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Part I Alwars Section 2.9.2 on Andal

From the Bhakti List Archives

VVijay1068 • May 13, 1996 


Dear Bhagavatas,
Please find enclosed Part I Alwars- Section 2.9.2 on Andal. The previous post
was wrongly numbered as 2.8.1. Please have it corrected as 2.9.1. Sorry for
the inconvenience,

The following are  the views expressed by great scholors re-presented as best
as I could recollect.  If there is any merit, the credit goes to the great
masters. Any errors are due to my lack of understanding and I would
appreciate if anyone could correct me Thanks..
Dasoham
Anbil Ramaswamy

Jeeyar' reasons for the classification as 5 x 5 + 5= 30.
I have heard this but do not recollect how exactly these are related so far
as hymns
 1 to 15 are concerned. I would be glad if anyone could clarify this. 
 1 to   5 :   deemed to wake up the neophytes for doing Bhakti
 6 to 10 :   deemed to wake up those who had Bhakti experience earlier but
had been separated from the same for some reason
11 to 15    deemed to wake up those who did Bhakti earlier and continue to do
now
16 to 20 :  deemed to wake up those in Nandagopan's mansion
21 to 25 :  deemed to wake up Kannan himself 
26 to 30 :  The final petition

All Pramaanas declare that Lord Narayana is the PARAMATMA,(Supreme Being)
that His grace is the PARAMA HITAM ( Supreme Means)and serving at His feet is
the PARAMA PURUSHARTHAM.( Supreme Goal). Andal proves all these. 
The PARATATTVAM is revealed in such terms as Narayanan, Paraman, Uthaman,
Maayan, Pullaraiyan, Devaati Devan etc.
The UPAAYAM is revealed in such expressions as ' Unthannai Piravi
Perunthannai Punniyam Yaam Udaiyom'- that He himself is the means to attain
Him. 
The PARAMA PURUSHARTAM is revealed  when she says 
' Unthannodu Utrome Aavom Unakke Naam Aat Seivom' - That Kainkaryam at His
feet is THE GOAL (Parama PRAAPYAM). Thus, the Tattva, Hita and Purusharta
enunciated in the Vedas are presented in delectable Tamil.

Sri Parasra Bhattar says that as the Mother Cow compassionately yields milk
even to a dummy calf, What Lord Krishna granted to Andal, He will grant us
also even though we are bereft of Gnaana and Bhakti but do only the
Anusantana ( study) of Tiruppavai.

Swami Desika in his Satcharitra Raksha Aahnika Krama says-
Uthishta Chintaya HARIM / Vrajan Chintaya KESAVAM /
Bhunjan ChintayaGOVINDAM/ Swapan Chintaya MADHAVAM/ 

( i ) Remember HARI on getting up from bed. Andal says : Vellatharavil Thuyil
Konda Vithinai Ullathuk Kondu Munivarkalum Yogikalum Mella EZHUNDU HARI Enra
Per Aravam 
( ii ) Remember KESAVAN when you go for bath. Andal wakes up the Gopis for a
bath saying- Keesu Keesu Engum...KESAVANAI Padavum Nee Kette Kidathiyo?
(iii ) Remember GOVINDA while eating. Andal says- Koodaarai Vellum Seer
GOVINDA ! ...Paal Soru Mooda Nei Peidu...Kooda Irundu Kulirndu.
(iv ) Remember MADHAVAN while going to sleep. Andal says-
Un Magal thaan Yemap Perum Thuyil Manthirap Pattaalo Maamaayan MADHAVAN
Vaikunthan...
Does this not sound like a commentary on Ahnikam contained in the Dharma
Sastras?

 One version of  Distribution of the 30 verses is as follows:
Verse 1 : explains the role of the Adhikari ( Jeeva), the Upaya ( Means), the
Upeya ( goal) and the Kaalam (Time). The words ' Narayanane Namakke Parai
Taruvan' explains the Ashtaksharam.
Verse 2 : explains the 'Anukulya Sankalpam' ( Doing what is pleasing to the
Lord) and 'Partikulya Varjanam' ( avoiding what displeases the Lord).
Verse 3 : explains the benefits accruing from the  ' Vrata'or ' Nonbu '
Verse 4 : invokes God's mercy on the entire Universe.
Verse 5 : explains the joy of singing the names of the Lord.
Verses 6 to 15 : invoke the other Gopis to perform Purushaakaara
Verses 16 to 20 : Approaching the members of the royal family to help in
arranging for an audience with the Lord
Verse 21 to 25 : Addressing the Lord himself to listen
Verse 26 to 30 : Submitting the ' Charter of Demands '

Another classification is like this :
VERSE 1 : MARGAZHI THINGAL MATHI NIRAINDA ...
refers to 'PARAM"-Transcendental abode of ' Narayana'
MARGAZHI THINGAL : When one gets to do a good thing,  one would refer to the
'good time' that made it possible.
MADHI NIRAINDA NAN NAALAAL : In the Suklapaksha. Only that day is a Nan Naal,
(auspicious day) when one comes to realize  one's Seshatvam( Subordination)
to the Lord when wisdom blossoms like full moon.
SELVA SIRUMEERKAAL : Rich in Baghavad Bhakti & Bhagavad Gnaana.
KOOR VEL KODUM THOZHILAN : Like Periyalwar, Nandagopa, apprehensive of
potential danger to child Krishna always guarded the cradle with a sharp
spear in his hand. He would kill even an ant that dared to approach
Krishna.Hence, cruel ' Kodum Thozhilan'.
KADIR MADHIYAM : Scorching the enemies like the hot Sun and cool like the
moon to those who are friendly
NARAYANANE : The elongation suggests the Omnipotence, Omniscience and
Omnipresence (i.e) the PARATVAM
NAMAKKE shows  how this Paratvam is pitted aginst the pitiable plight of the
Jivas (Aakinchanyam, Kaarpanyam, Ananya Seshatvam, Ananya Saranatvam etc.)
NARAYANANE  refers to Paramatma Swarupam; NAMAKKE refers to Jeevatma
Swarupam; PODUVEER suggests Upaya Swarupam; PARAI suggests Phala Swarupa;
NAMAKKE again refers to Virodhi Swarupa. Thus, the first verse brifly
indicates the ARTHA PANCHAKAM.

VERSE 2 : VAIYATHU VAAZHVEERKAAL ;
refers to VYUHAM - See  ' Paarkadalul Paiya Thuyinra'
VAIYATHU VAAZHVEERKAAL ... UYYUMAARU : Unlike the penance of Indrajit and
others performed for destruction of life, the penance of the Gopis is for '
life saving '. This is said to refer to Dwaya Mantra consisting of 6 words
(Aaru). 

Uttamur Swami explains that the 6 items to be followed as Anukulya Sankalpam
are  Aadi. Paadi, Neeraadi, Aiyam Ittu, Pitchai Ittu, and Ugandu. The 6 items
to be avoided as Patikulya Varjanam are Nei Unnom, Paal Unnom, Mai Ittu
Ezhudhom, Malar Ittu Naam Mudiyom, Seyyaadhana Seyyom, Theek Kuralai Senru
Odhom. 
AIYAM : Bhagavad Arpanam( Dedication to Bhagavaan)
PITCHAI : Bhaagavata Arpanam( Dedication to Bhaagavatas)  and Athithi
Satkaara- one of the Pancha Maha Yagnas of a Grihasta ; Also, indicates '
Goptrutva Varanam'. and  'Karpanyam'
AANTHANAIYUM KAI KAATTI : To the best of our ability
UYYUMARU ENNI refers to ' Bhara Samarpanam'.
UGANDU' reveals " MahaViswaasam'

VERSE 3 :ONGI ULAGALANDA UTTHAMAN PERPADI
refers to VIBHAVAM. See "ONGI ULAGU ALANDA"
Why VAMANA is invoked ? It is Vamana who released the flow of water by
pricking the hole in the ' Gindi ' vessel. As they were praying to Rain god (
Parjanya Deva) for rains, it was appropriate to invoke one who facilitated
free flow of water by removing  impediments.
Why UTTHAMAN ? One who harms others and also harms himself in the process is
Adha Adhaman( Worst of the Worst); One who harms others but gains thereby is
Adhaman (Worse); One lives and lets others live is Madhyaman(Neither good nor
bad) and One who saves  others even at personal risk is Uthaman (The
Best).Vamana belittled himself as a dwarf and begged Bali - for saving Indra
and saving Bali himself. Hence, Uthaman.
MUMMAARI : The proverbial triple showers every month representing Ananya
Seshatvam, Ananya Upaayatvam and  Ananya Prayojanatvam. The triple rains are
deemed to shower in honour of (i) Brahmins who recite the Vedas (ii) Chastity
of womenfolk and (iii) Kings who uphold justice. " Vedam Odhiya Anthanarkku
Onru; Maathar Mangaiyar Karpinukku Onru; Neethi Ninridum Mannavarkku Onru"
ONGI PERUM SEN NELL OODU :Fields with tall grown plants( indictes prosperity)
KAYAL UGALA : Fish roaming here and there ( indicates abundence)
POON KUVALAIP PODIL PORI VANDU KAN PADUPPA : Bees  disturbed from the flower
beds where they were sleeping
VANDU : Both the Lord and the Acharyas are always described as Vandu also
called ' Shadpada'- six footed. The six feet are Gnaana, Sakti, Bala,
Aiswarya, Veerya and Tejas. Achrayas are also compared to cows because of
their infinite compassion.
"Anraikku Eenra Kanrukku Irangum Dhenuvaip Pola Nam Acharyarkal"- Like the
cow that gives milk profusely as if the calf was ' just born', If we fall at
the feet of the Acharyas, they would unstintingly feed us with the Rahasya
Arthas- secrets contained in Sri Bashyam, Bhagavad Gita Bashyam, Bhagavad
Vishayam, Rahasya Traya Saram etc.
VAANGA KUDAM NIRAIKKUM : It is the paucity of vessels to hold, -  not the
dearth of the everflowing milk of Acharya's Upadesa.
VALLAL PERUM PASUKKAL : The prosperity that rains bring is brought out
graphically by reference to cows that yield milk incessantly having been
tickled by the fish that swim in the  water filled fieldsand the bees
disturbed from out of their flowerbeds.. Hence, VALLAL:(Munificent)
Result ?  NEENGAATHA SEVAM refers to  Brahma Gnaanam

VERSE 4 :  AAZHI MAZHAIK KANNA. This verse is known as Andal's Maangalya
Stavam in which she avers how all other Devas would serve those who serve
Kannan. And, this is said to refer to ANTHARYAAMI ( Indwelling)  aspect of
the Lord.The Raingod is an example.
AAZHIYUL PUKKU MUGARNDU KODU AARTHU YERI :
Nachiyar describes the scientific phenomenon as to how rains rain. ' Enter
the depthe of the Ocean, lift the waters, assume the form of the black rain-
bearing clouds
OOZHI MUDALVAN URUVAM POL MEI KARUTHU acquiring the dark color of the
 primordial Lord),
Why PADMANABHAN ? When Brahma was born in the lotus stem out of the navel of
the Lord, due to  his majesty. he did not  show off his exuberance on the
birth of his son. But, Chakrathalwar on his hand, shone brilliantly and
jubilantly. Hence the reference.

Acharyas are like these clouds. They absorb the precious ideas from the ocean
of the scriptures and move about in their Sanchaarams like the clouds to pour
 into the hearts of Sishyas without expecting any return. Like the rains that
vivify all, the blessings of Acharyas are there to benefit the entire
humanity.
AAZHI POL MINNI,  lightning like the shining discus  
VALAMPURI POL NINRU ADHIRNDU Reverberate thunder like the divine Conch (SANGU
-circling towards the right- clockwise direction)
THAAZHAADHU: Without delay. Here, the delays in the cases of  Draupadi,
Gajendra and Vibhishana are hinted.Unlike the delay that happened in their
case, be quick.
SAARNGAM UDAITHA SAR MAZHAIPOL.:showerthe rains  like  arrows issuing forth
from the divine bow of the Lord
VAAZHA ULAGINIL: Be torrential butnot destructive;' Let us live '

VERSE 5 : MAAYANAI MANNU  Explains how when one surrenders to the Lord all
impediments get destroyed. This is said to refer to the ARCHA aspect of the
Lord. In fact, the entire Anubhava of Andal relates to the Lord in His Archa
form.
MAAYAN : The one who wonderfully  concealed his Paratvam ( Omnipotence) in
His Soulabhyam (Easy accessibility)  in the Archa form.
THOOYA PERU NEER YAMUNAITHURAIVAN : Because unlike Godavari and Samudra Raja
who were afraid of Kamsa and Ravana respectively, Yamuna river parted
instantly and gave way to Vasudeva to carry the baby Krishna from Mathura to
Gokulam.Hence. holy.
KUDAL VILAKKAM SEIDA DAMODHARAN : The one who made people wonder how blessed
Yasoda was who gave birth to Krishna.The reference to  ' Dhama' (Rope) and
Udhara ( tummy). suggest how Yasoda tied a rope around the tummy of Krishna
who came out of her tummy itself. What a jugglery of words ! Udhara also
refers to the central part of the Tirumantram viz Namo-
THOOYOMAAI VANDU : Andal says that we have not come to you with evil
intentions like Putanai or Sakatasura but We have come with pure intentions
of surrendering.
THOO MALAR THOOVI THOZHUDU, VAAYINAAL  PAADI, MANATHINAAL SINDHIKKA Worship
by body, Speech and Mind (Mano, Vak, Kaayam). What will happen when we do
this ?
POYA PIZHAIYUM PUGU THARUVAAN NINRANAVUM THHEYINIL THOOSAAGUM : All the
Sanchita Karmas( Accumulated ) and Prarabda Karmas ( that have begun to yield
results) will be totally destroyed like dirt being incinerated by fire.
 
NOTE :
We will continue in the next posting. What is given does not bring out even a
fraction of what had been ' heard'  by my humble self - let alone what can
be' said '. This is partly due to space constraints and mostly due to
deficiencies in my presentation.
I crave the indulgence of Bhagavatas.

Dasoham
Anbil Ramaswamy