Thiruppavai - 7th -AndAL pays Her tribute to Paramaathman - Unparalleled Supremme One- Sriman Narayanan

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SrI:

SrimathE Gopaladesika mahadesikaya nama

 

Dearest all

 

Today’s verse: 7th verse for our enjoyment…

 

kIcu kIcu enRu eNGkum aanaiccaaththan * kalan^thu

pEcina pEccaravam kEttilaiyO pEyp peNNE *

kaacum piRappum kalakalappak kai pErththu *

vaaca naRuNGkuzhal aaycciyar * maththinaal

Ocai patuththa thayiraravam kEttilaiyO *

naayakap peNpiLLaay naaraayaNan mUrththi *

kEcavanaip paatavum nI kEttE kitaththiyO *

thEcamutaiyaay thiRa ElOr empaavaay. 7.

 

In the previous ThiruppAvai Paasuram , ANDAL and Her fellow gopis made Pancha

Moorthy vandhanam during the occasion of waking up a novice devotee:

 

(1) " Vitthinai " --> Para VaasudEvan at Sri Vaikuntam

(2) " VeLLattharaviRRuyil amarntha-->VyUham at Milky Ocean

(3) Sakatam Kalakkazhiya KaalOcchi--> Vibhavam (KrishNan)

(4) PuLlarayan Koilil--> Archai ( Sri VilliputthUr)

(5) ULLatthu KoNDU--> Haarthan or antharyAmi Brahmam

 

In this seventh Paasuram , ANDAL pays tribute to Sriman NaarAyaNan as the Para

Devathai (Supreme One).

 

The girl who is being awakened here is not a novice but one devoted to KrishNa ,

but she is now engaged in wild sleep (Murattu thookkam )in a state of

indifference to Him. She is sleeping away at a time (Brahma muhUrtham), when

people of saathvic tendency would be up and

offering their prayers to the Lord.Therefore , the gopis outside the house

address her first as " pEy peNNE " or the girl with TamO guNam. Later , they

address the sleeping girl as " Naayaka peNNpiLLAi and tEsamudayAi " in recognition

of her rank in AaypAdi and her lustre as a parama Bhaagavathai .

 

Meaning of the Seventh Paasuram:

Oh pEy peNNE (deluded girl)! don't you hear the noise raised by the Aanai

Saatthan birds ( BharadhvAja Birds in Sanskrit and Valiyans in Tamizh)? Doesn't

your sleep get affected by the Keesu-Keesu sabdham (avyaktha madhura sallAbham )

of these busy birds outside your sleeping chambers? The dawn is advancing .There

are signs of the world awakening

all around you. Don't you hear the sound made by the busy churning of the curd

by the other gopis with symmetric movement of their churning rods ? The body

movement(exertions) of these beautiful gopis sends out fragrances from their

flower-adorned locks of well combed hair . Their engagement in the churning act

makes their bangles and other

aabharaNams around their neck (acchu thAli, Aamai thAli et al) collide against

each other and result in a rhythmic musical sound (mangaLa naadham ). Don't you

hear that auspicious jingling sound ? Aren't

you awakened yet by the sloshing of the curd as a result of the strong movement

of the churning rod in your neighbor's houses during this still hour of the

morning? Oh crown gem among gopis ! How can

you be so indifferent and sleep away even after hearing us singing the nAmams of

our Lord Kesavan, who destroyed the demon Kesi appearing in disguise as a horse

? Please awaken and get up ! Oh Luminous one! Come and open the door so that we

could sing together about the mahimai of our Lord with you.

 

Inner Meanings of " Keesu Keesu " Paasuram

aanai saatthAn Our Lord , who defeated our

indhriyams (having the strength of

the elephants ), and stimulated us

to perform Prapatthi at His lotus feet

 

Kalanthu That Lord joining His Dharma Pathnee

in conversation

 

Keesu Keesu yenRu Have n't you heard their sweet dialog ,

yengum pEsina where PirAtti says " asthutE

pEccharavam dayayaiva sarvam sampathsyatE " (Oh PrapannA!

kEttilayO? You will realize all your wishes as a

result of your performing prapatthi )

and the Lord responding with the blessing

" May you perform all Kaimkaryams

for us in all places (sarava desam)

and all times (sarva kaalam)?

 

pEy peNNE ! Oh Maiden , who is deeply lost in

Bhagavathanubhavam and as a result

look like a deluded one !

 

Vaasa NaRum VyAsar and other AchAryAs who have

Kuzhal Aacchiyar researched on the fragrant tressses

like Upanishads , which contain inside

them the Sarvaghandhan, Sriman NaarAyaNan

 

kaasum piRappum of the wealth of Brahmins , Vedhams

and the smruthis born out of them

 

kalakalappa and describing the VedArthams with

kalanthu the help of smruthis and UpabrahMaNams

 

kai pErtthu VyAsar and AchAryAs raise their hands

 

matthinAl osai- after churning with their intellect

paduttha thayir the curd (annam) like BhOgya NaarAyaNan

aravam kEttilayO? and declare (assert) without doubt

that Sriman NaarAyaNan is Para DEvathai

(There is no god , who is equal to or

greater than Him ).Oh pEy peNNE !

Have n't you heard that loud declaration?

 

Naayaka peNN Oh smart one , who understands fully

piLLAi the Para dEvathA aspect of our Lord

and thereby have become the leader of

our ghOshti

 

NaarAyaNan Moorthy when they declare(sing) that NaarAyaNan

Kesavanaip paadavum is the One , who created BrahmA and

Sivan

 

nee kEtto kidatthiyO ? even after hearing that powerful

message , how can you stay without

performing SaraNAgathi at Sriman

NaarAyaNan's sacred feet ?

 

tEsam udayAi Oh Maiden with such a wealth of

Jn~Anam about Tatthva-Hitha-

PurushArtham !

 

ThiRa Please seek the upAyam of Prapatthi

to reach Him .

 

Other anubhavams of commentators:

 

A. Abhinava Desikan's anubhavam

This paasuram describes the status of those BhAgyasAlis involved with Ubhaya

VedAntha vimarsanam and invites those , who are adept in other SaasthrAs to

follow the way of the former group . The end result of Ubhaya- VedAntha

nishkarsham (evaluation ) is the unassailable

conclusion that Sriman NaarAyaNan is the Para Devathai.

 

B.Sri P.B.AnnangarAcchAr Swamy's anubhavam

(1)pEy peNNE : Swamy quotes two dhivya prabhandham passages to intrepret the

deep devotion of the maiden (utthama adhikAri)of of this paasuram:

 

" atthA ariyE yenRu unnai azhaikka ,

pitthAvenRu pEsuhinrar piRar yennai "

---Thirumangai: periya Thirumozhi:7.1.8

 

" Arangan adiyArkaLukkAhi AvanukkE pittharAmAvar

pittharalkarhaL maRRayAr muRRum pittharE "

---KulasEkarar: PerumAL Thirumozhi--> 2.9

 

(2) " Kaasum piRappum kala kalappa " : Innner meaning is that the two abhAranams

(Aathma guNams) are Samam and dhamam . They compliment each other to enhance the

stature of the adhikAri.

 

C. Upanishad BhAshyakArar's observations

 

(1) pEy peNNE!: hE BhrAntha BaalikE!

 

(2) Naayaka peNN hE KanyA MaNi!

PiLLAi!

 

(3) tEsamudayAi hE TejasvinI !

 

Sri RangaraamAnuja Muni quotes GithA passage " BhOdhayantham parasparam. He

points out that " paraspara BhOdhanam " is BhAgavatha kruthyam and that the KanyA

MaNi is awakened to come out and join in the mutual lessons befitting her role

as an illustrious (tEjasvini) devotee .

 

D.PerukkAraNai Swamy's observations

 

(1) aanai-chaathAn: This name refers to EmperumAn , who killed one Yaanai

(elephant KuvAlayapeetam) and protected another (GajEndhran). Saatthuthal means

killing. Saathuthal (SaaRRuthal) also means honoring .

 

(2) NaarayaNa Moorthy Kesavanaip paadavum: Kesavan is the abhimAna dEvathai for

the month of Marghazhi. He is one of the Upa-vyUha Moorthy of Sriman NaarAyaNan

.. Hence in this month Kesavan has to be worshipped.

 

(3) In Sri BhAshyam , AchArya RaamAnujA did not use the Naamams of NaarAyanan,

VaasudEvan , KrishNan , Raaman et al. He used the saamAnya sabdhams like

ParamAthmA , Para Brahmam instead . Vyasar , the Brahama-

SoothrakArar used NaarAyana sabdham only in Linga bhUyasthvAthi adhikaraNam.

ANDAL invoked the name of NaarAyaNA thrice in ThiruppAvai just as the Moola

Manthram and dhvaya manthram uses thrice NaarAyana sabdham between themselves .

One such use of NarAyana sabdham is in this ThiruppAvai Paasuram .

 

[Extracted from Sri Satakopan swami’s translation of exhaustive Tamil

commentary on Thiruppavai by Sri U Ve PerukaraNai Swami]

 

Andal Thiruvadigale saraNam

Regards

Namo narayana

dAsan