Part I Alwars- Section 2.9.5 on Andal

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PART I ALWARS & ACHARYAS - SECTION 2.9.5 ON ANDAL

Dear Bhagavatas,

Please find enclosed Section 2.9.5 on Andal. I would appreciate your feedback

to enable me to effect any corrections you may suggest ( after due

verification). Any words of appreciation would certainly enthuse me to

improve the quality of my contributions.

Dasoham

Anbil Ramaswamy

 

VERSE 22 : ANG KANN MAA GNAALATHU ARASAR...

Those kings who thought that they were all powerful came down on their knees

defeated and humiliated . cf. "Oru Naaykamaai Oda Ulagu Aandavar / Karu

Naai Kavarndha Kaalar / Sidhaikiya Paanaiyar / Perunaadu Kaana Immayil

Pichai Thaan Kolwar " Even the one who as an Emperor ruled over the whole

world, on losing his kingdom returns at dead of night to his old place. In

the pitch darkness, he steps on a black dog and gets bitten by it; In the

melee, he stumbles over mud pots with a bang; And, even as his erstwhile

subjects witnessed him, he takes up a beggar's bowl - All this happens even

within one's lifetime. What a tragedy ?

AM+KANN : Beautiful eyes; Also, beautiful places.

BHUVI ARASAR : Those who rule the beautiful earth

SANGAM IRUPPAAR POL : When referring to Acharyas, it means that by the grace

of the Acharyas, We have come seeking your Kainkaryam Vide Swami Desika's "

Jaathaa Kaankshyaa Janani Yuvayoh Eka Sevaadhikare Maayaaleedam Vipulam

Akhilam Manyamaanaah Trinaayaah"

SENG KANN SIRU CHIRIDHE VIZHIYAAVO? : According to 6,000 Padi - When the Lord

sees our faults, He closes his eyes:And, opens them on hearing our pathetic

wail . So, even sidelong glances will do to save us.

THINGALUM AADITYANUM EZHUNDAAR POL : Lord is at once merciful to his devotees

like the moon and gives the heat of Gnana like the Sun. cf. " Chandra Suryou

Cha Netre". cf also " Kadhir Madhiyam Pol Mugathaan". Acharyas open both our

physical eyes and the inner eyes by their Upadesa. It also means the Lord

favours his devotees with cool grace and scorches their enemies. Swami Desika

compares this to a lioness who even while ferociously attacking a prey

continues affectionately breastfeed her cub.

ANG KANN again : Suddenly, the Gopis remembered thathow Sun and Moon were

also subject to eclipses and so the comparison was not quite appropriate. So,

they repeat ANG KANN to show the Lord's pair of eyes of incomparable beauty.

 

VERSE 23: MAARI MALAI MUZHAINJIL MANNIKKIDANTU

The lion that would not come out of its cave during winter but sleep.

Chakravarti Tirumagan stayed in Maalyavaan and let Sugriva have his vacation

and enjoy the cosy comfort with his spouses during the winter.

MALAI : Mountain : Refers to the Vedas.- Even in the worst rains, floods and

storms the mountain stands majestically and unaffected. So also, the Vedas

stand unperturbed even during the worst of times. cf Indra Bharadwaja Samvada

where Vedas are compared to mountains. " Tham Ha Threen Giri Roopaan

Avignaathaanaiva Darsayan Chakaara".

MUZHAINJIL : The caves of Vedas are the Vedantas.

URANGI : The Lord rests (Yoga nidra) during the deluge containing within

himself animate beings and inanimate things Chandokya Upanishad describes "

Sadheva Somya Idham Agra Aaseeth Ekameva". And, when the time came again

issued forth with a view to recreate them cf " Bahu Syaam Seyam Devathai

Aikshada" ( i.e) ARIVUTRU

THEE VIZHITHU : refers to Gnanam. Maitraneya Upanishad explains how the Lord

who held within his body the jivas in a dormant state released them with

Gnana at the beginning of the next Kalpa." Yethaasaam Prati Bhaodanaaya

Aapyaantaram Vivisathi Iti"

MOORI NIMIRNDU : In the ' Kaarana Dasa ' (Time of deluge), Brahman shrank

himself; In the ' Kaarya dasa'(Time of Re - Creation), Brahman expanded

himself cf " Aham Kritsnasya Jagatah Prabhaavaat" Like the Bhagavad Simha,

our Acharyas out of sheer compassion come out of the caves of Vedanta awaken

us into ' Viveka'

MUZHANGI PURAPPATTU : like coming out of the cave. Valmiki describes "

Parvakaath Eva Nishkramya Simho Giri Guhaasayah". Is not Krishna " Yasodai

Ilam Singam'?.

The very onometapoeia employed brings forth vividly a mental picture of the

emergence of the lion from its cave at the outset of spring, its shaking away

its slumber, its fiery glance and its royal gait. And, it is this kind of

royal regalia that Andal wants the Lord to adopt in listening to her request.

POOVAIP POO VANNA : The Lord is compared to the lion only in his majesty of

gait and strength but his heart is as tender as a flower and his form is as

enjoyable as a flower.

SEERIYA SINGAATHANATHU IRUNDHU :The Gopis say-" Let it not be like ' pillow

talk '. They refer to occasions when he gave his word. " Once, you gave a

word to Arjuna while in the driver's seat in a battlefield; On another

occasion, you gave word to Vibishana on the sands of the beach and kept up

your words. But, You are also well known for breaking your promise. Did you

not challenge that you will not take up weapons against Bhishma and broke

your plighted word? So, we want to make ourselves doubly sure that you will

keep up your word now. You should come out, occupy the royal throne 'Simha

Aasana', listen to our petition and grant our prayer. It should be a

declaration uttered from 'dharmaasana'.cf. ' Tasmin Dharmaadhi Peedum '

NAAM VANDHA KAARIYAM : What is the object of our coming to you? To do

faultless service at your feet at all times, at all places and in all manners

' Sarvadesa, Sarva Kaala, Sarva Avastha'cf. "Ozhivil Kaalamellam Udanaai

Manni Vazhuvilla Adimai Seyya"

ARUL : O.K " What do you want me to do for this?"asks Krishna. " Arul"- "

Give your grace. And securing this is our very objective"

 

VERSE 24 : ANRU IV VULAGU ALANDHAAI ADI POTRI...

This is considered to be Andal's Mangala Aasaasanam. ' Potri' occuring in

every line is reminiscent of her father's 'Pallaandu'.

POTRI : Why Potri? The devas to whom the Lord restored the earth from Bali

did not thank Him. Andal compensates this omission by referring to Trivikrama

Avatara.The Acharya measured out the scriptures and showed the Parabrahmam

for the benefit of humanity

THENNILANGAI... THIRAL : Andal admires the feet of the Lord which wandered

over the rough and tumble of the forests in Rama Avatara cf ' Yevvaaru

Nadanthanaiyo Yemmi Raamaavo? ' and destroyed Ravana and Lanka- all for the

sake of a woman. Acharyas also release the ' Atma ' (Sita) imprisoned in the

Sarira (Lanka) and help in achieving Moksha by destroying the mischief of the

10 Indriyas (Ravana's heads). cf. Swami Desika's ' Darbhod agra Dasendriya

Aanana ' and Saaswatha Samhita Sloka ' Dasa Indriya Aananam Ghorum Yo mano

Rajanee Charam Viveka Sara Jaalena Samam Nayati Yoginaam'.

PONRA SAKADAM UDAITHA : Wheel. The Acharya is one who releases the Atma from

the ' wheel' of life and death to which the body is subject.

PUGAZH POTRI : Why Pugazh - fame.? Rama's exploits in walking in the forest

came much later in his life when he had grown up but in Krishna's case he

used his feet even while he was still a baby lying in the cradle. Therefore,

it had Pugazh.

KANRU KUNILAAI YERINDHAAI : refers to how Krishna hurled Vatsasura at

Kapithasura killing both at one stroke. Andal visualizes the beauty of the

posture of Krishna's hands at the time of this action.

KUNRU KUDAIYAAI EDUTHAAI GUNAM : He lifted the Govardana Mountain to protect

the defenceless innocent folk of Gokulam. His compassion ' Gunam ' is

admired.The incident proved His Paratvam in lifting the heavy mountain by the

tip of His finger while His crediting the mountain with having protected them

concealed His ' Paratvam ' in His ' Soulabhyam '.

VENRU PAGAI KEDUKKUM VEL POTRI : How Spear in the hands of Krishna? Did not

Andal say ' Koor Vel Kodum Thozhilan' while referring to Nandagopa? Another

interpretation is that Vel referes to the numerous spearlike sharp points in

His

' Sudarsana Chakram '. Like the Chakram, the Acharyas defeat with their sharp

intellect the arguments of those who misinterpret the scriptures and thus

establish our ' Siddhaanta '.

YENRENRUM UN SEVAGAME : The Gopis express what they seek in clear terms.

" We have come to serve you forever ".

IRANGU : O.K. What do they want Him to do? "Irangu ' they say.

" Show mercy on us"

 

VERSE 25 : ORUTHI MAGANAAI PIRANDHU...

PIRANDHU : What a wonder that the one who is birthless

' Pirappili', who cuts off births in others came to be born in this world!.

ORUTHI : Among those who came to be mothers of the Lord in His various

Avatars, the Vedas praise Devaki as incomparable : " Devaki Putrah Brahmanyo

Madhusoodhanam" Why Devaki is not called by her name? She was so great that

it would not be etiquette to call her by her name. With reference to

Acharya, it refers to MoolaMantra as mother and Guru as father- " Mantro

Maatha, Gurur Pithaa". Together, the Mantra and the Acharya save us from

Samsara languishing in the grip of the five senses.cf. ' Aavi Thigaikka

Aiyvar Kumaikkum Sitrinbam Paaviyenaip Pala Kaattip Paduppayo?'

ORUTHI MAGANAAI OLITHU VALARA : Though Decaki gave birth to Krishna, it was

Yasoda who actually reared Him .cf;' Ellaam Deiva Nangai Yasodai Petraale'.

Thus, she is unique in her own way. Hence, again ' Oruthi ' here.

THARIKKILAANAAGI : The " Param Porul ' unable to tolerate the wayward

behaviour of Jivas came down to earth concealing all His Paratvam and

assuming the garb of ordinary beings in order to show the correct way of

living. The Acharya is so upset at our wasting away our precious life as

human beings secured through Punya karmas over several lives- proceed to

impart true knowledge to save us.

KANJAN VAYITRIL NERUPPU :Kamsa developed ' goosebumps'

in his stomach due to fear on seeing the superhuman feats of child Krishna in

despatching all the demons he sent to despatch Krishna. He understood that he

was destined to die at the hands of Krishna and was mortally consumed by the

fire of fear of Krishna. In the hearts of Gopis, however, he consumed them

with a different kind of fire - the fire of pangs of separation " ' Viraga

Taapam '

"Your compassion was such that he blessed all those who remembered him- The

Pandavas, Devaki, Yasoda and others who remembered him with love and

affection as also Sisupala and Kamsa who constantly remembered him out of

dread and hatred. In any event, it was the very thought of You that

consumed their every moment. And, you granted Moksham even to your enemies.

This being the case, remember, that we have come praising you - ARUTHITHU

VANDHOM. Can you not show compassion to us?' asks Andal.

 

NEDU MAALE ! : Maal means compassion ( Vatsalyam). Nedumaal is the very

personification of compassion in showing which He converted Himself into as

the very fire and destroyed the evil Kamsa.

PARAI THARUDHIYAAGIL : " We do not know whether we are worthy of you. Whether

you bless us or destroy us ( like you did Kamsa),we do not know. What we

know, however, is that we have come seeking your grace"

SEVAGAMUM : Service; Doing one's bidding.

VARUTHAM THEERNDHU MAGIZHNDHU : If you bless us, we will get rid of our

miseries and become happy. Here both ' Anishta Nivritti " and 'Ishta Praapti

' are prayed for.

 

VERSE 26 : MAALE ! MANI VANNAA !...

MAALE : The Gopis say " Your love for us is evn greater than our love for

you" When the Jivan says -" Oordvam Maasaath Na Jeevishye", the Lord replies

" Na Jeeveyam Kshanamapi". Did not the Lord say " Priyah Hi Gnaaninno

thyartham Aham Sa Cha Mama Priyah "?. This is what Acharya does and so he can

also be called Maale!.

MANIVANNAA : By His Soulabhya, the Lord is like ' handheld ' precious stone

for the Bhakta. Like the Kaustuba gem, Acharya is always in the heart of the

Lord. So, he is also Manivannan. Mahalakshmi who came out of the milky ocean

chose to embrace Lord Narayana of her own accord.cf ' Srikaanthya Aalingitham

' . By such embrace, she enslaved the Lord whom she wound and knotted up at

her saree strings

(Munthaanai Mudichu) like holding a precious gem safely.

NEERAADUVAAN : means Prapatti- Surrendering to the Lord

MELAIYAAR SEIVANA : They say " We are not doing this without any precedents

but We are only following the ' Sishta Aachara'. As we are backed by the '

Anushtaana ' of the elders which has greater authority and validity than the

Vedas , you cannot turn as away" Apasthambar gives greater importance to '

Sishtaachaara' than even the Vedas.

PAAL ANNA VANNATHU : Applied to Acharyas, they are Paal Vanna- ( Bhogya) like

milk and AnnaVanna - Swan that separates milk from water; They can identify

the difference between the essential Atma from the non- essential sense

objects.

PAANCHAJANYAM : " Your conch is also white like milk and swan". It

represents the form of Pranavam and imparts the meaning ( Pranavaartham) of

Seshatvam of the soul to the Lord.

POLVANA SANGANKAL : This Panchajanyam is cherished by Acharyas since it

conveys the ' Pranava Gatitham' i.e Moola mantram.

PERUM PARAI / KOLA VILAKKU / KODI / VIDHAANAM:

For Tiruppalli Ezhuchi ( Ceremonial waking up),we need conches; for setting

out, we need Parai (literally drums); for praising you we need Araiyars well

versed in singing your praise ( Pallaandu Isaippar); for denoting the

auspicious event, we need lamps (Mangala deepams- Kola Vilakku); for

publicizing our coming, we need flags and banners (Kodi); for protecting us

from Sun and Rain on our outing, we need a huge canopy all over (Vidhanam).

The conch represents Omkaram; the drum represents the Sabda, the Pallaandu

represents the Vedas; the lamp represents Gnanam; the flag represents

Kainkaryam (Bhagavta Seshatva gnanam) and canopy represents protection from

the clouds of rains from Aviveka ( indiscretion). Acharyas are those who

give us all these.

AALIN ILAIYAAI : Andal admires how the Lord who does all this takes the form

of a small baby reclining on a banyan leaf containing within His tummy the

entire world and its contents. The Acharyas are also like the banyan tree

that gives shelter and shade to relieve our suffering from the heat of

Samsara.

Dasoham

Anbil Ramaswamy