Part I Alwars Section 2.9.2 on Andal

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Dear Bhagavatas,

Please find enclosed Part I Alwars- Section 2.9.2 on Andal. The previous post

was wrongly numbered as 2.8.1. Please have it corrected as 2.9.1. Sorry for

the inconvenience,

 

The following are the views expressed by great scholors re-presented as best

as I could recollect. If there is any merit, the credit goes to the great

masters. Any errors are due to my lack of understanding and I would

appreciate if anyone could correct me Thanks..

Dasoham

Anbil Ramaswamy

 

Jeeyar' reasons for the classification as 5 x 5 + 5= 30.

I have heard this but do not recollect how exactly these are related so far

as hymns

1 to 15 are concerned. I would be glad if anyone could clarify this.

1 to 5 : deemed to wake up the neophytes for doing Bhakti

6 to 10 : deemed to wake up those who had Bhakti experience earlier but

had been separated from the same for some reason

11 to 15 deemed to wake up those who did Bhakti earlier and continue to do

now

16 to 20 : deemed to wake up those in Nandagopan's mansion

21 to 25 : deemed to wake up Kannan himself

26 to 30 : The final petition

 

All Pramaanas declare that Lord Narayana is the PARAMATMA,(Supreme Being)

that His grace is the PARAMA HITAM ( Supreme Means)and serving at His feet is

the PARAMA PURUSHARTHAM.( Supreme Goal). Andal proves all these.

The PARATATTVAM is revealed in such terms as Narayanan, Paraman, Uthaman,

Maayan, Pullaraiyan, Devaati Devan etc.

The UPAAYAM is revealed in such expressions as ' Unthannai Piravi

Perunthannai Punniyam Yaam Udaiyom'- that He himself is the means to attain

Him.

The PARAMA PURUSHARTAM is revealed when she says

' Unthannodu Utrome Aavom Unakke Naam Aat Seivom' - That Kainkaryam at His

feet is THE GOAL (Parama PRAAPYAM). Thus, the Tattva, Hita and Purusharta

enunciated in the Vedas are presented in delectable Tamil.

 

Sri Parasra Bhattar says that as the Mother Cow compassionately yields milk

even to a dummy calf, What Lord Krishna granted to Andal, He will grant us

also even though we are bereft of Gnaana and Bhakti but do only the

Anusantana ( study) of Tiruppavai.

 

Swami Desika in his Satcharitra Raksha Aahnika Krama says-

Uthishta Chintaya HARIM / Vrajan Chintaya KESAVAM /

Bhunjan ChintayaGOVINDAM/ Swapan Chintaya MADHAVAM/

 

( i ) Remember HARI on getting up from bed. Andal says : Vellatharavil Thuyil

Konda Vithinai Ullathuk Kondu Munivarkalum Yogikalum Mella EZHUNDU HARI Enra

Per Aravam

( ii ) Remember KESAVAN when you go for bath. Andal wakes up the Gopis for a

bath saying- Keesu Keesu Engum...KESAVANAI Padavum Nee Kette Kidathiyo?

(iii ) Remember GOVINDA while eating. Andal says- Koodaarai Vellum Seer

GOVINDA ! ...Paal Soru Mooda Nei Peidu...Kooda Irundu Kulirndu.

(iv ) Remember MADHAVAN while going to sleep. Andal says-

Un Magal thaan Yemap Perum Thuyil Manthirap Pattaalo Maamaayan MADHAVAN

Vaikunthan...

Does this not sound like a commentary on Ahnikam contained in the Dharma

Sastras?

 

One version of Distribution of the 30 verses is as follows:

Verse 1 : explains the role of the Adhikari ( Jeeva), the Upaya ( Means), the

Upeya ( goal) and the Kaalam (Time). The words ' Narayanane Namakke Parai

Taruvan' explains the Ashtaksharam.

Verse 2 : explains the 'Anukulya Sankalpam' ( Doing what is pleasing to the

Lord) and 'Partikulya Varjanam' ( avoiding what displeases the Lord).

Verse 3 : explains the benefits accruing from the ' Vrata'or ' Nonbu '

Verse 4 : invokes God's mercy on the entire Universe.

Verse 5 : explains the joy of singing the names of the Lord.

Verses 6 to 15 : invoke the other Gopis to perform Purushaakaara

Verses 16 to 20 : Approaching the members of the royal family to help in

arranging for an audience with the Lord

Verse 21 to 25 : Addressing the Lord himself to listen

Verse 26 to 30 : Submitting the ' Charter of Demands '

 

Another classification is like this :

VERSE 1 : MARGAZHI THINGAL MATHI NIRAINDA ...

refers to 'PARAM"-Transcendental abode of ' Narayana'

MARGAZHI THINGAL : When one gets to do a good thing, one would refer to the

'good time' that made it possible.

MADHI NIRAINDA NAN NAALAAL : In the Suklapaksha. Only that day is a Nan Naal,

(auspicious day) when one comes to realize one's Seshatvam( Subordination)

to the Lord when wisdom blossoms like full moon.

SELVA SIRUMEERKAAL : Rich in Baghavad Bhakti & Bhagavad Gnaana.

KOOR VEL KODUM THOZHILAN : Like Periyalwar, Nandagopa, apprehensive of

potential danger to child Krishna always guarded the cradle with a sharp

spear in his hand. He would kill even an ant that dared to approach

Krishna.Hence, cruel ' Kodum Thozhilan'.

KADIR MADHIYAM : Scorching the enemies like the hot Sun and cool like the

moon to those who are friendly

NARAYANANE : The elongation suggests the Omnipotence, Omniscience and

Omnipresence (i.e) the PARATVAM

NAMAKKE shows how this Paratvam is pitted aginst the pitiable plight of the

Jivas (Aakinchanyam, Kaarpanyam, Ananya Seshatvam, Ananya Saranatvam etc.)

NARAYANANE refers to Paramatma Swarupam; NAMAKKE refers to Jeevatma

Swarupam; PODUVEER suggests Upaya Swarupam; PARAI suggests Phala Swarupa;

NAMAKKE again refers to Virodhi Swarupa. Thus, the first verse brifly

indicates the ARTHA PANCHAKAM.

 

VERSE 2 : VAIYATHU VAAZHVEERKAAL ;

refers to VYUHAM - See ' Paarkadalul Paiya Thuyinra'

VAIYATHU VAAZHVEERKAAL ... UYYUMAARU : Unlike the penance of Indrajit and

others performed for destruction of life, the penance of the Gopis is for '

life saving '. This is said to refer to Dwaya Mantra consisting of 6 words

(Aaru).

 

Uttamur Swami explains that the 6 items to be followed as Anukulya Sankalpam

are Aadi. Paadi, Neeraadi, Aiyam Ittu, Pitchai Ittu, and Ugandu. The 6 items

to be avoided as Patikulya Varjanam are Nei Unnom, Paal Unnom, Mai Ittu

Ezhudhom, Malar Ittu Naam Mudiyom, Seyyaadhana Seyyom, Theek Kuralai Senru

Odhom.

AIYAM : Bhagavad Arpanam( Dedication to Bhagavaan)

PITCHAI : Bhaagavata Arpanam( Dedication to Bhaagavatas) and Athithi

Satkaara- one of the Pancha Maha Yagnas of a Grihasta ; Also, indicates '

Goptrutva Varanam'. and 'Karpanyam'

AANTHANAIYUM KAI KAATTI : To the best of our ability

UYYUMARU ENNI refers to ' Bhara Samarpanam'.

UGANDU' reveals " MahaViswaasam'

 

VERSE 3 :ONGI ULAGALANDA UTTHAMAN PERPADI

refers to VIBHAVAM. See "ONGI ULAGU ALANDA"

Why VAMANA is invoked ? It is Vamana who released the flow of water by

pricking the hole in the ' Gindi ' vessel. As they were praying to Rain god (

Parjanya Deva) for rains, it was appropriate to invoke one who facilitated

free flow of water by removing impediments.

Why UTTHAMAN ? One who harms others and also harms himself in the process is

Adha Adhaman( Worst of the Worst); One who harms others but gains thereby is

Adhaman (Worse); One lives and lets others live is Madhyaman(Neither good nor

bad) and One who saves others even at personal risk is Uthaman (The

Best).Vamana belittled himself as a dwarf and begged Bali - for saving Indra

and saving Bali himself. Hence, Uthaman.

MUMMAARI : The proverbial triple showers every month representing Ananya

Seshatvam, Ananya Upaayatvam and Ananya Prayojanatvam. The triple rains are

deemed to shower in honour of (i) Brahmins who recite the Vedas (ii) Chastity

of womenfolk and (iii) Kings who uphold justice. " Vedam Odhiya Anthanarkku

Onru; Maathar Mangaiyar Karpinukku Onru; Neethi Ninridum Mannavarkku Onru"

ONGI PERUM SEN NELL OODU :Fields with tall grown plants( indictes prosperity)

KAYAL UGALA : Fish roaming here and there ( indicates abundence)

POON KUVALAIP PODIL PORI VANDU KAN PADUPPA : Bees disturbed from the flower

beds where they were sleeping

VANDU : Both the Lord and the Acharyas are always described as Vandu also

called ' Shadpada'- six footed. The six feet are Gnaana, Sakti, Bala,

Aiswarya, Veerya and Tejas. Achrayas are also compared to cows because of

their infinite compassion.

"Anraikku Eenra Kanrukku Irangum Dhenuvaip Pola Nam Acharyarkal"- Like the

cow that gives milk profusely as if the calf was ' just born', If we fall at

the feet of the Acharyas, they would unstintingly feed us with the Rahasya

Arthas- secrets contained in Sri Bashyam, Bhagavad Gita Bashyam, Bhagavad

Vishayam, Rahasya Traya Saram etc.

VAANGA KUDAM NIRAIKKUM : It is the paucity of vessels to hold, - not the

dearth of the everflowing milk of Acharya's Upadesa.

VALLAL PERUM PASUKKAL : The prosperity that rains bring is brought out

graphically by reference to cows that yield milk incessantly having been

tickled by the fish that swim in the water filled fieldsand the bees

disturbed from out of their flowerbeds.. Hence, VALLAL:(Munificent)

Result ? NEENGAATHA SEVAM refers to Brahma Gnaanam

 

VERSE 4 : AAZHI MAZHAIK KANNA. This verse is known as Andal's Maangalya

Stavam in which she avers how all other Devas would serve those who serve

Kannan. And, this is said to refer to ANTHARYAAMI ( Indwelling) aspect of

the Lord.The Raingod is an example.

AAZHIYUL PUKKU MUGARNDU KODU AARTHU YERI :

Nachiyar describes the scientific phenomenon as to how rains rain. ' Enter

the depthe of the Ocean, lift the waters, assume the form of the black rain-

bearing clouds

OOZHI MUDALVAN URUVAM POL MEI KARUTHU acquiring the dark color of the

primordial Lord),

Why PADMANABHAN ? When Brahma was born in the lotus stem out of the navel of

the Lord, due to his majesty. he did not show off his exuberance on the

birth of his son. But, Chakrathalwar on his hand, shone brilliantly and

jubilantly. Hence the reference.

 

Acharyas are like these clouds. They absorb the precious ideas from the ocean

of the scriptures and move about in their Sanchaarams like the clouds to pour

into the hearts of Sishyas without expecting any return. Like the rains that

vivify all, the blessings of Acharyas are there to benefit the entire

humanity.

AAZHI POL MINNI, lightning like the shining discus

VALAMPURI POL NINRU ADHIRNDU Reverberate thunder like the divine Conch (SANGU

-circling towards the right- clockwise direction)

THAAZHAADHU: Without delay. Here, the delays in the cases of Draupadi,

Gajendra and Vibhishana are hinted.Unlike the delay that happened in their

case, be quick.

SAARNGAM UDAITHA SAR MAZHAIPOL.:showerthe rains like arrows issuing forth

from the divine bow of the Lord

VAAZHA ULAGINIL: Be torrential butnot destructive;' Let us live '

 

VERSE 5 : MAAYANAI MANNU Explains how when one surrenders to the Lord all

impediments get destroyed. This is said to refer to the ARCHA aspect of the

Lord. In fact, the entire Anubhava of Andal relates to the Lord in His Archa

form.

MAAYAN : The one who wonderfully concealed his Paratvam ( Omnipotence) in

His Soulabhyam (Easy accessibility) in the Archa form.

THOOYA PERU NEER YAMUNAITHURAIVAN : Because unlike Godavari and Samudra Raja

who were afraid of Kamsa and Ravana respectively, Yamuna river parted

instantly and gave way to Vasudeva to carry the baby Krishna from Mathura to

Gokulam.Hence. holy.

KUDAL VILAKKAM SEIDA DAMODHARAN : The one who made people wonder how blessed

Yasoda was who gave birth to Krishna.The reference to ' Dhama' (Rope) and

Udhara ( tummy). suggest how Yasoda tied a rope around the tummy of Krishna

who came out of her tummy itself. What a jugglery of words ! Udhara also

refers to the central part of the Tirumantram viz Namo-

THOOYOMAAI VANDU : Andal says that we have not come to you with evil

intentions like Putanai or Sakatasura but We have come with pure intentions

of surrendering.

THOO MALAR THOOVI THOZHUDU, VAAYINAAL PAADI, MANATHINAAL SINDHIKKA Worship

by body, Speech and Mind (Mano, Vak, Kaayam). What will happen when we do

this ?

POYA PIZHAIYUM PUGU THARUVAAN NINRANAVUM THHEYINIL THOOSAAGUM : All the

Sanchita Karmas( Accumulated ) and Prarabda Karmas ( that have begun to yield

results) will be totally destroyed like dirt being incinerated by fire.

 

NOTE :

We will continue in the next posting. What is given does not bring out even a

fraction of what had been ' heard' by my humble self - let alone what can

be' said '. This is partly due to space constraints and mostly due to

deficiencies in my presentation.

I crave the indulgence of Bhagavatas.

 

Dasoham

Anbil Ramaswamy