ANDALS THIRUPPAVAI PASURAM 30

FOR DAY 30 OF MARGAZHI, JAN 13, 2015

Courtesy: www.ibiblio.org/sadagopan/sundarasimham/ebooks/Thiru3.pdf
The images for all the pasurams in my posts and documents are from the above
compilation of all the Thiruppavai commentaries by Sriman Sadagopan; see also
the
post
on
Pasuram
30
made
on
Jan
13,
2013,
https://www.scribd.com/doc/120109881/Pasuram-30-of-Andal-s-Thiruppavai
The black and white artwork depicts the divine marriage of Andal with Her Lord
Ranganathan officiated by Brahma with all the celestial rishis and all of her
friends in witness. Andal Thirukkalyanam is celebrated in all temples at the end
of the Margazhi season.
This years Margazhi season began on Dec 15, 2014 at the Sri Balaji Temple of
Great Lakes (see https://www.facebook.com/BalajiTempleMI) and according
to this count today, Jan 13, 2015, marks the 30th day devoted to the study of
the final pasuram 30 of the Thiruppavai. Tomorrow, Jan 14, 2015 is the date
for Uttarayanam, when the sun enters the Makara rasi (zodical sign of
Capricorn) and is then seen to trek north of the celestial equator. In India, the
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first day of Margazhi was taken as Dec 16, 2014 and the discrepancy between
the calendars followed in India and USA is due to the way in which thithi (day
of the fortnight) calculations are performed. The reference to the more
detailed commentary on this pasuram from the 2012-2013 season is given
above. The present document is focused primarily on some new thoughts
emerging during this Margazhi seasons study of the Thiruppavai.
In this concluding pasuram 30, Andal speaks eloquently about her wish for all
of us, identifies herself as the daughter of the esteemed Periyaazhwaar
(bhattar piraan, an exalted class of Brahmin prisets, know as Bhats). She tells
us that as the daughter of this exalted Periyaazhwaar, who was also her guru,
and thus having intimate bodily (deha sambandham) and spiritual (acarya
sambandham) connections with him, her words, as expressed in this lovely
composition using the simple Tamil language of the Sangam era (as opposed
to the more difficult language Sanskrit used for scholarly works) cannot but
bring bliss (thiruvaruL peTRu) and joy for
all everywhere (engum inburvar ellorum).
Those who chant these words will blessed
without any doubt with the Lords grace
the Lord with four wide arms (irriraNDU
maal varai thOL) and beautiful face with
red eyes. All such devouts will receive the
ultimate
grace,
paRai,
liberation.
Remember too, that Andals friends
already met and got this greatest boon
already (angu appaRai koNDU), as
described in pasurams 26 to 28. The
sharing of the feast, described in pasuram 27 (kooDaarai vellum seer
Govindhaa), following the fasting nd joyous chanting described in pasuram 26
(Maale MaNivaNNaa), indeed signifies the attainment of Saayujyam (merging)
with Lord in a blissful union. The Lord is enjoying a sumptuous meal with His
devotees and being fed by them, see above image for Pasuram 27.

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26. Maale MaNivaNNaa

27: KooDarai Vellum

28. KaravaigaL pin chenDru

29. ChiTRum chiru kaalE

30. Vangak kaDal kaDaindha

The Lord is Maadhava, the husband (dhava) or Mahalakshmi (Maa), who rose
during the churning of the Milk Ocean (vangak kaDal kaDaindha). He has
beautiful kresses (Kesavaa) and Andal is enchanted by those beautiful tresses.
Many priced possessions were produced during the churning of the Milk
Ocean (as described in detail in the Srimad Bhagavatam, Canto 8) and
Mahalakshmi who enchanted all chose the Lord for Her husband. This Lord
can therefore grant anyone and everyone whatever they want. And this is
Andals firm declaration in this final pasuram.

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All she wants us to do never fail to recite the 30 verses that she has composed
in beautiful Sangat Tamizh, in the simple language spoken by young girls,
without the pretenses of any scholarship, filled with love for Her Lord. Jut
recite these verses over and over and be assured to be blessed with His grace
and ALL will rejoice everywhere engum thiruvaruL peTRu inburuvar
embaavai.

Line 4 of Andals Thiruppavai Pasuram 30

Vj Laxmanan 1 min (as of 2:05 PM on Jan 12, 2015)

ANDAL'S FINAL THIRUPPAVAI PASURAM 30 AND VATAPATRASHAAYIN

OR BALA MUKUNDA (OurGitagroup post yesterday)
I cannot tell enough the joy that I felt now after reading the commentary on
Andal's final Thiruppavai Pasuram 30 (for day 30, which is on Jan 13, 2014
per calendar being followed at The Sri Balaji Temple of Great Lakes).
Readers of these posts might recall that I was inspired to add two additional
namas to Govinda Namaavali when I posted this year on Pasuram 26, where
Andal addresses the Lord as "Aalin Ilaiyai", the one lying as the divine baby on
His back on the leaf of a banyan tree. According to the commentaries complied
by Sriman Sadagopan (see links given), Andal used to make garlands that
were taken to the temple each day by Her foster-father Periyaazhwar. She
even used to wear these garlands first and try them on and then give it to Her
father to take to the temple. One day, Her father found a strand of hair in the
garland and suspected that it must be Andal's hair and questioned Her. The
rest of the story is known and Andal confessed what She was doing and Her
longing to be united with Her Lord Ranganatha.
Guess, what was the form of the Lord in the temple at Srivillipuththoor?

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The Thiruppavai commentary for pasuram 30 points out that the Lord was
being worshipped as VaTapatrashaayin. I have read this commentary on
pasuram 30 several times, but the VaTapatrashaayi reference captured my
attention today for the first time. It was a joyful moment. In my post earlier
yesterday (Jan 12, 2015) on pasuram 29, I had again encouraged all to chant
the Bala Mukunda Ashtakam as we conclude this Thiruppavai study. Now, we
have even more reason to do this. I am reproducing below, verbatim, the
remarks attributed to His Holiness Poundarikapuram Srimad Andavan
Srimath Gopaladesika Mahadesikan, by Sriman Sadagopan (in the
translation of the discourses by His Holiness) with reference to the
highlighted line 4 of pasuram 30.
Pasuram 30 (The asteriks a very brief pause during the chanting)
*
*
*

( )

* *
*
*

30

Vangak kaDal kaDindha Madhavanai Kesavanai*

ThingaL thirumugaththu chey izhaiyaar chenDRu iRainji*
Angu appaRai koNDa aaTRai* aNi pudhuvai(p)
(angap paRai)
Paingamalath thaN theriyal PaTTar piraan KodhaiChonna* Sangat Tamizh maalai muppadhum thappaamE*
Ingu parisuraippaar iiriraNDu maal varai thoL*
ChengkaN thirumugaththu chelvath Thirumaalaal*
Engum thirvaruL peTru inburRuvar embaavaai 30
See Word-for-word meaning at
http://www.ibiblio.org/sripedia/ebooks/tpv/
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aNi pudhuvai(p) painkamala(th)

thaN theriyal battar piraan kOdhaichonna * sanga(th) thamizh maalai
muppadhum
In this world, Srivillipuththur, stands
out majestically as the cental gem in a
priceless pendant of nine gems.
Vishnuchitta also known as Bhattar
piraan Periyazhwar was born in this
place. He adorned on his self a garland of lotus flowers and a garland of tulasi
beads that are recognised as the traits of a true Srivaishnava. Everyday, he
would present garlands of lotus flowers to SriVatapatrashaayi, the temple
deity. His daughter is Godai and Her song isThiruppavai. This is a garland of
the chastest tamizh. It is a work that will give us an association with
Emperuman. It is a work that enshrines thirty verses in it and should be
enjoyed and experienced by us.
https://www.scribd.com/doc/120109881/Pasuram-30-of-Andal-sThiruppavai (see page 8 of this document). See also page 104 of Thiruppavai
commentary by His Holiness Poundarikapuram Srimad Andavan Srimath
Gopaladesikan Mahadesikan
http://www.ibiblio.org/sadagopan/ahobilavalli/thiruppavai.pdf See also
www.ibiblio.org/sadagopan/sundarasimham/ebooks/Thiru3.pdf Page 104
of the document also includes the image of the deity included above.
VaTapatrashaayinE Govindhaa
Bala Mukunda Govindhaa
Hari Bol! Govinda Govindaa!! Om Namo NarayaNaaya!!!

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Bala Mukunda as VaTapatrashaayi as seen by the sage MarkaNDeya who

experienced pralayaa, according to the story told in Srimad Bhagavatam, Canto
12, chapter 9 (verses 10 to 18 about how pralaya started and verses 19 to 34
about
the
sighting
of
Bala
Mukunda
and
thereafter
see
http://vedabase.net/sb/12/9/en
and
also
see
http://www.srimadbhagavatam.org/canto12/chapter9.html
Also, from the Wikipedia article on Srivilliputthur Divya Desam
http://en.wikipedia.org/wiki/Srivilliputhur_Divya_Desam Within the temple's sanctum
sanctorum is an image of the Lord in a reclining posture; His consorts, Sri Devi and Bhoo Devi,
are shown attending to Him at His feet. Sage Bhrgu stands near His head and Markandeya is
near His feet. The banyan tree whose leaf is known as Vatapatram, on which the Lord is said
to rest in the form of a baby during deluge is at His head, behind Sage Bhrgu; see also Andal
and Vatapatra shaayi Connection: Addition to Govinda Namaavali
https://www.scribd.com/doc/252432115/Andal-and-Vatapatra-shaayi-Connection-Addition-toGovinda-Namaavali

aNi pudhuvai(p) Paingamalath thaN theriyal PaTTar piraan KodhaiChonna (Per http://www.ibiblio.org/sripedia/ebooks/tpv/ )
According to Parasara Bhattars upadesam (compassionate advice and words
of wisdom) regarding this pasuram, in line 4, Andal is identifying herself as
the daughter of Periyaazhwaar who also her acaarya. She has put her acarya
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first here and describes him as always wearing Tulasi and lotus garlands, the
quintessential traits of true SriVaishnava. The Tulasi signifies the supremacy
(parattvam) of the Lord while the lotus signifies the supremacy of His consort
Mahalakshmi. By identifying herself with her acarya her words take even
greater importance. Furthermore, Andal is next described as using the Tamil
language (as opposed to Sanskrit) for her composition and thus made her
GodhOpanishad available to all. The Thiruppavai, like the Gita, is the
quintessence of all the Upanishads and so is called GodhOpanishand (like Gita
is called GitOpanishad).

Images of Andal reunited with Her Consort

The joyous celebration of Godha KalyaNam
(Divine marriage of Andal) is scheduled for
Saturday Jan 17, 2015, at the Sri Balaji
Temple of Great Lakes, 3325 Middlebelt
Road, West Bloomfield, MI at 4:00 PM.
ALL ARE INVITED.

Sri Balaji Temple of Great LakesGoda(Andal) Ranganatha

Thirukkalyana Utsavam on 01/17/2015 Sat., 4.00 p.m

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Additional thoughts on Pasuram 26 (Aalin Ilaiyaai)

KooDaRai Vellum seer Govindhaa and Pasuram 28
(KuRaivoNDRum illadha Govindaa)

VENDuvana kETTiyEl eNDraai

Kurai ONDrum illai eNDrom
Parai tharuyaai eNDRom
Kurai onDRu unDRo enDraai
Ariyaadha piLLaigaLom
Kurai theerppaai eNDrom
KuRai theerppai eNDrom
Kurai OnDrum illaadhaa Govindaa eNDRom
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The Tamil word kuRai used in this pasuram means something that is wanting, or
lacking, a gap or a hole, a deficiency. Govindhaa or KrishNa is without kuRai (kurai
oNDrum illandha), says Andal and then she concludes by asking for PaRai. Only He
can be without wants. We are all wanting as noted in the above composition
inspired by this study of todays (Jan 11, 2015) pasuram, which is translated below.

Krishna said:
We said:
We then said:
Krishna said:
We said:
We said:
We said:
We said:

Ask what you want

KuraivoNDrum illai, we have no wants (kuRai)
Parai tharuvaai, give us paRai (moksha, liberation)
O! you have one kuRai?
Ignorant children that we are
Take away (fill up) our kuRai
Take away (fill up) our kuRai
KuRaivoNDrum illaadha Govindhaa we say.

Sangath Tamizh maalai muppadhum thappaamE

Ingip parisuraippaar iiriRaNDu maal varaith thoL
kuRaivoNDrum illai enDRu kuRaiyaai thavaththavarai
KuraivoNDrum illaadha GovindhanE kaappan
1. Those who never miss (thappamE) and never misread the meaning (thappamE)
of the 30 pasurams composed in Sangaththamizh (the Tamil language prevalent
in ancient times, called the Sangam era of Tamils)
2. Will be blessed here in this world by the four-armed (two and two) Perumal
3. Even those who have conducted their penances here with the chants of
kuRaivoNDrum illai
4. That KuraivoNDrum illaadha Govindaa will protect.
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