

எங்கள்மேல் சாபம் இழிந்தேலோ ரெம்பாவாய்.

----- MEANING -----

The Young girls pray to the Lord in the strain of defeated kings surrendering to the emperor, who is the Supreme Sovereign) Oh Lord! We have come to You just as the kings of the vast beautiful Earth, who stay contented in large groups at the foot of Your cot (throne) after renouncing their haughtiness and self-esteem. Oh Lord! Will You not look at us, with Your gentle and exquisite eyes, resembling the half-blossomed lotus similar to a small kinkiNi (jewel-like little bells) opening little by little (gradually)? If You direct Your glance at us, with Your pair of beautiful eyes that resemble the rising Sun and the Moon, we will be freed from the curse of sins (past, present and future).

Just like (pOl) the kings (arasar) of this (kaN) beautiful (am) big (maa) world (NYaalam), who came (vandhu) and gathered (sangam iruppaar) under (keezhE) your (nin) sleeping (paLLi) bed (kattil), after relinquising (pangam) their prestige (abimaanan), we have come (vandhu) and approached (eythOm) near you (thalaippu). Please open your sweet sounding (kingiNi) mouth (vaay cheydha) like (pOlE) the lotus (thaamarai) flower (poo). Will you please look (vizhiyaavO) at us (emmEl) through those beautiful (sen) eyes (kaN) a little (siRidhE) bit (siRu). If you look (nOkku) at us with (kondu) those (am) two (irandum) eyes (kaN), which are like (pOl) the moon (thingaL) and the sun (aadhiththan) rising (ezhundhaal), you will releive (izhindhu) us (engaL mEl) from death (saa, saabam).

Purport

Oh Lord! We have sought refuge at your feet in just the same way as rulers from all over the world, shorn of their pride, gather under your throne, seeking your patronage. Won't you favour us with just a glance with your gentle eyes resembling partially opened lotus buds like kinkinis (bells which adorn the dancer's feet)? If only you cast a glance at us, with your eyes shining like the sun and the moon, all our sins will be wiped out.







More Insight

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 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 favor. 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

Bhavam:

UPANISHAD BHASHYAKARAR'S LILTING SANSKRIT EXPLANATION
-mahAmaNdalAdhipathaya: nirasthAbhimAnA:santhO sangIbhUya thvadhIya manja --- adhasthAna pradEsE yatho Upavisanthi tathA thvadhguNa vivasA bhUthvA aagathya --- aasrithA:sma --(just as the great kings casting aside their ego have arrived at the foot of Your cot, we are also standing overcome by Your guNAdhisayam and have sought Your protection)”. KinkiNi Vaai seytha thAmari-- “dhara-vikasitha puNDarIka sadhrusa raktha nayanAbhyAm mandham mandham asmAn aalOkaya” (with Your slowly opening red lotus like eyes, please look at us / bless us).

ThinkaLum --saapam azhinthu: “udhitha Chandra Soorya sadhrusAbhyAm athisundara nayanAbhyAm asmAn pasyasi chEth asmadhIyAni pApAni nasyanthi” (If You look at us with Your Sun and Moon like, most beautiful eyes, all our sins will be destroyed. abhimAna BhangamAi Vanthu = There are 8 kinds of delusions that a human beings have that interferes with their Tatthva Jn~Anam: the Delutions (1) one's SarIram is AathmA (2) one is a svathanthran (3) we are servants to some one other than the Lord. (4) there are bhandhus other than Sriman NaarAyaNan to help us. (5) one can attain purushArtham (mOksham) by seeking UpAyams other than Bhakthi & Prapatthi. (6) deep desire to wallow in perishable pleasures. (7)we do everything by our own power. (8) the tendency to commit apachAram to BhaagavathAs. The release from these eight delusions means that one is Bhaagavatha Seshan (the servant of the devotees of the Lord).

Thiruppavai - Pasuram21

Etra kalangaL edhir pongi meedhaLippa

maatraadhE paal soriyum vaLLal perum pasukkaL

aatra(p) padaiththaan maganE aRivuRaay

ootram udaiyaay periyaay ulaginil

thOtramaay ninRa sudarE thuyil ezhaay

maatraar unakku vali tholaindhu un vaasaR kaN

aatraadhu vandhu un adi paNiyumaa pOlE

pOtriyaam vandhOm pugazhndhElOr embaavaay

ஏற்றகலங்கள் எதிர்பொங்கி மீதளிப்ப

மாற்றாதே பால்சொரியும் வள்ளல் பெரும்பசுக்கள்

ஆற்றப் படைத்தான் மகனே! அறிவுறாய்;

ஊற்றமுடையாய்! பெரியாய்! உலகினில்

தோற்றமாய் நின்ற சுடரே! துயிலெழாய்;

மாற்றார் உனக்கு வலிதொலைந்து உன்வாசற்கண்

ஆற்றாதுவந்து உன்னடிபணியு மாபோலே,

போற்றியாம் வந்தோம் புகழ்ந்தேலோ ரெம்பாவாய்.

----- MEANING ----

In this paasuram, Gopis enjoy the sight of “NandhagOpAlan MarumahaL, Gandham kamazhum Kuzhali, panthAr-Virali” coming and opening the “MaNikkathavam” of Her bed chambers with Her “SenthAmaraik Kai” and with the accompaniment of the mangala dhvani of Her “SeerAr VaLai” sunAdham. Sri Upanishad BhAshyaArar's translation of Paasuram passage: “ Aasritha VishayE abhinivEsa Saalin, Mahathva guNa saalin, lOka prakAsamAna JyOthirmaya-vigraha yuktha! Jaagruhi”

“Oh Lord, Kindly get up; You are the son of Lord NandhagOpan, who is the owner of innumerable, generous and big cows that pour forth, incessantly, copious milk into the vessels, kept (below their udder) in quick succession, so that in a trice, these vessels are filled up (and) are overflowing. Oh Lord, who is very much attached to us! Oh Supreme One! The effulgent streak of light arisen in this World! Be pleased to rise up. Just as Your enemies come to You, in front of Your house, even so we have come to You singing Your praise and proclaiming Your greatness. Kindly lend Your ears & fulfill our prayerful requests.

Oh the son (magan) of Nandagopan, who has lots of (aatra padaiththaan) great (perum) generous (vaLLal) cows (pasu), which yield (soriyum) milk (paal) without fail (matraadhE), in such large quantities that the containers (kalangaL) to hold (Etra) the milk overflow (edhir pongi) on top (meedhaLippa). Please come to your senses (aRivuraay)!. Oh you, the one with (udaiyaay) a lot of power (ootram)!. Oh, the great one (periyaay)!. Oh, the light (sudarE) that stood (ninRa) visible (thOtramaay) to our eyes, in this world (ulaginil)!. Please wake (thuyil) up (ezhaay)!. Just like (pOl) the enemies (maatraar) who surrendered (vandhu paNi) to your (un) feet (adi) and yielded (tholaindhu) their strength (vali) to you (unakku), at your (un) door (vaasal) step (kaN) without controlling themselves (aatraadhu), we have come (vandhOm) to worship (pOtri) and praise (pugazh) you.

Purport

Awake, the son of Nandagopala who has reared those large cows which yield plentiful milk which overflows the receptacles! Your zeal towards your devotees is so well renowned. Your glory p73 defies our comprehension. You are the great Light of the universe. It is time you got up. Just as your enemies, with their valour and pride exhausted in battle, surrender to you at your doorsteps, we have come to you singing your praise and unburdening our ego.




More Insight

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 eulogize 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 luster of all the souls who take birth due to their good and bad deeds gets dimmer with each birth, your luster (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 luster of your greatness.

Bhavam:

“OoRRamudayAi”: The Lord, who is magnanimous in forgiving the dhOshams of the one surrenders to Him, even if he had committed aparAdhams earlier. Our Lord is intense on removing these dhOshams. He is the “PeriyAi” or the Supreme one towering over all since He has the rare combination of DayA and Sakthi. Without the combination of DayA and Sakthi, all efforts at rakshaNam will be unfruitful. Just having DayA or Sakthi alone wont do so much good for a Rakshakan. “Ulahinil thORRamAi ninRa”: PerumAL's avathAram as RaamA and KrishNA experienced with human eyes during their VibhavAvatharams is referred to here (sakala manuja Nayana vishayathAm gatha: (PaarthasArathy = naam paartha-Saarathy). Vedam declares, “Sa U srEyAn Bhaavthi JaayamAna:”. “U” here stands for AvathAranam saluted by AazhwArs “nilavarambil PALA PIRAPPAI”, “YenninRa YoniyumAi

PIRANTHAAI”. The five states “avathArams”/ manifestations) of the Lord are also described here: (1) “OoRamudayAi” is linked to Para VasudEvan desirous of creating the beings of the world (Jagath Srushti). (2) “PeriyAi” is connected to VyUha roopa EmperumAn. (3) “Ulahinil” stands for the Vibhava avathArams like RaamA and KrishNA. (4) “NinRa” refers to His standing steadily as ArchAvathAran at dhivya dEsams amidst us. (5) “SudarE” means the JyOthi Svaroopa Roopam inside us as antharyAmi Brahmam.