Thiruppavai in English - Bhuvaragavachariar

8/3/2019 Thiruppavai in English - Bhuvaragavachariar

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SRI

SRIMATE RAMANUJAYA NAMAHA

SRIMATE BALADHANVI MAHAGURAVE NAMAHA

SRI ANDAL's TIRUP-PAVAI

by

U.Ve.E.S. Bhuvarahachariar Swamy
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INTRODUCTION: Sri ANDAL is the Quintescence incarnationof Sri BHUMI DEVI the Divine Consort of SRIMAN NARAYANA,who took birth on this earth to liberate suffering humanbeings from worldly bondage.She sang thirty sweet songscontaining the cardinal principles ofSriVaishnava Dharmaduring the month of MARGAZHI.Singing these songs,withunderstanding of their inner meaning, will bring to uspeace, prosperity and above all Divine Grace.

ANDAL, though a Brahmin girl, assumes the guise of acowherdess and yearns for Everlasting Happiness andService of the Lord.It is the age-old practice ofSri Vaishnavas to sing these stanzas every day of theyear in the presence of the Lord in the temple aswell as in their homes.This practice assumes specialsignificance during MARGAZHI so much so that each dayof this month gets its name from a pasuram,like forexample the first day (12.16.97) is called MARGAZHI-

TTINGAL.

It may appear in the beginning that Andal is intendingto perform a particular religious vow to marry the Lordand thereby obtain His Everlasting Company,and that sheis inviting all her girl friends to join her.It is onlytowards the end of TIRUPPAVAI that we learn that shedid not actually go to any pond or river or performa religious rite; SHE IS ACTUALLY PRAYING TO BE GRANTEDTHE SERVICE OF THE LORD FOR ALL ETERNITY.It is theSoul's inner craving to redeem itself and to reachHis Divine Nearness in order to serve him (" Attaani-cchevagam" as her father PERIYAZHWAR calls it) whichforms the real purport of this poem.

1. MARGAZHI TTINGAL

The first stanza which states the central premise to beelaborated in the rest of the poem contains thefollowing ideas:1.Andal praises the day (NANNAL)that has appeared ofits own accord for the observance of the vow.What itmeans is that for a soul,that day is the Good Day whenhe understands all about himself and God and theirmutual relationship of Lord and Servant which is statedin the Tirumantram.2.The fruit in getting one's body is for serving theLord here and hereafter (NEERADA PODUVIR)3.All those who have a longing for the service of theLord are qualified to join her.(PODUVIR PODUMINO)4.She speaks of the radiance that attended on the faceof her companions on hearing her requisition.(MADINIRAINDA ;the moon is not in the sky alone!)


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5.The prosperity of Gokula consists of Sri Krishna'samiable pranks in stealing butter and girls; i.e.,thewealth of a Sri Vaishnava consists of his intoxicatinglove for and enjoyment of Lord's company.6.Nandagopa's vigilance in guarding Krishna with hisvery sharp spear in hand symbolises the "ASTHANEBHAYA-SANKA" and "MANGALASASANA-PARATA" whichcharacterises a SriVaishnava.7.Yasoda's over-indulgence of Krishna is responsiblefor all his pranks and misbehaviour towards the younggopis.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 securingHim 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 thewonder-struck ANDAL exclaims,"in this ignorance-spreadingworld,are there so many interested in Emancipation!".Sheproceeds to prescribe "dos" and "don'ts"( which actuallyare the SAMBHAVITA SWABHAVA,the natural characteristicsof 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 differentfrom others; we long for His company and firmly believethat He alone is the Means for achieving it. NAM Pavai-Indrajit did a malefic rite to put an end to Rama;butOUR beneficent rite is for securing Lord's and HisWorld's prosperity and happiness.

The SriVaishnavite Code of Conduct as prescribed byher is as follows:Recite the Samskrita and Dravida Veda which sings theglory of the Feet of the Lord reclining on the Serpentin the Milky Ocean,all the while thinking about one's

Redemption.Eschew all carnal and even worldly desires like eatingghee,drinking milk etc.Bathe early in the morning.Don't adorn your eyes withcollyrium,or your hair with flowers till the completionof the vow;meaning thereby that a SriVaishnava needsdecoration etc only when he is in union with the Lord.Never indulge in an act which was not practised by ourrighteous minded ancestors.Bharata refused the kingshipthough granted by his father and permitted by Rama


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on the grounds that the tradition of Solar Kings didnot permit a younger son to rule when the elder wasliving.A SriVaishnava should not speak ill of others oreven think about it (which is tantamount to reportingit to the God inside the heart,thereby ensuring theirfall);Sita never uttered a word to Rama about theilltreatment by the Rakshasis.He should ever be ready to do charity and impartknowledge about God to all those who need it.

In short he should constantly be thinking about hisupliftment and keep his mind filled with peace andhappiness.

3. ONGI ULAGALANTHA UTHAMAN

In this worse ANDAL wishes for rain and consequentialprosperity for the whole world as the world is theproperty of her Lord.So who is a Sri Vaishnava ? Itis he who while being detached with reference to theriches of the world,is at the same time aspiring forthem considering them as his Lord's riches.Hence allSri Vaishnavas after daily prayer recite the versewhich says "Sarve Janah Sukhino Bhavantu" every oneshould be happy.

Andal tells the girls,"If we,girls,recite the NAME of

the Lord who measured the entire universe with histhree steps and observe this vow then the whole worldwill become prosperous."Note the text which says "Uthaman PER"(his NAME).Shecould have simply said "if we sing the glory of theLord." But she says instead, the NAME of the Lord.Which means that the NAME OF THE LORD (the TiruAshtakshara Mantra,the Eight-Syllabled one) is moreefficacious than the Lord Himself.When,in the courthall of Duryodhana,Draupadi was being disrobed byDussaasana,it was only the NAME "Govinda" whichsaved her modesty while the Lord failed her.

But we Prapannas (Surrenderers) seek salvation onlyfrom Him.The Mantra is only for understanding the truenature 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 forlong with any man; then what does NEENGATHA mean ? Itrefers to the Moksha Aiswarya,Service of God,obtainedthrough the recommendation of Sri Mahalakshmi.


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4.AAZHI MAZHAI KKANNA

The Presiding Deity of Rain was keenly observing thehappenings in this world.He saw his master SrimanNarayana serving all the gopis.So he thought thattaking orders from the gopis and carrying out theircommands was the best and easiest means of pleasinghis master.So approaching Andal who was in the guiseof a gopi he requests her to command him;and shedoes so in a detailed manner in this verse.

The inner significance is as follows:Just as theheir apparent to the throne is always feared andrespected by all ministers and officers so are theSri Vaishnavas by inferior gods.Hence When a SriVaishnava worships other deities like Indra,RudraVaruna etc,he is doing something inappropriate aswell as ridiculous.It will only cause his downfalland ruin his chance of getting salvation.So Beware!

So here the Rain God who has come to hear her commandis told," Go to the middle region of the sea,drinkthe entire water leaving not a drop,then pour it outin its entirety without discriminating between theplaces where the good and bad live.The rain, which

resembles the arrows shot by Sri Rama to shatter thedemons to pieces, should instead bring forth happinessand prosperity to the entire land."

A Sri Vaishnava is one who always thinks of everythinggood for everyone in this world.

5.MAYANAI

Among the assembled gopis,one expressed a doubt,"weare planning elaborately for getting the company ofKrishna.But remember,we are sinners and our sinswill throw obstacles in our path.It always happenswhen a good deed is contemplated.It is the way of theworld.Take the case of Dasaratha who planned the


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coronation of Rama;the great omniscient sage Vasishtafixed the date;the citizens clamoured for him andapplauded the decision.But what happened ? Rama wentto the forest forsaking the city,and it was HisPaduka (holy sandals) which sat on the throne forfourteen years.So what is the surety that we willsucceed?"

The answer is given in this verse: Recite the nameof Krishna;think of him;offer flowers;and allobstacles will vanish.All sins committed beforetaking Refuge with Him,as well those unwittinglyaccruing after Surrender (Saranagati) will perish.The Purva Agha (earlier sins) will be burnt to asheslike cotton bales in a fire;and the Uttara Agha(Subse-quent Sins) will not stick to the person like dropsof water to a lotus leaf.

Milk is both a pleasurable food as well as a medicineto cure bile.The same is the case with Him.(Maruttuvanai

ninra mamanivanna)

SECTION II

INTRODUCTION: The first five pasurams of Tiruppavai formone section and pasurams 6-15 the second section.These 10stanzas describe the sleeping girls being woken up by thosewho are already up.These two groups represent KAINKARYANISHTHA (those impatient to serve God,like Lakshmana) andGUNA NISHTHA (those who are content to meditate on theglorious qualities of God,like Bharata).Nammazhwar speaksof their presence even in Vaikunthaloka - VAIKUNTATTUAMARARUM (service minded) MUNIVARUM (enjoying His Virtues).Poison acts on different people in different ways - somefaint and some run here and there;so do the attributes ofSri Krishna.Hence the sleeping girls not a bit inferiorin their longing for Krishna to those who wake them.Thoughone could go to Krishna on one's own,it is not advisable"VEDAM VALLARGALAI KKONDU,VINNOR PERUMAN TIRUPPADAMPANINDU " says Nammazhwar.We should always approch Himthrough some godly person;because we have sinned againstHim and being a SWATANTRA (free to act as He pleases),Hemay punish us.Hence a Recommending Authority is very muchneeded.Moreover His virtues are like a huge river inspate during rains,and so if a man wants to croos itsurely he needs the help of others.Further unlike in the

case of carnal company,enjoyment of His company willbe sweeter in the company of Bhaktas.

Those gopis who are vigilant are goaded on by theirhaste (twara) to get Kainkarya,while those that areasleep have firm faith (adhyavasaya)in the Lord asUpaya.Hence pasurams 6-15 give room for interpretingthem as referring to Azhwars and acharyas.


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6. PULLUM SILAMBINA KAN

The girls approach the mansion of a gopi and wake herup by indicating signs of early dawn,"even the birds areup and chirping.Get up." The sleeping girl rejects thisreason,"oh girls,you never allow the birds in your townto sleep,with your chanting of His names and making themchant too.This is no sign of dawn!" Then they mention anoteworthy sign," PULLARAYAN KOIL etc..The blowing conchin the temple of Vishnu for early morning worship, isinviting 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 byRavana,Sita says,"On that fateful day I was lured by thatdemon disguised as a deer,and was separated from Rama'syounger brother and Lakshmana's elder brother(RAMANUJAMLAKSMANA POORVAJAM CHA)." Such phraseology is used for apurpose.The Lord feels happy when His name is coupledwith 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 Vaishnavanames his child he should follow this principle.

ULLATHU KKONDU etc in this verse is noteworthy.The munisand yogins get up in the morning very slowly from theirbeds so that the Lord,taking eternal abode in their heartsmay not be disturbed.Prahlada was pushed down from the topof a huge mountain,and while falling he held fast hisbosom with great concern for Sri Hari living there,neverbothering about what was happening to himself.But the Lordwaited for him at the bottom of the mountain and receivedhim in his spread arms.

Parasara Bhattar used to embellish his body with silkenrobe,ornaments,sandal paste etc, and when asked about itspropriety in respect of the despicable body,he said in hisview it was not despicable but adorable being the sanctumsanctorum of the Almighty.

Andal also leaves this lesson in this verse: When you getup in the morning chant the name of Hari (HARIR HARIR


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HARIRITI VYAHARET VAISHNAVAH PUMAN).Let us do so.

7. KISU KISU

In this stanza,from the two addresses in vocative casePEY PENNE! and NAYAKA PPENPILLAY! which are diametricallyopposite in meaning,we are to understand that they aresaid out of love and affection for the sleeping girl.Whatever may be the apparent contradiction,the innerfeeling is most important while moving with Sri Vaishnavas.In the 6000-Padi commentary we find very interesting andenlightening comments and to illustrate them an episodenarrated with exquisite charm.Having woken up a handfulof girls Andal could have proceeded on to Krishna.Why goto EVERY house ? If one is a Sri Vaishnava he shouldthink of the welfare of ALL- not just a few.Not even asingle girl should lose the golden opportunity of gettingthe grace of Sri Krishna. A man's relationship withSriman Narayana is true only if he rejoices at the goodluck of another man as if it were his own son's.Ifhe fails to feel that way he is no Sri vaishnava.

ALKONDAVILLY JEEYAR,a sincere pupil of SRI RAMANUJAonce met in Sri Rangam NANJEEYAR,the disciple ofPARASARA BHATTAR.The former exclaimed," O Jeeyar!

Really I have not developed a taste for BhagavadVishaya (i.e., God)." Nanjeeyar was amazed and asked"How is this possible? you are the faithful studentof Sri Ramanuja,serving him assiduously - still yousay this ?" The former said," If a man has real tastefor Bhagavan he must enjoy the sweet company of Hisdevotees.If not he is no Sri Vaishnava.Have wedeveloped that pleasurable attitude towards SriVaishnavas ? Hence I say so."

Unless the meeting,mingling and deriving supremesatisfaction and happiness in the company of Bhagavatasare secured here in this world (which is the intensive

training ground for our life in Sri Vaikuntha),theMoksha will not be delectable.NAMMAZHWAR says at theend of Tiruvaymozhi,"ADIYAARODU IRUNDAMAI". He aspirednot for the mere union of the Lord but for the samein the company of His devotees,which alone wouldmake it delectable.

8. KIZH VANAM


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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 toSri Krishna.Her company is certain to accomplish theirdesire. KOTHUGALAMUDAYA PAVAAI! is a most beautiful formof address.

"The horizon has become bright.Get up." say the girls.But she astonishes them by replying,"It is the lustrefrom your moon-like faces which has brightened theEastern quarter.The day is yet to dawn."

The second sign of daybreak mentioned in this stanzaindicates that Andal has indeed been transformed intoa gopi - "The buffaloes are fast dispersing in thefields searching for the tender green grass with thedew drops of dawn clinging to them.If we delay, Krishnawould have followed them into the forest and our purposewould be lost." This statement could not have come out ofthe lips of anyone other than a true cowherdess.So Andalhas totally identified herself with a gopi,living withthe cowherds and taking part in all their daily chores.

Her father Sri Vishnuchitta was a learned Vedic authorityand had even written a rule book for conducting sacrificescalled Kalpa Sutra.He too assumed the role of Yasoda to theextent of participating in every childish activity ofKrishna.For this his daughter affectionately calls him,

"Bhogattil Vazhuvada Puduvayarkon"(one who has not misseda single opportunity to enjoy Krishna).Now his daughterdoes the same.

The conclusion is this: Only that caste is desirable,whichis congenial for the enjoyment of God and which is calculatedto bring down His Grace on us.SRI LOKA DESIKA says in SRIVACHANA BHUSHANAM,"Periyazhvarum Tirumagalarum Gopa JanmattaiAsthanam Panninargal."

9.THOOMANI MADAM

The gopi woken up in this verse has unflinching faith in theLord's UPAYA BHAVA.In this regard she matches very wellwith Sita who ,when Hanuman suggested that he carry herback to Rama,sternly refused and rebuked him saying thathe was equal to Ravana,(Ravana-tulya) in this that whileRavana robbed Rama of one of his possessions,Sita; Hanumanis trying to rob Him of another,His "Sarva loka rakshakatvam"


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(sole right to protect all).Then she added,"With my powerof chastity which cooled your burning tail,I could havesaved myself;but that would have only destroyed Rama'sreputation.He alone by His prowess should rescue me and

establishhis valour.Tat Tasya Sadrusam Bhavet.That alone would bebefitting to Him." Hanuman applauded these words.

So also this girl having transfered her burden to SriKrishna,sleeps having total faith in His words," Ananyahchintayanto mam......Yoga kshemam vahamyaham". ANDALteaches us in this stanza that a soul after surrenderingto the Lord should be like this gopi.

"MAMAN MAGALE!" -Oh,my uncle's daughter!. Though bloodrelationship is condemned as it contributes to worldlyattachment,the same is most welcome if it helps to doservice to God and His devotees. NAMMAZHWAR recommendsliving with all relations in TIRUVAYMOZHI 8.10,11,butcondemns the same in 9.1.1. for the above reasons.

KOORATHU AZHWAN,used to remark with a sad heart," Ido not have blood relationship with Sri RAMANUJA.Fie upon me!That good fortune is with MUDALI ANDANand EMBAR!" This idea is noteworthy in this verse.

10.NOTRU SUVARGAM

There are two addresses in the vocative case in thispasuram - NOTRU SUVARGAM PUKUKINRA AMMANOY! andARUN KALAME! - both bring out the excellences of thisgopi and thereby imply the excellent characteristicsof good Sri Vaishnavas.1. SUVARGAM here means only union with God.Sita says,while pressing Rama to take her withHim to the forest," If I am with you that is heaven forme.Separation from you means hell." The girl here hascompleted all her rites by surrendering to the Lord andhence is enjoying His company.So also for a Sri Vaishnavathere remains nothing to be done by way of" Upaaya" afteraccepting Him as the sole refuge(SARANAGATI).

2.ARUNKALAME! "Kalam" has two meanings (a) vessel and(b) ornament; A Sri Vaishnava is the vessel to containHis Grace.A Sri Vaishnava possesses superior ornaments inthe form of virtues;or he himself is the best ornamentembellishing the gatherings of other Sri Vaishnavas.SUVARGA can also be broken up into SU+VARGA (SU=goodVARGA=gathering).If a man possesses all good qualitieshe will be taken into the fold of Sri Vaishnavites.(Ref to PERIYAZHWAR TIRUMOZHI 3.6.11 - Saadu kottiyul


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kolla ppaduvare.)

11.KATRU KKARAVAI

In this pasuram a gopi reputed for her exquisite beautylike a golden creeper (POR KODI) and born of a very noblefamily,is being woken up.Her father and kinsmen are knownfor discharging the duties pertaining to their cowherdcaste,which entails milking an endless number of cows.So Andal seems to say that performance of one's duty as enjoinedin the Scriptures is calculated to bring happiness to theLord 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 despisethem but those who want to harm Sri Krishna.For aSri Vaishnava there is no direct enemy;he will notmind or may even welcome (as it will take away hissin) someone trying to harm him.But he considers himhis enemy who intends harm to the Lord.

SUTTATTU THOZHIMAR - the girl-companions of this gopi- who are they? They are those who even after performingall kinds of services to the Lord,do not expect anythingin return except His Supreme Satisfaction and Happiness.

"Praharshayishyami sanatha jeevitah"-I'll make my lifeworthwhile by pleasing Him- says Sri ALAVANDAR.The stanzain NACHIYAR TIRUMOZHI " Naaru narum pozhil".(9.6-7) is alsoto be remembered in this context.

12.KANAITHU

This gopi is the sister of a cowherd who,unlike theduty-conscious one in the previous verse,totallyneglects 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 fora Srivaishnava it is not the doing or neglect ofNitya Karma which helps attaining salvation,but itis God alone who is the Means for salvation.For examplefor a temple priest who is always engaged in Antaranga


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Kainkarya there may be neglect of his daily duties;this would however not be considered as sin .

MANATTUKKU INIYAN- Sri Rama,unlike Krishna brings joyto the minds of his devotees as well as adversaries.This is said by Andal,the very personification oftheLove for Sri Krishna,and hence is the richest tributepaid to Sri Rama.It might be recalled that she,inNACHIYAR TIRUMOZHI goes to the extent of blaming Yashodafor bringing up Krishna to be a very bad boy.(Vembeyaagavalarthaale).It is not such an extraordinary thing or agreat wonder if Sri Rama is loved by His devotees andsubjects;but when even Ravana is fascinated by Hisvalour,it makes the derivation of His name apt(Ranjaneeyasya Vikramaih).

SINATTINAAL - out of anger but without hatred.Rama hadno hatred towards Ravana.Actually He wanted Ravana asa devotee;it was Ravana's own hatred which caused hisdownfall.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 forgivesins against Himself but not against His devotees.

13. PULLIN VAAY KEENDAANAI

A girl with bewitching eyes (PODARI KKANNINAAY) iswoken up in this verse.She is of the view that Krishnawill come to her fascinated by the beauty of her eyes.To add to this she is lying,brooding over Krishna'sheroic exploits,in the bed formerly shared with Himand which still retains His fragrance.

The statement in the previous verse that Sri Ramascored over Krishna in being "MANATHUKKU INIYAAN"created a sort of mutiny among the girls,some ofwhom disputed this by saying,"how can Rama be said tobe the receptacle of all the virtues? Did He,likeKrishna who acted as Pandavaduta,go as messenger foranyone?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 praiseanother as being greater."

Some mediators intervened and pointed out that bothare the same Sriman Narayana,and so where is thecause for dispute.Thus reconciled the girls splitinto two halves each praising the glory of Krishnaand Rama.This is the excellence of this verse.


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14. UNGAL PUZHAKKADAI

A gopi who is an expert orator and who is also chief

among these girls is woken up.She had promised thatshe would get up before the rest and wake them up.She has conveniently forgotten all about it and issleeping comfortably and peacefully.This is an unpardonablecrime.But still her inclusion in the group ismost essential as,with her silver tongue,she caneasily subdue Krishna.Moreover it is essential thatnot a single girl loses His grace.If she were to singof Krishna as He appears bearing the discus and conchHe is sure to relent.

Incidentally Andal tells us, " Use your tongue notmerely for tasting delicious dishes,but for singing

about the Lotus-eyed One.That was the main purposefor which it was gifted to you in the first placeby God."

15.YELLE ILANKILIYE

This pasuram which brings out the caharacteristics ofa SriVaishnava is considered to be the very essenceof Tiruppavai by our Acharyas.

The girl who is woken up begins to sing.

1.YELLE ILANKILIYE -the implied sense is that the speechof the devotees is most welcome.2.INNAM URANGUDIYO -It is wrong to indulge in other thingsif the company of Bhagavatas is available.3.CHIL ENRU AZHAYENMIN - Not a single harsh word shouldbe used with the Bhaktas.4.NANGAIMIR PODARGINREN - Devotees should be addressedrespectfully.5.VALLAI UN KATTURAIGAL - Even the chastisement by aBhakta (which will always be constructive) should beaccepted gratefully.6.VALLEERGAL NEENGALE NAANE THAN AAYIDUGA - owning othersmistakes as one's own is the hallmark of a Sri Vaishnava.For ex. Bharata holds himself responsible for Rama'sexile.7.OLLAI NEE PODAAY - Separation from devotees even for asecond is unbearable.8.UNAKKENNA VERUDAYAI - The path laid down by one'sancestors is to be followed,not what is dictated byone's own mind.9.ELLAARUM PONDAARO PONDU ENNIKKOL- seeing a congregation ofdevotees is the most desired fruit in this life.The enjoymentis not complete even if one devotee is missing.Their sight


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and touch are all contributory factors to one's enjoyment.10.VALLAANAI..etc - Singing His virtues,valour,victory etcare vital to a Sri Vaishnava as a means of pleasing otherSrivaishnavas; as such it results in the service ofBhagavatas.

These ten commandments (golden rules) are to be cherishedas they constitute the acid test for testing whether oneis really a Sri Vaishnava.

16.NAAYAKAN

Thus in ten pasurams Andal woke up girls of differingnatures and thereby all the girls of Gokula were wokenup and they all proceed to Sri Nandagopan's mansion andrequest the door keeper to let them in.

Cowherd colonies in those days may have contained onlyhuts and Nanda's mansion may be a big hut,without adoorkeeper.And all this may be Andal's fertile imagination.But what she is doing is to tell us how one should entera temple in Archavatara,and worship the Lord.Sri PARASARABHATTAR in his SRI RANGARAJA STAVA lays down the procedurefor temple entry based on this stanza.The door keepersare really our Acharyas.In our daily pooja we open thedoor of our 'koyil azhwar' (the box where the home idolis kept) by reciting the Acharya Parampara and finallythis verse without fail.

TUYOMAAY VANDOM - we have come with purity. What is

the purity meant here ? Not the usual physical or evenmental purity.The physical purity of cowherds iswell known,say the commentators.The purity referred tohere is the fact that they have come to do service tothe Lord WITHOUT ASKING ANYTHING IN RETURN.Kainkaryaitself is the end (Swayam Purushaartha) and is not themeans to an end.This point should be ever fixed inthe heart of a Sri Vaishnava.

17.AMBARAME

Having entered Nandagopala's palace with the permissionof 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 thatthe gopis,like Usha in the case of Aniruddha,may stealKrishna;especially as Krishna is more handsome than Hisgrandson! Andal glorifies Nanda as a munificent donor of


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clothes,water and food; but we do not come across any suchreference elsewhere.The commentator says:"As Krishna wasseen giving clothes to Draupadi to save her modesty;waterto the chariot horses at Kurukshetra;and food to hisboyhood companions in the forest - it could be presumedthat his qualities were inherited from His father."

But the gopis are not here for these items; they need onlyKrishna (VAASUDEVAH SARVAM).Yashoda gave birth to Krishnaonly to make Him their husband; and being a woman sheknows their plight.So they next wake her up.

Sri Krishna in his past incarnation as Trivikrama hadobtained Indra's kingdom for him.But the gopis do notwant Him to do any such thing for them.It is enoughif He allows them to do service to Him.Krishna doesnot respond.

Realising their mistake in not approaching Him through

Balarama,they do so now and ask him to help them as hehad once done in the case of the gopis separated fromKrishna when He went to Mathura.

18.UNDU MADAKALITRAN

This is a very important pasuram.Even after waking upall from Nanda to Balarama,when Krishna does not openHis lips,they realise their folly in not waking upfirst NAPPINNAI,the chief queen and Purushakara (recom-mending authority) during His sojourn in this worldas Krishna.They do it in this verse.

Nappinnai is Sri NEELA DEVI,the other two being SRIDEVI (Rukmini) and BHOO DEVI (Satyabhama).Nappinnai'sname is not found anywhere in the Puranas and inSanskrit poems except in SRI YADAVABHYUDAYAM of SriDESIKA,where she is referred to as Neela; and in thestotras 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 isnecessary to approach Him through somebody who is verynear 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 shethinks that that is what gives her prestige and statusin society.Sita,when asked by Hanuman said," I'm thedaughter-in-law of Dasaratha first,and then only the


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daughter of Janaka." So to an Indian woman Andal'sexhortation is: "After marriage a girl should alwaysprefer herself to be referred to as the daughter-in-law of her father-in-law; which means that the welfareof her husband's family should weigh more with herthan that of the family of her origin.This attitudewould enhance her own prestige and bring immense joyto her own family."

This pasuram was the special favourite of our AcharyaSri Ramanuja.He was in the habit reciting to himselfTiruppavai stanzas while he went for his MaadhukaraVritti (for collecting the alms the householders usedto give) .Once just as he reached the door of his Guru'shouse he was meditating on this verse.While the lastline " SEERAAR VALAI OLIPPA etc " was on his lips thedoor opened to the clinking of the bangles of thedaughter of his guru.Sri Ramanuja thought that it wasNappinnai herself who opened the door and overwhelmedwith jubilation promptly prostrated himself before her.

The terrified girl ran to her father and narrated theincident.The guru TIRUKKOTTIYUR NAMBI exclaimed,"Jiya! were you reciting UNDU MADAKALIRU ? "What an understanding between the Teacher and thetaught ! May that relationship save us all!.

19. KUTTU VILAKKU

A chola king who was constructing one of the rampartsof the temple at Sri Rangam found that the beautifulcircular design was being spoilt by the house of a discipleof KURATTAAZHWAN called PILLAI PILLAI AZHWAN,and orderedit to be demolished.Sri PARASARA BHATTAR adviced him againstit explaining that it it is not his rampart but themangalasaasana (PALLAANDU) of the devotees which wouldensure safety to the Lord; and also that demolishing thehouse of a SriVaishnava would be sure to bring down thewrath of God.But the king turned a deaf ear to this advice,and becoming furious caused trouble to Sri BHATTAR,as aresult of which he had to leave for Tirukkoshtiyur.Whilehe was suffering the grief of separation from Sri Rangam

and the Lord,his disciple NANJEEYAR requested him tocompose a song in praise of ANDAL to mitigate his feelingof sorrow.There appeared from his lips the 'taniyan'"NEELA TUNGA etc",which is the essence of the presentpaasuram (KUTTU VILAKKU).

NAPPINNAI is lying on the costly couch along with Krishna.The cot stands on four ivory bases,the ivory for which wasobtained by Krishna by his valorous act of plucking thefour tusks from the murderous mighty elephant Kuvalayapida.


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Being the wife of a great hero she cannot get sleep anywhereelse except on such a cot.The references to the variouskinds of pleasures in this stanza is a suggestion by Andalthat all gopis should get them in Sri Krishna's companyand only for that reason Nappinnai is keeping companywith Him."If you don't ensure this,you surely don't havemercy," Andal rebukes Nappinnai.

SECTION III

20.MUPPATTU MUVAR

Despite the rebuke, NAPPINNAI was moved to pity by thewailing of the Gopis and getting up approached the doorto open it.Krishna thought," Nappinnai thinks that my devoteesare her own just as I consider hers to be mine.Henceshe should not open the door and get a good name ,leavingme out.It is I who should open it." So He came frombehind and lifting her up bodily threw her on the bedwith Him.But the mutual touch was so pleasant to themthat they promptly forgot all about themselves and thepoor Gopis.

The inner meaning of this high drama,as given by thecommentator is that there is a Divine Couple who arevying 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 onseveral occasions in the past dispelled fear from theminds of the Devas and rescued them from the Asuras.Now by delaying in granting our boon you are going tolose all that hard-earned reputation as a saviour.Notealso that we are not asking you to become the targetof the weapons of a Hiranya or a Ravana.We merely wantto see you get up from your bed and grant us the boonof serving you.We are ANANYA PRAYOJANA ADHIKARIs.

21.YETTA KALANGAL

NAPPINNAI opened the door and told the Gopis: "Knowthat I am one amongst you.Don't think I was keepingmum.I was just waiting for an opportunity to advocate


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your cause to the Lord.I will certainly accomplishyour end."

So she joins them.The Gopis now eulogise the Lord:"Your father Nanda's prosperity is immeasurable;hiscattle-wealth is endless.It is sufficient if youunderstand our distress."

The phrases UTTRAMUDAYAAY etc have double meanings:

UTTRAMUDAYAAY - 1) You are perfectly described in aholy Scripture called Veda,which is unshakable,isnot of known authorship,permanent,flawless and isan Authority by itself. 2)You have a very strongdetermination not to abandon those whosurrender to you(as you exhibited in the case ofVibhishana).PERIYAAY- 1)Even those Vedas cannot fully describeyou as you possess an indescribable greatness.2)Even after doing everything for your devotees you

think you have done nothing for them;and that whatyou did was your own personal work.This is yourgreatness.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 amongthe low in this world. 2)You have a predilection foryour devotees;you show this by going as messenger forthe Pandavas and acting as charioteer for Arjuna.Somuch so that your 'Aasrita-Pakshapaata' (undue predilectiontowards devotees) became evident even to enemieslike Duryodhana and Sisupala.SUDARE -1)while the lustre of all the souls who takebirth due to their good and bad deeds gets dimmer witheach birth,your lustre (SUDAR) gets enhanced each time, asyour births are out of your Mercy (Kripa) for the distressedsouls.2)By willingly subjecting yourself to slavery inrespect of your devotees you enhance the lustre of yourgreatness.

22.ANGAN MA

Sri Krishna enquires with the Gopis the reason fortheir visit; and they reply:

O Lord! even though you know very well that we haveapproached you as refugees,having no one else to giveus protection,you have not condescended to cast yournectarine glances on us.We are born of a family (ofAzhwars) whose constant prayer is for your Grace andthat you you should talk to them by moving your coral-


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like lips.We,like vanquished arrogant kings,have castaside our ego and assembled under your bedstead insearch of refuge.Our sole ambition is to be the targetof your merciful eyes.Your enquiry regarding the purposeof our visit appears to be a new practice in yourrelations with us.Know that we,who should be alwaysunited with you,are today pining in separation.Thissituation,which appears to be due to some curse,canbe modified only by your nectarine glance.It is onlyfor this cool look that we have come to you and notfor any other favour.So open your eyes slowly andsteadily look at us."

This is the very pathetic but gentle and sweet prayerof ANDAL to Sri Krishna which would melt even anadamantine heart.

NOTE: Each limb of the Almighty is capable of nullifyingthe 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 Kuberatransformed into joined trees.

3.HIS THIGHS - Madhu and Kaitabha who were crushed todeath by them

4.HIS CHEST - Durvasa's curse on Indra,removed by Srideviwho resides in His bosom

5. Now HIS EYES -curse of separation in the case of ANDAL

23. MAARI MALAI

Sri Krishna felt sad on hearing this pathetic appeal fromthe Gopis who had come as refugees,when they were attendantsof Nappinnai.He also recollected two similar incidents in Hisprevious birth as Rama: 1)The Dandaka forest sages came andexhibited their bodies mutilated by the demons;and He hadto apologise for His tardiness 2) When Vibhishana came toHim,He thought He alone was responsible for all thehumiliations 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 promisedto do whatever they wanted.They request Him to stir outof His bedchamber with all splendour and grandeur.Theyhad seen His sleeping posture,but now they want to seeHis grand gait as well as His sitting posture on Hisroyal throne.(Ninravarum Irundavarum Kidandavarum)."Like a lion sleeping with a lioness in a mountain caveduring the rainy season,you sleep with Nappinnai,beinga jewel for Her bosom.Now O Lord,Awake and stride out".


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Krishna asked: " Do you want me to appear before you likeRAGHAVA SIMHA or YADAVA SIMHA or NARASIMHA ?"Gopis replied : "We merely gave the simile of the lionto stress the fact that your greatness is natural toyou,just as a lion cub even at birth is the king ofthe jungle and doesn't need any coronation.Furtherit is like calling you POOVAI PPOO VANNA when thiscomparison of your supreme bodily complexion to thisflower'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'smansion".Strictly speaking to whom does it belong ? Itbelongs to both; just like the Hridaya Kamalam (heart ofman) where both the soul and God reside;or likeAZHWAR TIRUNAGARI which belongs to both Saint NAMMAZHWARand the deity POLINDU NINRA BIRAAN.

24.ANRIVVULAGAM

In days of yore Arjuna ordered Sri Krishna,on the holybattlefield of Kurukshetra,to park his chariot in betweenthe array of the two armies and the charioteer did so.So also now the Gopis earnestly solicited Him to walkout and embellish the royal throne by occupying it.Hedid it.When He stirred out all the Gopis with Nappinnaifollowed Him with prayers for His safety (Mangalaasaa-sanam)and when He sat on the throne held His feet withtheir very tender hands and pressed them to their heartand eyes with veneration.They beheld quickly the changein hue (i.e., the feet became very red owing to the strain ofwalking and being pressed by their soft hands gently).

This reminded them of Sri Krishna's former heroic featof measuring the whole universe with His very delicatefeet.They thought they were also as cruel-hearted asIndra and the devas who never thought about His tender-ness (Saukumaarya).

That Andal is the very worthy daughter of Periyaazhwaris proved in this verse.She says: " O Lord! you measured

this universe for the sake of Indra,who was intent ongetting back his kingdom;while Bali was after fame.No onegave a thought to your tenderness;so we have come topray that you must be free from all evils.

Ravana was worse; he had neither the generosity nor theaesthetic sense of Bali.Just like entering a cave andwaking up and fighting a wild beast you walked to Lankaand fought with him.Hence we are afraid for you.


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That was when you were 37 years of age.What about theasura who entered the cart which was there to protectyou,at the time when you were an infant and unable todistinguish between friend and foe? So we fear all themore for that.

Then two asuras assuming the guise of a calf and fruittried 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 forwhom you strained every nerve ? He suddenly became anadversary, for the flimsy reason that you consumed hisfood, and rained stony rain for seven days.You lifted upthe mountain and saved the entire Gokulam. Mangalam etc.."

UN SEVAKAME - only your (Krishna's) heroic feat.But itmay be remarked that in this paasuram Andal has sungthe glory of Vamana,Rama and Krishna.However there isno contradiction here because they were all His own

previous births.Similarly her father Sri Vishnuchittasings of them all - "Varuga varuga inge Vamana nambi..kariya kuzhal..Kaakutta nambi etc." As Sri Nanjeeyardelectably puts it, "Both father and daughter had thehabit of building dams after all the water had flownthrough to the sea."

25. ORUTTY MAGANAAY

Lord Krishna after hearing their mangalaasaasana saidwith a melting heart and an affectionate tone: "O girls!By your birth (as the daughter of Periyaazhwaar) you areever interested in my welfare and pray for that.You haveall come here braving the biting cold and unmindful ofyour health.Have you anything else on your mind exceptPARAI (accessories for the NONBU rite)?"

Gopis replied: "We have come under the pretext of petitio-ning you for the accessories,but actually our request isfor your Service only."

Lord Krishna: " I may find it difficult to grant yourrequest 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 thesame night you became the son of Yasoda.To the formeryou gave the pleasure of giving birth to you(avataara-rasa), and to the latter the pleasure of enjoying yoursport (leela-rasa).Having falsified Kamsa's evil intentionsand you made them fall on his own head.All this you did


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because of your love for your votaries.So nothing isimpossible for you.You can do away with all obstructions.The only thing needed is that you should have the mindto bless us with your Service."

26.MAALE MANIVANNAA

Lord Krishna: "O Gopis! your words are selfcontradictory.You say you have come for getting materials for the NONBU,andin the same breath that it is for enjoying my company.Those who desire my company need to eschew all otherdesires.Moreover what is this vow you mention? who hasprescribed 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 wayopposed to our primary purpose of enjoying your company wereadily responded.We do it also to express our gratitudetowards these cowherds who have brought about our unionunder this pretext.

"Although there is no direct Vedic injunction ,we do itbecause our ancestors have done it (Melayaar seyvanagal).We give more importance to the practices of our verylearned ancestors,than to any other injunctions."

Age old customs,traditions and practices of our Acharyasare to be respected and observed with great care - is

the message of Andal in this paasuram.By enumerating allthe accessories for the Nonbu,Andal is actually speakingabout SAAMYAAPATTI- where the delivered soul gets emblemssimilar to the Lord's in Sri Vaikuntha; and the warm welcomeit receives there after casting off this human mantle.

MAALE -depicts the LORD's excessive,boundless and unlimited

lovingcare and affection for the soul.It is the meaning of MAAMin Geeta Charama Sloka.AALINILAYAAY -mentioning His immeasurable and most wonderfulprowess brings out the sense of AHAM in the same sloka.MAAM shows His SOULABHYA (accessability) and AHAM Hisomnipotence.

27.KOODAAARAI VELLUM SEER

Sri Krishna,after hearing their list of articles needed for


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the vow said- "O girls! If there is a God equal to Me then youmay find a conch equal to my Paanchajanya.You have askedfor 'many conches'I can give the conch blown at the templePULLARAYAN KOIL you mentioned in St.6,and the one I usedto blow to bring back the cattle from grazing and myPaanchajanya."As regards PARAI - I can give the kettle drum JAAMBAVAANbeat when I measured the whole universe; and the huge drumbeaten to celebrate my victory at Lanka;and the big one Itie to my waist to attract all girls to my dance of thepots (Kudakkoottu)." PALLAANDU ISAIPPAAR - are your father Sri Vishnuchittarand 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.Butafter the vow we have to receive certain honours.Theyare exclusively for us.You have to give them to allto us."

This is the prayer of ANDAL in this paasuram;the innermeaning being MUKTA BHOGA - the delivered soul'senjoyment in the Lord's company at Sri Vaikuntha.

Incidentally Andal leaves a message for posterity.TheLord can punish a soul for a wrong only if the the soulis not prepared to take refuge unto Him i.e., only aslong the soul is bent on protecting himself by himself.The moment he accepts His protection, the Lord cannotpunish him for his sins.This is the means to secure avictory over him.This is the inner meaning of the firstline KOODAARAI VELLUM SEER.For ex: 1)Parasurama,insteadof confronting Rama with a bow and losing,could havecome with clasped hands,and won.This,perhaps he was notaware of. 2) Ravana was allowed by Rama to get back tohis palace when he had lost everything and stood thereunable to defend himself.He came back the next day fullyfurnished with with chariot and weapons,and lost hislife.Had he come without weapons he could have conqueredRama.Gopis won Him over by their humble submission toHim.

The ornaments referred to in this stanza are ornamentsnot only for the body but the soul also.The food (SORU)is the Lord; ghee and milk are His virtues (KALYANAGUNA).MUKTA BHOGA is the quintescence of this stanza.

28.KARAVAIGAL

In the very first paasuram Sri ANDAL declared unequi-vocally that Sriman Narayana alone was the Means(UPAAYA)


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for getting emancipation and His Service."NarayananETaruvaan"- the "E" is very significant.Similarly LordKrishna in His CHARAMA SLOKA commanded "Maam EKAMSaranam Vraja." - "EKAM" = Me ALONE. This is very wellbrought out By Sri Andal in this verse.

A Prapanna who firmly believes that the Lord alone iscapable of putting an end to our ever-revolving cycleof births and deaths should possess SIX essentialcharacteristics:1.He should have no truck with any other "means" likeKarmayoga etc( this is his AAKINCHANYA).2.Moreover to observe such Yogas he does not have anylegitimate right,as sanctioned by the Scriptures.Hehas to declare his "lowness".(ANANYAGATITVA)3.He has to keep thinking constantly of the Fullnessor unimaginable capabilities of Lord Almighty whois the "MOOLA SUKRITA".4.He should concentrate on the indissoluble relationshipthat he has with God.

5.He should beg pardon of the Lord for all his countlessacts of misbehaviour in the past.6.He should pray to God for the realisation of hisaspiration,namely Service to the Almighty.Sri Andal in a very dramatic manner brings out allthese in this verse.

Sri Krishna observed,"O Girls! When your aspirationis for the highest End - my Service (KAINKARYA),youmust have also performed the prescribed rites for itlike Karma Yoga etc. Have you done so ?"

Gopis: (emphatically) No,O Lord! To perform them weshould in the first place have learnt the Vedas bysitting at the holy feet of a great Acharya(Prasaanta-chittaaya samaanvitaya etc) reputed for his eruditionand practice of rites. But our "gurus" are the milch-cattle and our vocation is tending them to fill ourstomachs.(KARAVAIGAL PIN SENRU etc)To add to this we are born of a race which has no claimfor knowledge.(ARIVONRUMILOM)

Krishna: If that is the case I can't help you.

Gopis: We are imperfect creatures but your perfectionshould fill up this gap.(KURAIVONRUM etc)

Krishna:Now you claim a relationship with me,but thiscan be broken off very easily by performing a ritecalled "Ghata Sraaddha"

Gopis:That rite is applicable only to the relationshipswhich are the result of Karma.But our relationship(namelythe one between the Soul and God)is indissoluble eitherby you or us or both together.(UNTHANNODU etc)

Krishna: Now you correctly understand our relationship


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and call me "Govinda" signifying my being one amongstyou.But in the past you have called me as 'Narayana"which has caused me considerable pain.(NOTE: NARAYANAindicates the Lord's relationship with every createdbeing,prapanna as well as non-prapanna;where as GOVINDAwas the title He received indicative of His specialAccessibility(SOULABHYA) and compassion towards calves,cows and cowherds.)

Gopis: we apologise to you for this oversight on ourpart.But after all we are innocent cowherd girls.Outof our affection for you we lost our balance of mind.Please forgive us.(ARIYAADA PILLAIGALOM etc)

Krishna then summoned NAPPINNAI and ordered her togive them what they desired.

Gopis: No! she has played her role by recommending ourcase to you.(PURUSHAKAARATVA).Now it is your turn.Youare the UPAAYA,the bestower of your very valuable and

much sought-after Service.(NOTE: in a similar case SriRAMANUJA in SARANAAGATI GADYA prayed to SRI LAKSHMI forintercession and when she said ,"Astu te; tayaiva sarvamsampatsyate", he proceeded to pray to the Lord forKainkarya.)Please do it.(IRAIVA etc)

"Sriman Narayana charanau...etc" - the First Line ofthe DVAYA Mantra is well illustrated in this paasuram.The stanza needs to be understood with an elaborateexplanation by an erudite Guru.The sum and substanceof the stanza is that He alone is the sole Means ofSalvation; and a person who has no claim for any SatKarma as the Means of salvation and a refugee, aloneis fit for surrendering himself unto the Lord.

29.SITTAMSIRU KAALE

This stanza clearly tells us of the highest Purushaartha(the end of human life),explaining the meaning of PARAI.Asking for Parai is a pretext; as the cowherds proposedthis "nonbu' for getting rain and as it came in handy for

Gopis(Andal) to keep looking at the face of Lord Krishnafor as long as they liked,they accepted it.Their realintention is to get KAINKARYA (eternal service)at thelotus-feet of the Lord.The word NARAYANANE used in thefirst stanza was explained in the previous verse;theword PARAI is explained here.

Both "Means" and "End" are the same in Sri VaishnavaSampradaaya;it is Sriman Narayana himself.If those whotake Him as the "Means' have contact with other "Means"


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like Karmayoga etc,it is akin to pollution due to contactwith a dead body(because Karma Yoga etc are by natureinert and need His Presence to give Result).And if theyconsider their act of Surrender to the Lord(Prapatti) itself to be the "Means", it is like accretionof sin due to contact with a chandaala(because anythingwhich has the taint of the ego pollutes the purity ofthe Prapanna).

Similarly regarding the "End" also there are two mistakeswhich need to to be avoided: 1)Desiring other mundanethings from Him,which would be like desiring to eat poisonedor contaminated food; and 2)serving the Lord for one's ownenjoyment rather than exclusively for His pleasure(SwaarthaKainkarya),which would be like eating food left over fromanother eater (Uchchishtha Bhojana).

Both these types of Purities (UPAAYA SUDDHI and UPEYASUDDHI) need to be strictly ensured by a Prapanna.Theprevious verse (28) speaks of UPAAYA SUDDHI -"UNTANNAI..

..PUNNIYAM YAAM UDEYOM"- You ALONE are our Means.Thepresent verse enjoins UPEYA SUDDHI - "UNAKKE NAAM AAT_SEYVOM" -We serve you for the sake of your happinessALONE,and we derive happiness on seeing your enjoyment.

Even the least trace of selfish enjoyment is to betotally erased in the service of God.It is just as inthe case of sandal paste,cool breeze,flowers,ornamentsetc which give pleasure to man,without themselves feelingany;the only difference being that man not being inert likethem 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 notunderstood us.We require only your everlasting,mostenjoyable service.We wish to be always born alongwith you,and keep company with you always to serve you.(LikeLakshmana who served Rama whether He was in Ayodhyaor in the forest.).Kindly guard us from evincinginterest in anything except you."

Just as the body serves a man,the Soul,which is thebody of the Lord (Yasya aatma sareeram),should serveHim.This is the natural law.This is the message ofAndal in this crowning verse.

30.VANGAKKADAL KADAINDA

Those who study this Tiruppavai are forever acceptable toSri Mahalakshmi and Sriman Narayana - this is the gist of


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this stanza.In days of yore,in Dwaapara Yuga,Gopis actuallyperformed this Nonbu.Later on Sri andal imitated them inher 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 thesame fruit (Kainkarya).Sri PARASARA BHATTAR said,"Just as themother cow gives milk even in the presence of its dead andstuffed calf (TOL KANRUKKUM IRANGUMAPOLE) so also the Lordwill bless us even though we are absolutely devoid of thesupreme devotion of Andal,merely because we are repeatingher words."

Gopis had surrendered themselves to Sri Krishna;but theirSaranaagati would gain fruit only through the PURUSHAKAARA(recommendation) of Sri Mahalakshmi.The Lord had churnedthe Milky Ocean to get her; and so the Gopis begin by chantingthat herculean effort of the Lord.VANGAKKADAL was churnedonly to get Sri Devi who had remained hidden there.ThusHe became MAA(Lakshmi's)-DHAVA(husband).In stanza 2 Andal saidADI 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 HisHead (Aa paada choodam).

The meaning of the POORVA KHANDA (first half) of the DVAYAMantra is implied in this first line.

The word "SRIMAT" (He who is ever in the company of SRI) inDVAYA mantra is represented here by MAADAHAVANAI.

" NARAYANA" in DVAYA means He who has the noble qualitiesof 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 entireoperation 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 personallydistributed 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 taskup to the end; this is SHAKTI.

KESAVANAI- By referring to the locks of hair, His Form isimplied; that is the meaning of "CHARANAU" in the DVAYA.

Those who recite the Tiruppavai paasurams are sure to beblessed by Him.They will get everything here and finallyattain Salvation.Sri PARASARA BHATTAR used to say,"every


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one should every morning recite all the 30 verses;or atleast the 29th one-SITTAM SIRUKALE; if he finds even thatdifficult, he should at least bring to his mind how muchexquisite joy WE added to our days and nights throughchanting,understanding,discussing and in fact livingwith these Divine Verses (Naam irunda iruppai ninaippadu)."

Those who thus take refuge unto Him will serve Him forever and ever;no rebirth for them.Let us also chant thesesweet songs and make our mother SRI GODA DEVI's appearancein this world useful and purposeful.

SRIRASTU

SRIMATYAI VISHNUCHITTARYA MANO NANDANA HETAVE

NANDA NANDANA SUNDARYAI GODAAYAI NITYA MANGALAM

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Thiruppavai in English - Bhuvaragavachariar

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