Part I Alwars- Section 2.9.4 on Andal

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PART I - SECTION 2.9.4 ON ANDAL

Dear Bhagavatas,

As I have already stated, due to space constraints, I have to content

myself with brief references withut too much elaborations. Those

exposed to the nuances of the 'Arulicheyals ' and have a fair insight

into the ' specialities ' native to Tamil and Sanskrit languages

would be better able to appreciate the various quotations. Those

who have had no such backgrounds will have to approach their

Acharyas to seek further elucidations. For my part, I shall make

myself available to explain to the best of my understanding, if any

particular point is brought to my notice through PRIVATE mail. I

am sure that the scholors in the group will forgive me for any

errors in my presentation of the views of Acharyas, which I have

tried to reflect.

Dasoham

Anbil Ramaswamy

 

VERSE16 NAAYAKANAAI NINRANANDAGOPANUDAIYA...

As per 6,000 Padi, In the verses 6 to 15, Andal is said to wake up

the 10 Gopis representing the 10 lakhs Gopis of Aayarpadi

( Pathulaksham Gopiyar). Another interpretation is that after

referring to the 10 Indriyas, Andal now refers to Mind, the 11 th

sense characterizing it as a door - ' Neya Nilaik Kadavam'. Mind

due to its contact with material interests acts with its twin doors of

Ahamkara and Mamakara as an impediment to the realization of

Bhagavad Anubhava.

NAYAKAN : Nayakan is approached because it would be proper

to approach the Lord through those who are dearest and nearest to

Him.We have earned the wrath of the Lord by our countless sins

for which in the normal course, the just Lord would like to punish

us. But, if we approach through those whose recommendations He

cannot and will not ignore, we can be sure of securing his grace.

NANDAGOPAN KOVIL : Why Nandagopan kovil instead of

Krishnan Kovil? The Lord who is a ' Sarva Rakshaka' , placed the

burden of protecting Him on Nandagopa. KO in Tamil means both

King and God. YIL means both Home and Temple. Thus, the

integration of King with God and Home with Temple had become

complete.

AAYAR SIRUMIYAR OM : When the guard asked " Who you

are?" the Gopis answered that they were little girls ( and NOT like

Putanai or Surpanakai). Lest the guard should object saying that

Sakatasura and Vatsasura also came in the garb of 'little ones', they

added the Pranavam ' OM' to indicate their ' Satvik' approach.

NENNALE VAAI NERNDHAAN : Lest he should raise any

further objection, they say that Krishna had already promised to

give them audience. To further disabuse his mind, they aver that

they have only the purest of intentions THOOYOMAAI

VANDOM.

MUNNA MUNNAM MAATRAADHE : Indirectly, they remind

him of the fate that overtook Jaya and Vijaya who refused

admission to Sanaka and others.

Applied to Acharyas, they are indeed Nayakans- leaders who are

' Saastra paanis' ( armed with Sastra) and not ' Sustra Paanis '

( armed with weapons) and request him to open the

NESA NILAIK KADAVAM : The twin doors of Ahamkara abd

Mamakara which impede ' Atma Darsanam'

 

VERSE 17 : AMBARAME! THANEERE! SOREY! ...

AM means beautiful PARAM means the Supreme Lord,Bhagavan.

THANNEERE! SOREY! When there was a famine in Gokulam,

Nandagopa threw open his granary and water resources freely.

EMPERUMAANE NANDAGOPALA! : It was Nandagopa who

gave us the Pramapurusha like " Unnum Sorum, Parugu Neerum".

URANGAADHU EZHUNDIRAAI : Kannan is ' Sarva Rakshakan'

- the Protector of all. Can a watchguard afford to sleep? Indirectly,

they remind the Lord how he slept over on an earlier occasion for

which He has admitted feeling sorry like a debtor steeped in debt

mounting with compound interest. The reference is to the delay in

his rushing succour to Draupadi when she cried to him ' Govinda!".

KOMBANAARK ELLAAM KOZHUNDE! KULA VILAKKE! :

When a creeper gets hurt, it is the tender shoots that are affected

first. Similarly, when creeperlike womenfolk get into any

difficulty, the first one to feel sorry would be Yasoda.

YASODA ! Yasoda also means one who shines by her fame.

'Yasasaa Jwalanthi' She was famous because she gave birth to

Krishna.

SEM POR KAZHAL ADI SELVAA! : Baladeva is an incarnation

of Adisesha. In Ramavatara, Ilaya Perumal is referred to as

" Lakshmano Lakshmi Sampannah"- one who is wealthy in his

'K ainkarya Sri'. Is it not because he was born in the womb of

Devaki before Krishna that the fate that overtook the earlier babies

was averted in the case of Krishna? Hence, his feet are indeed

golden- glorious. Since you know the value of Kainkaryam, you

can appreciate us better than anyone else- they say.

Applied to Acharya, Swami Desikan says that " Acharyan Kai

Pugunthavare Tirumanthiram Kai Pugum; Tirumantiram Kai

Pugunthavare Iswaran Kai Pugum". " Only through Acharya, one

can get initiated into Tirumantram and only through Tirumantram

one can get to reach God". The Acharya shows us the way to

secure the ' Aprakrita Sarira' (Ambaram) and help us cross the '

Viraja river' ( Thanneer) and feasts us with the food with the

proverbial 6 tastes ( Shad Gunaadyam Annam)- ( Soru) all

through the grace of the Lord.

 

VERSE 18 : UNDHU MADHA KALITRIN ODAATHA ...

After invoking the Acharya, it is but proper to pray to ' Piraatti '

because without her ' Purushakara', nothing can be achieved.After

referring to Tirumantram, Andal is now referring to Dwayam

which speaks of SRI first even before Narayanan.

ODAATHA THOL VALIYAN : Our Acharyas never turn their

back in arguments with ' Kudrishtis' and in taking us to ' Piraatti'.

NANDAGOPALAN MARU MAGALE! : After Krishna's birth,

every Gopi in Aayarpaadi considered herself as the daughter in law

of Nandagopalan. Then, what is the speciality of Nappinnai?

NAPPINNAAI ! : That is why, they called her by her name in

recognition of her being the most favourite daughter in law of

Nandagopalan. The word NAPPINNAI has several connotations.

NAL + PINNAI = The good one that followed.i.e Mahalakshmi.

Followed whom? the Elder sister also called MOODEVI. Another

interpretation is that she made the Lord to follow her- NAM+

PINNAI. Yet another interpretation is that as the Amsam of

NEELA DEVI, she is junior to ' Periya Piraatti' among the Lord's

consorts.

GANDHAM KAMAZHUM KUZHALEE ! : On finding no

response from Nappinnai, the Gopis say " Don't think that you can

mislead us into believing thet you are not home. The irresistable

natural fragrance of your hairs betray your presence!"

KUYILGAL : refer to Acharyas like Nathamuni

KOZHI : Rooster. This is said to refer to'Bhaagavata Lakshana'.

Once a disciple of Bhattar was staying with Anantaalwaan.In the

beginning, the Sishya was treated very well. As time passed by, he

could notice a marked decline in the treatment he was accorded.

But, he never flinched in his devotion to the Acharya. While

explaining Srivaishnava lakshanam, Aalwaan said -

"Like a crane that let go the smaller fish and waits for the big

catch, a Srivaishnava would leave off all petty desires and seek

after the major gain; Like a rooster that discards everything except

those grains it needs, he would absorb only those that would show

him the way to salvation; Like Salt that loses its identity when

dissolved in water, he would by his simplicity seek to be a non-

entity. And, finally, he would be like YOU who never felt

huniliated but remained humble"

MAITHUNAN PER PAADI : The Gopis say " You should let us in

at least for acting as umpires and declaring you as the winner in

the ball game you played throughout the night and defeated

Krishna "- What an entreaty !

SENTHAAMARAIK KAIYAAL SEERAAR VALAI OLIPPA :

Once, Emperumaanaar visited the home of Periyanambi. Even as

he was about to knock at the door, unexpectedly, Athuzhaai, the

daughter of Nambi opened the door with the jingling sounds of

bangles in her arms. Emperumaanaar imagined that it was

Nappinnai herself who appeared before him and opened the door

and in that experience, he swooned.

 

VERSE 19 : KUTHU VILAKKU YERIYA KOTTUK KAAL...

KUTHU VILAKKU : Lamp indicates wisdom.

KOTTUKKAAL KATTIL : The legs of the cot are the 4 Vedas.

PANCHA SAYANAM : The bed should have 5 characteristics

viz., Beauty, Softness. Whiteness, Coolness, and fragrance.

KONGAI : Literally means Breasts. Figuratively, it means Gnana

and Bhakti.

VAAI THIRAVAAI : The Gopis seem to say " You may give your

' MalarMarbu' Chest to Nappinnai but at least give us your word.

MAITHADAM KANNINAAI : With colleyrium in her eyes, the

'Piraatti ' makes the ' Perumal ' do whatever she wants him to do.

THATTUVAM ANRU THAGAVU : " Not letting Him give His

grace to us is quite unbecoming of your Nature ( Swabhava

Viruddham). It is not proper for you to ignore us.

There is an interesting point here. There is an indirect reference to

Periyalwar's "Than Adiyaar Thirathu Thaamarayaal Aagilum

Sidhagu Uraippaalel" etc. ' Piraatti' is the one who recommends to

the Lord tothe accept the jiva - Purushakara (One who makes the

Lord the Purusha). Once, accepted, respecting her words, the Jiva

becomes ' THANN Adiyaar ', not ' THAMM Adiyaar'. So, even if

Piraatti were to complain about HIS Adiyaar, He would not heed

saying " Avar Athu Seyyaar, Seythaarel Nanre Seithaar ". So far as

the Jiva is concerned, Piraatti begs on our behalf; After Prapatti,

even if she complains, the Lord would not let us down !.

Referring to Acharyas, it means that while the Lord in His regard

for justice would mete out reward and punishment in accordance

with our merits and demerits, the Acharyas out of their ' Kripa'

would temper Lord's justice with Lord's mercy.

 

VERSE 20 : MUPPATHU MOOVAR AMARARKKU ...

MUPPATHUMOOVAR : Refers to 8 Vasus, 11 Rudras, 12

Adityas and 2 Aswinidevas.

MUN SENRU : Andal asks -"In the case of the 33 croes of Devas,

they ungratefully forget you, once their work is over. And, to such

Devas, you rush to relieve them of their sufferings (KAPPAM-

Trembling out of fear) even before they ask you for help. But, we

are poor ignorant girls without any refuge ( Ananya Prayojanas).

Can you not come to our rescue even after we have surrendered

ourselves to you and pleaded with you?

KALIYE! means 'Antharyaami' - Indweller. It is He who as

Antaryaami of the Devas accepts the 'Havis' offered at 'Yagnas.'

SEPPAM UDAIYAAI THIRAL UDAIYAAI : indicates Capacity

and Prosperity. With reference to Acharyas, it means that it is they

who give us proper Upadesa on Vedas and other scriptures.

THIRUVE! : refers to Periya Piraatti who in her incarnstion as Sita

bore untold sufferings at the hands of Rakshasis and yet asked

" Na Kaschit Na Aparaadhyati?". Should you not be like her?"they

ask her.

UKKAM : Dwayam; THATTOLI : Flat one that reflects i.e Mirror

of Tirumantram. Also means the ' Alavattam ' that is worn while

observing ' Nonbu '.

 

VERSE 21 YETRA KALANGAL YEDIR KONDU MIDALIPPA

YETRA KALANGAL : Nandagopa's cows give milk so profusely

that any number of vessels are found inadequate to hold the milk.

YETRA has meanings like, Fit, Great, and Recipient.

Referring to Acharyas, it means that they enjoyed the milk of

divine kindness in abundant measure. Acharyas are great in the

sense that they can make even the Lord their Sishya. Cf

Tirumangai Alwar's " Kurippu Unakku Adaiyum Aanaal Neeyum

Karkalaam Kavi"

VALLAL PERUM PASUKKAL : Vallal is one who gives without

expecting any rewards. Like cows giving milk, Acharyas give their

Upadesa in abundance.

AATRAL PADAITHAAN : In Tiruvoimozhi, Alwar says

"Aazhiyaan Arul Tharuvaan Amaiginraan Adhu Nam Vidhi

Vagaiye "(i.e) The Lord obeys the commands of Bhakta and

showers His grace.

ARIVURAAI : There is a subtle challenge to the Lord. Andal

seems to say "While in Srivaikuntam and Ksheeraabdi, you have

no occasion to demonstrate either your ( Paratvam), or your Mercy

(Kaarunyam) and Accessibility ( Soulabhyam). All these things are

of no value there. That is why you came down to earth. Just think

who you are and why You have come here. If you reflect on this,

you will realize ( Arivuraai) that it is for showing off all this."

UTRAM UDAIYAAI : It is because of your ' Utram'intense love

for us that you were born in the ' Idai Cheri ' as the son of an

'Idaiya'.- (Cowherd boy).You demean yourself as a messenger, as a

Chauffer out of your compassion. Have you forgotten all this?"

PERIYAAI :" You are the one who cannot be understood even by

the Vedas." Hence, Periyaai.Cf. "Apraapya Manasaa Saha".

THOTRAMAAI VANDHA SUDARE! : But, such a You - you

have taken this Avatar for the benefit of all.

AATRAADHU VANDU : Without any refuge (Ananya Gati )

ADI PANIYUMAAP POLE : The kings came scared of your

prowess; We came attracted by your auspicious qualities.

POTRI YAAM VANDHOME : We have not come to you with the

attitude of " SOHAM" but as " DASOHAM"

 

DASOHAM

Anbil Ramaswamy