PART I ALWARS _ SECTION 2.9.6 on ANDAL

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PART I ALWARS - SECTION 2.9.6 ON ANDAL

 

Dear Bhagavatas,

Please find enclosed the last 4 verses of Andal's Tiruppavai which contain

the essence of the whole work. They bring out in vivid detail what exactly is

the ' Purausharta ', how the relationship of the Jivatma with Paramatma is

inalienable and interminable and what amount of joy and bliss accrue from the

realization of this relationship. Hope you have enjoyed the postings. I would

appreciate your feedback to improve the quality of my postings.

 

If you approve of this ANNOTATIVE PRESENTATION, I have material enough to

attempt a similar exercise with the entire gamut of the Arulicheyals of

Alwars covering the all the 4,000 hymns of Divya Prabhandams. This will

naturally be exhaustive but, I hope, will not be exhausing.

 

Dasoham

Anbil Ramaswamy

 

VERSE 27 : KOODAARAI VELLUM SEER GOVINDA...

KOODAARAI VELLUM : " You can win over even those hostile to you and will

stand won by your devotees - the former by your prowess and the latter by

your love. While delivering the Charama sloka, the Lord revealed at once His

' Paratvam" in 'Aham' and His

' Soulabyam' in 'Maam'. This is seen in His vanquishing Ravana who challenged

saying " Na Nameyam Thu Kasyachit " and in His not only accepting but in

following the advice of Vibishana who surrendered to the Lord saying "

Nivedaya Maam... Raghavaya

Bhavat Gatham Rajyam Cha" etc. Did he not follow Vibishana's advice to

surrender to Samudraraja even though it was a surrender to an unworthy and

incapable person ?

SEER : Perfection. What is perfection in demeanour is explained by Valmiki -

' One who wins the world by truth, the poor by gifts, the preceptor by

service, the valourous foes by his bow and arrow in battle Satyena Lokaan

Jayathi, Dheenaan Dhaanena Raghava/

Gurun Susrushayaa, Dheeraah Dhanushaa Ha Yudhi Chaatravaan"

GOVINDA : The word 'GO' has several meanings. One who protects cows. If we

are all Satviks like the cows, He will save us.

YAAM PERUM SAMMAANAM : What do we get by surrendering to the Lord?

SOODAKAM : The string smeared with turmeric symbolically worn while taking a

vow.

THOL VALAI : indicates Pancha Samskaram including the ceremonial branding of

the shapes of Sangu and Chakram on the shoulders in token of initiation into

the Srivaishnava brotherhood.cf. Periyalwar's comments on Mukti Dhaanam.-

" Theeyil Poliginra SenChudar Aazhith Thigazh Tirchakkarathaan

Koyir Poriyaale Otrundu Ninru Kudi Kudi Aat Seikinromey "

THODU : The eight lettered Ashtakshara Mantra. Ashtaaksharam both by sound

and sense content invest the knowledge of Atmaswarupam etc. Hence

'Gananaparam'

SEVIPPOO :Dwaya Mantram indicates the practice of 'Anushtana'

(Conduct) of Kainkarya (Service). Hence, ' Bhaktiparam '.

PAADAKAM : The anklets represent Charamasloka which explains what should be

given up. Hence, ' Vairaghyaparam'

 

An interesting point to note is that Soodakam and Tholvalai are both

ornaments worn on the arms - They represent Tirumantram which confers Gnana.

Thosdu abd Sevippoo are worn in the ears where the Acharya whispers the Dwaya

Mantra indicating the twin aspects of Upaya and Phala. Charamasloka points

to surrender at His feet.

AADAI UDUPPOM : indicates our consciousness of Seshatvam to the Lord - a

symbolic wearing of dress worn by Him. In Baghavad Gita the Lord himself

refers to Sarira as dress " Vaasaamsi Jeernaani yatha Vihaaya Navaani

Grihnaati Naroparaani "etcThe Gopis pray for ' Mukta Sarira '

PAAL SORU MOODA NEI PEIDHU:" By this 'Seshatva Gnana' we will get rid of our

'Taapatraya'- the triple miseries of Aadhy Atmika, Aadhi Bouthika and Aadhi

Deivika and become 'Bhogya vasthu'-(enjoyable) enjoying you, the ' Nitya

Bhokta'. Because of our separation from you we said earlier," Nei Unnom,

Paal Unnom' etc. Because we are now with you, we would enjoy all that there

is to enjoy". This verse is said to contain the essence of Visishtadvaita.

KOODI IRUNDHU : Since Kannan is ' Unnum Sorum, parugu Neerum ' etc, they

proceed to refer to Kannan in the company of Bhagavatas. The emphasis is on

the significance that the enjoyment of the Lord should always be in the

company of ' Bhagavata Goshti'.

 

VERSE 28 : KARAVAIGAL PINN SENRU...

Having clarified what they desire, they proceed to define what qualifications

they have to be eligible for securing what they desired. This is an important

tenet of Srivaishnavism. For the one who seeks to do Prapatti, the only

qualification is the absence of any qualification !. Incapacity to follow

Bhakti or any other means, recognition of one's own utter helplessness

(Karpanyam), unflinching faith in the Lord as the ONLY saviour ( Maha

Viawasam, Ananya Gatitvam and Ananya Saranatvam etc. They explain how they

are fully qualified in these.

KARAVAIGAL PINN SENRU : " We know nothing. All that we know is to go after

the cows to the forest for grazing. All that we do is to eat in the company

of peers. We are inacapable of doing Tapas etc. We have no chance to mingle

with seers and sages who can impart true knowledge. There is absolutely no

opportunity for us to involve in Bhaktiyoga or Karmayoga. We are as ignorant

as the cows we follow." cf Parasara's statement " Gnaanena Heenah Pasubhih

Samaanah". We follow the cows, help ourseves with eartthly pleasures and

thus lost ' Atma Anubhava '. Therefore, again and again we get involved in

the wheel of lifes and deaths.

cf " Tasmaath Lokaath Punar yethi Asmai Lokaaya Karmane '

ARIVONRUM ILLAADHA : We are totally ignorant. The ending "UM" in Onrum is

significant.Not a single qualification ! Contrast this with the later

reference to another "UM" in another Onrum- " Kuari Onrum Illadha Govinda"-

The one who is totally auspicious and devoid of even a single blemish ! Cf

Andal's ''NarayananE and NamakkE ' in the very first verse.

UNTHANNAI PIRAVI PERUM THANNAI PUNNIYAM YAAM UDAIYOM : The Lord asks " Then,

how do you take bold to aspire attaining me?" They reply " We have one great

merit. We are blessed with your birth in our midst. The subtle reference is

to the fact that the Rishis desired to enjoy Rama. As he was wedded to the

vow of monogamy in Ramavatara ( Ekapathnivrata) he would fulfill their desire

in a subsequent Avatar as Krishna when they all would be born as Gopis. That

they acquired this merit is like securing a ' Sadachaarya ' by the grace of

the Lord and by accidental merit as explained in the Pramanas." Easwarasya

Cha Souhaardham Yadrichaa Sukritham Thatha"

GOVINDA ! : The Lord has one grievance ! He himself admits this when he said

" Sa Mahaatma Su Durlabhaha". The Bhakta does not have that grievance since

as AALAVANDAAR put it - " Atra Paratras Chaapi Nityam Yadheeya Saranou

Saranam Madheeyam " Both here and hereafter, the Sishya's relationship with

his Acharya is permanent.

UNTHANNODU URAVEL NAMAKKU INGU OZHIKKA OZHIYAADHU : " Neither You nor we can

ever terminate this relationship because it is ' Nirupaadhikam ' (

unconditional) whereas other relationships are ' Oupaadhikam '( conditional)

depending on Jaati, Kulam, Gotram etc.What is this relationship?

The bondage between the ' Niyanta ' ( controller) and ' Niyamatva'

(controlled). PILLAI LOKACHARYA has listed 9 kinds of relationships :

1. MathaPitha- Putrah = Parents-children

2. Rakshaka- Rakshya ' = Protector- Protected

3. Seshi - Sesha := Master - Servant

4. Bhartru - Bhaarya = Husband - Wife

5. Gneya- Gnaatru = Knowledge- Knower

6. Swami- Swam = Possessor- Possession

7. Aanma - Aanmeega = Life- Body

8. Aadhara - Aadheya = Supporter - Supported

9. Bhokta - Bhoghyam = Enjoyer - Enjoyed

" You cannot give up all these nor can we"

SIRUPER AZHAITHANAVUM : Just like Arjuna scared of the Viswarupam of the Lord

prayed to him to resume his normal form and begged to be excused, we also

beg you to forgive us for not referring to your ' Paratvam ' but preferring

to call you by the more proximate term familiar to us.

ARIYAATHA PILLAIKAL YAAM ANBINAAL AZHAITHOM. But, we also called you so out

of our love and ignorance So, please don't be offended"

Another interpretation is - " This is an Avatar in which your objective is to

prove your ' Soulabhya ' (accessability). Hence, calling you Govinda will be

O.K. But, it would be improper to call you by the name Narayana which is

reimiscent of your omniscience ' Paratvam ' and it is like ' calling you

names "

Referring to Acharya, it suggests that our regarding the Acharya also as a

human being just like any of us is totally wrong because the Acharya is the

one who has come down to us to lift us up to the feet of the Lord. And,

therefore, should be regarded as equal to, nay, as the very Lord himself. "

So, O ! Acharya ! Don't be displeased with us for our indiscretion"

SEERI ARULAATHE : Even his wrath seems to be benign

 

VERSE 29 : SITRAM SIRU KAALE VANDHU UNNAI ...

SITRM SIRU KAALE : The state of ' Gnanadasa ' that follows the disappearence

of ' Agnanadasa ' but before the emergence of ' Praaptidasa '; The time

when ' Satva' quality takes over; The time when one beholds the light in '

Bhagavad Vishayam '; the stage of ' Mumukshutva '-the dawn of desire for '

Moksha ' which precedes the attainment of

' Mukti'. Indicates the 'Tvara '- extreme eagerness which makes them

unmindful of the biting morning cold.

SEVITHU / POTRI : " Why do we prostrate before your feet and praise you ? "

KELAAI : " Listen !" The word reminds how an Acharya would command a Sishya

when he commences his exposition in the morning session. There is a role

reversal of Guru and Sishya relationship. What an imagination !.Did not

Bhattar say

" Paraardhyam svam Sruti Satha Siras Siddham Adhyaapayanti' ?"

PETRAM MEITHU UNNUM KULAM : " If you do not utilize our service your very

Avatar will be a sheer waste" - they seem to say.

 

The 5 things calles Artha Panchakam that should be known from Sastras .viz

1.The nature of the Supreme soul,2. the nature of the individual soiul, 3.the

means of the integration of the individual soul with the Universal soul,

4.the result of such integration and 5.the factors impeding such integration

are very clearly brought out by Andal in this verse cf. " Praaapyasya

Brahmano Rupam, Praaptus Cha Pratyakaatmana, Praapti Upaayam, Phalam Chaiva

Thatha Praapti Virodhi Cha, Vadanthi Sakalaa Vedaah Sa Itihaasa Puraanakah"

cf also " Mikka Irai Nilaiyum, Meyyaam Uyir Nilaiyum, Thakka Neriyum,

Thadaiyaagi Thokkiyalum Oozh Vinaiyum Vazh Vinaiyum "

 

1. By referring to His being filled with infinite mercy, His being spoken of

by all the Vedas especially Varaaha Avatara in which He saved the earth (Un

Potraamalar Adi ) she refers to His 'Paramatma Swarupam';

2. By referring to His birth in the Yadava Kula ( Petram Meithunnum kulam and

Unthannodu Utrome Yaavom etc she indicates their 'Jeevatma Swarupam';

3. By Sitram Sirukaale Vandhu Unnai Sevithu, she refers to the 'Upaaya

Swarupam';

4.By Unakke Naam Aat Seivom,she explains 'Phala Swarupam' and

5. By Matrai Nam Kaamangal Maatru, she points out the 'Virodhi Swarupam'.

ITRAI PARAI KOLVAAN ANRU KAAN : " Look !" they say "Don't think that we are

here only for securing a Parai you may offer just for the day. If one asks

for water to drink, it does not mean water alone. Because, we wanted to meet

you, we made a pretext of ' Parai '. What we mean is much greater than mere

Parai. You caanot just send us away by giving Parai. Do you see ? "

ETRAIKKUM YEZH YEZH PIRAVIKKUM : " What we want is permanent service to you,

not merely in this birth only but in all our lives." It does not mean 7x7=49

lives as some misinterpret;It means that in the innumerable lifetimes that

emerge time and again and without end - Ezhum Ezhum Piravikkum

UNTHANNODU UTROME AAVOM : " just like Piraatti took birth along with you in

every Avatar, We would like to be born with you any number of times cf "

Devathve Deva Deheyam, Manushyatve Cha Maanushi ". Another interpretation is

that we should have with you all the relationships one could expect in this

world cf " Matha Pitha Bandhu Sakhaa Guru" cf also " Matha, Pitha, Braatha,

Nivaasas, Saranam, Suhrit, Gathir, Narayana Mama Raghava"

MATRAI NAM KAAMANGAL MATRU : Correct us and accept us cf "Thiruthip Pani

Kolvaan". Anything else is an impediment. Please remove them. In Baghavad

Gita, Krishna says " Tad Prasaadaath Param Saanthim Sthaanam Praapsyasi

Saaswatham"- By his grace only one attains Supreme and eternal station and

bliss. This is what Andal means by Matru. According to the NIRVAHAM of

NAMJEEYAR this refers to

' Bhaagavata Seshatvam' as practiced by Madhura Kavi who delighted in his

service to Nammalwar as the ' Prayojana ' or ' Phalam' as nothing else could

vouch.

 

VERSE 30 : VANGAK KADAL KADAINTHA :

ACCORDING TO 6,000 PADI, Andal seems to suggest that " His part in the

churning of the milky ocean though for all appearances looked as if it was

for helping the Devas, in reality it was for securing Mahalakshmi for

Himself".cf Tirumangai Alwar's

" Vinnnavar Amudu Unna Amudhil Varu Penn Amudu Unda Emperumaane"

Applied to Acharya, Vangam means the ocean of Vedas; With the churndashery of

their wisdom, he churns it and takes out nectar of butter for the benefit of

humanity.

MADHAVAN : One who does great penance

KESAVAN : One who killed the horse shaped demon called Kesi Applied to

Acharya, it means it is he who controlled the wild horse of Indriyas

harnessed to the vehicle of the body

THAN THERIYAL : The one who wore a garland dense with the divine basil (

Tulasi)

SANGA THAMIZH : SAM- That which is auspicious; GAM- Aakaasam (i.e) Vaikuntam

MUPPATUM THAPPAAME : BHATTAR says " Just like a cow gives milk even to a

dummy calf, the Lord would grant the same bliss that he bestowed on Andal to

us also who are bereft of any merit- if only we read these 30 verses of

Andal.

 

'Madhavanai Irainji' shows the first half of Dwayam; 'SelvaTirumaalaal

Inburuvar' shows the second half of Dwayam Sridevi and her spouse will grant

us all happiness. She uses the word THIRU 4 times in this verse to emphasize

that it is only e through the Purushakara of Piraati on can attain this

wealth and Supreme bliss.

 

THANIANS ON TIRUPPAVAI

1. Composed by Parasara Bhattar

Neela Thunga Sthana Giri Thadee Suptam Utpodhya Krishnam

Paaraardhyam Swam Sruti Satha Siras Siddham Adhyaapayanthi

Svochishtaayaam Srati Nigalitham Yaa Bhalaatkritya Bhaunkte

Godhaa Tasyai Namah Idam Idam Bhuya Yeva Asthu Bhuyah

"This repeated salutation is to Godha on whose robust mountainlike breasts

the Lord rests his head; the one whose garland of flowers became enjoyable

because she had worn it earlier; the one whose garland of verses brought out

the greatness of the Lord and her own total dependence on Him and the one who

on her own accord forcefully embraces and enjoys the Lord"

2. Composed by Uyyak Kondar

Anna Vayal Puduvai Andal - Arangarkku

Pannu Tiruppavai Pal Padhiyam - Innisaiyaal

Paadik Koduthaal Paa Maalai - Poo Maalai

Soodik Koduthaalai Sollu

Always speak about Andal, born in Srivilliputtur where swans roam about in

the water-filled fields, who composed the garland of Tiruppavai and offered

it with the garland of flowers worn by her earler.

3. Composed by Uyyak Kondar

Soodik Kodutha Sudar Kodiye - Thol Paavaai

Paadi Arula Valla Pal Valaiyaai - Naadi Nee

Venkadavarkku Ennai Vidhi Enra Im Matram

Naan Kadavaa Vanname Nalgu

"O ! Andal ! You offered the garland of flowers worn by you earlier to the

Lord. You are bright like the golden creeper. You brought out the age old

custom of ' Paavai Nonbu ' through your musical hymns. You wear jingling

bangles which announce to the world the grace of God. Just as you declared

not to become the spouse of anyone other than the Lord of Tiruvenkadam,

please let us follow your footsteps in this regard without faltering".