Guest guest Posted February 5, 2007 Report Share Posted February 5, 2007 Pasuram-6-PuLLumsilambinakaaN PuLLum silambina kaaN puLLraiyan kOyilil vellaivili sangin pEraravam kettilaiyO piLLaai ezundhiraai pEymulainanjundu kaLLcchagadam kalakkaziya kaalOcchi veLLatthu aravil thuyilamarndhavitthinai uLLatthu kondu munivargaLum yogigaLum meLLa ezundhu hari enrapEraravam uLLam pugundhu kulirndhelO rempaavaai Translation: Oh young one, wake up. Don't you hear the chirping of birds and the loud sound of conch blown at the temple of the Lord. The sages and yogis get up slowly and chant the name of Hari, who is in their heart and who is resting in the bed of Seshnag in the middle of the ocean, the same Hari who killed poothana and sakatasura. The namasankirtana sounds is tumultuous on account of the intensity of devotion. Commentary: In the first five pasurams the pavainonbu was extolled . In the next five describe the arousal of the girls who are devotees of Krishna and who wish to observe the pavainonbu.This implies the thruppaLLi ezucchi of the bhagavathas for Bhagavatkainkartya. Why should one go in a goshti or group to worship the Lord? 1.An ardent devotee will forget himself in the presence of the Lord and will even lose the power of speech and so to have both feet on the ground they wish to go in groups. 2.Moreover any experience of joy is doubled when shared. 3.Also anything delicious should not be enjoyed alone.Bharatha, among the sins he enumerates that would befall to him if he had any suspicion of the intention of his mother,cites the sin of eating a delicious sweet without sharing with others in the house. 4.It is always appropriate to approach the Lord preceded by bhagavathas. 5.Women by nature are softhearted and want to share their joy with others. PuLLum silambina - Birds have better sense of time that humans and wake up before them. It may have been argued by the girl whom Andal tries to awaken that the birds woke up hearing the churning of the curd by the gopis, who perhaps being old could not sleep.So the next sign of dawn is cited. Pullaraiyan kovilil veLLaiviLi sangin pEraravam - PuLLaraiyan may mean Garuda in the sense of his being the king, araiyan of the birds,puLL.It could also mean the Lord Himself as He is the ko , master of the puLLaraiyan, that is, Garuda.Koil means the il,abode of the ko. The reason why the word puLLaraiyan is used maybe due to the auspiciousnessof the garudadwani, the sound made by garuda and the darsana of garuda. The worship of Garuda is extolled as being the antidote for diseases, troubles from enemies and all misfortunes. It is said that when Garuda flaps his wings the planets are moved. VeLLaiviLi sangu is white conch used in the temples. The white colour stands for suddhasatthva. PEraravam - The sound of the conch calling the devotees for worship sounds magnificent to them as it rouses the Lord in their hearts. PiLLai - The word may refer to a young girl or one who is new in the group of devotees.Commentators see a reference to Periazvar by this term as he was like a child,piLLai, in forgetting the glory of the Lord and sang Pallandu for Him as though fearing for the casting of evil eye on Him.PuLLumsilambina may refer to the garden in which Periazvar reared for worship. Pey mulai najundu refers to Poothana and kaLLa chagadam, to sakatasura.Krishna feigned sleep when Poothana was feeding Him because she should not get His kataaksha.Inspite of that through His sparsa, body contact itself she went to better loka. Desika says in his Yadhavabhyudhaya that for those who even think about this episode will not be born again When Krishna kicked at the asura who came in the form of a cart-wheel it went to pieces but there was not even its dust remained, says Narayana Bhattadri in Narayaneeyam. This he says happened because the asura merged with the sudhdhasattva of Bhagavan and therefore there was no rajas, with a pun on the word rajas which means dust. veLLatthu aravil thuyilamarndhavitthinai uLLatthu kondu- The Lord is the vitthu , the seed or origin of the world, reclining on Adisesha in the milky ocean, whom the sages and yogis preserve in their hearts.So they are getting up from their sleep slowly meLLa ezundhu in order not to disturb Him. The idea that this pasuram refers to Periazvar conforms to the expression veLLatthu aravil-----uLLatthu kondu as per his pasuram in which he says'aravttha maliyinodum azagiyapaarkadalodumaravindhappavaiyum thaanumagampadi vandhu pugundhu,' (Periazvar thirumozi-452)describing how the Lord entered his heart along with adiseah ,parkadal and Lakshmi. Hari enra pEraravam - When all the sages and yogis in all the worlds chant 'Hari' it becomes a tumultous sound. ULLam pugundhu kuLirndhelO rempavai - the hari nama enters through the ear and reaches the heart and like cool showers bring solace to the devotee freeing him from the woes of the world.Rukmini says in the bhagavatha in her letter to krishna, ' sruthvaa gunaan bhuvansundhara srnvathaam the nivisya karnavivaraih haratho angathaapam.' To those who hear His gunas they enter the ears and relieves the torment of the body due to the ills of samsara. The angathapa here is the viraha or separation from the Lord for the devotee. The spiritual meaning of this pasuram is explained thus: PuLL refers to Hamsavathara when the Lord took the form of the Hamsa, swan to teach the sanakadhi the Brahmathathva. silambanam is th speech of the Lord. Since this pasuram has reference to Periazvar it reminds us of his verses in the sengeeraipparuvam whrer he gives importance to the hamsavathara by saying,'annamum meenurumaaLariyum kuraLumaamaiyumaanavane, ennavalam kalaivai aaduga sengeersai,' thus mentioning the hamsavathara before matsya,and other avatharas. (Periazvar thrumozi-74) PuLLraiyan can also mean that He is the master of all of us who are termed as puL in the sense of beibngs like birds and animals without jnana. Kovil is the ashtakshar mantra while the sangu,onch is praNavasvarupa. Poothan stands for avidya, ignorance giving rise to ahamkara mamakara. KaLLAcchgadam refers to the indriyas which takes the sarira,the cart to evil path while veLLattharavu is the sea of samsara and the Lord isfeigning sleep inside our heart ready to wake up the moment we call Him.Hari enra peraravam is the call for help of the devotee to the Lord to come and destroy,haraNath Harih, the duhkha. PASURAM 7-Keesu keesenRengum KeesukeesenRengum AnaicchAtthan kalandhu pesina peccharavam kEttilaiyo pEyppeNNE KAsum piRappum kalkalppa kai pErtthu vAsa narumkuzal Aycchiyar matthinAl Osaippaduttha thiyiraravam kEttilaiyo nAyagappeNpillai nArAyaNan moortthi kesavanaippAdavum nee kEtte kidatthiyO thEsam udaiyai thiravelorempAvai Oh girl with devilish nature (one having satvik qualities will not sleep till the dawn), do you not hear the birds of the kind known as AnaicchaAtthan chirping and the sound of the neck ornament of the gopis who have started churning milk?You are the prominant member of our group and how can you be lying in your bed after hearing us singing about the Kesava who is none other than NarayaNa?oh lustrous one come and open the door. The sleeping girl is woken up by citing three signs for the advent of morning. 1.The chirping of the birds. 2. The sound of the churning of milk. 3.NarayaNa nama sankirtana. KeesukeesenRengum - The bird are chirping everywhere-engum. The girl might say that you have only awakened the birds by your singing or tey might have awakened by the sound of churnong milk by old ladies who could not get sleep. So Andal says 'engum,'everywhere. AnaicchAtthan kalandhu pesina pEccharavam-The birds seem to converse with their mates. KEttilaiyo PEyppeNNe- Have you not heard? She is called as pEYppeNNbecause only rakshasis will sleep in the daybreak as they roam around in the night. KAsum piRappum kalakalappa -Refers to kAsumalai and thirumAngalyam which denotes samsAra and hence gives birth,piRappu. KaipErtthu- the curd in Ayarpadi is so thick after the birth of Krishna and plentiful and it is difficult to churn it.. VAsa naRumkuzal Aicchiyar- The hair of natural fragrance is present only to the ladies of devaloka and they are supposed to have been born as gopis. So their hair is by nature fragrant,vAsanaRumkuzal. MatthinAl osaippaduttha- the sound of the churning rod reminds one of that of churning the manthara mountain for amrtha. NAyagappeNNpiLlaI- She is of so prominant a family that many women are employed to churn the milk which creates considerable noise.After callin her pEippeNN she is now called nAYagappeNN piLLai and pacified. KEsavanaippAdavum- The name kEsava is an exalted one because it includes Brahma and Isvara. The word is derived as 'kascha eesascha kEsou , thou vasyathayA santhi asya ithi kEsavah.' 'ka' denotes Brahma while 'eesa' is Siva and both are in His power and hence He is called KEsava.Moreover KEsava is theLordof the month of Margazi. The word NArAyaNan moorthi used as an adjective to kEsava is to affirm that He is none other than NAraAyaNa. PAdavumnee kEttEkidatthiyo- Here the reference is to NAMMazvAr, who once vowed that he willnever utter the name of the Lord or think about Him, not because of loss of faith but only due to his awareness of his own worthlessness. But he could not remain so for long and as soon as he heard a passerby utter the name his resolution was thrown to the winds. Here the girl is chided that even after hearing the Lord's name she is not reponding. The word AnaicchAtthan may mean the Lord Himself as He killed one elephant, kuvalayaApeedam set against Him by Kamsa and protected another, GajEndhra, from the jaws of the crocodile. Kalandhu pEsina pEccharavam may then refer to both the Lord and His consort , Sri, talking with each other KAsumpiRappum kalakalappa implies the sruthi and smrthi proclaiming about the glory of the Lord and kaipErtthu may mean the deep study and contemplation of them by vAsanarumkuzal Aicchiyar, the acharyas who exude the natural frgrance of the Lord.Having delved deep into the vedanta sasthra they acclaim loudly His glory, KaipErtthu, with upraised arms, uddhrthabujAh. KAsu, piRappu and thayir are taken to mean ashtaAkshara, dhvayamanthra and charamasloka respectively and th epithet pEyppeNN has reference to KulasEkhara azvar who calls himself a madman in one of his pAsurams. pasuram-8 keezvAnam veLLenru erumaicchiruveedu meivAn parandhanakAnn mikkuLLa piLLaigaLum pOvAn pOginrArai pOgAmal kAtthunnai koovuvAn vandhu ninrOm kOdhu kalmudaiya pAvAi ezundhirai pAdipparai konda mAvAi pilandhAnai mallarai mAttiya dEvAdhidEvanai chenru nAm sEvitthAl AvAvenrArAindhu aruLElO rempAvai. The eastern sky has become bright and the buffaloes are going to graze and the girls in the Ayarpadi started going to perform the vratha and we have stopped them in order to wake you up.Awake , you , who is of pure form that destroys all sins.Let us sing the glory of Him who killed the demon Kesi and the wrestlers. He is the Lord of the devas who when approached and prayed, will shower His grace on us after judging our fitness. Andal is waking up another girl by citing the signs of daybreak. .. Keez vAnam veLLenru, erumai siru veedu- The eastern sky is lighting up before dawn. The buffaloes are sent for grazing the dew covered grass in the early morning, as it makes them yield more milk whereas the cows are allowed to graze later as they cannot digest the wet grass. pOvAnpOginrArai pOgAmal kAtthunnai- The rest of the girls have already started for the nonbu and Andal says that she has stopped them to wait for this girl. kOdhukalmudaiyapAvai- this girl is pure by which she is capable of breaking,udaiya, the sins kOdhukalam. she is called pAvai because she is pretty like an idol. mAvAi piLandhAn - one who killed the demon Kesi who came in the form of horse to kill Krishna. mallarai mAttiya - one who destroyed the wrestlers of the court of Kamsa. dhevAdhidhEvanai- He is the Lord of the celestials.The commentators find reference here to the expression 'ayarvarum amarargaL adhipathi,' the Lord of the immortals, in the first pAsuram of the thiruvaimozi of nammAzvAr, who is implied by this pASuram. For the individual soul it is night till the awareness of the Lord dawns, only when, the day breaks. The knowledge dawns through the instruction of the Acharyas like Ramanuja and Desika who are described by the epithets 'mAvAi piLandhAn,' as they break the influence of the senses whcih are compared to the horse that runs hither and thither drawn by the sense objects, and mallarai mAttiya,because they win over the arguments of the opponents to establish thier views firmly.They are the dhEvas who have performed the above said feats and the Lord is the dhEvAdhidhEva. AvAvenru ArAindhu arulElO -,If we go and sing His glory He will shower His grace on us after ascertaining our worth. This pasuram is considered as a reference to nammAzvAr for the following reasons. He refers himself as pAvai in thiruvaimozi. The word ezundhirai, get up, may apply to him as he alone is seated among the AzvArs in idol form. . He rose as the sun in kaliyuga to dispel the darkness of ignorance and his light was visible to Madhurakavi AzVar in kAsi which attracted him to the place where NammAZvAr was and he became the disciple of NammAZvAr..KeezvAnam veLLenru denotes the light of the AzvAr. Pasuram-9 - thoomaNi mAdatthu thoomaNimAdatthu suttrum viLakkeriya dhoopamkamaZa thuyilaNai mEl kaNvaLarum maAmanmagalE maNIkkadhavam thAl thiravai mAmeer avaLai ezuppeerO nummagaLthAn oomaiyO anri sevidO ananthalO EmApperunthuyil mandhirappattALO mAmAyan mAdhavan vaikunthan enrenrum nAmam palavum navinrElOrempAvai Oh my uncle's daughter, who is sleeping in a couch in a mansion lighted by lamps all around,with fragrant incense around please open your door.Oh my aunt, wake her up. is your daughter dumb or deaf or proud ? Is she under the influence of long sleep? Come and say with us the names of Madhava, Vaikunta and the great enchanter of all. In this world, some come forward to do good things voluntarily.Some will join at the end. Others will only come when called and some others will not come even when called. This girl is of the third category. suttrum vilakkeriya- All the mansions in Gokula are embedded with jewels and it is bright always with the light of the gems but still they light lamps for the sake of tradition.So it looks as though there are lamps all around, mAman magale- Andal imagines herself to be the resident of Gokula where everyone is related to the others. manikkadhavm thAl thirvai- the doors are full of gems and the girls outside were not able to make out where the opening is and asks the girl inside to come and open it. Ummagal thAn oomaiyo----The elders came out hearing the call but the girl did not and hence they call her dumb, deaf etc. ananthalo- pride due to wealth, beauty etc. Emapperumthuyil mandhirappattALO- A long sleep perhaps induced by the chanting of some manthra. mAmAyan mAdhavan vaikunthan enrenru -namam palavum- tells the elders to wake the girl up by repeating the sahahranama of the Lord. The reason of putting the term 'mAman magal 'is to indicate that the real realtives are those who are the devotees of the Lord. The Lord is called mAmAyan which denotes His soulabhya,easy accessibility, and also may mean ma+Ayan, associated with Lakshmi, mAdhavan to indicate His assciation with Sri, hence He is full of mercy, and vaikunthan which implies His swamithva, being the Lord of the universe. The maya of the Lord conceals Him to the world but does not conceal us from Him like those inside the dark glass window. Viradha says to Rama the 'cows know their calves and vice versa but you know us but we do not know you.' Ramanuja calls the maya 'bhagavatsvrupa thirO DHAna karee,' the one that conceals the svarupa of the Lord.Yamunacharya terms the maya as 'yavanikA jaganmohinee,' the veil that deludes the world. Indra and others eventhough aware of the identity of Krishna were deluded into believing that he was a cowherd lad, which shows the power of His maya.NammAzvAr says, 'amaivudai nAraNan mAyaiyai arivAr yAre,' who can understand the maya of the Lord! Desika says in his yadhavAbhyudhaya 'yadhgarbhE jagadhakhilam sa Eva garbhO dhEvakyAh samajani dhEvadhEva vandhyah,' The one who has the whole universe in Him and who is worshipped by the devensdhra, was born from the womb of Dhevaki. In Varahavathara the ocean was said to cover only the ankle of the Lord while in Krishnavathara Yasodha was able to bathe him with handful of water! that is the maya of the Lord! Not only that. The one who told all to bow down to His feet in the charam sloka, 'mAmEkam saranam vraja,' grasped both the feet of Yasodha while she bathed Him! The central idea of the pasuram is that one should not be deluded into believing that the house and other possessions, indicated by thoomaNi mAdam etc., are real and should acquire knowledge about the Lord who is the only reality behind all. Chith, achith and Isvara are the three reals of which achith is everchanging, chith does not change in form but only in nature and Isvara is changeless and the real of the reals, 'sathyasya sathyam.' Therefore He is the 'thoomaNi,' pure gem. The upanishad tells about this 'thoomaNi' and the veda which houses it is the 'mAdam,' the mansion.The lamps that show the meaning of veda are the purANam, smrthi and brahmasuthram. One who has the knowledge of these is said to sleep in the 'thuliaNai,' bed which is the Lord. He is our bed because every night we are sleeping in Him but we do not know it because of our ignorance. The lock of the door ,'manikkadhavam thAL,' is our karma which has to be opened in order to get the knowledge for which we need the favour of Acharya and the Lord who is the paramAchArya..If one succeeds in acquiring all this he joins the group of bhAgavathas when the dumbness, deafness and pride ,meaning that one becomes deaf and dumb to all talk except of Him,and becomes proud of doing His kainkarya,. opens his mouth only to sing the glory of the Lord thus engage all his senses in the service of the Lord. This pasuram is supposed to refer to Thirumazisai azvAr to whom the terms 'mAmAyan, mAdhavan and vakunthan are favourite expressions and he used to sing about the Lord in reclining position 'ThulaNai---' The word 'suttrum vilakkeriya' refers to his profound knowledge of the vedas and he was dumb and deaf when he was insulted on receiving agrapuja in a yaga by brahmins. He was under the influence of Peyazvar 'mandhirappattALO' and sleep for a paramaikanthin is to turn away from worldly pleasures. Pasuram-10-nOttrucchuvargam nOtrucchuvargam puguginra ammanai mAtramum thArArO vAsal thiravAdhAr nAtratthuzAimudinarAyanan nammAl pOtrapparai tharum puNNiyanAl pandorunAl kootratthin vai veezndha kumbakaruNanum thOtrum unakkE perumthuyildhAn thandhAnO Atraananthal udaiyAi arunkalamE thEtrmAi vandhu thiravElOrempAvAi You who said we should observe the pAvainOnbu and attain the Lord is sleeping now and not even give reply when we call you and do not open the door Had the Kumbakarna, who met his death at the hands of the Lord Rama who is none other than our Lord Narayana adorned with fragrant thulsi garland and bestows His grace on those who worship Him, accepting defeat,gave you his long sleep!We know you are feigning sleep, come and open the door, you who are a jewel among all. nOtru cchuvargam-This girl told everybody about the vrata and now she herself is sleeping. mAtram- reply nAtratthuzai-----nammAl- thuzai is thulasi which is most pleasing to the Lord. Thulasi will maintain its fragrance and can be used even when faded and it can be reused unlike other flowers.Moreover thulasi is exclusively used for Narayana. nArAyanan- transcendent and imminent nammAl- He loves us and loved by us because He expects only bhakthi and sees no differences due to caste ,age etc.So He uis nam mAl our Lord. It can also be explauined as nammAl potrapparaitharum punniyan- the sacred one who will grae us when we praise Him. PuNniyan means Rama who is embodiment of dharma, 'rAmO vigrahavAn dharmah.' kootratthin vai veezndha- who fell into the jaws of death.Kootram is Yama the lord of death called so because he separates, kooru seibavan,the soul from the body. Kumbakarna went to the battle on the day he woke up from his long sleep and died he same day.So Andakl says that he lost his sleep to this girl. Atra ananthal - she is feigning sleep and hence cannot be awakened unless she herself decides to come out because one can be awakened only when really sleeping, Notrucchuvargam,vAsal thiravAdhAr, mAtramum thArAr, pugugunra ammanai in this order means that one who surrenders to the Lord gets the highest fruit, moksha without any obstacles (mAtramum thArar) even without doing the karma (vAsal thiravAdhAr) which serves as the opening to moksha, namely the observance of austerities(nOtru cchuvargam) and this refers to a prapanna. The obstacleas to Moksha are the ognorance about the glory of the Lord and desire towards the sensuel pleasures. These are like death (kootram) Such a soul is said to have defeated even Kumbakarna who was engrossed in sleeping only at which time he was not engaged in sensual pleasures. Sleep is only ognorance without desiring for sensual objects, which is another kind of sleep and hence it is referred to as perumthuyil,long sleep. Through the mention of Kumbakarne reference has been made to Ramavathatra because Rama was saranagatha rakshaka, one who has taken the vow of giving refuge to any one who surrenders to him ' abhayam sarvabhoothAnAm dhadhAmi ithyEthadvratham mama,' even if it were Ravana himself.'yadhi vAA rAvanassvayam.' Thispasuram refers to Peyazvar who enjoyed the presence of the Lord through the lamp lighted by the other two, poigaiazvar and bhoothatthazvar and sang thirukkandEn ponmenikandeEn and hence he is the arumkalam. Vasal thiravAdhAr refers to the fact that when he came the door was open as he was the last to take refuge in the small entrance in the house where the other two were already there and the LOrd came as the fourth and gave darsan to them all.Peyazvar was the acharya of Thirumazisai azvar and hence he is referredto as Atra anathal meaning the special qualification of being a paramaikanthin. Quote Link to comment Share on other sites More sharing options...
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