ANDAL'S THIRUPPAVAI (2015-16 SEASON)

THE FIRST FIVE PASURAMS

This unique Perumal painting depicts Him seated with His three consorts, then
reclining, and is surrounded with illustrations for all 30 of Andal's Pasurams.
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This document provides a compilation of all my Facebook posts during this

Thiruppavai season from Dec 11, 2015 onwards. It will be updated periodically.

ANDAL'S THIRUPPAVAI PASURAM 1

Tomorrow Dec 16, 2015, is the first day of Margazhi according to the Tamil solar
calendar. Margazhi is Tamil for Margasheersha. Maasaanaam Maargasheershoham, says
Krishna, in chapter 10, verse 35. This is the holiest month in the SriVaishNavite calendar
(of South India).
Why is this the holiest of all months?
Prayers that we offer during the early hours of the morning, before sunrise, are the most
effective. This is called the Brahma muhoortam. A year in the life of us humans is a day
for the Devas (gods, or celestials, notice I have used lower case 'g' for gods, quite
intentionally, as opposed to God, which a captial. There are many small "g" gods but
only one Supreme Being, which is God, with the capital). The day for the gods
(devalokam) starts with UttaraayaNam, which marks the beginning of the northward
movement of the sun. This typically falls on Jan 14 each year, which is also celebrated
as Pongal in Tamilnadu. So, the months just prior to that the start of UttaraayaNam are
akin to the Brahma muhoortam for the gods. This is why Maargaasheersham, or
Margazhi in Tamil, is considered to the HOLIEST of all months. This is the reason why
Krishna identifies Himself as the month of Margasheersham, in the Vibhuti yoga chapter
10 of the Gita.
Briefly, Krishna says that those who are completely devoted to Me, and constantly
thinking of none other than Me, I will Myself gives them the intelligence to attain Me.
(Dadaami buddhi yogam tam yena maam upayaanti te, chpater 10, verse 10). Arjuna
then asks, after a lot of extolling of praises of Krishna, "How can I think about You at all
times?" (Keshu keshu ca bhaaveshu cintayosi Bhagavan mayaa, chapter 10, verse 17).
Then follows the description of the Vibhutis of Bhagavan among which is the famous
Maasaanaam MaargasheershOham, in verse 35.
The very first pasuram (verse) of Andal's Thiruppavai begins with "Margazhi thingal
madhi niraindha nan naaLaal". (See verse reproduced at the end of this post.) Thingal
here means the moon and madhi niraindha means the full moon. It was a full moon day
on the first day of Margazhi. This year, Dec 16, 2015, is NOT a full moon day on the
first day of Margazhi (it is the 6th day of the fortnight), but back in 2013 it was indeed a
full moon day. When I got up in the early hours of the morning the full moon was
shining brightly in my west facing balcony and moon light had filled my living room. It
was an unbelievable feeling. I have posted pics of this here on my Facebook page and
also talked about the significance of this celestial event. My Facebook friend Sudha
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Sekhar was also a witness to that and posted "Never in all my 70+ years did I connect
the full moon on the first day of Margazhi with the first pasuram of Andal's
Thiruppavai."

NaaraayaNanE namakkE paRai tharuvaan

What does the first pasuram of Andal teach us?
NaaraayaNane namakke parai tharuvaan. The Lord Sriman NarayaNa will Himself
deliver us (namakke parai tharuvaan). Who is this NaaraayaNaa?
He is none other Yasodha's child (Yasodai iLam singham) and Nandagopan kumaran
(Nandababa's son). After baby Krishna was born, and escaped from the prison, His
maternal uncle Kamsa was on the lookout for Him and sent many different asuraas to
find and kill Him. So, Nandagopa became extremely suspicious and was piercing even
an ant with his sharp spear (koor vel) to the point of being cruel (KoDun thozhilan). This
baby Krishna has a dark rain-cloud like hue (kaar meni) and lovely sunlike reddish eyes
(chengkan kadhir madhiyam pol mughatthaan).
So, she tells all her friends to join her in this holy vratam, let us all go and take a nice
bath in the river on this auspicious day, on the first day of Margazhi, with the full moon
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shining brightly in the sky. Let us pray with full devotion so that the Lord Sriman
Narayana Himself will be pleased and bless us with moksha (parai tharuvaan).
As noted in a recent post (Dec 11, 2015 @9:59 PM), this first pasuram describes the
Lord Sriman NarayaNa in His Divine Abode, VaikunTha (parama padam, according to
SriVaishNavites). That is the image of the Lord seated with His three consorts - Sridevi,
Bhudevi and Neelaadevi). The next pasuram describes the Lord in reclining posture, in
the milky ocean (paar kaDaLul paiyath thuyinRa). This is the next image below the first
one. Surrounding this are illustrations of all 30 pasurams of Andal's Thiruppavai. The
third pasuram describes the Lord as Vamana (Ongi ulgaLandha Uttaman). Each of the
first five pasurams are describing the five different forms of the Lord.
We will discuss this in more detail in subsequent posts.
PASURAM 1
Margazhi thingaL madhi niraindha nanaaLaal
NeeraaDa(p) pOdhuveer pOdhuminO nErizhaiyeer
Seer malgum aayppaaDi chelva(ch) chirumeergaaL
Koorvel koDun thozhilan Nandagopan kumaran
Eraarandha kaNNi Yashodai iLam chingam
Kaar mEni chengan kadhir madhiyam pol mugatthaan
NaaraayaNanE namakkE parai tharuvaan
Paaror pugazha(p) paDindhElor empaavaai ................... (1)

Hari Bol. Om Namo NarayaNaaya

Hare Raama Hare Raama Raama Raama Hare Hare l
Hare Krishna Hare Krishna Krishna Krishna Hare Hare ll
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ANDAL'S THIRUPPAVAI PASURAM 2

Tomorrow (Dec 17, 2015) is day 2 of Margazhi month and Andal describes what she
would do and not do in this pasuram.
The scene here is paar kaDal (milk ocean) where the Lord is found to be reclining on
His serpent bed (paarkaDaluL paiyath thuyinRa Paraman aDi paaDi). She calls upon all
those who are living in this world (vaiyaththu vaazhveergaaL) to follow the vratam and
certain do(s) and don'ts in order that they will be liberated (uyum aaru). What are these
dos and don'ts?
We will take a bath in the early hours of morning each day (naatkaalE neeraaDi), we will
not eat ghee (naiyuNNom), we will not drink milk (paaluNNom), we will not adorn our
eyes with mai (collyrium, black ointment considered healthy for eyes, and also
attractive), we will forsake flowers after braiding our hair (malarittu naamuDiyom), we
will NOT do anything that should not be done (cheyyadhana cheyyom), we will forsake
gossip and spreading of hurtful rumors (theekuraLai chEnRodhom), i.e., scandalous talk
and what we call 'hate speech' nowadays, we will give to deserving people (aiyyamum),
to the poor (picchaiyyum), and the renounced ascetics (aandhanaiyum kai kaaTTi).
If we follow these rules and regulations of the vratam, Andal assures us that we will be
liberated. Be happy she adds (ugandhElor). Rejoice.
When the Lord is reclining on His serpent bed, in the milk ocean, He is very accessible.
It is here that Brahma, Shiva, and the great sages like Narada go and speak to the Lord
and ask Him to come down (ava+tara = avataara = incarnate) to rescue those suffering
on earth. It is this form of the Lord that Andal is now appealing to in performing her
vratam. Indeed, our chanting of the Thiruppavai during this holiest of months will put us
on par with the great celestials, rishis and yogis, and Brahma and Lord Shiva.
PASURAM 2 (asterisks indicate where to pause briefly while chanting)
Vaiyaththu vaazhveergaaL naangaL nam paavikku*
Cheyyum kirisaigaL kELeerO* paar kaDaluL
paiyyath thuyinRa paramanaDi paaDi*
neiyyuNNom paaluNNom naaTkaalE neeraaDi*
maiyiTTezhudhom malariTTu naam muDiyom*
Cheyyadhana cheyyom theekuRaLai chenRodhom*
Aiyyamum pichaiyum aandhanaiyum kai kaaTTi*
Uyyum aarEnDReNNi ugandhElor empaavai ............(2)

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PaarkaDaLul paiyaththuyinRa paramanaDi paaDi

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Hari Bol.
Om Namo NarayaNaaya
Hare Krishna Hare Krishna Krishna Krishna Hare Hare l
Hare Raama Hare Raama Raama Raama Hare Hare ll
P. S. Note that I typed the Mahamantram with Krishna first. That's what got typed first
and I decided to let it be. Indeed, Brahma went with Mother Earth (who took the form of
a cow, or "go" in Sanskrit) to the milk ocean and asked the Lord to come down to rescue
those who were suffering. The Lord agreed and came in the form of Krishna with all of
His opulences (Krishnas tu Bhagavaan swayam, as told in Srimad Bhagavatam).

ANDAL'S THIRUPPAVAI PASURAM 2 (2ND POST)

Tomorrow is day 2 of the Tamil month of Margazhi and I was just reviewing the various
commentaries on Thiruppavai. A couple of points are worth noting here.
In this pasuram (Tamil for verse), Andal is invoking Sriman Narayana in His reclining
posture, in Paarkadal. Why the reclining posture and what is the meaning of this "paar
kadal"?
As we all know, the Venkatesa Suprabhatam begins with the sloka given below. This is
actually found in the Bala Kandam of the Valmiki Ramayana and goes as,
Kausalya suprajaa Raama poorvaa sandhyaa pravartate l
Uttishtha nara-shaardoola kartavyam daivam aahnikam ll
When Vishvaamitra came to the court of King Dasharatha and asked him to allow the
young boys Rama and Lakshmana to accompany the former (to protect his yaagam
which was being disturbed), the king reluctantly obliged after first refusing. Anyway, as
they were journeying, night fell and at dawn it was Vishwamitra who was up early and
was trying to wake up Raama and Lakshmana. When his eyes fell on Raama's beautiful
countenance, he burst forth with the above. "How blessed must Kausalya be to see this
every single morning", was what he was thinking. Thus, the sloka starts with Kausalya
suprajaa, the divine child of Kausalya.
This is the significance of invoking the reclining posture of the lord. In this slumbering
posture, the lord is fully relaxed and he will listen to your entreaties. It is this posture of
the Lord that Brahma, Shiva, and other celestials (devas or the small 'g' gods), great
rishis like Narada, went to see and appealed to the lord to come down (ava tara, come
down in sanskrit, becomes avataara) and were obliged so, too will all of us if we chant
this pasuram daily, if not at least during this holiest of months.

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What is "paar kadal"? Does it really mean far away milk ocean that ordinary mortals like
us cannot reach? You see, when the lord came down as Krishna, he was residing in
Vrindavana (Gokulam) and taking care of all the cows. Even now, a visit to Mathura and
Gokula, Vrajabhoomi, we see the place populated with goshaalas. These cows also
produce bountiful quantities of milk, verily an ocean of milk. This is another
significance of "paar kadal". Andal is inviting us to Gokulam, the place where Krishna
grew up as a cowherd boy.
I have attached the pic from an earlier post (dec 11, 2015), which has a fascinating
depiction of Perumal seated in VaikuNTha (with His three consorts, Sridevi,
Bhoomdevi, and Neelaadevi, usually Neelaadevi is missing but she is invoked by Andal)
and then the reclining posture in Paarkadal, followed by illustrations for all the 30
pasurams going around these two illustrations. The first is the para form of the lord
and the second is the vyooha form. There are three other forms of the lord, which are
described (implicitly) the next three pasurams.
Hari Bol.
Om namo Naarayanaya
Hare Raama Hare Rama Raama Raama Hare Hare l
Hare Krishna Hare Krishna Krishna Krishna Hare Hare ll
The acaryas also tell us that pasuram 1 is invocation of the Ashtaaksharam and pasuram
2 is the Dwayam mantram. The Ashtaaksharam (8 letters) is Om namo Narayanaya
(1+2+5 = 8, as revealed in Om ityagre vyaaharet, etc.) and the Dwayam teaches us the
means of surrender and dos and don'ts of the surrender and our daily prayers. The next
pasuram deals with the Charama sloka of the Gita, "Sarva dharmaan parityajya Maam
ekam sharanam vraja". The Vaishnavite scholar Sriman Sadagopan's compilation of
various commentaries, which have been referenced in earlier scribd documents that I
have posted (in 2010-2011 season), has a fuller discussion of this topic.
Paratvam, Ananya seshatvam, Ananya sharanyatvam, Ananya praapyatvam, and
Mahavishvaasam are four of the qualities of Sharanaagati valued and emphasized in
pasuram 1 (day 1 which is just beginning in the USA).
Also, it should be noted that there is something which I like to call the "Thiruppavai
calendar". In this calendar, day 1 is always the full moon day (Margazhi thingal madhi
niraindha nanaalaal). We all experienced this two seasons ago (see pics of the full moon
I have posted from the 2013-14 season in the scribd document, also here on Facebook).
The waxing fortnight ends with pasuram 15 (elle ilangkiliye). It is then Amasvaya, or
new moon day. This pasuram is considered the epitome of the entire Thiruppavai (see
scribd document from the 2014-15 season). Count 11 more days from here and we come
to pasuram 26 (Ekadashi day, maale manivanna) which describes the strict fasting and
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praying done on that day and then pasuram 27 (Dwadashi, koodaarai vellum seer
govindaa) which describes the sumptuous feasting (mooda nei paidhu muzhangai vazhi
vaara, which means with ghee dripping down to the elbow and at least some Tamils lick
it all to the horror of others from North India!).
Govindaa Govindaa.

Day 1 of Margazhi, Dec 16, 2015 : Perumal darshanam at Sri Balaji Temple,
3325 Middlebelt Road, West Bloomfield, MI.

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Perumal's retinue at Sri Balaji Temple, Dec 16, 2015.

Perumal and His consorts, Dec 16, 2015, first day of Margazhi

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Sattrumurai in progress, Day 1 of Margazhi, Dec 16, 2015

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ANDAL'S THIRUPPAVAI PASURAM 2 (3RD POST)

In the last line of the second pasuram Andal says "Uyyum aaRu enDRu yeNNi", which
means "reflect on (yeNNi) the six".
What are these six?
There are two ways of looking at this. If you count the rules and regulations of the
vratam that Andal describes, it is a lot more than six.
What then is Andal referring to as the "six"?
Young damsels, and even married women, adorn themselves with six ornaments:
1. MeTTi, made of silver, in the toes, 2. VaLai (bangles) in the hands, 3. Mookkuththi
(nose screws or rings, usually made of gold), 4. Thilakam on the forehead, 5. Pushpam,
flowers in the hair and 6. Thirumangalyam around the neck. The last, and also often the
first, is a special ornament of married women. Just wearing these six mangala vasthoos
regularly will lead to liberation.
The other interpretation of the "six" is the message received by Raamaanujaacarya
through Thirukkachi Nambi. When Ramanuja arrived in Kanchi, one Thirukkachi
Nambhigal used to do Thiru Aalavatta kainkaryam (fanning) to Lord Vardaraja Perumal
of Kanchipuram. The screen would be drawn and Nambhigal would be alone and it is
said he used to converse with the Lord. Ramanuja asked Nambhigal to get an answer
directly from the Lord Himself about his manakklesham (agitated state of mind, or
sorrowful mind).
Nambhigal was amazed and decided to pose the query to the Lord and received a reply
in six short messages (aaru vaarththai, see below). Then, the shocked Nambhigal asked
why he has NOT attained moksha. The reply came that you must have Bhaagavatha
sambandam before you can get moksha. Immediately, Nambhigal left Kanchipuram and
went to Thirukkotiyoor where he worked as a maatukaaran (cart man, or the man
responsible for cows) while hiding his identity. Then, once Thirukkotiyoor Nambhigal
addressed him as "naamma maatukkaaran", our cartman. That was his Bhaagavatha
sambandham.
The six vaarththais are listed below and the questions (doubts) of Ramanuja are obvious.
1st vaarththai: BedhamE darshanam.
2nd vaarththai: Parattatvam naamE.
3rd vaarththai: Upaayam prapattiyE.
4th vaarththai: Anthima smruthi vENdam.
5th vaarththai: Shareera avanaashatthilE moksham
6th vaarththai: Periya Nambi thiruvadigalE aashrayappaDu.

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Reflect on these six, says Andal via her "Uyyum aaru eNDru yeNNi". Rejoice
(ugandhElor). It should be noted that Andal came BEFORE Ramanuja but is referred to
as "Perumbadhoor maamunikku pinnaanaaL vaazhiyE" in the final Sattrumurai verses.
Perumbadhoor maamuni is Ramanuja and pinnaanaaL means younger sister. Why is she
called the younger sister, if she preceded Ramanuja, and that too by several centuries?
That's a different story.
Hari Bol. Govindaa Govindaa.
Hare Raama Hare Raama Raama Raama Hare Hare l
Hare Krishna Hare Krishna Krishna Krishna Hare Hare ll
The following links have a more detailed discussion of the "six vaarththais".
http://www.ibiblio.org/sripedia/ramanuja/archives/nov05/msg00147.html
https://ramanujadasan.wordpress.com/tag/thirukachi-nambhigal/
https://ramanujadasan.files.wordpress.com/2014/03/thirukachi-nambhigal-3.jpg?
w=478&h=749

Lord Vardaraja of Kanchipuram

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ANDAL'S THIRUPPAVAI PASURAM 3

In pasuram 3, for day 3 of Margazhi (Dec 18, 2015), Andal invokes Vamana, the young
Brahmana boy avatara of Mahavishnu.
This is one of the naamas in the Vishnu Sahasranaamam, "Upendro Vamanah
Praanshuh" (verse 17). Vamana was born, after Indra (hence Upendra), in the womb of
Aditi from the sage Kashyapa. Aditi's children were the devas (hence Aadityas as in
Aaditya Hrudayam). Her co-wife Diti gave birth to the Daityas (Hiranyaksha and
Hiranyakashipu). The half-brothers were in a constant state of war, like the cousin
brothers Pandavas and Kauravas. Maharaja Bali, a daitya, defeated the devas and Indra
lost all his power. But, Bali was a just king and he had conquered Indra in battle, fair and
square. Yet, Aditi was despondent. Even her husband, sage Kashyapa, asked Aditi, "Why
are you so despondent? They are after all your children too." But, Aditi's motherly love
for her own children was even more than the affection for her stepsons. The sage
advised her to perform penances. Thus, she conceived Vamana. And, Vamana, the
younger brother of Indra and an incarnation of Mahavishnu, promised His mother to
restore Indra's glory.
The only way to get the kingdom back for Indra was to beg. So, Mahavishnu appeared in
the form of the young batu (Brahmana boy) and decided to go and beg from Maharaja
Bali. When the young radiant Vamana entered the yaaga shala where Bali was
performing a yagnya, the latter was enamoured by the charm of the handsome Batu that
appeared before him. He asked how can he be of service? What can he offer? The young
Batu asked for land that can be covered with three strides. Daitya guru Shukraacarya
understood that this was NarayaNa in disguise. He tried to stop Bali from offering the
three strides. He even entered into spout of the vessel (in the form of an ant) to block the
water that is to be poured while offering charity. But to no avail. There is a beautiful
description of this Srimad Bhagavatam (Canto 8, chapter 19).
It is this incarnation of the Lord, as Vamana, that Andal invokes here and in two
subsequent pasurams (ambaram ooDaRuththOngi ulagaLandha, line 5 of pasuram 17,
and AnDRu ivvalugam aLandhaai aDi pOTRRi, line 1 of pasuram 24).
Ongi ulagaLandha uttaman is Vamana, one who suddenly rose (Ongi) and took a
gigantic form and measured (aLandha) the Universe (ulagam) itself.
Sriman Sadagopan points out in his Thiruppavai commentary that there is a repeated
reference to three by Andal in this third pasuram. First, the three strides taken by
Vamana. Second, if we perform the vratam and sing the glories of the Lord, Andal says
there will be rains three times every month (thingal mummari peydhu, here thingal
means month), nine days of sunshine and one day of rains, one for the just king who
rules the land, one in honor of the chaste women who live there, and one to honor the
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scholars who chant the Vedas incessantly for the welfare of all beings.
Third, there are three kinds of benefits of the vratam. With rains three times each month,
the land will be fertile and yield bountiful crops. The paddy grows tall in the fields and
the fish (kayal, as in kayal vizhi, eyes in the shape of fish, or Meenakshi) bounce in the
waters through these tall paddy stalks (Ongu peRum senN nel ooDu kayalugaLap). The
cows will yield abundant milk (kuDam niraikum vaLLal perum pasukkaL) with the
mere touch of their udders. The honey bees (vaNDu) will be dazed into a drunken
slumber within the blue lotus flowers (again three references, poongavaLai(p) podhil
poRi vaNDu kaN paDuppa(th) ).
That the Lord's name is even greater than the Lord Himself is being hinted here by
Andal. If you sing His glories (Utthaman pEr paaDi) you will reap the benefits. The
Lord Himself is asleep within the hearts of the devotees, like a content farmer who has
realized abundant crops. The devotees listen to the acaryas and the efforts of the acaryas
yields the fruits and so the Lord is content and goes to sleep. (This is akin to the
Shanataakaaram Bhujagashayanam verse of Vishnu Sahasranamam, yogi hrud dhyana
gamyam).
The acaryas are like milkman who by merely touching the udder of the cows milk them
and impart knowledge to the shishyas. These are all being alluded to here by Andal.
Hari Bol.
Om Namo NarayaNaaya
Hare Raama Hare Raama Raama Raama Hare Hare l
Hare Krishna Hare Krishna Krishna Krishna Hare Hare ll
Pasuram 3
Ongi ulagaLandha uttaman pEr paaDi*
Naangal nam paavaikku(ch) chaaTRi neeraaDinaal*
TheenginRi naaDElaam thingal mummaari peydhu*
Ongu peRum chen nellooDu kayalugaLa(p)*
PoongavaLai(p) pOdhil poRi vaNDu kaN paDuppa(th)*
Thengaadhe pukkirundhu cheerththa mulai paTTRi
vaanga* kuDam niraikkum vaLLal perum pasukkaL*
Neengaadha chelvam niRaindhElor empaavai ......... .... (3)
P. S. Each pasuram has 8 lines (eTTu aDi). Andal mentions Vamana three times the last
mention being in pasuram 24 (8 times 3).

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Ongi ulagaLundha Uttaman pEr paaDi

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ANDAL'S THIRUPPAVAI PASURAM 4

In Pasuram 4 for day 4 of Margazhi (Dec 19, 2015), Andal invokes KaNNaa which is
Tamil for Krishna. Kannaa is also used more generally, in Tamil, to address anyone who
is very dear to you.
The pasuram begins Aazhi mazhai KaNNa and continues with "onRu nee kai karavEl",
which means "do not hold anything back (in your hands, kai karavEl). Enter into the
depths of ocean and drink it all up to literally dry it up completely and take it up to the
sky (aazhi uL bukku mukandhu koDaarththERi). Let Your countenance turn into the
darkest of the dark (mei karuththu) like the rain bearing clouds of deluge (oozhi
mudhalvan pOl) and pour down upon us (saramazhai pOl) How? Saarngamudhaiththa
saramazhai pOl. Like the arrows pouring out in an incessant torrent from the bow named
Saarngam (in Vishnu Sahasranamam, concluding verse 107, Shaarnga-dhanwaa).
Let the clouds roar thunderously like the conch named as Valamburi (valamburi pOl
ninDra adhirndhu). Valamburi, is the same as the Panchajanyam conch. (Panchanjanyam
HrusheekeshO Devadattum Dhananjayah, chp 1, verse 15, of the Gita). Let the clouds
dazzle brilliantly lined (the silver lining) like the swirling disc held in Your hands (aazhi
pOl minni). Three of the five panchaayudhaas (five weapons) of the Lord, the
Sudarshana chakra, the Panchajanya conch and bow named Sharnga, are invoked here in
a very auspicious way.
What does she - Andal - want?
Vaazha ulaginil peydhiDaai... to let us live (vaazha) in this world (ulaginil), pour
(peydhiDaai) down upon us, hold nothing back. Do not hesitate (thaazhaadhE) fearing
inauspiciousness.
What does she want to pour?
The outpouring of real knowledge that we all need to get by and live in this world vaazha ulaginil. Anityam asukham lokam imam praapya bhajasva maam (verse 33, chp 9
of Gita). Andal has just done that. The Gita verse means having come to this sad
(asukham) world filled with so many miseries, ever changing (anityam) world, just
worship Me ... do kritans and bhajans (bhajasva).
The imagery of darkest rain bearing clouds invoked by Andal and showering back
incessantly is the shower of deep spiritual knowledge. In the Srimad Bhagavatam (Canto
10, chp 25), we have similar description of Indra ordering the group of fierce rainbearing clouds, megha gaNas named Saamvartaka, to pour down upon Gokulam
(Vrajabhoomi) since he was angered by the young boy Krishna who stopped the annual
yagam being performed in Indra's honor. Here Andal goes a step further. Indra thought
he was the commander of the clouds. The real commander is KaNNaa or Krishna. He is
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the antaryaami who makes the clouds pour. Andal recognizes that and appeals to
KaNNaa to pour down upon us, in incessant torrents, showering us with jnanam
(knowledge) to live in this world.
After invoking the "Para" form NaaraayaNa, in pasuram 1, the "Vyooha" form,
Ksheeraabdhi shayana, in pasuram 2, the "Vibhava" form, Vamana, in pasuram 3, Andal
is now invoking the "Antaryaami" form, KaNNaa, in pasuram 4. This "antaryaami" form
of the Lord is present within each one of us. We simply have to recognize Him. Let's
keep chanting the Thiruppavai (and the Gita) so that we are able to see Him within us.
Pasuram 4
Aazhi mazhai KaNNaa onRu nee kai karavEl*
aazhiuL bukku mugandhu koDu aarthu ERi* (koDaarththERi)
oozhi mudhalvan uruvam pOl mey kaRuththu(p)
paazhiyam thOLudai(p) PaRpanaaban kaiyil*
aazhi pOl minni Valamburi pOl ninRadhirndhu*
thaazhaadhE saarngam udhaiththa saramazhai pOl*
vaazha ulganil peydhiDaai* naangaLum
Maargazhi neeraaDa magizhndhElor empaavai ............(4)
Aaazhi, mazhai, aazhiuL, oozhi, paazhi (that's 5), aazhi, thaazhaadhE, saramazhai,
vaazha, Maargazhi (that's 10), and one more magizhndhElor for a total 11 times Andal
has used the unique Tamil consonant "zha" in this verse. Her father, Periyaazhwar, used
it 10 times in one pasuram (285th pasuram of Divya Prabandham), according to the
commentaries compiled by Sriman Sadagopan.
The acaaryaas are indeed the rain-bearing clouds who shower their jnanam upon their
shishyas and that is what being alluded to here by Andal. Like the rain-bearing clouds
they too move from place to place showering their compassionate mercy upon all.
Hari Bol.
Govindaa Govindaa
Om Namo NaaraayaNaaya
Hare Raama Hare Raama Raama Raama Hare Hare l
Hare Krishna Hare Krishna Krishna Krishna Hare Hare ll

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ANDAL'S THIRUPPAVAI PASURAM 5

Pasuram 5 for day 5 of Margazhi (Dec 20, 2015) begins with the word "Maayanai" and,
in this context, acaryas quote the famous Gita verse from chp 4 (verse 6) which ends
with "sambhavami aatma maayayaa".
What is "maayaa"?
There are many misconceptions about what this word means. Some take it to mean
"illusion", as in "the world is an illusion", Brahma Satyam Jagat Mithyaa, which is the
famous Advaita mahaavakyam. Rajju-sarpa nyaayam, the rope (rajju)-snake (sarpa) or
rope-serpent (sarpa), analogy is commonly used by Advaitins to explain Maayaa. Others
take it mean "magical" or "mystical" powers, like a magician creating illusions. Rather, I
feel, if you read the Gita verse being cited carefully, "maayaa" is a very special "power"
of the Lord.

Maayanai mannu Vadamadurai maindhanai

Just think about the words before aatma maayayaa in the same sloka. Prakritim swaam
adhishThaaya sambavaami. The key word is "adhishThaaya" which means to lord over,
to be literally seated on top of. On top of what? Swaamam prakritim. Krishna is telling
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Arjuna that the prakriti I have created, I lord over. I control it. I am literally seated on
top of it. In other words, I appear by own "power", without requiring any ingredients
from "prakriti".
All of us are products of prakriti, or nature. Prakriti is made up of eight ingredients, as
clarified later in chp 7 Gita verse 4. The five gross elements (earth, water, fire, air, and
sky) plus the manas, buddhi, and ahankaram make up the eight ingredients. It is NOT
just "Mother Nature" as we Western educated like to think (from our study of the
sciences, particularly, physics and chemistry). That refers just to the inaminate nature the five gross elements. The manas (mind), buddhi (intellect) and ahankaram (ego) are
also part of "prakriti" as defined in our scriptures. The last three are required for all
creation to function. The jada or sthaavara vasthus (like stones, trees) have components
beyond just the five gross elements. You have to attend some serious Gita and
Bhagavatam discourses to understand what I have just alluded to here. In summary,
"maayaa" is NOT what we are commonly used to thinking. It refers to a very special
creative power of the Lord. Every incarnation, every body assumed, when the Lord
appears is "special". (And, the incarnations of the Lord do NOT follow the theory of
evolution, as some, very educated Indians, seem to believe!)
There is another way of looking at Maayaa. Maa means Mahalakshmi, as in Maadhava,
where dhava (#) means a husband and so Maadhava means the Husband of
Mahaalakshmi. Maa yaa therefore refers that (yaa) which is maa - in other words, the
creative power, which is ALWAYS FEMALE. (This is also the reason the priest will ask
ladies to start the fire when we perform a homam. Two ladies will typically drop a
burning camphor, held in a plate, into the homa kundam to start the fire. In bigger
yajnas, the priest will create the fire himself by using a stick and twirling and gridning it
on top of sticks placed in the homa kundam. The fire is then produced by "friction" and
is
latent
within
the
stick.
NO
MATCHES
ARE
USED!)
_____________________________________
# Vidhavaa means one without (vi) a husband (dhava). We add "aa", long vowel sound
since we are talking of a female. Okay, ok, I know what you are thinking! wink emoticon
_____________________________________
Even plants and trees have a male and a female! And, if you think about it, even an atom
is made of opposites - a positively charged nucleus and negatively charged electrons - a
male and a female if you wish. Even the familiar electricity flows only when we plug
(the male) into an outlet (the female). The female, or feminine, power is indeed the basis
of all creation.
So, that is what "maayanai" means - One with great powers, not "mystic" powers,
beyond our imagination. He can appear from a pillar, as Nrusimha, where no ingredients
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of prakriti were used, as demanded by Hiranyakashipu - none from your creation should
be able to kill me. "Your" here means Brahma's creation. Brahma creates using the eight
ingredients
of
prakriti
just
mentioned
(##).
___________________________________________
## As an aside, the word is "Nru"simha NOT Narasimha. "Nru" means either man or
woman but "Nara" means a man. We are limiting Bhagavan when we say Narasimha. It
was a human-lion form not a man-lion. Among the many words for king in Sanskrit is
one "nrupa" which means protector of his subjects - not just the protector of men. The
word "Nru" precedes "pa" for "palayati" (protects) because subjects can be both male or
female.
_____________________________________________
Brahma is like a chef who prepares a nice meal and charms everyone. But, how does the
chef prepare the meal? Besides culinary skills, he or she needs a well-stocked kitchen
and on top of it all the ingredients that make the kitchen appliances (like stove, blender,
etc) work. That was created by Bhagavan - the so-called Mahat-tatvas described in the
Srimad Bhagavatam. After that He turned over the responsibility of "creation" to
Brahma. (Brahma tried many things first and finally a male-female pair issued out of his
body, when he was in deep meditation, and invoking Bhagavan. Mithuna dharma, or
sexual union of male and female for procreation, was thus established as the primary
mechanism of creation.)
Tam adbhutam balakam ambhujekshaNam, is the description we find in Canto 10,
chapter 3, verse 9, of the Srimad Bhagavatam regarding the appearance of baby Krishna.
Devaki and Vasudeva saw the baby and were wonder struck and filled with awe. The
word that comes close to describing what I am trying to convey here "adbhutam", or
wonderful, awesome, powers of the Lord that are beyond our imagination and totally
indescribable.
So, that is meaning of the first word "maayanai" of the fifth pasuram. The next "mannu"
means the most desired, dearest of all (derived from manas in Sanskrit, very dear to ones
heart or mind). Vadamadurai, means the Madural of the north. Andal was born (rather,
she actually "appeared") at Srivilliputtoor, near Madurai. She was not produced from the
womb of a female, which is what "birth" means. So, Andal talks about the Mathura,
where Krishna "appeared" as Vadamadurai. Both are very holy places.
The rest of this pasuram tells us about the benefits to be reaped by singing the glories of
this Krishna (vaayinaal paaDi) and thinking about Him (manadhinaal sindhikka). How
do we do this? We must come with a pure body and a pure heart (thooyomai vandhu), in
other words, at least take a nice bath in the morning to cleanse the external malam (dirt)
on the body and then say a few mantras which also cleanse the inside so that we can

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contemplate and pray. That is what the priest does for us when we wish to perform some
pooja. He will say, and make us repeat, "ApavitrO pavitrO vaa sarvaasthaam gatOpi vaa
l Yah smaret PunDareekaasham sa baahyaabhatarah shucih ll" Here baahya means
external purity (the body) and antara means the internal purity (shucih).
What else?
Thooyomaa vandhu thoomalar thoovi(th) thozhudhu we come with pure body and a pure
heart and offer pure and fresh and fragrant flowers (thoomalar), tulasi, etc. and chant
(thozhudhu).
If we do all this (thooyomaai vandhu thoomalar thoovi(th) thozhudhu* vaayinall paaDi
madhinaal sindhikaa), all our sins will be combusted like cotton coming in contact with
fire (theeyinil thoosaagum). Andal concludes with "chepElor", which means say loudly.
Sing the glories aloud. Do nama sankeertanam aloud.
In Telugu, we say "cheppu or cheppaNDi". That's what Andal is using here in Tamil,
although more commonly we say "chollu or chollungo".
This is the second half of the pasuram 5. The first half describes the birth of Krishna and
all the leelas that He performed. He "appeared" in Mathura from the womb of Devaki
but then moved to Gokula. In the dead of the night, his father Vasudeva (short vowel,
first vowel of the alphabet) carried Him in a basket over the top of his head and placed
Him next to Mother Yashoda who was fast asleep (and came back to the prison with a
baby girl; she had given birth too and totally unaware of the gender of the baby that she
gave birth to; this too was part of Bhagavan's maayaa). When Vasudeva came with the
baby Krishna, he had to cross the Yamuna. The Yamuna was flooded but she parted and
made way thus providing passage to Gokula. Yamuna was thus literally purified (thooya
peru neer yamunai thuRaaivanai). Yamunaa was also purified by the frolicking in her
waters by Krishna and His friends, the gopas and gopis (SriVaishNavite commentators
call this deha sambandham.) Indeed, she is even more pure than Godavari, who when
asked by Raama refused to answer, being a witness to the abduction of Sita by Ravana.
Mother Yashodaa was also blessed (yenna dhavam chedhaayo, goes a famous Tamil
composition) since she fed Him with her breast milk and enjoyed all the leelas of baby
Krishna and was even able to bind the baby Krishna with ropes (daama+udara =
Damodara, thaayai kuDal viLakkam cheydha Daamodaranai). She chased Him around
the house through all the pranks and mischiefs of baby Krishna. It is said that Yashoda,
while chasing Krishna, would be careful to lay each of her own foot on top of the
footsteps left by Krishna (heejaya mElE heejaya nikkuta, goes the first verse of
Bhagayadha Lakshmi baarammaa, a famous composition in Kannada by
Purandaradasa). But, Krishna was only "naughty" with His mother. When His father
Nandababa (Nandagopan in Andal's Thiruppavai) appeared, it was all different and He
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become very obedient. "Nobody like my Krishna" is what Nandababa would say.
The word used by Andal is "thonDRum" which means "appeared". When He appeared in
the family of the cowherds, He brought great honor to them (aayar kulaththinil
thonDRum aNi viLakkai). His mother Yashoda was also honored (thaayai kuDal
viLakkam cheydha).
This has turned into a long post. This is the fifth form of the Lord that Andal is
describing - the "arca" form or the "vigraham" form that we see in our temples.
The part of offering flowers and saying mantras (arcanai) as we offer, keeps our body
occupied and the mind focused. This is what we do in our poojas at home and in our
temples but increasingly it is the priest who does so. At the least we can listen, or listen
and follow, and keep our minds and hearts focused on what the priest is doing and
admire the "arca" vigraham of the Lord.
Andal is painting a mental picture of Krishna in her pasuram. She appeared much later
and wanted none other the Lord for her husband. She used to make garlands, as
instructed by her father Periyaazhwar, to be offered to the deity at Srivilliputtoor. But,
unbeknowst to her father, she would try them on herself first and then give them to her
father. One day, a strand of her hair was stuck to the garland and was found by her father
who was horrified (it was "apachaaram") and prohibited her from doing so. When she
acceded to his instruction, Perumal refused to accept the garland! "I prefer the garland
that Andal has tried since it is more fragrant with the fragrance of her hair" said the
Vatapatrashaayin Perumal of SriVilliputtoor. (In pasuram 26, Andal says, aalin illaiyaa,
which means the baby Mukunda lying on His back on a banyan leaf (aalin ilai). )
That is the power of true devotional service.
VatapatrashaayinE Govindaa
Bala Mukundaa Govindaa
Pasuram 5
Maayanai maanu vadamadurai maindhanai*
Thooya peru neer Yamunai thuRaivanai*
Aayar kulaththil thonDRum aNi viLakkai(th)*
Thaayai kuDal viLakkam cheydha Daamodharanai(th)*
Thooyomaai vandhu thoomalar thoovi thozhudhu*
Vaayinaal paaDi madhinall sindhikka*
POya pizhaiyum pugutharuvaan ninDRanavum*
Theeyinil thoosaagum chEpElor empaavai ...............(5)
POya pizhai are the sins that have been accumulated already and pugutharuvaan refers
to any sins that are committed after and ninDRanavum means "standing", performing
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SharaNagati, or prapatti, consciously. Once you stand in front of the Lord, with a pure
body and heart, sing His glories, offer flowers and chant with full devotion "Om
Acyataaya namah, Anataaya namah, Govindaaya namah, etc." , Andal assures us that all
your sins will be burnt off, turn into ashes (theeyinil thoosaagum).
Hari Bol.
Govindaa Govindaa.
Hare Raama Hare Raama Raama Raama Hare Hare l
Hare Krishna Hare Krishna Krishna Krishna Hare Hare ll

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