Pasuram 9 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. 9 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 fourth of these bhaktas is described in Pasuram 9.

PAASURAM NINE

The first word in the last line is also given as naamam instead of naaman in some older texts.

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The first word in the last line is also given as naamam instead of naaman. In my write-up here I have tried to give the simple meaning so that we can then dwell into the deeper and inner meanings as given by Srivaishnavite scholars, as cited here. I beg forgiveness for any transgressions in this regard. One of Andals friends who is being woken up here is referred to as her uncles daughter (maamaan magaLE). Notice the use of caps for L and E. This is used for a reason this is to get the correct Tamil fonts when using Google transliteration tools.

Andal is appealing to this gopis mother (her aunt, maameer) to wake her up. She wants her to open the beautifully ornamented doors to her bed chambers (mani kadhavam). Everyone is eager for her to join them and are peeking into her chambers. It is day and lamps have been lit all around in her nice palatial and divine home (dhoomaNi maaDam). As if in surprise, at her continued sleeping amidst all these brightly lit surroundings, Andal asks, Is she deaf (cheviDo) ? Is she dumb (oomaiyO)? Has she been cursed by some spirit (mandhirap paTTaLo) to sleep like this? Then Andal gives the solution to this kind of sleep addiction. Just chant the various names (naamam palavum) of the great Lord of VaikunTha, the husband of Mahalakshmi (Maadhavan, where dhava means husband and maa refers to Mahalakshmi). In other words, here Andal is telling us also that chanting the Vishnu Saharanaamam is the remedy for all seemingly incurable afflictions.

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Andal says, Remain blind in seeing the mistakes of others, remain dumb when it comes to accusing others and remain deaf when it comes to hearing ill about others. She then preaches reciting Sahasranamam of the Lord everyday. For more details see http://www.sundarasimham.org/ebooks/Thiru2.pdf MEANING OF THE NINTH PAASURAM (V. SADAGOPAN) In this pasuram, Andal establishes that Bhagavan's holy names are more powerful than Bhagavan Himself and they can grant the wishes of the devotees faster. Draupadi in order to get liberated from the offence thrust upon her, pleaded to the Lord chanting His divine names "Shankhachakragadaapaani! Dwarakavaasa! Achyutha! Govinda! Pundarikaksha! I have surrendered unto you" and in no time even as DucchAsana kept pulling her saree garment, they just kept coming. Kannan was deep in worry when he was ready to go back to Srivaikuntham after having hit by an arrow. He was worried thinking that He could not help Draupadi, who had such a strong belief in Him. When he was told not to worry as He had protected her maanam by providing an unceasing supply of clothing (saree), He said that it was only His divine names, which had done that deed and He who was the owner of all those holy names had done nothing. Likewise, the elephant that was caught in the jaws of the crocodile cried out His divine names, Narayana! Manivanna! NaagaNaiya! Aadhimoolam and obtained protection from Him. The Gopis move to another house, which was that of a wealthy lady. One could see things enmeshed in precious gemstones (ratna and mani). Mangala deepams were lit all around and the glitter of the wealth resembled sunshine. Seats and beds that were prepared for Kannan were beautifully decorated. Since it was brightly decked, they could see their friend inside the house. Amidst the surroundings filled with rich fragrance.
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Oh girl! How could you take pleasure by sleeping on a soft cushion, while we, suffering from the pangs of separation from Kannan are sensing this fragrance to be very unpleasant and the soft bed of flowers seems like a burning one. She is the one who has suffered separation from Kannan out of a playful indignation. She now expects Kannan to come and take her with Him. Dont you understand this you girl! Open the latch of the door, said they. Why dont you open the door for yourselves, said she from inside. We are not able to see the latch properly in this glitter, said they. Then her mother wakes up and says Get up oh child. How could you be asleep when so many people are calling you from outside? Having heard this voice, her friends standing outside started shouting Oh! Aunt, could you kindly wake her up? But they were not successful in waking her up yet. One of her friends with anger said, Aunt, is your daughter dumb? Why doesnt she speak? while another one said Oh! are you deaf?, A third one then said, No, no, I feel she has been with Kannan joyfully all the time and has come just now perhaps and so is taking some rest to ease her strain. A fourth one then said I think someone must have cast a spell on her by using ammaanpodi or sukku podi, that has made her sleep so long. To this Andal says, Sing the names of the Lord to wake her up. Is that so? Maamaayaan One who can attract girls with his magic, Madhavan One who is the consort of Lakshmi, Vaikunthaa One who resides in a supreme place. They could not wake her up yet. They then started to sing the thousand holy names of the Lord, and soon her friend was out of her sleep and joined them happily. Here Andal remains blind in seeing the mistakes of others, remains dumb when it comes to accusing others and remains deaf when it comes
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to hearing ill about others and preaches that if the sahasranamam of the Lord is recited everyday, then that shall increase ones devotion towards Paraman and bring in all round happiness, at the same time driving away all evil deeds.
The following http://www.ibiblio.org/sadagopan/sundarasimham/ebooks/Thiru2.pdf

In the eighth paasuram, ANDAL and Gopis awakened a Gopi, who is like a Muktha Jeevan. In the ninth paasuram of the day, they awaken one, who is like a nithya mukthar (JananyAchAryar). LITERAL MEANING ACCORDING TO DR. V. K. S. N. RAGHAVAN (The cowherd women folk practicing the Srivratham (Paavai Nonbhu) awaken another maiden, who has self complacency in her earnest devotion to the Lord). Oh the daughter of our uncle! You are taking rest and sleeping on the soft bed, while the lamps are lit all round the dazzling hall (with inlaid gem stones) of your mansion filled with aroma of the incense. Please (get up) and open the lever-lock of the shining doors (with inlaid gems) of your chambers. (As the inside of the chambers is apparent, these gopis could see within the enclosure and so call the aunt, the mistress of the house). Dear Aunt! Could you please awaken your daughter? Is She dumb or deaf or exhausted and tired out? Or has She been cursed with long spell of sleep? (may be, that is the reason for her sleeping without responding to us). To awaken her from this hypnotic sleep, (let us) recite as remedy, the numerous names of the Lord as God of the Supreme magical power (MahAmAyan), the Lord of Goddess MahA Lakshmi (Maadhavan) and Vaikuntan (the Lord of Sri Vaikuntam). INNER MEANINGS OF THIS PAASURAM MaamAn mahaLE: Here a very subtle SaasthrArtham is revealed. By addressing the sleeping girl as the daughter of the uncle, dEha sambhandham (bodily relationship as a Bandhu) is indicated. BandhUs are of two kinds: anukoolars and prathikoolars. anukoola BhandhUs are supportive of Bhagavath-BhAgavatha-AchArya Kaimkaryams. Prathikoola BhandhUs are against such kaimkaryams and interfere with the performance of such kaimkaryams. One has to seek the company of the anukoola BhanthUs and reject the company of Prathikoola BhandhUs. The Gopi who is being
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awakened is an anukoola BhnadhU and hence she is awakened with ardour. (Sri PBA Swamy) MaamAn MahaLE: MaamAn is the SadAchAryan, who is more important than Father, Mother and all BhandhUs. MaamAn MahaL is the antharanga sishyan of that AchAryan (Sri UtthamUr Swamy) adiyEn is reminded of the relationship of Prakrutham Azhagiya Singar as antharanga sishyan to HH the 42nd Pattam Azhagiya Singar of blessed memory. 1st PAADHAM ThoomaNi maadatthu suRRum ViLakkeriya. ThoomaNi Maadam is the eternal, defect free, all revealing Vedam (Nigama Soudham). SuRRum refers to the six angams (limbs) of Vedam like SeekshA et al. ViLakku is Jn~Anam or UpabrumhaNams like Smruthi, PurANas that explain the esoteric meanings of the VedAs. (Sri UtthamUr Swamy) Sri PBA Swamy interprets this first Paadham of eight lined paasuram this way: The place from where there is an unhindered view of the environs is called Maadam. This is also described as Praj~nA PrasAdham by sages. MaNi Maadam connotes the Maadam made luminous with nava vidha (nava rathna) sambhandhams. These nine kinds of relationships are: Pithru-Puthra BhAvam, sEsha-sEshi BhAvam, Bharthru-BhAryA BhAvam, sva-SvAmi BhAvam, Jn~Athru-Jn~yea BhAvam, AadhAra-aadhEya BhAvam, Rakshya-Rakshaka BhAvam and SarirAthma BhAvam. The intellect (consciousness) that comprehends these relationships is ThoomaNi Maadam. SuRRum ViLakku Yeriya refers to the Jn~Ana dheepams shining in that ThoomaNi Maadam. AzhwArs have referred to this Jn~Ana dheepam (ViLakku) often: Jn~Anac Chudar ViLakku yERRinEn, uytthuNar-vennum oLi koLL viLakkERRi, mikkAnai maRayAi virintha ViLakkai et al. All of these paasuram passages relate to the Sakala Saasthra Bheeja Bhutha AkAra Vaachyan, Sriman NaarAyanan. For the YajamAnan of the ThoomaNi Madam, these sublime meanings of Moola Manthram are shining all around. PerukkAranai Swamy describes the ThoomaNi Maadatthu adhikAri as the one who has the clear comprehension of the UpabruhmaNams of Vedam like Githai, Manu Smruthi, Saathvika PurANams, which elaborate on the Lord saluted by the Vedams as Akhila hEya prathyanIkan (full of all Utthama GuNams) amd anantha KalyANa GuNa Svaroopan (embodiment of limitless auspicious attributes). 2nd PAADHAM: DhUpam kamazha Thyuil anai mEl kaNN VaLarum: Abhinava Desikan refers to three things with respect to DhUpam Kamazha:
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(1) Jn~Anam (2) AnushtAnam and (3) VairAgyam. This adhikAri is resplendent with the practice of Nithya, naimitthika KarmAnushtAnams and has dispassionate view (VairAgyam) towards life's happenings. Thyuil aNai mEl kaNN vaLarum: This adhikAri has the aanandha anubhavam of a Brahma Jn~Ani. mEl KaNN VaLarum has been interpreted by Sri PBA Swamy as the adhikAri blessed with Jn~Ana chakshus that is expanding day by day (mElE mElE Valarum KaNN). Third Paadham: MaamAn MahaLE! MaNik Kathavam ThALL thiRavAi: The inner meaning of MaamAn MahaLE has been covered earlier. The most precious esoteric meanings are kept under lock and key by SadAchAryAs until the Sadh-sishyan earnestly begs for their Upadesam. Then, the SadAchAryan unbolts the lock of the gem-studded door blocking that jn~Anam. PerukkAranai Swamy interprets the KarmAs as the lock for the door (sarIram) hiding the AathmA (Kousthubha MaNi). 4th and 5th PAADHAMS: MaamIr avaLai yezhuppIrO? Unn MahaL thaann UmayO? anRic cheviDO? ananthalO?: PerukkAraNai Swamy identifies MaamIr as an address to MahALakshmi (LakshmI SambhOdhanam). MaamIr also stands for AchAryAs and their AchAryAs. The appeal is made to them to instruct this adhikAri on Brahma Vidhyai and prepare them for kaimkaryam. After receiving this parama MangaLa UpadEsam from AchAryAs, the adhikAri becomes deaf, dumb and bind. Sri PBA Swamy quotes a Neethi Saasthra Vachanam in this context: parivAdhEshu yE MookhA:, pathirAccha parOkthishu, pararanthrEshu jAthyAndhAs dhairjitham bhuvana thrayam This blessed adhikAri benefiting from AchArya UpadEsam will be dumb when it comes to nindhanam (criticism) of others, deaf to other's blaming them, blind when it comes to seeing the dhOshams of others according to the above Neethi Saasthra Vaakyam. Unn mahaL thAnn ananthalO? is the concluding line of the fifth Paadham. MahaL is related by Sri PerukkAraNai Swamy as Prapannan, who is LakshmI puthran. Abhinava Desikan interprets ananthal as matham or Gharvam or IrumAppu or justifiable pride based on the knowledge that this Uttham adhikAri being keenly aware of his aakinchanyam (helplessness), ananya gathithvam (having no one else for succor and recourse except the Lord) and MahA VisvAsam (Total faith in the Lord as SaraNAgatha Rakshaka Achyuthan).
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SIXTH PAADHAM: yEma perum thuyil manthirappattaaLo? Are You under the spell of incantation of a Manthram? Are You bound still by a Manthra PrayOgam? This Utthama adhikAri is under the spell of ashtAksharam (SvarakshaNE svAnvaya nivruthi nyAyam according to Sri PBA Swamy). That AshtAkshara manthram has caused this adhikAri Yema Perum thuyil as AzhwAr stated: peyyumA muhil pOl VaNNA ---mayyal yERRi mayakka unn mukam maaya manthiram thaaNN kolo?. 7th and 8th PAADHAMS: maamaayan maadhavan vaikundhan enRenRu naaman palavum navinRu. PerukkAraNai Swamy has beautiful interpretations of the word chosen by ANDAL: MAAMAAYAN. He gives three interpretations: (1) Maa+aayan = the Big Gopa KumAran (2) Maa+ aayan = that Gopa Kumaaran associated with MahA Lakshmi (Maa sabdham of MaalOlan, Maadhavan); He is thus Sriya: Pathi (3) maa+ aayan = maa being not and aayan meaning a cowherd boy. Our Lord is not a Aayan (not born in the cowherd clan) but is MahAVishNu incarnating as GopAlan for Dharma Samrakshanam. Maadhavan Vaikunthan yenrenRu naama palavum navinRu: EmperumAn's sankalpam makes us remember Him or forget Him (Mattha Smruthi: of Geethai). When the Sahasra-Naamams of the Lord are recited, all anishtams (inauspiciousness) are removed. AzhwAr says in this context: pErAyiramudayeer pEr kaNDeer nunn mahaLai theerA nOy seythan. His sankalpam is behind Subham and anishtam. Hence learning about and reciting His many Naamams (Naamam palavum naavinRu) like MaamAyan, Maadhavan, Vaikunthan and others gives one the parama sukham of immeresion in the blissful ocean of Bhagavath anubhavam in a state of anyath kimchith karthum dhrashtum smarthum (not being able to do anything, see anything or think of anything). Sri PBA Swamy suggests that the naamams of MaamAyan, Maadhavan, Vaikunthan-- will fit the SadhAchAryan as well since AchAryan is a MaamAYan, who performs many wonderous deeds (alchemist who transforms Iron (us) in to Gold through His Upadesams), Maatavan or MahA Tapasvi (tapa: SvAdhyAya Niratham tapasvi) and Vaikuntan (Vaikuntaprathan, who helps us to reach Vaikuntam through Prapatthi maargam). Prior to the coverage of today's Paasuram, adiyEn would like to refer to a SampradhAyam observed by PurvAchAryAs in their commentaries. That is ANDAL's suprabhAtham for AzhwArs.

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AZHWARS' THIRUPALLIYEZHUCCHI BY ANDAL Now From the Sixth to the Fifteenth Pasurams, ANDAL is said to have awakened Her Fathers, the Ten AzhwArs excluding Madhura Kavi, who is adakkam (which means implicitly included for non-Tamil speakers, who I hope will also read this) in Swamy NammAzhwAr. These ten ThiruppAvai Paasurams (6-15) are considered the AzhwArkaL ThirupaLLi Yezhuchci Paasurams. The First Azhwar to be awakened according to this view is Her Own AchAryan and Foster Father PeriyAzhwAr in PuLLum Silambina KaaNN PULLARAYAN KOIL paasuram 6. Keesu Keesu YenRu Paasuram 7 is linked to KulasEkharar and Keezh Vaanam VeLLenRu is associated with Swamy NammAzhwAr, ThUmaNi Maadatthu is connected to Thirumazhisai in this sampradhAyam. Srimath PeriyANDavan described the connection between Thirumazhisai and the Utthama Naayaki of ThumaNi maadatthuu in one of his recent Tele-UpanyAsam. The three Mudal AzhwArs' ThirupaLLiyezhucchis are connected to the 10th, 11th, and the 12th Paasurams. With Her Jn~Ana Dhrushti, ANDAL is said to have awakened the remaining Three AzhwArs, who incarnated after Her (viz)., ThoNDaradippodi, ThiruppANar and Thirumangai in her 13th, 14th and 15th paasurams.

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