thirup pAvai - part 7 - thaniyangaL

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Dear bAgawathAs, mArgazhi sravanam, day 7

5:00 AM

There are 3 thaniyans for thiruppAvai. One is in

Sanskrit, by Sri. Paraasara Bhattar. Two are in Tamizh, by Sri

uyyakkondaar. Sri PiLLai lOkam jeeyar has written vyAkhyAnams

for the above thaniyans.

 

-

paraasara bhattar aruLicheydhadhu:

-

 

neeLaa thunga sthana giri thadi padi suptha mudhbOdhya krishnam

paaraarthyam sthvam sruthi sada siras sidhdham adhyaa bhayanthee|

svOchchishtaayaam sraji nigaLidham yaabalaathkruthya bungthE

gOdhaa thasyay nama idamidham bhooya Evaasthu bhooya: ||

 

 

Meaning:

 

Let this namaskaaram to ANDAL, the one who has awaken the Lord,

who is resting on the breasts of nappinnai, and the one who

enjoys the Lord through her pArathantriyam (that is the essence

of the vEdAs and upanishads) be for all time to come.

 

neeLA thunga sthanagiri thadee suptham - the one (krishnan) who

is resting on the breasts of nappinnai. neeLaa = nappinnai.

there are numerous references in the prabhandham and the works

of our poorva AchAryAs regarding the greatness of "neeLA"

 

(i) neeLaa kulEna sadrusee, - sundara bahusthavam 107

(ii) nandagOpaalan marumakaLE nappinnaai (thiruppaavai 18)

(iii) kulavaayar kozhundhu - thiruvaaymozhi 5-6-11

(iv) the beauty of nappinnai - thOLi sErpinnai - thiru vAy mozhi

4-2-5

(v) AyanAkiyar mangai vEyathOl virumbinaay - thiruch chanda

viruththam 41

 

On the breasts of such a woman does the Ayanukku Ayan Lord

Sri Krishnan rests his head and sleep. Sri PiLLai lOkam jeeyar

compares Lord Sri krishnan resting on Sri nappinnai to the dazed

state of a person who has taken poison; This basically denotes

the bOkthruthvam (enjoyment) of nappinnai by the Lord.

 

thungam denotes loftiness, the superlative. PiLLai lOkam jeeyar

says thungam enradhAlE aLaviRandha BOgyathA dhishayam sollu

kiRathu'- boundless enjoyment.

 

sva uchchishtAyAm -soodik kaLayappatta - worn and removed (by

Sri ANdAL), sraji - garland, nigaLitham - handcuffed.

 

She basically handcuffed Him with the garland that was worn by

her and after that worn by the Lord. Sri PiLLai lOkam jeeyar

says ' The one who cuffs everyone with karma gets cuffed by the

garland that was worn by this girl'' - an example of His swa

tantriyam.

 

In Srimadh rAmAyan, when lord Lord Sri Rama let the "nAga

bHshanam" set out by Indrajit wound both HIm and ilaya perumAL,

Sri Garudan came to the rescue and wondered, "how come this

could happen oh, Lord you are the one who release everyone

from their bandham (windings due to samsAram), it is a surprise

that you yourself let yourself in such bandham now." It is said

that Sri Rama wished to let it wound simply in HIS leela

vaibavam to honour the weapon that Sri BrahmA had created. It

would not take a fraction of a second for the Lord to take it

off. Yet our Lord has HIS own thiru uLLam in letting such

things happen. (there are other possible narrations available

for this episode).

 

 

krishNam - Krishna

udhbOdhya - waking from sleep (thiruppaLLi uNarththuthal)

sruthi satha siras sidhdham - the 'head' of all vEdzss and

upanishads, the essence.

pArArthyam - the pArathanthiyam that is the essence of all the

vEdAs and upanishads.

 

adhyApayanthee - tell everyone (about her pAra thantriyam

towards the Lord, in thirup pAvai)

yAbalAkruthya bunkthE gOdA - gOdhA, who is enjoying the Lord,

(with the force of the pArathantriyam, forcing her enjoyment of

Him)

 

The above thaniyan is said to be composed by Sri parAsara

bhattar, on the request of Sri nanjeeyar, when both were in

thirukkOshtiyoor. It is said that Sri Nanjeeyar could not bear

the separation from Lord Sri RenganAthan, and hence he had

asked Sri bhattar, to mitigate His longing, to compose two

slOkas - one on Sri ANdAL, and the other on the rest of the

AzhvArs. The latter is

 

'bhootham saraschcha mahadaahvaya pattanaadha

sree bhatisaara kulasEkara yOgivaahaan

bhajtaangirirEnu parakaala yateendra mishraan

sreemath praankusa munim prathOsmi nithyam'

 

which we recite at the beginning of any divya

prabhandham recitation.

 

----------------------------

Sri uyyakkondaar arulicheydhathu

----------------------------

 

anna vayal pudhuvai aandaal arangaRkup

pannu thiruppaavai palpadhiyam - innisayaal

paadik koduththaaL naRpaamaalai poomaalai

soodik koduththaaLaich chollu.

 

Recite the name ANdAL, who was born in srivillipuththur (where

swans roam the fields), and who adorned Renganaathar with

a garland of pAsurams (pAmaAlai - thirup paavai), and garlands

of flowers.

 

Our poorva AchAryAs interpret that in this thaniyan

Sri uyyakkondaar delivered that reciting the name "ANDAL" is

better than reciting her paasurams.

 

It is well conceived in adiyEn's anubavam that in thiruppAvai,

Sri ANDAL mainly talks about Lord Sri Krishnan. Then how is it

possible that Sri uyyakkondAr refers to Sri ANDAL adorning

Sri RengnAathar with pA mAlai (garland of "pA" or pAsurams or

poems) and poo mAlai (garland of flowers) ? In nachhiyAr

thiru mozhi, the 11th paththu - starting with the pasuram

"thAmukakkum", Sri AndAL delivered us 11 paasurams, all on Sri

RenganAthan.

 

It is said that Sri ANDAL has five heroes whom she adorned as

her lover. ie five forms of Lord.

 

1. Sri vadfa patha sAyee

2. Sri Azhagar

3. Sri RenganAthar

4. Sri Venkadan

5. Sri Krishnan

 

It is said that everyday morning all these five Lords will wait

at the entrance of her illam (house) and seek to receive

the garlands that She will provide them. There is a special

anubavam related to this that prompted adiyEn last year to write

on thirup pAvai that will be reflected in the coming parts.

 

 

----------------------------

uyyakkondaar aruLicheythathu

----------------------------

 

soodikkoduththa sudarkkodiyE tholpaavai

paadi aruLavalla palvaLaiyaay - naadinee

vEnadavaRkku ennai vidhiyenra immaaRRam

naankadavaa vaNNamE nalgu.

 

Oh the one who gave garlands to the Lord after wearing them !

Oh GodhA, who gave us pure "nOnbu" towards the Lord through

thirup pAvai ! Just as you asked Sri kAmadEvan (Lord for "Love")

to join you with Sri thiru vEngadam udayAn, let us not forget

that and go beyond that.

 

In nachchiyaar thirumozhi 1st paththu thaiyoru thingaLum, Sri

ANDAL requests Sri kAmadEvan to unite her and Sri Kanna piraan.

In the first paasuram, ANDAL requests Sri kAma dEvan to unite her

with Sri thiru vEngadam udayaan -

 

("veyyathu Or thazhal umizh chakkarakkai vEngada varkku ennai

vidhi kiRRiyE").

 

This thaniyan basically is us requesting ANDAL to create in us

her "Sri bhagavath prEmam" or "Sri bagwath kAmam" and help us

reunite with our Lord. Just as similar to YOU wedding the Lord

and reuniting with the Lord, we request you to help us re-unite

with our Lord through sarangathi. (baranyAsam is interpreted as

the marriage of jivAtmA with the Lord).

 

This part was origianlly presented by Sri Varadhan in a joint

effort with adiyEn. More references are added and modifications

are carried out by adiyEn.

 

Sri ANDAL thiruvadikaLe saraNam

Sri ANDAL samEtha Sri krishnan thiruvadikaLE saraNam

Varadan

Sampath Rengarajan

 

 

 

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