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PART I ALWARS _ SECTION 2.9.6 on ANDAL

From the Bhakti List Archives

VVijay1068 • May 22, 1996 


PART I ALWARS - SECTION 2.9.6  ON ANDAL

Dear Bhagavatas,
Please find enclosed the last 4 verses of Andal's Tiruppavai which contain
the essence of the whole work. They bring out in vivid detail what exactly is
the ' Purausharta ', how the relationship of the Jivatma with Paramatma is
inalienable and interminable and what amount of joy and bliss accrue from the
realization of this relationship. Hope you have enjoyed the postings. I would
appreciate your feedback to improve the quality of my postings.

If you approve of this ANNOTATIVE PRESENTATION, I have material enough to
attempt a similar exercise with the entire gamut of the Arulicheyals of
Alwars covering the all the  4,000 hymns of Divya Prabhandams. This will
naturally be exhaustive but,  I hope, will not be exhausing.

Dasoham
Anbil Ramaswamy

VERSE 27 : KOODAARAI VELLUM SEER GOVINDA...
KOODAARAI VELLUM :  " You can win over even those hostile to you and will
stand won by your devotees - the former by your prowess and  the latter by
your love. While delivering the Charama sloka, the Lord revealed at once His
' Paratvam" in 'Aham' and His 
' Soulabyam' in 'Maam'. This is seen in His vanquishing Ravana who challenged
saying " Na Nameyam Thu Kasyachit " and in His not only accepting but in
following the advice of Vibishana who surrendered to the Lord saying "
Nivedaya Maam... Raghavaya
Bhavat Gatham Rajyam Cha" etc. Did he not follow Vibishana's advice to
surrender to Samudraraja even though it was a surrender to an unworthy and
incapable person ?
SEER : Perfection. What is perfection in demeanour is explained by Valmiki -
' One who wins the world by truth, the poor by gifts, the preceptor by
service, the valourous foes by his bow and arrow in battle" " Satyena Lokaan
Jayathi, Dheenaan Dhaanena Raghava/
Gurun Susrushayaa, Dheeraah Dhanushaa Ha Yudhi Chaatravaan"
GOVINDA : The word  'GO' has several meanings. One who protects cows. If we
are  all Satviks like the cows, He will save us.
YAAM PERUM SAMMAANAM : What do we get by surrendering to the Lord? 
SOODAKAM : The string smeared with turmeric symbolically worn while taking a
vow.
THOL VALAI : indicates Pancha Samskaram including the ceremonial branding of
the shapes of Sangu and Chakram on the shoulders in token of initiation into
the Srivaishnava brotherhood.cf. Periyalwar's comments on Mukti Dhaanam.- 
" Theeyil Poliginra SenChudar Aazhith Thigazh Tirchakkarathaan
Koyir Poriyaale Otrundu Ninru Kudi Kudi Aat Seikinromey "
THODU : The eight lettered Ashtakshara Mantra. Ashtaaksharam both by sound
and sense content invest the knowledge of Atmaswarupam etc. Hence
'Gananaparam'
SEVIPPOO :Dwaya Mantram indicates the practice of 'Anushtana' 
(Conduct) of Kainkarya (Service). Hence, ' Bhaktiparam '.
PAADAKAM : The  anklets represent Charamasloka which explains what should be
given up. Hence, ' Vairaghyaparam'

An interesting point to note is that Soodakam and Tholvalai are both
ornaments worn on the arms - They represent Tirumantram which confers Gnana.
Thosdu abd Sevippoo are worn in the ears where the Acharya whispers the Dwaya
Mantra indicating  the twin aspects of Upaya and Phala. Charamasloka points
to surrender at His feet.
AADAI UDUPPOM : indicates our consciousness of Seshatvam to the Lord - a
symbolic wearing of dress worn by Him. In Baghavad Gita the Lord himself
refers to Sarira as dress " Vaasaamsi Jeernaani yatha Vihaaya Navaani
Grihnaati Naroparaani "etcThe Gopis pray for ' Mukta Sarira '
PAAL SORU MOODA NEI PEIDHU:" By this 'Seshatva Gnana' we will get rid of our
'Taapatraya'- the triple miseries of Aadhy Atmika, Aadhi Bouthika and Aadhi
Deivika and become 'Bhogya vasthu'-(enjoyable) enjoying you, the ' Nitya
Bhokta'.  Because of our separation from you we said earlier," Nei Unnom,
Paal Unnom' etc. Because we are now with you, we would enjoy all that there
is to enjoy". This verse is said to contain the essence of Visishtadvaita.
KOODI IRUNDHU : Since Kannan is ' Unnum Sorum, parugu Neerum ' etc, they
proceed to refer to Kannan in the company of Bhagavatas. The emphasis is on
the significance that the enjoyment of the Lord should always be in the
company of  '  Bhagavata Goshti'.

VERSE 28 : KARAVAIGAL PINN SENRU...
Having clarified what they desire, they proceed to define what qualifications
they have to be eligible for securing what they desired. This is an important
tenet of Srivaishnavism. For the one who seeks to do Prapatti, the only
qualification is the absence of any qualification !. Incapacity to follow
Bhakti or any other means, recognition of one's own utter helplessness
(Karpanyam), unflinching faith in the Lord as the ONLY saviour ( Maha
Viawasam, Ananya Gatitvam and Ananya Saranatvam etc. They explain how they
are fully qualified in these.
KARAVAIGAL PINN SENRU : " We know nothing. All that we know is to go after
the cows to the forest for grazing. All that we do is to eat in the company
of peers. We are inacapable of doing  Tapas etc. We have no chance to mingle
with seers and sages who can impart true knowledge. There is absolutely no
opportunity for us to involve in Bhaktiyoga or Karmayoga. We are as ignorant
as the cows we follow." cf Parasara's statement " Gnaanena Heenah Pasubhih
Samaanah". We follow the cows,  help ourseves with eartthly pleasures and
thus lost ' Atma Anubhava '. Therefore, again and again we get involved in
the wheel of lifes and deaths. 
cf " Tasmaath Lokaath Punar yethi Asmai Lokaaya Karmane '
ARIVONRUM ILLAADHA : We  are totally ignorant. The ending "UM" in Onrum is
significant.Not a single qualification ! Contrast this with the later
reference to another "UM" in another Onrum-  " Kuari Onrum Illadha Govinda"-
The one who is totally auspicious and devoid of even a single blemish ! Cf
Andal's  ''NarayananE and NamakkE ' in the very first  verse.
UNTHANNAI PIRAVI PERUM THANNAI PUNNIYAM YAAM UDAIYOM : The Lord asks " Then,
how do you take bold to aspire attaining me?" They reply " We have one great
merit. We are blessed with your birth in our midst. The subtle reference is
to the fact that the Rishis desired to enjoy Rama. As he was wedded to the
vow of monogamy in Ramavatara ( Ekapathnivrata) he would fulfill their desire
in a subsequent Avatar as Krishna when they all would be born as Gopis. That
they acquired this merit is like securing a ' Sadachaarya ' by the grace of
the Lord and by accidental merit as explained in the Pramanas." Easwarasya
Cha Souhaardham  Yadrichaa Sukritham Thatha"
GOVINDA ! : The Lord has one grievance !  He himself admits this when he said
" Sa Mahaatma Su Durlabhaha". The Bhakta does not have that grievance since
as AALAVANDAAR put it - " Atra Paratras Chaapi Nityam Yadheeya Saranou
Saranam Madheeyam " Both here and hereafter, the Sishya's relationship with
his Acharya is permanent.
UNTHANNODU URAVEL NAMAKKU INGU OZHIKKA OZHIYAADHU : " Neither You nor we can
ever terminate this relationship because it is ' Nirupaadhikam ' (
unconditional) whereas other relationships are ' Oupaadhikam '( conditional)
depending on Jaati, Kulam, Gotram etc.What is this relationship?
The bondage between the ' Niyanta ' ( controller) and ' Niyamatva'
(controlled). PILLAI LOKACHARYA has listed 9 kinds of relationships :
1. MathaPitha- Putrah   = Parents-children
2. Rakshaka- Rakshya ' =  Protector- Protected
3. Seshi - Sesha := Master - Servant
4. Bhartru - Bhaarya = Husband - Wife
5. Gneya- Gnaatru = Knowledge- Knower
6. Swami- Swam = Possessor- Possession
7. Aanma - Aanmeega = Life- Body
8. Aadhara - Aadheya = Supporter - Supported
9. Bhokta - Bhoghyam = Enjoyer - Enjoyed
" You cannot give up all these nor can we"
SIRUPER AZHAITHANAVUM : Just like Arjuna scared of the Viswarupam of the Lord
prayed to him to resume his normal form and begged to be excused,  we also
beg you to forgive us for not referring to your ' Paratvam ' but preferring
to call you by the more proximate term familiar to us.
ARIYAATHA PILLAIKAL YAAM ANBINAAL AZHAITHOM. But, we also called you so out
of our love and ignorance  So, please don't be offended"
Another interpretation is - " This is an Avatar in which your objective is to
prove your ' Soulabhya ' (accessability). Hence, calling you Govinda will be
O.K. But, it would be improper to call you by the name Narayana which is
reimiscent of your omniscience ' Paratvam '  and it is like ' calling you
names " 
Referring to Acharya, it suggests that our regarding the Acharya  also as a
human being just like any of us is totally wrong because the Acharya is the
one who has come down to us to lift us up to the feet of the Lord. And,
therefore, should be regarded as equal to, nay, as the very Lord himself. "
So, O ! Acharya ! Don't be displeased with us for our indiscretion"
SEERI ARULAATHE : Even his wrath seems to be benign

VERSE 29 : SITRAM SIRU KAALE VANDHU UNNAI ...
SITRM SIRU KAALE : The state of ' Gnanadasa ' that follows the disappearence
of ' Agnanadasa ' but before the emergence of  ' Praaptidasa ';  The time
when ' Satva' quality takes over;  The time when one beholds the light in '
Bhagavad Vishayam '; the stage of  ' Mumukshutva '-the dawn of desire for '
Moksha ' which precedes the attainment of
' Mukti'. Indicates the  'Tvara '- extreme eagerness which makes them
unmindful of the biting morning cold.
SEVITHU / POTRI : " Why do we prostrate before your feet and praise you ? "
KELAAI : " Listen !" The word reminds  how an Acharya would command a Sishya
when he commences his exposition in the morning session. There is a role
reversal of Guru and Sishya relationship. What an imagination !.Did not
Bhattar say 
" Paraardhyam svam Sruti Satha Siras Siddham Adhyaapayanti' ?"
PETRAM MEITHU UNNUM KULAM : " If you do not utilize our service your very
Avatar will be a sheer waste" - they seem to say.

The 5 things calles  Artha Panchakam that should be known from Sastras .viz
1.The nature of the Supreme soul,2. the nature of the individual soiul, 3.the
means of the integration of the individual soul with the Universal soul,
4.the result of such integration and 5.the factors impeding such integration
are very clearly brought out by Andal in this verse cf. " Praaapyasya
Brahmano Rupam, Praaptus Cha Pratyakaatmana, Praapti Upaayam, Phalam Chaiva
Thatha Praapti Virodhi Cha, Vadanthi  Sakalaa Vedaah Sa Itihaasa Puraanakah"
cf also " Mikka Irai Nilaiyum, Meyyaam Uyir Nilaiyum, Thakka Neriyum,
Thadaiyaagi Thokkiyalum Oozh Vinaiyum Vazh Vinaiyum " 

1. By referring to His being filled with infinite mercy, His being spoken of
by all the Vedas especially Varaaha Avatara in which He saved the earth (Un
Potraamalar Adi ) she refers to His  'Paramatma Swarupam';
2. By referring to His birth in the Yadava Kula ( Petram Meithunnum kulam and
Unthannodu Utrome Yaavom etc she indicates their 'Jeevatma Swarupam'; 
3. By Sitram Sirukaale Vandhu Unnai Sevithu, she refers to the 'Upaaya
Swarupam';
4.By Unakke Naam Aat Seivom,she explains 'Phala Swarupam'  and
5. By Matrai Nam Kaamangal Maatru, she  points out the 'Virodhi Swarupam'.
ITRAI PARAI KOLVAAN ANRU KAAN : " Look !" they say "Don't think that we are
here only for securing a Parai you may offer just for the day. If one asks
for water to drink, it does not mean water alone. Because, we wanted to meet
you, we made a pretext of ' Parai '. What we mean is much greater than mere
Parai. You caanot just send us away by giving Parai. Do you see ? "
ETRAIKKUM YEZH YEZH PIRAVIKKUM : " What we want is permanent service to you,
not merely in this birth only but in all our lives." It does not mean 7x7=49
lives as some misinterpret;It means that in the innumerable lifetimes that
emerge time and again and without end - Ezhum Ezhum Piravikkum
UNTHANNODU UTROME AAVOM : " just like Piraatti took birth along with you in
every Avatar, We would like to be born with you any number of times cf "
Devathve Deva Deheyam, Manushyatve Cha Maanushi ". Another interpretation is
that we should have with you all the relationships one could expect in this
world cf "  Matha Pitha Bandhu Sakhaa Guru" cf also " Matha, Pitha, Braatha,
Nivaasas, Saranam, Suhrit, Gathir, Narayana Mama Raghava"
MATRAI NAM KAAMANGAL MATRU : Correct us and accept us cf  "Thiruthip Pani
Kolvaan". Anything else is an impediment. Please remove them. In Baghavad
Gita, Krishna says " Tad Prasaadaath Param Saanthim Sthaanam Praapsyasi
Saaswatham"- By his grace only one attains Supreme and eternal station and
bliss. This is what Andal means by Matru. According to the NIRVAHAM of
NAMJEEYAR this refers to
 ' Bhaagavata Seshatvam' as practiced by Madhura Kavi who delighted in his
service to Nammalwar as the ' Prayojana ' or ' Phalam' as nothing else could
vouch.

VERSE 30 : VANGAK KADAL KADAINTHA :
ACCORDING TO 6,000 PADI, Andal seems to suggest that " His  part in the
churning of the milky ocean though for all appearances looked as if it was
for helping the Devas, in reality it was for securing Mahalakshmi for
Himself".cf Tirumangai Alwar's
" Vinnnavar Amudu Unna Amudhil Varu Penn Amudu Unda Emperumaane"
Applied to Acharya, Vangam means the ocean of Vedas; With the churndashery of
their wisdom, he churns it and takes out nectar of butter for the benefit of
humanity.
MADHAVAN : One who does great penance
KESAVAN : One who killed the horse shaped demon called Kesi Applied to
Acharya, it means it is he who controlled the wild horse of Indriyas
harnessed to the vehicle of the body
THAN THERIYAL : The one who wore a garland dense with the divine basil (
Tulasi)
SANGA THAMIZH : SAM- That which is auspicious; GAM- Aakaasam (i.e) Vaikuntam
MUPPATUM THAPPAAME : BHATTAR says " Just like a cow gives milk even to a
dummy calf, the Lord would grant the same bliss that he bestowed on Andal to
us also who are bereft of any merit- if only we read these 30 verses of
Andal.

'Madhavanai Irainji'  shows the first half of Dwayam; 'SelvaTirumaalaal
Inburuvar' shows the second half of Dwayam Sridevi and her spouse will grant
us all happiness. She uses the word THIRU 4 times in this verse to emphasize
that it is only e through the Purushakara of Piraati on can attain this
wealth and Supreme bliss.

THANIANS ON TIRUPPAVAI
1. Composed by Parasara Bhattar
Neela Thunga Sthana Giri Thadee Suptam Utpodhya Krishnam
Paaraardhyam Swam Sruti Satha Siras Siddham Adhyaapayanthi
Svochishtaayaam Srati Nigalitham Yaa Bhalaatkritya Bhaunkte
Godhaa Tasyai Namah Idam Idam Bhuya Yeva Asthu Bhuyah
"This repeated salutation is to Godha on whose robust mountainlike breasts
the Lord rests his head; the one whose garland of flowers became enjoyable
because she had worn it earlier; the one whose garland of verses brought out
the greatness of the Lord and her own total dependence on Him and the one who
on her own accord forcefully embraces  and enjoys the Lord"
2. Composed by Uyyak Kondar
Anna Vayal Puduvai Andal - Arangarkku
Pannu Tiruppavai Pal Padhiyam - Innisaiyaal
Paadik Koduthaal Paa Maalai - Poo Maalai
Soodik Koduthaalai Sollu
Always speak about Andal, born in Srivilliputtur where swans roam about in
the water-filled fields, who composed the garland of Tiruppavai and offered
it with  the  garland of flowers  worn by her earler.
3. Composed by Uyyak Kondar
Soodik Kodutha Sudar Kodiye - Thol Paavaai
Paadi Arula Valla Pal Valaiyaai - Naadi Nee
Venkadavarkku Ennai Vidhi Enra Im Matram
Naan Kadavaa Vanname Nalgu
"O ! Andal ! You offered the garland of flowers worn by you earlier to the
Lord. You are bright like the golden creeper. You brought out the age old
custom of  ' Paavai Nonbu ' through your musical hymns. You wear jingling
bangles which announce to the world the grace of God. Just as you declared
not to become the spouse of anyone other than the Lord of Tiruvenkadam,
please let us follow your footsteps in this regard without faltering".