Part I Alwars Section 2.9.3 on Andal

[Guest guest]

Dear Bhagavatas,

Please find enclosed Part I Alwars - Section 2.9.3 on Andal. I am trying my

best to bring out the Bahya Arthas, Swapadesas etc. But I myself am not

satisfied in this effort because- ( i ) Space constraints deter further

elaborations ( ii ) My translations in a foreign language may be inadequate

in bringing forth the full force, spirit and expressions peculiar and native

to the original language and ( iii ) My own commissions and omissions, which

please excuse. I am sure that some of the erudite scholors in the group would

be better able to elucidate

Dasoham

Anbil Ramaswamy

 

PART I ALWARS - SECTION 2.9.3 ON ANDAL

 

Verses 6 to 15:

IN ANYAAPADESA OR BAHYA ARTHA (What appears on the surface ), Andal is seen

as giving a ' wake up call ' to other Gopis to join her in enjoying Krishna

Anubhava. The question is ' Can she not go it alone? It is not proper to

enjoy pleasant experiences all alone but should be shared; Also, in her broad

minded concern that none should miss the experience - an experience that can

be better appreciated only in the company of likeminded Bhaktas, she invokes

the ' Bhagavatotthamas'. IN SWAPADESA ( Inner meanings) these verses are

considered as paying obeisance to the other Alwars.

IN PARA ARTHA , she is seen to refer in particular, to the glories of

Acharyas, where they are equated with the Lord Himself. Let us see the clues

as to how Andal has brought out these aspects.

 

Verse 6 : PULLUM SILAMBINA KAAN PULLARAIYAN etc

This verse is deemed to refer to her father PERIYAALWAR.

PULLUM SILAMBINA...PULLARAIYAN: Periyaalwar was the incarnation of Garuda;

Pull means the bird. It is customary to refer to Acharyas as birds. Though

all of us are also like birds, the speciality in the case of Acharyas is that

they have very strong wings like Garuda (representing Gnanam and Anushtanam)

wheras we are practically WINGLESS birds.

PEI MULAI NANJU UNDU and KALLA SAKADAM KALAKKAZHIYA KAAL OACHI : Because

Andal feels that by mentioning the two dangers (of Putana and Sakataasura),

to the hearing of the sleeping Gopi, the sleeping Gopi would wake up with

anxiety in her concern that the Lord should not be exposed to any further

dangers. Is she not the daughter of the one who sang Pallaandu in his anxiety

that the Lord should not be affected by ' evil eye' ?

VITHINAI : indicates that the Lord is the material, instrumental and

supportive cause of the Universe. Hence, the reference to 'Seed'.

HARI ENRA PER ARAVAM : ' Harir Harathi Paapaani . He is Hari because he

removes all sins.

ULLAM PUGUNTHU KULIRNDU : The heart (Ullam) that is parched by 'Viragam'

(separation from the Lord) will be cooled by the cool flood of recitation of

the Lord's names.

 

VERSE 7 : KEESU KEESU ENRU... ANAI CHAATHAAN

This verse is said to refer to KULASEKARA ALWAR. Three interjections are

employed by Andal viz., Peip Penne, Naayakap Pen Pillaai and Tesam Udaiyaai.

In Perumal Tirumozhi, the Alwar says ' Yes! I am crazy! ' Empiraanukke

Peyanaai Ozhindhen '. Hence, PEIPENNE. He comes right in the middle of the

lineage of Alwars with the Mudhal Alwars, Mazhisai, Maaran and Madhurakavi

before him and Bhattarpiraan, Godhai, Thondar Adip Podi, Paanar and Kaliyan

following him. Hence, NAAYAKAPENPILLAAI. He shone as Kshatriya; By his

Bhagavad Bhakti and Bhaagavata Seshatva, his birth became lustrous. Hence,

TESAM UDAIYAAI..

KALANDU PESINA PECHARAVAM : Anaichaathaan is a bird known for the beauty of

its eyes. This refers to the great Acharyas endowed with the beautiful eyes

of wisdom ( Gnanak Kan).

NARAYANAN MOORTHI KESAVANAI : ' Kaha iti Brahmano Nama, Eesoham Sarva

Dehinaam / Aavaam Tava Angeshu Sambuthou/ Tasmaath Kesave Naamavaan'. The all

knowing Rudra admits that both himself and Brahma were born out of the limbs

of Narayana. Hence, he is called Kesava'. Acharya is the very incarnation of

Kesava.

 

VERSE 8 : KEEZH VAANAM VELLENRU ERUMAI :

This verse is said to refer to NAMMALWAR. He proved that more than the

Chetana loving the Lord, it is the Lord who deems it a great honour to love

the Chetana.The Alwar himself is the very embodiment of the thirst for

Krishna-

' Krishna Thrishnaa Tattvamiva Udhitham'. He represented ' Krishna

Cnsciousness' through a state of unsurpassed joy. Hence, KOTHUKALAM UDAIYA

PAAVAAI'

KEEZH VAANAM VELLENRU ERUMAI SIRU VEEDU MEYVAAN PARANDANA KAAN : The Gopis

trying to wake up a Gopi who is sleeping say that the day had dawned and cite

the movement of huge buffalos for grazing.The Gopi does not accept this as a

sign. She says that they are mistaking the movement of dark clouds being

dispelled by the light of their bright faces. Delusion is of two kinds. When

there is a confusion of the Lord's ' Swarupa Nirupaka Dharmas' (Intrinsic

Qualities) it is called ' Viparita Gnana'. When there is a confusion of the

Lord's ' Nirupita Swarupa Viseshanas' (Specialities that have become

manifest) it is called 'Anyathaa Gnanam'. [These terms are explained in in

our Chapter " Who is God? " For want of space, we are not explaining them

here ] Sastras say that we are living in the dark -' Irul Tharu Maa gnaalam'

and only in Vaikuntam, even the darkest night gets converted into the

brightest day. "Athi Raatram Uthamam Ahar Bhavati". It is only the grace of

the Acharya ' - Acharya Kadaksham' that can transport us from this darkness

to light.- cf 'Tamaso Maa Jyotir Gamaya'

MAAVAAIP PILANDHAANAI MALLARAI MAATTIYA : The one who vanquished the twin

wrestlers (Mushtika and Chaanura) The Acharyas are those who have vanquished

the twin sins of ' Aham Kara' ( I-ness) and ' Mama Kara'

( Mine -ness).

DEAVAATI DEVANAI SENRU NAAM SEVITHAAL AHA ENRU ARAINDU ARULEL: Acharya is

even greater than Bhagavan Himself. Hence, they are referred to as Devaati

Devan - If we approach such Acharyas, they will review our fitness and if

found fit, will instruct us the esoteric meanings of the Sastras.

 

VERSE 9 : THOO MANI MAADATHU SUTRUM VILAKKU ERIYA : This is said to refer to

TIRUMAZHISAI ALWAR. He wakes up Aravamudhan of Tiruk Kudantai who is

reclining on the serpent couch saying ' Nadantha Kaalgal Nondhavo ! Nadunga

Gnaalam Enamaai ? Idantha Mei Kulungavo etc. cf PERUM THUYIL MANTHIRAP

PATTAALO ?

Also, when the Brahmins who were reciting the verses forgot where they left a

particular line, like a mute person, the Alwar by sign language signalled the

exact context by slitting a grain of paddy reminding them of the line '

Krishna Nama Varheenaam Nakha Nirbinnam'. Here " OOMAIYO ANRI SEVIDO

ANANTHALO ?'

 

THOO MANI MAADAM, SUTRUM VILAKKU ERIYA, DHOOPAM KAMAZHA THUYIL ANAI MEL :The

couch is decorated with blemishless gems secured as fief from other kings

defeated in war and the stands of the cot are decorated with the fragrant

Sandal wood with lights and perfumes around bespeaking of the prosperity of

Nandagopa.

KAN VALARUM : An euphimistic way of saying 'sleeping ' said out of respect

for the greatness of the Bhagavata being woken up.

 

With reference to the Acharyas, the light indicates their Gnana and the

perfumes their Anushtana. Gnana is always referred to as light (e.g) ' Gnana

Deepena Bhaaswata'. Gnana without Anushtanam is as useless as the tail of a

dog. ' Sunah Pucham Iva Anartham Paandityam Dharma Varjitam'

cf ' Karkak Kasadu Ara; Karra Pin Nirka Atharkku Thaga' (Tiruvalluvar)

OOMAIYO ANRI SEVIDO etc:The Acharya is blind in finding faults in others;

mute in avoiding talking about worldly interests, deaf in refusing to hear

faults in others, and like a eunuch in relation to womenfolk. " Para

Anthreshu Jaatya Anthaha, Para Dhaareshu Vapumsakaha, Paree Vaadeshu Ye

Moodaaha, Thedeeva Dayithaa Mama"

ANANTHAL : Laziness: Alwar compares Prapannas who are ' Krita Krityaas' (

Those who have done what ought to be done) to lazy ones for they have nothing

else to do than waiting patiently for the day of deliverance.

cf " Kadai Thalai Irundhu Vaazhum Sombarai"

 

VERSE 10 : NOTRU SUVARGAM PUGUKINRA AMMANAAI

This is said to refer to PEY ALWAR. He was the last of the three Mudal Alwars

to occupy the pial of the house at Tirukkovilur. Since there was space only

for three and that too just to stand, the door had been closed to guard

against a fourth person from intruding. Hence, VAASAL THIRAVAADHAAR. Closed

or not, the Lord, did intrude !. Also, the Alwar refers to Tulasi (divine

basil) in his last verse " Thanduzhaai Thaazhvara Maarban"

Here: ' NAATRA THUZHAAI MUDI '

SUVARGAM here neans Krishna Anubhavam.

UTTAMUR SWAMI here gives an interesting interpretation. The Gopis asked-

'Poor Kumbakarna did severe penance only to secure a deep long sleep. Did you

also perform any such penance? '

THOTRUM UNAKKE PERUM THUYIL THAAN THANTHAANO?: It is customary for the

vanquished to surrender their precious possessions to the victor. Parasurama

did this. Later, in verse 24 Andal says ' NIN KAIYIL VEL POTRI '. How does

Krishna get a Vel (spear) in his hands? Is it possible that the renowned

wielder of Vel had surrendered it to him?- This is the question posed by

VELUKKUDI SWAMI.

ARUM KALAME : When the Gopis compared her to Kumbakarna, the Gopi closed her

ears saying ' Krishna, Krishna'. On hearing this, the Gopis called her

Precious- Arumkalame. There is a hidden message here. When a person

surrenders repenting for his earlier faults, it would be UnVaishnavite to

disrespect him on the basis of his past; It will then tantamount to

disregarding the mercy of the Lord. cf ' Duraachaaaropi Sarveshu Kritagnah

Naastikah Puraa / Samaasrayeth Aadhi Devam Sraddhayaa Saranam Yadhi /

Nirdosham Viddhi Tham Jantum Prabhaavaath Paramaatmanah / However big a

sinner, once he surrenders thinking Vaasudeva is everything- the means and

the goal-such a one is fit to be venerated.

 

VERSE 11 KATRUKARAVAI GANANGAL PALA KARANDU

PORKODIYE : This is said to refer to BUDAT ALWAR. He considered himself as a

creeper when he sang " Kole Thedi Odum Kozhundhe Ponrathe / Maal Thedi Odum

Manam"- a mind that seeks the Lord like a creeper that seeks a pole for

support.

KUTRAM ONRUM ILLAATHA KOVALAR : The 3 Alwars.

KATRUKKARAVAI etc: You can never see an old, decrepit or sterile cow in

Gokulam because of ' Bhagavad Sambandam'. There are certain things which have

no limitations (e,g) Auspicious qualities of the Lord, the number of Avatars

of the Lord, Our endless births, Quantum of our sins etc. One more is the

multitudes of herds of Cows in Gokulam, that baffle any attempt at census

and the quantum of milk they yield.

SETRAAR THIRAL AZHIYA SENRU SERU SEYYUM : For Bhagavaan, any one who

disrespects his Bhakta is His enemy; For the Bhakta, anyone who disregards

Bhagavaan is his enemy.

PURAVALKUL : indicates the physical beauty of the Gopis; PUNAMAYIL: the

beauty of their ' hair do'

MUTRAM PUGUNTHU : Only that place is sacred to the Bhagavata which is

pleasing to the Lord. Your Mutram is the most favorite place for the Lord

because you are His most beloved wife SELVAP PENDAATTI NEE. Hence, we have

come here.

 

Applied to Acharyas, ' Karru' means we should learn from them.

' Bahubhyaha Srotavyam, Bahudhaa Srotavyam' Karavai Ganankal : Acharyas are

spoken of as cows. Swami Desikan says " Karakkum Karuthudai Desikar Kanru

Ena Nammai Enni Surakkum Surabhikal Pol Solkinranar Sollamudhe'. Acharyas

deem us as calves and feed us profusely.

SETRAAR: Those who do not adhere to the authority of Vedas, those who are

misguided and those who misinterpret the Vedas ( Kudrishti). Our Acharyas

vanquished them not with a view to gain name, fame or fortune but in their

infinite compassion to save them also and make them worthy of the grace of

the Lord. Therefore, our Acharyas are

' Kutram Onrum Illatha Kovalar'. Kovalar : Those who protect the Sri Suktis .

PORKODI also indicates their humility.

PUNAMAYIL : Acharyas are like Peacocks. No poisonous insects dare come near

peacocks. Like the peacock which will not yield its feather on demand but

would have to be got with great efforts, Vidya can be obtained from Acharyas

only when approached in an appropriate manner cf ' Tad Viddhi Pratipadena

Pariprasnena Sevayaa'. Like peacock that dances on seeing the clouds, the

Acharyas dance with joy on seeing the cloud- colored Lord.

 

VERSE 12: KANAITHU ILAM KARRERUMAI ...

This is said to refer to POIGAI ALWAR. He was born in a flower that grows in

the muddy tank. He wails ' Pazhudhe Pal Pagalum Poyina Enru Anji Azhudhen '

The tears shed incessantly on having wasted his days in other pursuits - had

made his home muddy like the tank. Here : NANAITHU ILLAM SER AAKKUM

The mother buffalo is so concerned about the timely feeding of her calf that

in due time she gives milk even if the calf were not anywhere around. The

milk thus flowing makes the place muddy.

MANATHUKKU INIYAAN : is Sri Rama. Why? Unlike Krishna who tormented the Gopis

and his names tormented their lovelorn minds, Sri Rama was the one who

angrily destroyed Lanka- all for the sake of a woman- Sri Sita. Hence,

Manthukku Iniyaan. In Sanskrit, the word Mahishi means both buffalo and

Queen. Here, Sita is referred as Mahishi

cf ' Deva Deva Divya Mahishi ' This is a poetic form called 'Lakshita

Lakshanai'. Like buffalos, Acharyas take pity on the Sishyas and impart

knowledge.

PANITHALAI KEEZH NIN VAASAL KADAI PATRI : If we reach out to Acharyas,

Knowledge would reach out to us.

 

VERSE 13:PULLIN VAIK KEENDANAI POLLA ARAKKANAI

This is said to refer to TONDAR ADIP PODI ALWAR. Referring to himself, the

Alwar says ' Kallan Soodhanaai,, Kalvan Aagi, Kallame Kaadhal Seidu,

Kallathen Nanum Thondaai' speaks about his playing duplicity.

Here: KALLAM THAVIRNDU KALANDEL

The verse relates two incidents the killing of Bakaasura by Krishna and

Ravana by Sri Rama. KILLIK KALAINDHAANAI shows how effortlessly the evil

doers were destroyed as if by tip of the finger

cf ' Angulya Agrena Thaan Hanyaam'. cf also ' Athira Arakkan Mudi Pathum Oru

Kothena Udirtha Thiralone'.

VELLI EZHUNDU VYAAZHAM URANGITRU : The Gopis give one more evidence of dawn

saying that Sukra has dawned on the skies. The Gopi refutes this also saying

it might be false Sukra. Then, they say that even the birds have started out

for their routine.

PODHARIK KANNINAAI : has several connotations. It connotes honeybees, flowers

and deer. It can also be taken to mean that the the beauty of the eyes of the

Gopis were competing with these.

PODU means ' Time' and ARI means 'spend '. So, spending time usefully-which

is what is meany by the term' Kaala Kshepam.'

KALLAM THAVIRNDU : If we think what belongs to the Lord belongs to us, it is

nothing but theft. Leave this Kallam (Wrong notion). Also, Krishna Anubhavam

should be shared by everybody. Don't be selfish in enjoying it all by

yourself - they say.

Applied to Acharya, it shows that Acharya is the one who won over selfish

cranelike persons or the Ravana like evil minded ones. Ravana had ten faces.

Mind has ten Indriyas. Lanka is surrounded by sea; Mind is surrounded by the

ocean of Samsara. Both Ravana and Mind seek to severe connections with

Bhagavan. It is Acharya who controls the mind and reestablishes the union of

the Jiva with Paramatma.

 

VERSE 14 UNGAL PUZHAKADAI THOTTATHU VAAVIYUL

This is said to refer to TIRUP PAAN ALWAR. When Lokasarangamuni, a brahmin

offered to carry him on his shoulders as directed by the Lord, the Alwar

never felt proud but addressed the Lord saying ' Adiyaarkku Ennai Aat

Paduthiya Vimalan'.Amalan Aadhi Piran = Paratvam. Adiyarku Aat Paduthiya=

Purushartham

Here the Gopis wake up one who challenged on the previous night that she

would get up before everyone else but did not.

SENGAL PADI KOORAI VEN PAL THAVATHAVAR

According to EMBAR, even the sluggish folk who have no Vairaghyam and are

lazy have got up, brushed their teeth and set out on their work. You seem to

be worse than them. According to TIRUMALAI NAMBI, the Saatvikas have got

ready to perform their Nityakarmas. Hence, this is the proof of dawn.

NAAVUDAIYAI : The Gopis now say whether you are shameless (Naanaathaai) or

no, you are clever in arguing and we are no match to you in this.

Relating to Acharyas, because they are perfect they can be called ' Nangaai'.

Naan also means I- ness (Ahamkara). Acharyas are bereft of this. Hence,

NAANAATHAAI.

NAAVUDAIYAI : Everyone has tongue. But, it is Achrayas who utilize their

tongues properly in reciting the Lord's glory all the time. Hence, they only

have tongue in the real sense. Ours is for ornament, not for use.

VEEDU means both House and Moksham VAAVI means Well and also Heart. As the

well is important for a house, the heart is important for attaining Moksham.

 

VERSE 15 : ELLE ! ILAM KILIYE !

This is said to refer to THIRUMANGAI ALWAR. He called himself a parrot.

Parrotlike, he repeated Maaran in his Padhikam ' Manamaru Men Nokki '. cf '

Maaran panitha Tamizh Maraikku Mangaiyarkone Arangam Koora'

Hence, ILAM KILI

PRATIVAADI BHAYAMKARAM SWAMI used to admire the ' question and answer

session ' between the Gopis outside and the Gopi inside when the former give

a ' wake up call' to the latter.

ELLE! is a colloquial exclamation peculiar to the native place of Andal. The

rural fragrance is captured so picturequely in this simple powerful

expression !

The Gopi inside is so immersed in the thoughts of Krishna that she feels the

call itself as a disturbance. Bhattar is reported to have remarked that even

the procession of the Lord when it passes his house on the street looked like

a disturbance to the progress of Kalakshepam.

NAANETHAAN AYIDUGA : It is said that that this verse is " Tiruppavai within

Tiruppavai". The words ' Naanethaan Ayiduga' are particularly significant.

Normally, most people would not admit their faults; Some might do so when

cornered; Some others might readily accept. But, the rare ones are those who

readily accept even when unjustly accused of faults they had never committed.

Like Bharata who owned responsibility for what his parents did in banishing

Sri Rama. He says " Math Paapam Eva Nimittham Aaseeth" and cf " Tunbathukku

Ethu Anen". This is considered to be the very essence of SRI VAISHNAVA

LAKSHANAM - charcteristic trait of Srivaishnava.