Part I Alwars- Section 2.8.1 on Andal

[Guest guest]

Dear Bhagavatas,

 

Please find enclosed Part I - Section 2.8.1 on Andal. As already mentioned,

I am writing this from out of my memory and with the help of bits and pieces

I have with me, since all my source materials are left elsewhere. Because of

this, there may be some errors here and there. I would be obliged if they are

brought to my notice by personal mail and I shall issue corrections, if

necessary, after due verification, acknowledging my thanks for your

cooperation.

Dasoham

Anbil Ramaswamy

 

An Introduction

 

As I commenced writing about Andal, I was so daunted by the explosion of

informational, inspirational and interpretational material gathered over a

whole lifetime -

(i) from the ' in-camera closed circuit' Kalakshepams from our Acharyas like

H.H. the Jeeyar, Ahobila Mutt, Srirangam Srimad Andavan( Tirukkudantai) and

Andavan Swami of Paundarikapuram Ashramam ( both in their Purvaashramam and

after their Sannyasa Sweekaranam ) explaining the inner meanings ,

(ii) from the religious Pravachanams of scholars like Abhinava Desika

Uttamur Swami, Srivtasaangaachar, Santhana gopalachar, Tirukkallam Swami,

Prathivaadi Bhayankaram Swami, Velukkudi Swami and

(iii)) through the more open - ended Hari Katha Kalakshepams of Srirangam

Sada gopachar, Embar, Annaswami Bhaga vatar (with Chapplaakattai, Jalra,

Harmonium / Tamboor, Assistant singer - Pinnpaattukkaarar et al ).

 

Diwali and Holi may be the time for revelry and merriment but the whole of

Margazhi is surcharged with an aura- sober and serene, and an era of

spiritual awakening and awareness.

 

The time of one year for humans represents one day for the divine.Makara

(Thai) month that opens the Uttaraayana represents their 'daybreak'. Dhanus

(Margazhi0 that immediately precedes is deemed the 'Ushat Kala' or "

Arunodaya kala' for the Devas. Also known as ' Brahma Muhurtham', it is

considered the most appropriate time for MEDITATING on the Lord. Thus,

Margazhi is important for the divine and the human alike. In Baghavad Gita,

Lord Krishna declared -'Among the months, I am Margazhi'

 

Come Margazhi ! In almost all temples in every county of every town or city

in the whole of the Tamil speaking world, the morning air is filled with a

spiritual resurgence, what with the recitation of Tiruppavai ( and as a late

and perhaps an 'after- thought addition', of

Tiruvembavai also) reverberate through loudspeakers, broadcasts and telecasts

and Bhajans by groups of devotees moving from street to street in the

neighbourhood.

 

Regarded as a ' Sunya Maasam' when routine study of scriptures is suspended,

only Tiruppavai is exceptionally allowed. Breathtaking expositions of the

esoteric meanings of the work explained by experts fill the day deep into the

late hours. Students of our religious classes would form into groups to

attend these discourses in various locations and overlapping timings with

tape recorders, notebooks etc (like news reporters), pool the materials and

compare the information in joint studies.That is real and fruitful utilzation

of one's time - REAL Kala Kshepam.

O! How we miss the thrill and joy of these experiences?

 

2.8. Aandaal ( Aadi - Pooram )

 

Tamil literature bristles with love lores employing techniques such as Thoodu

and Madal. Mutholl Aayiram and Sanga literature which depict the

distinguishing feminine aspects as Acham (fear), Naanam ( shyness), Madamai (

Innocence) and Payirpu (Exclusive single minded devotion), the physical

changes wrought by the joys of union with and the pangs of separation from

the beloved etc and even Srimad Valmiki's Ramayanam take a back stage in

relation to the portrayal in the Divya Prabandhams which exalt love and

ennoble the soul, combining linguistic, scenic and sense effects and blending

the mundane with the divine.

 

Devotional poetry spontaneously emerging from a God- infatuated heart like

that of Godha, the sweetheart of Krishna, is sure to contain much more than

what appears on the surface .In Tiruppavai and Nachiar Tirumozhi, generations

of Acharyas and other scholors have been and still are seeing new meanings

and fresh beauties.And, the two provide an inexhaustible goldmine of such

delectable material and an incomparably rich fare.

 

What is said of Valmiki applies with equal force to Godha -.

"Tad Upagatha Samaasa Sandhi Yogam, Sama Madhuropana Artha Vaakhya badham"-

For her, the words fall in place so inimitably, that you cannot alter even a

comma or a semicolon without damaging the beauty and style of poetry or the

depth and sense of the sentiments expressed. We are simply carried away by

the torrential flow of Nachiyar's expressions into the unfathomable depths of

her love; She not only loved but she also wedded the Lord. Nachiyar sways our

emotions so much that -

- when her heart throbs, our hearts throb too in unison!;

- when her mind melts, our minds melt with empathy!;

- when she entreats the Lord, we entreat too!;

- When she enjoys the Lord, we share the enjoyment equally!

Here was an Andal; Where comes such another?

 

Godha indeed stands out as the outstanding exponent of bridal mysticism and

in this is regarded as setting a model for the Alwars themselves. Unlike the

other Alwars who were all males and had to simulate a ' Nayaki bhava' ( the

role of a lady love), since she was herself a woman, the bhava came to her

naturally. Her only ambition was to marry Lord Ranganatha.

 

Even as Sri Sita was found from earth by King Janaka, Sri Andal was found as

a baby girl in the pit in which the Tulasi ( divine basil ) was grown by

Vishnuchitta at Srivilliputtur. She was the incarnation of Bhumi Devi (

Mother Earth) and was named 'Godha'. It is believed that Mother Earth heard

Varaha Purana while she was being rescued by the Lord in His Avatar as the

Wild boar. She desired that the essence of the teachings should be publicized

for the benefit of humanity. " Aham Sishyaa Cha Daasi Cha Bhakta Cha Tvayi

Maadhava ! Mat Krite Sarva Bhutaanaam Laghu Upaayam Vadha Prabho!".

And, she was born in the world as Godha for this purpose.

 

Vishnu Chitta used to make beautiful flower garlands to adorn the Lord in the

temple. When he went out, Godha would don the garlands herself and look into

the mirror to guage the suitability of her beauty to match with the charming

personality of the Lord. Before her father returned, she would fold the

garlands and place them in the basket as before. Unaware of this ( a

sacreligious act), Vishnuchitta used to take the used garlands and offer

them to the Lord. One day, unexpectedly, the Alwar returned earlier and

caught her red handed. Chiding her for her impetuosity, he desisted from

offering the used garlands that day.

 

Lord Ranganatha appeared in his dream that night and told him to bring the

garland used by Godha not only on that day but always. The Alwar was

wonderstruck and acted accordingly. From then, she was called ' Andal' -One

who ruled' and 'Choodi Kodutha Sudar Kodi'- ' the creeper like damsel who

offered flowers after being adorned by her'.She is also 'Aazhndaal' in the

sense that she was immersed in Krishna Guna anubhava. Bound by her garland of

flowers (Poomaalai) and her garland of verses (Paamaalai), the Lord will save

us who earn her grace.

 

When in due time, the Alwar took steps to get her married to a suitable

groom, she flatly refused saying that she would not live to marry a mere

mortal but that she would marry only Lord Ranganatha.' Manidarkku Enru Pechup

Padil Vazhakillen' . The Alwar was in a fix. Again, Lord Ranganatha appeared

in his dream and asked him to bring her to the temple at Srirangam. On

arrival, she made a beeline to the Sanctum Sanctorum and became merged in

the image of Lord Ranganatha.. The Alwar was asked to return to

Srivilliputtur to continue his garland service.

 

Earlier, Andal used to imagine herself as the bride of Lord Krishna, imagine

Srivilliputtur as 'Aayarpaadi'- the place where Krishna played his boyhood

pranks on the banks of Yamuna river, imagine her friends as the very Gopis (

the cowherd girls) of Brindavan and sang two soul stirring poems of exquisite

beauty- Tiruppaavai in 30 hymns and Naachiyaar Tirumozhi, the latter

describimg her dreams in getting married to Lord Ranganatha in his

incarnation as Sri Krishna.

 

The two together are masterpieces couched in simple but chaste Tamil, pouring

forth her sentiments which contain not only the apparent meanings ( Bahya

artha) but also the inner esoteric meanings ( Svaapadesa) and the Supreme

meanings ( Para Artha). The Tiruppavai is recited , especially 'one a day'

during the 30 days of the month Margazhi

( December- January) and selected hymns from Nachiyar Tirumozhi during the

wedding functions of Hindu families.

 

Some people gleefully criticize ours as a religion of abnegation, of

escapism, a negative religion of the recluse which always emphasized on the '

other worldly' with scant regard for what we need ' right here and now in

this world '. They fancy that ours is a religion of rigour, regret, remorse.

repentance and renunciation that takes away all the joy out of life rendering

it a saga of ' sack cloth and ashes ' all the way.

 

We would advise them to read Andal's Tiruppavai. Tiruppavai shows how ours is

the first and foremost religion which has the practical wisdom and pragmatism

to recognize the purpose of life both ' here and the hereafter'. Tiruppavai

laid down the principles and practices to make life on earth enjoyable,

meaningful and worthwhile - while unfolding the 'after-life' scenario in

equally vivid expressions.

 

Let us see some of her positive expressions-

Selva Sirumeergaal : Dear darling prosperous girls; Vaiyathu Vaazhveerkaal :

You who have come to live and prosper in this world; Neengaatha Selvam

Niraindhu : Securing bliss that does not diminish; Vaazha Ulaginil

Peithidaai : Rains that pour life into us ; Poya Pizhaiyum Pugu Tharuvaan

Ninranavum Theeyinil Thoosu Aagum : The Sanchita and Prarabda Karmas

extinguished like dirt burnt by fire; Ullam Pugundhu Kulirndu : Entering the

mind to make it cool and pleasant; Naayakap Penn Pillai : O! leader among

womenfolk; Tesam Udaiyaai : O! Shining one; Kodhukalam Udaiya Paavaai: Lady

full of hope and enthusiasm; Selvap Pendaatti: Dearest spouse; Nar Chelvan

Nangaai : Daughter of the prosperous one; Podharik Kanninaai : O! You who

have eyes like the honey bees lying on flowers; Elle! Ilam Kiliye! : O!

Parrot like beauty!; TiruThakka Selvamum Sevakamum Yaam Paadi Varuthmum

Theerndu Magizhndu : By praying for undiminishing wealth and eternal service,

we can get rid of our grief and enjoy happiness; Koodaarai Vellum Seer

Govinda! : Govinda who can win over even dissidents; Unthannodu Uravel

Namakku Ingu Ozhikka Ozhiyaadu :Our relationship with you here and herafter

can never be severed; Enraikkum Ezhezh Piravikkum Unthannodu Utrome Aavom :

We will be with you ever and anon through any number of lifetimes;

Engum Thiru Varul Petru Inburuvar : You will obtain the grace of Mother

Goddess Mahalakshmi and enjoy life forever.

 

Jeeyar composed a famous 'Tanian' ( dedication verse) dedicated to Andal

which says-

" Tiruppavai will obliterate all sins and show us the feet of the Lord; it is

the very seed of all the Vedas. Those who do not know the 5 x 5 + 5 ( i.e)

30 verses of Tiruppavai are indeed an unnecessary burden whom the earth

carries in vain"

Pathakangal Theerkkum Paraman Adi Kaattum /

Vedam Anaithukkum Vithu Aagum-/

Kothai Tamizh Aiy Aiyndum Aiyndum /

Ariyaadha Maanidarai Vaiyam Sumappadum Vambu/"

 

While Nammalwar's four works are said to be the essence of the four Vedas,

these 30 verses of Andal constitute the very seed of ALL the Vedas and What

it does? It can destroy all our sins; It can show us the way to Moksham - all

in simple, chaste, understandable Tamil.

 

We will continue in the next posting some more reflections and the esoteric

meanings of some of the expressions of Andal's works.