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Part I Alwars Section 2.9.3 on Andal

From the Bhakti List Archives

VVijay1068 • May 14, 1996 


Dear Bhagavatas,
Please find enclosed Part I Alwars - Section 2.9.3 on Andal. I am trying my
best to bring out the Bahya Arthas, Swapadesas etc. But I myself am not
satisfied in this effort because-  ( i ) Space constraints deter further
elaborations ( ii ) My translations in a foreign language may be inadequate
in bringing forth the full force, spirit and expressions peculiar and native
to the original language and ( iii ) My own commissions and omissions, which
please excuse. I am sure that some of the erudite scholors in the group would
be better able to elucidate 
Dasoham
Anbil Ramaswamy

PART I ALWARS - SECTION 2.9.3 ON ANDAL

Verses 6 to 15:
IN ANYAAPADESA OR BAHYA ARTHA (What appears on the surface ), Andal is seen
as giving a  ' wake up call ' to other Gopis to join her in enjoying Krishna
Anubhava. The question is ' Can she not go it alone? It is not proper to
enjoy pleasant experiences all alone but should be shared; Also, in her broad
minded concern that none should miss the experience - an experience that can
be better appreciated only in the company of likeminded Bhaktas, she invokes
the ' Bhagavatotthamas'. IN SWAPADESA ( Inner meanings)  these verses  are
considered as paying obeisance to the other Alwars.
IN PARA ARTHA , she is seen to refer in particular, to  the glories of
Acharyas, where they are equated with the Lord Himself. Let us see the clues
as to how Andal has brought out these aspects.

Verse 6 : PULLUM SILAMBINA KAAN PULLARAIYAN etc
This verse is deemed to refer to her father PERIYAALWAR.
PULLUM SILAMBINA...PULLARAIYAN: Periyaalwar was the incarnation of Garuda;
Pull means the bird. It is customary to refer to Acharyas as birds. Though
all of us are also like birds, the speciality in the case of Acharyas is that
they have very strong wings like Garuda (representing Gnanam and Anushtanam)
wheras we are practically WINGLESS birds.
PEI MULAI NANJU UNDU and KALLA SAKADAM KALAKKAZHIYA KAAL OACHI : Because
Andal feels that by mentioning the two dangers (of Putana and Sakataasura),
to the hearing of the sleeping Gopi, the sleeping Gopi  would wake up with
anxiety in her concern that the Lord should not be exposed to any further
dangers. Is she not the daughter of the one who sang Pallaandu in his anxiety
that the Lord should not be affected by ' evil eye' ?
VITHINAI : indicates that the Lord is the material, instrumental and
supportive cause of the Universe. Hence, the reference to 'Seed'.
HARI ENRA PER ARAVAM : ' Harir Harathi Paapaani . He is Hari because he
removes all sins.
ULLAM PUGUNTHU KULIRNDU : The heart (Ullam) that is parched by 'Viragam'
(separation from the Lord) will be cooled by the cool flood of recitation of
the Lord's names.

VERSE 7 : KEESU KEESU ENRU... ANAI CHAATHAAN 
This verse is said to refer to KULASEKARA ALWAR. Three  interjections are
employed by Andal viz., Peip Penne, Naayakap Pen Pillaai and Tesam Udaiyaai.
In Perumal Tirumozhi, the Alwar says ' Yes! I am crazy! ' Empiraanukke
Peyanaai Ozhindhen '. Hence, PEIPENNE. He comes right in the middle of the
lineage of Alwars with the Mudhal Alwars, Mazhisai, Maaran and Madhurakavi
before him and Bhattarpiraan, Godhai, Thondar Adip Podi, Paanar and Kaliyan
following him. Hence, NAAYAKAPENPILLAAI. He shone as  Kshatriya; By his
Bhagavad Bhakti and Bhaagavata  Seshatva, his birth became lustrous. Hence,
TESAM UDAIYAAI..
KALANDU PESINA PECHARAVAM : Anaichaathaan is a bird known for the beauty of
its eyes. This refers to the great Acharyas endowed with the beautiful eyes
of wisdom  ( Gnanak Kan).
NARAYANAN MOORTHI KESAVANAI : ' Kaha iti Brahmano Nama, Eesoham Sarva
Dehinaam / Aavaam Tava Angeshu Sambuthou/ Tasmaath Kesave Naamavaan'. The all
knowing Rudra admits that both himself and Brahma were born out of the limbs
of Narayana. Hence, he is called Kesava'. Acharya is the very incarnation of
Kesava.

VERSE 8 : KEEZH VAANAM VELLENRU ERUMAI :
This verse is said to refer to NAMMALWAR. He proved that more than the
Chetana loving the Lord, it is the Lord who deems it a great honour to love
the Chetana.The Alwar  himself is the very embodiment of the thirst for
Krishna- 
' Krishna Thrishnaa Tattvamiva Udhitham'. He represented ' Krishna
Cnsciousness' through a state of unsurpassed joy. Hence, KOTHUKALAM UDAIYA
PAAVAAI'
KEEZH VAANAM VELLENRU ERUMAI SIRU VEEDU MEYVAAN PARANDANA KAAN : The Gopis
trying to wake up a Gopi who is sleeping say that the day had dawned and cite
the movement of huge buffalos for grazing.The Gopi does not accept this as a
sign. She says that they are mistaking the movement of dark clouds being
dispelled by the light of their bright faces. Delusion is of two kinds. When
there is a confusion of  the Lord's ' Swarupa Nirupaka Dharmas' (Intrinsic
Qualities) it is called ' Viparita Gnana'. When there is a confusion of the
Lord's ' Nirupita Swarupa Viseshanas' (Specialities that have become
manifest)  it is called 'Anyathaa Gnanam'. [These terms are explained in in
our Chapter " Who is God? " For want of space, we are not explaining them
here ] Sastras say that we are living in the dark -' Irul Tharu Maa gnaalam'
and only  in Vaikuntam, even the darkest night gets converted into the
brightest day.  "Athi Raatram Uthamam Ahar Bhavati". It is only the grace of
the Acharya ' - Acharya Kadaksham' that can transport us from this darkness
to light.- cf 'Tamaso Maa Jyotir Gamaya'
MAAVAAIP PILANDHAANAI MALLARAI MAATTIYA : The one who vanquished the twin
wrestlers (Mushtika and Chaanura) The Acharyas are those who have vanquished
the twin sins of  ' Aham Kara' ( I-ness) and ' Mama Kara' 
( Mine -ness).
DEAVAATI DEVANAI SENRU NAAM SEVITHAAL AHA ENRU ARAINDU ARULEL: Acharya is
even greater than Bhagavan Himself. Hence, they are referred to as Devaati
Devan - If we approach such Acharyas, they will review our fitness and if
found fit,  will instruct us the esoteric meanings of the Sastras.

VERSE 9 : THOO MANI MAADATHU SUTRUM VILAKKU ERIYA :  This is said to refer to
TIRUMAZHISAI ALWAR. He wakes up Aravamudhan of Tiruk Kudantai  who is
reclining on the serpent couch saying ' Nadantha Kaalgal Nondhavo ! Nadunga
Gnaalam Enamaai ? Idantha Mei Kulungavo etc. cf PERUM THUYIL MANTHIRAP
PATTAALO ? 
Also, when the Brahmins who were reciting the verses forgot where they left a
particular line, like a mute person, the Alwar by sign language signalled the
exact context by slitting a grain of paddy reminding them of the line '
Krishna Nama Varheenaam Nakha Nirbinnam'. Here " OOMAIYO ANRI SEVIDO
ANANTHALO ?'

THOO MANI MAADAM, SUTRUM VILAKKU ERIYA, DHOOPAM KAMAZHA THUYIL ANAI MEL :The
couch is decorated with blemishless gems secured as fief from other kings
defeated in war and the stands of the cot  are decorated with the fragrant
Sandal wood with lights and perfumes around bespeaking of the prosperity of
Nandagopa.
KAN VALARUM : An euphimistic way of saying 'sleeping ' said out of respect
for the greatness of the Bhagavata being woken up.

With reference to the Acharyas, the light indicates their Gnana and the
perfumes their Anushtana. Gnana is always referred to as light (e.g) ' Gnana
Deepena Bhaaswata'. Gnana without Anushtanam is as useless as the tail of a
dog.  ' Sunah Pucham Iva Anartham Paandityam Dharma Varjitam'
cf ' Karkak Kasadu Ara; Karra Pin Nirka Atharkku Thaga' (Tiruvalluvar)
OOMAIYO ANRI SEVIDO etc:The Acharya is blind in finding faults in others;
mute in avoiding  talking about worldly interests, deaf in refusing to hear
faults in others, and like a eunuch in relation to womenfolk. " Para
Anthreshu Jaatya Anthaha, Para Dhaareshu Vapumsakaha, Paree Vaadeshu Ye
Moodaaha, Thedeeva  Dayithaa Mama" 
ANANTHAL : Laziness: Alwar compares Prapannas who are ' Krita Krityaas' (
Those who have done what ought to be done) to lazy ones for they have nothing
else to do than waiting patiently for the day of deliverance.
 cf " Kadai Thalai Irundhu Vaazhum Sombarai"

VERSE 10 : NOTRU SUVARGAM PUGUKINRA AMMANAAI
This is said to refer to PEY ALWAR. He was the last of the three Mudal Alwars
to occupy the pial of the house at Tirukkovilur. Since there was space only
for three and that too just to stand, the door had been closed  to guard
against a fourth person from intruding. Hence, VAASAL THIRAVAADHAAR. Closed
or not, the Lord, did intrude !. Also, the Alwar refers to Tulasi (divine
basil) in his last verse " Thanduzhaai Thaazhvara Maarban"
Here: ' NAATRA THUZHAAI  MUDI '
SUVARGAM here neans Krishna Anubhavam.
UTTAMUR SWAMI here gives an interesting interpretation. The Gopis asked-
'Poor Kumbakarna did severe penance only to secure a deep long sleep. Did you
also perform any such penance? '
THOTRUM UNAKKE PERUM THUYIL THAAN THANTHAANO?: It is customary for the
vanquished to surrender their precious possessions to the victor. Parasurama
did this. Later, in verse 24 Andal says ' NIN KAIYIL VEL POTRI '. How does
Krishna get a Vel (spear) in his hands? Is it possible that the renowned
wielder of Vel had surrendered it to him?- This is the question posed by
VELUKKUDI SWAMI.
ARUM KALAME : When the Gopis compared her to Kumbakarna, the Gopi  closed her
ears saying ' Krishna, Krishna'. On hearing this, the Gopis called her
Precious- Arumkalame. There is a hidden message here. When a person
surrenders repenting for his earlier faults, it would be UnVaishnavite to
disrespect him on the basis of his past; It will then tantamount to
disregarding the mercy of the Lord. cf ' Duraachaaaropi Sarveshu Kritagnah
Naastikah Puraa / Samaasrayeth Aadhi Devam Sraddhayaa Saranam Yadhi /
Nirdosham Viddhi Tham Jantum Prabhaavaath Paramaatmanah / However big a
sinner, once he surrenders thinking Vaasudeva is everything- the means and
the goal-such a one is fit to be venerated.

VERSE 11 KATRUKARAVAI GANANGAL PALA KARANDU
PORKODIYE : This is said to refer to BUDAT ALWAR. He considered himself as a
creeper when he sang " Kole Thedi Odum Kozhundhe Ponrathe / Maal Thedi Odum
Manam"- a mind that seeks the Lord like a creeper that seeks a pole for
support.
KUTRAM ONRUM ILLAATHA KOVALAR : The 3 Alwars.
KATRUKKARAVAI etc: You can never see an old, decrepit or sterile cow in
Gokulam because of ' Bhagavad Sambandam'. There are certain things which have
no limitations (e,g) Auspicious qualities of the Lord, the number of Avatars
of the Lord, Our endless births,  Quantum of our sins etc. One more is the
multitudes of  herds of Cows in Gokulam, that baffle any attempt at census
and the quantum of milk they yield.
SETRAAR THIRAL AZHIYA SENRU SERU SEYYUM : For Bhagavaan, any one who
disrespects his Bhakta is His  enemy;  For the Bhakta, anyone who disregards
Bhagavaan is his enemy.
PURAVALKUL : indicates the physical beauty of the Gopis; PUNAMAYIL: the
beauty of their ' hair do'
MUTRAM PUGUNTHU : Only that place is sacred to the Bhagavata which is
pleasing to the Lord. Your  Mutram is the most favorite place for the Lord
because you are His  most beloved wife SELVAP PENDAATTI NEE. Hence, we have
come here.

Applied to Acharyas, ' Karru'  means we should learn from them. 
' Bahubhyaha Srotavyam, Bahudhaa Srotavyam'  Karavai Ganankal :  Acharyas are
 spoken of as cows. Swami Desikan says " Karakkum Karuthudai Desikar Kanru
Ena Nammai Enni Surakkum Surabhikal Pol Solkinranar Sollamudhe'. Acharyas
deem us as calves and feed us profusely. 
SETRAAR: Those who do not adhere to the authority of Vedas, those who are
misguided and those who misinterpret the Vedas ( Kudrishti). Our Acharyas
vanquished them not with a view to gain name, fame or fortune but in their
infinite compassion to save them also and make them worthy of the grace of
the Lord. Therefore, our Acharyas are 
' Kutram Onrum Illatha Kovalar'. Kovalar : Those who protect the Sri Suktis .
PORKODI also indicates their humility.
PUNAMAYIL : Acharyas are like Peacocks. No poisonous insects dare  come near
peacocks. Like the peacock which will not yield its feather on demand but
would have to be got with great efforts, Vidya can be obtained from Acharyas
only when approached in an appropriate manner cf ' Tad Viddhi Pratipadena
Pariprasnena Sevayaa'. Like peacock that dances on seeing the clouds, the
Acharyas dance with joy on seeing the cloud- colored Lord.

VERSE 12: KANAITHU ILAM KARRERUMAI ...
This is said to refer to POIGAI ALWAR. He was born in a flower that grows in
the muddy tank. He wails ' Pazhudhe Pal Pagalum Poyina Enru Anji Azhudhen '
The tears shed incessantly on having wasted his days in other pursuits - had
made his home muddy like the tank.  Here : NANAITHU ILLAM SER AAKKUM
The mother buffalo is so concerned about the timely feeding of her calf that
in due time she gives milk even if the calf were not anywhere around. The
milk thus flowing makes the place muddy.
MANATHUKKU INIYAAN : is Sri Rama. Why? Unlike Krishna who tormented the Gopis
and his names tormented their lovelorn minds, Sri Rama was the one who
angrily destroyed Lanka- all for the sake of a woman- Sri Sita. Hence,
Manthukku Iniyaan. In Sanskrit, the word Mahishi means both buffalo and
Queen. Here, Sita is referred as Mahishi
cf ' Deva Deva Divya Mahishi ' This is a poetic form called 'Lakshita
Lakshanai'. Like buffalos, Acharyas take pity on the Sishyas and impart
knowledge.
PANITHALAI KEEZH NIN VAASAL KADAI PATRI : If we reach out to Acharyas,
Knowledge would reach out to us.

VERSE 13:PULLIN VAIK KEENDANAI POLLA ARAKKANAI
This is said to refer to TONDAR ADIP PODI ALWAR. Referring to himself, the
Alwar says ' Kallan Soodhanaai,, Kalvan Aagi,  Kallame Kaadhal Seidu,
Kallathen Nanum Thondaai' speaks about his playing duplicity.
Here: KALLAM THAVIRNDU KALANDEL
The verse relates two incidents the killing of Bakaasura by Krishna and
Ravana by Sri Rama. KILLIK KALAINDHAANAI shows how effortlessly the evil
doers were destroyed as if by tip of the finger
cf ' Angulya Agrena Thaan Hanyaam'. cf also ' Athira Arakkan Mudi Pathum Oru
Kothena Udirtha Thiralone'.
VELLI EZHUNDU VYAAZHAM URANGITRU : The Gopis give one more evidence of dawn
saying that  Sukra has dawned on the skies. The Gopi refutes this also saying
it might be false Sukra. Then,  they say that even the birds have started out
for their routine.
PODHARIK KANNINAAI : has several connotations. It connotes honeybees, flowers
and deer. It can also be taken to mean that the the beauty of the eyes of the
Gopis were competing with these.
PODU means ' Time'  and ARI means 'spend '. So, spending time usefully-which
is what is meany by the term' Kaala Kshepam.'
KALLAM THAVIRNDU : If we think what belongs to the Lord belongs to us, it is
nothing but theft. Leave this Kallam (Wrong notion).  Also, Krishna Anubhavam
 should be shared by everybody. Don't be selfish in enjoying it all by
yourself  -  they say.
Applied to Acharya, it shows that Acharya is the one who won over selfish
cranelike persons or the  Ravana like evil minded ones. Ravana had ten faces.
Mind has ten Indriyas.  Lanka is surrounded by sea; Mind is surrounded by the
ocean of Samsara. Both Ravana and Mind seek to severe connections with
Bhagavan. It is Acharya who controls the mind and reestablishes the union of
the Jiva with Paramatma.

VERSE 14 UNGAL PUZHAKADAI THOTTATHU VAAVIYUL
This is said to refer to TIRUP PAAN ALWAR. When Lokasarangamuni, a brahmin
offered to carry him on his shoulders as directed by the Lord, the Alwar
never felt proud but addressed the Lord saying ' Adiyaarkku Ennai Aat
Paduthiya Vimalan'.Amalan Aadhi Piran = Paratvam. Adiyarku Aat Paduthiya=
Purushartham
Here the Gopis wake up one who challenged on  the previous night that she
would get  up before everyone else but  did not.
SENGAL PADI KOORAI VEN PAL THAVATHAVAR
According to EMBAR, even the sluggish folk who have no Vairaghyam and are
lazy have got up, brushed their teeth and set out on their work. You seem to
be worse than them. According to TIRUMALAI NAMBI, the Saatvikas have got
ready to perform their Nityakarmas. Hence, this is the proof of dawn.
NAAVUDAIYAI : The Gopis now say whether you are shameless (Naanaathaai)  or
no, you are clever in arguing and we are no match to you in this.
Relating to Acharyas, because they are perfect they can be called ' Nangaai'.
 Naan also means I- ness (Ahamkara). Acharyas are bereft of this. Hence,
NAANAATHAAI.
NAAVUDAIYAI : Everyone has tongue. But, it is Achrayas who utilize their
tongues properly in reciting the Lord's glory all the time. Hence, they only
have tongue in the real sense. Ours is for ornament, not for use.
VEEDU means both House and Moksham VAAVI means Well and also Heart. As  the
well is important for a house,  the heart is important for attaining Moksham.

VERSE 15 : ELLE ! ILAM KILIYE !
This is said to refer to THIRUMANGAI ALWAR. He called himself a parrot.
Parrotlike, he repeated Maaran in his Padhikam ' Manamaru Men Nokki '. cf '
Maaran panitha Tamizh Maraikku Mangaiyarkone Arangam Koora' 
Hence, ILAM KILI
PRATIVAADI BHAYAMKARAM SWAMI  used to admire the ' question and answer
session '  between the Gopis outside and the Gopi inside when the former give
a ' wake up call' to the latter.
ELLE!  is a colloquial exclamation peculiar to the native place of Andal. The
rural fragrance is captured so picturequely in this simple powerful
expression !
The Gopi inside is so immersed in the thoughts of Krishna that she feels the
call itself as  a disturbance. Bhattar is reported to have remarked that even
the procession of the Lord when it passes his house on the street looked like
a disturbance to the progress of Kalakshepam.
NAANETHAAN AYIDUGA : It is said that that this verse is  " Tiruppavai within
Tiruppavai". The words ' Naanethaan Ayiduga' are  particularly significant.
Normally, most people would not admit their faults; Some might do so when
cornered; Some others might readily accept. But, the rare ones are those who
readily accept even when unjustly accused of faults they had never committed.
Like Bharata who owned responsibility for what his parents did in banishing
Sri Rama. He says  " Math Paapam Eva Nimittham Aaseeth" and cf  " Tunbathukku
Ethu Anen". This is considered to be the very essence of SRI VAISHNAVA
LAKSHANAM - charcteristic trait of Srivaishnava.