Pasuram 8 of Andals Thiruppavai

http://www.scribd.com/doc/76214700/Andal-s-Thiruppavai-in-easy-to-readTamil-text-and-English The full text of all 30 Pasurams may be found here. Also, a scholarly discussion can be found at the link given below. http://www.ibiblio.org/sadagopan/sundarasimham/ebooks/Thiru1.pdf See below the images of the English and Tamil texts of Pasuram No. 8 of Andals Thiruppavai. For those who wish to read the text in other languages, please go to http://www.prapatti.com Andal is considered to be Sridevis amsaavataaram. She was born at Srivilliputoor (close to Kanchipuram, also the city where Indira Gandhis son and Indian Prime Minister Rajiv Gandhi was assassinated), as the daughter of PeriyAzhwar. She is also the only female among the 12 SriVaishNavite Azhwars. She longed for union with Her Lord and insisted that she should be taken to Srirangam where she eventually merged with Lord Ranganatha. You can read more about Andal at the link given above (or click here). The immortal Thiruppavai, attributed to Her, is a divine composition, filled with deep esoteric meanings, on which many commentaries have been written over the centuries. The first five pasurams cover the following. In the first pasuram, ANDAL invites Her friends for the Vratham observance (Sakhi JanAn aahvayanthi). In the second paasuram, She spells out the rites to be observed and the deeds to be abandoned (Karma Phalam upadisanthi). In the third Paasuram, She describes the fruits of the Vratham (Vrathasya Phalam Vadanthi). The aacaaryas who have blessed us are considered to be like the milk giving cows with overflowing udders. In the fourth Paasuram, Andal is directing her prayers to Varuna (actually to KrishNa who had the complexion darker than the darkest rain bearing clouds), the god of the rains, and comparing the bounty bestowing by aacaryas to the bounteous rains showered by Varuna. In Pasuram 5 Andal tells us that He would completely burn off all of our accumulated sins much like a fire burns pieces of straw thrown into it.

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In Pasurams 6 to 15, Andal is trying to wake up 10 different types of bhaktas. The third of these bhaktas is described in Pasuram 8.

The waking up of the bhaktas continues in this pasuram. One of Andals friends (kodhoogalam udaiyaa paavai) is a great devotee of the Lord. Andal finds her fast asleep and tries to wake her up by saying that the eastern horizon is turning into a bright white now. The cattle (buffalo mentioned specifically) have already left from grazing the early morning grass which is topped with dew. Andal wants to her join them since with her, they are all assured of Krishnas grace. Everyone is waiting for her to join the assembly. For more details see http://www.sundarasimham.org/ebooks/Thiru2.pdf
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There is an interesting implication of the use of buffalo imagery here, according Swami Desikans explanation, cited by Sriman Sadagopan. In Tamil, the (friendly curse) word Yerumai maaDu which means a buffalo is used to describe those who are too slow and do not perform their tasks, even when asked to, quickly. They take their own sweet time. This is the characteristic of the buffalo as opposed to the cows who walk much faster. Also, the buffalos like to immerse themselves in all kind of muddy waters and enjoy themselves along the way while on their way to the grazing pastures. So, they are later to arrive at their destination. And so, it is with some bhakatas. They are happy to enjoy themselves here, unlike the prapannas (who have performed sharanagati) who moved about straight like an arrow on to their path to the ultimate destination (VaikunTham). MEANING OF THE EIGHTH PAASURAM (V. SADAGOPAN) From http://www.ibiblio.org/sadagopan/ahobilavalli/thiruppavai.pdf Andal speaks of the greatness of Kannans flood of mercy in this pasuram. She preaches everyone to perform Sharanagati at the feet of Paraman and to obtain the eternal bliss of moksham. One of Andals friends is very close to Kannan and Kannan adores her a lot as she is a very great person. Andal thinks that if this friend of hers were to be in their group, they could attain Kannans anugraham faster and so knocks at the door of this friend to invite her. Dear friend, the east is already lit up and you are still asleep! says Andal. I dont think the eastern sky is already bright, says her friend. You might get up and see the brightness for yourself, says Andal. Brightness? It is not brightness on the eastern sky. All of you are eagerly watching the eastern sky wishing it to dawn soon. The brightness on your faces is getting reflected there. You all have faces as bright as a beautiful moon. The night might have got shattered being afraid of dawn, says her friend. Say we are speaking without knowing. But how do you know it is not sunrise yet? says Andal. Let me explain. Listen to me, says her friend.

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Out of the five lakh women folk of Aayarpadi, you might be a thousand of them, who have come here now. The absence of others proves that it is not dawn yet. Andal says, No, all those cattle of Gokulam have already been let out on the vast fields grazing the most refreshing dew grass. Her friend replies, That is not cattle. It is night which lies shattered after seeing your bright faces. Andal says, You said that the others have not come yet. But, here they are. Come out and have a look. They left in a hurry being unable to stay without Kannan. Just to take you along with us, we have kept them waiting. Her friend says, So what if they are going ahead of us? Andal replies, Going together in a group on a pilgrimage itself is a great deed in itself. But with your absence, the ensemble loses its charm. We have kept them waiting here after having decided that it is improper to leave you here and go. We are waiting here at your doorstep only to take you along with us. It is great pleasure for everyone to attain Kannan. He shall be waiting for me, says her friend. You are a beautiful lady who has the saamudrikaa lakshanam that should be present in every woman. Kannan is so favorable to you. He is the very abode of love and affection and does not know about a womans despair. And you, do not know our despair. If you shall wake up and come along with us, then we will be greatly elated and proud. If we go to attain Kannan with you in the forefront, then we are sure of success, says Andal. Let us worship Him by singing His glories along with the vadyams of the nombu festival. That great Lord! Who, killed Keshi in the guise of a horse and Mushtika and protected the subjects shall definitely heed to our pleadings and shall protect us, says Andal. Acharyas remove the darkness of ajnanam and cause the dawn of knowledge. If we go to worship Paraman, with such great devotees in the forefront, then it is definite that Paraman will shower us with his anugraham. This is the inner meaning of this pasuram.

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The following is taken verbatim from http://www.sundarasimham.org/ebooks/Thiru2.pdf

In this paasuram, ANDAL awakens another Utthama adhikAri (kOthUkalamudaya Paavai) and asks her to join the BhAgavatha GhOshti. In Gokulam, the Cowherds had three kinds of wealth: Cows, Sheep and Buffalo (JananyAcchAr). Here ANDAL adopts the language of the cowherdess and refers to the early morning scene, where Buffalos are let out for their first grazing (Panip pull mEytthal). LITERAL MEANING OF THE PAASURAM: (V. SADAGOPAN): Oh beautiful girl full of uthsAham (kuthUhalam) for the Lord! Day break is approaching as seen by the whitening of the Eastern sky from the earlier red hue linked with AruNOdhayam. Awaken! The hungry buffalos have been led to the pastures close to home (siRu Veedu mEyvAN) for their breakfast of dewy grass. We have detained the other Gopis, who were ready to go to the place of vratham so that you can join with us all. We have assembled in front of your house to awaken you and take you with us. Please get up. If we sing about our Lord's glory together, He will give us the vrathOpakaranams (Drum and other saamagriyAs to observe our vratham). When we approach our Lordwho destroyed the asuran Kesi by tearing his mouth apart, and killed the wrestlers of KamsA's court--and prostrate before Him in all humility, that Lord (KrishNa), the Lord of all gods (Devaathi Devan) will be moved and have DayA for us and will inquire about our yOga KshEmam with great interest (aavA yenRu=haa haa yenRu)/(V. Sadagopan). THE INNER MEANING OF THE WHOLE PAASURAM Oh Joyous Maiden, who is very dear to the Lord! Please come and join this ghOshti. We have come to take you with us on our journey to AchAryan, who protects our Indhriyams from entering into destructive ways and who by the power of Jn~Anam and anushtAna sakthi destroys Naasthikan as well as Kudhrushtis (Those who have viparItha Jn~Anam and interpret Veda Manthrams wrongly). That AchAryan is greater than even sarvEsvaran for us. We should sing his praise through his taniyan and get our minds cleared by the anushtAnam of Prapatthi and understand well the mode of behavior after prapatthi and practise it; afterwards, placing AchAryan in front, if we arrive at Bhagavath SannidhAnam and prostrate before The Lord of Lords, He will be elated and inquire carefully into our qualifications as aartha prapannan (One who is desirous of Moksham without delay) or
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dhruptha Prapannan (One who wishes MoKsham at the time of falling of this body) and grant us the appropriate prapatthi phalan. THE INNER MEANINGS OF THE DIFFERENT WORDS OF THIS PAASURAM (1) The maiden in this paasuram is addressed as kothukala udaya paavai (One who is very much desired by KrishNa). Why So? In Bhagavath Githai, Lord says priyOhi jn~Ani nOthyarthamaham sa cha mama priya:(GitA 7. 17). He says here that the Jn~Ani is ever dear to Him; I am very dear to him and he too is very dear to Me. Even I, the Omniscient and Omnipotent, is unable to express how much dear the Jn~Anin is to me, since there is no such limit (as this much) for this love (that I have for him /Jn~Anin). This maiden is one such Jn~Ani, who has the greatest preethi for the Lord and He for her. The Gopis feel that meeting KrishNa with this Gopi (Jn~Ani) in front (Puraskruthya) will make it easy for them to obtain Lord's grace. (2) Keezh vaanam veLLenRu: Vaanam means AkAsam or Gaganam. KooratthAzhwAn has stated in Sundhara Baahu Sthavam, yamm tamm Vidhur daharam ashtaguNopajushtam AkAsam oupanishadheeshu Sarsavatheeshu based on the Brahma Soothram (dahara UttharEbhya:). The Upanishadic statement is: Dahram vipApmam paravEsma-bhUtham yath PuNDareekam puramadhyasamstham, tathrapi dahram gaganam visOkas tasmin yathanthas tadhupAsithavyam. We have daharAkasam inside us. There are two interrelated aspects to DaharAkAsam (paravEsma bhUtham): (a) One is the aadharam/base for Parama Purushan, Dahara puNDareekam, which is referred to as Keezh Vaanam (b) on that Keezh Vaanam sits the daharAkAsa sabdha-vaachyan, EmperumAn, who is recognized as mEl Vaanam. If the Keezh Vaanam (Dahara PuNdareekam) does not have purity, then EmperumAn wont sit on it. It has to be spatika suddham (VeLLenRu Keezh Vaanam Irukka vENDum) (View of Sri P. B. AnnangarAcchAr Swamy). The connection between Dahara VidhyA upAsanai and other upAsanais covered in Upanishads ending up with DevAthi dEvan, Sriman NaarAyaNan is referred to here. (3) Abhinava Desikan points out that the increasing whiteness (VeLLenRu) denotes a key transformation for a Mumukshu (One desires Moksham). Until the time of AchArya sambhandham, it was a dark night for the Mumukshu; after gaining AchArya anugraham through Prapatthi, it is the onset of the bright dawn (Brahma muhUrtham) for the Prapannan. Sri PerukkAraNai Swamy as a great admirer of Abhinava Desikan's SarvathO
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mukha PaaNDithyam takes off often from his mentor's Sri Sookthis. We will see this again and again. (4) Yerumai SiRu veedu mEyvAn paranthana kaaNN: Abhinava Desikan has a telling explanation regarding the inner meaning of this paasura Vaakyams. The Buffalo (yerumai) has a slower gait than the Cow. They take their own time to get to their destination (Moksham). On the way, they soak in ponds and canals, enjoy themselves and therefore are delayed further to reach their place of intent. Bhakthi nishtars are so deeply entranced in Bhagavath anubhavam that they are delayed in getting Moksham. In this matter, their lot is like that of the afore-described buffalos. PrapannAs (Those who have pereformed Prapatthi) are like cows that move faster like an arrow leaving the bow and attain MOksham (SiRu Veedu) without delay and enjoys the nectar at Sri Vaikuntam. SiRu veedu has also been interpreted by other commentators as siRRibham Compared to the anthamil pErinbham (Sri Vaikuntam) and also as Kaivalyam. (5) Paadi = with anusandhAnam (recital) of AchArya Taniyan (6) parai KoNDu = praising AchAryan's mahimai all over the world like Madhura Kavi AzhwAr or comprehending well Prapathti Vidhyai. (7) MikkuLLa PiLlaikaLum: Those Mumukshus, who know well that they do not have the qualifications to pursue Bhakthi Yogam and hence choose Prapatthi Maargam. (8) pOvAn pOhinrAraip pOhAmal kaathu unnaik koovuvAn vanthu ninROm: Sri P. B. A Swamy quotes the mangaLa SlOkam of NyAya parisuddhi to illustrate the unique greatness Of Sri RaamAnujA as a ParamAchAryan: tath Paadha kODirayOs sambhandhEna samitthyAmAna VibhavAn. EmperumAnAr (Udayavar) has this rare distinction of uplifting (utthIrNam) those who went before him with his Thirumudi Sambhandham and those who came after him with his Thiruvadi sambhandham. (9) dEvAthi dEvan: ANDAL's usage of this naamam to salute the Lord has been interpreted to refer to Kaanchi VaradarAjan (ayarvarum amararkaL adhipathi salutation of Swamy NammAzhwAr) or to DEva Naatha PerumAL of ThiruvahIndhrapuram. (10) Mallarai Maattiya: The subjugation and destruction of ahankAramamakArams are referred to here (ahankaaram- mamakAram pOnRavarkaL iru malai pOl yethirnthu vantha mallarai saava tavirttha is the paasuram passage to recall). (11) MaavAi piLanthAnai: literally, the Lord, who tore apart the mouth of the asuran Kesi (anru thuraka vaai keeNDa mudiyAi, nangaL naraka vaai keeNDAnum neeyE are the words of AzhwAr). The inner meaning here is
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the salutation to the AchAryan, who makes the dumb speak. We are like Jn~ana heena pasus (mruga saamAnyams) and are dumb creatures. The Lord in the form of AchAryan intervenes and opens our mouth to speak well and sing in praise of the Lord. Prakrutham AchAryan is a living example of such a miracle. He did not speak from birth and AchArya KatAksham transformed him and placed him in an eminent position as an AchAryan to guide the others. (12) AarAynthu ARULAL: The use of aruL here means the arousal of KrupA in the Lord on hearing our Aartha dhavani (screaming in pain of samsAram for help). (13) senRu naam sEvitthAl: AchAryAthiha dEvatham samadhikAmanyAm namanyAmahE establishes the unmatched glory of the AchAryan in Swamy Desikan's Sri Sookthi. We have to approach (senRu) and offer our prostrations (naamm sEvitthAl/sa GurumEvAbhigacchEth). We have to fall at this AchAryan's feet and get our doubts cleared with humility (praNipAdhEna pariprachnEna SEVAYAA). (14) Aavenru aaraaynthu aruLum (AchAryan): When we approach this AchAryan in all humility, then he will welcome us with open arms and examine us for sishya lakshaNa poorthi and bless us with great dayA. (15) In addition to the deep spiritual insight gleaned from the passages of this paasuram, one cannot but fall at the sacred feet of ANDAL for Her immaculate poetic skills in the description of the advancement of dawn. Those who have seen the red hue of dawn shifting slowly into different degrees of whiteness as the Sun climbs up can relate well to Her choice words Keezh Vaanam VeLLenRu. ThoNDardippodi's ThirupaLLIyezhucchi paasura Vaakhyams alos echo in our minds: SudaroLi paranthana Soozh disai yellAM thunniya thAtakai minnoLi surungi.

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