Pasuram 12 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/Thiru2.pdf A word-by-word translation is given at http://www.ibiblio.org/sripedia/ebooks/tpv/ See below the images of the English and Tamil texts of Pasuram No. 12 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 seventh of these bhaktas is described in Pasuram 12.

PAASURAM 12

http://www.prapatti.com/slokas/tamil/naalaayiram/aandaal/tiruppaavai.pdf
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Simple Word for Word meanings (http://www.ibiblio.org/sripedia/ebooks/tpv/vstp12.html )

kanaiththu iLam kaRRu erumai kanRukku irangi calling out, young crying buffaloes, for the calves showing motherly affection ninaiththu mulai vazhiyE ninRu paal cOra thinking (of those calves)(their) breasts-through them-standing milk flows. nanaithth illam cER aakkum naR celvan thangaay Wet (now the) house swampy has become. (Oh you) good prosperous cowherd sister (of Lord Krishna's friend)! pani ththalai vIzha nin vaacaR kadai paRRic mist (on our) heads (is) falling (and we)your outside entrance (are)holding on to. cinath thinaal thenn ilangaik because of anger Southern Lanka's kOmaanaic ceRRa ruler (was) destroyed (by the Lord)

manath thukku iniyaanaip paadavum nI vaay thiRavaay For the mind sweet thoughts we are singing. You mouth(are)not opening ini ththaan Now at least naithth Other ezhundhiraay wake up . eedh enna What is this pEr uRakkam big sleep ?

illath house people

aarum maRindhu none (of them have) forgotten ? (They are awake)

El Or empaavaay Come (Let us do) (the penance of) paavai nOmbu

In Pasuram 12, Andals friend, who is still asleep and being woken up, is called Nar-chelvam thangaai (3rd line), the sister of one who is possessed by great (spiritual) wealth. He is busy with other duties (serving the Lord) and has not attended to the daily duty of milking the numerous she-buffalos that the family owns. Their udders are overflowing and they are yearning for their calves to suck them. The milk is streaming out and has made a messy puddle in front of the house. Hence, her friends cannot enter into the house to wake her up. They are standing out in the cold, holding the gates to the house, with dew (of the cold Margazhi month) falling over their heads and making them wet. Their feet are wet as well by stepping into the muddy milk puddle. They are singing the glories of the Lord by invoking the names of Rama, who killed Ravana, the ruler of the kingdom of Lanka to the south. Still, this friend refuses to get up, open the door, and join them. Why this deep slumber still? Isnt it time to get up and join your friends?

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MEANING OF THE 12th PAASURAM (V. SADAGOPAN) http://www.ibiblio.org/sadagopan/ahobilavalli/thiruppavai.pdf kanaiththu Andal goes to the house of one by name Sudama, in order to see her friend who had not yet joined them in spite of repeated invitations. Sudama is to Kannan as Lakshmana is to Sri Rama. They are never to be separated and Sudama considers it his greatest fortune to be always with Kannan in his servitude. Kannan blessed him with immense opulence. The cattle of AayarpAdi had equal numbers of cows and buffaloes as well. He had immense number of buffaloes under his roof. Having none to milk them, the buffaloes were left to think of their calves, and in no time their milk started flowing out similar to a big shower of rain. The floors were drenched with milk and it soon assumed the looks of slush. Just as how Lakshmana followed Sri Rama to the forests, to be in his servitude, similarly Sudama considered, being in the servitude of Kannan as his biggest fortune and kept following him neglecting his household completely. Andal along with her mates goes to the house of Sudama, to wake his sister up. The doorstep is drowned in a slush flow of milk while the misty dew makes its way from the skies. Amidst the floods of milk below and the dew on top, the damsels with the flood of love for Kannan in their hearts, Andal and her friends call their friend out by holding firmly to the door grip. They say aloud Oh gracious
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sister of the wealthy Sudama, come out at once and participate with us in observing this nombu in order to behold our beloved Kannan. To this, the maid from the house replies, To behold Kannan? Oh I would never come. He knows not the lament of a ladys heart. He tries more with his mischief. Shukacharya and the Azhwars have elucidated Kannan to have incarnated in thirtysix ways. He is one who came as a tortoise, fish and lion. But has he ever taken the guise of a damsel once? No. How would he know of the lament of a ladys heart? A few quote his incarnation as Mohini, the celestial beauty. But he deceived everyone only by his attire and not by taking an incarnation. Thus she was adamant in not joining them for the spiritual observances. To this the maids said that Kannan and Sri Rama were the incarnations of the same supreme Lord and said that they were indeed praying to avail an epiphany of Sri Rama and not Kannan. They continued saying that Sri Rama had vowed to monogamy and had struggled his ways through the dense forests in search of his wife and finally with the assistance of the king of monkeys was able to lay siege to the beautiful city of Lanka and unfettered his queen from the evil Ravanas clutches. He even liberated Ahalya into a beautiful woman, who, stayed earlier as a stone. Having listened to all these renditions, the maid from inside finally gave her approval to join the ensemble. Andal had equal love for Sri Rama too and hence addressed him as her beloved manaththukku iniyaanai. Sri Rama and his legend are indeed great sources of solace for the mind. Kannan and his deeds are likewise to the eyes. The thievery of curd, clothes and the like only denote the purport that Kannan steals all the sins from those who surrender unto him completely. The incarnations of Sri Rama and Krishna are indeed of remarkable importance. Many a hermits have lost their hearts to the beauty of Sri Rama and have lamented for not being born as women. It is said that these hermits assumed their next births as the womenfolk
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of AayarpAdi when Sri Rama descended as Kannan. Dispose off your sleep and join us to sing of the beloved Sri Rama said they all inviting their friend to join them. Preceptors out of their compassion impart the milk of knowledge to deserving disciples and effect their upliftment. Such an Acharya is therefore more beloved to a disciple when compared to Paraman Himself. As Swamy Madhurakavi says .

The following taken verbatim from http://www.ibiblio.org/sadagopan/sundarasimham/ebooks/Thiru2.pdf Dear BhakthAs: In the previous paasuram, ANDAL awakened the sleeping Gopi, referring to her father (KOVALAR tamm poRRkkodiyE). Here She awakens the Gopi by referring to her brother (NaRRc-chelvan TangAi). This brother is the one, who watches over KrishNa from getting into trouble and accompanies KrishNa every where like His shadow (JananyAcchAr Swamy). Who is this Brother of the Gopi ? Abhinava Desikan paints a marvelous portrait of this naRRc-chelvan, who is the brother of the Gopi. He is an antharanga daasan for KrishNa like ILaya perumAl to Raamachandran with great kaimkarya Sri (LakshmaNO Lakshmi Sampanna:). He is a naRRc-Chelvan in the sense that he possesses Jn~Ana sampath as well as BrahmAnubhavam and anubhava parivAha Kaimkarya Sampath. PoorvAchAryAs have suggested that this NaRRc Chelvan is SridhAman. He is engaged in Ajn~A and anujn~A kaimkaryam and prioritizes the two and accommodates them as per the directions of AchArya paramparai (manishI vaidhikAchAram manasApi na langayEth). AjnA (Kaimkaryam commanded by the Lord as a must) can not be abandoned ever. anujn~A kaimkaryam (virumpi cheythal) produces BhagavAn's preethi. If one could not do anuj~nA for understandable reasons, the Lord is not angry at the chEthanam. If the same chEthanams casts away the Ajn~A Kaimkaryam, which are his command, then the Lord will be angry.
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On this day, the brother of this Gopi had to attend to a kaimkaryam for KrishNa and was out of his house. This was a prabhala nimmittham (Special event). To attend to this visEsha kaimkaryam, the brother left the buffalos unmilked. The rules of the Saasthram are to perform Bhagaavth Kaimkaryam, if it happens to come in between even nithya (Ajn~A) kaimkaryam, and then go back to that nithya kaimkaryam. That was what this brother of the Gopi was doing by letting the buffalos unattended, while performing the Lord's kaimkaryam. He belonged to the group of Kaimkarya ParALs described by PeriyAzhwAr: Unakku PaNi seythirukkum tavam udayEn. ANDAL performs DharmOpadesam for us here on the importance of conducting nithya-Naimitthika KarmAs and the rules to prioritize them, if Bhagaavth-BhAgavatha kaimkaryam comes into focus in between. This Gopi has the family attributes of her brother, who is a VivEki and Saasthraj~nan (Expert in Saasthra Jn~Anam). Hence, she is being addressed as naRRc-Chelvan TangAi. She is hence an Utthama adhikAri. LITERAL MEANING OF THE PAASURAM (DR. V. K. S. N. RAGHAVAN) Oh Younger sister of the rich cowherd, whose house is rendered muddy and slushy by the profuse milk flowing from the udders of the (unmilked) Shebuffalo, who thinks of her calf, and with great affection spots out abundant milk! Even when we have come all the way to the entrance of your house, unmindful of the heavy dew-fall on our head, and even when we sing (in chorus) to our heart's content, the glory of the dear Lord (viz)., RaamA, who has slain angrily the emperor of LankA in the south, nevertheless, you do not respond to us at all and have not opened your mouth. At least, kindly get up now! Why do you prolong your sleep? People in all other houses have already woken up. THE INNER MEANINGS OF THE PADHA VAAKYAMS (1) NaRRc Chelvan TangAi (Sri PBA Swamy): We have to group together the eleventh and twelfth ThiruppAvai paasurams (kaRRuk KaRavai and KanaitthiLam KaRRerumai) to comprehend the Visesha SaasthrArtham on Aj~na and anuj~nA kaimkaryams. For the GopAs, kaRavik KaNaNangal pala KaRanthu (milking the cows referred to in the 11th Paasuram) is their kruthyam. In the 12th Paasuram that is not mentioned; the she-buffalo is not being milked. The Gopan (naRRc Chelvan) has gone to attend to Lord's kaimkaryam interrupting his nithya kaimkaryam of his kulam. He has gone
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on a Kaimkaryam commanded by KrishNa. This act of kaimkaryam to KrishNa is captured by PeriyAzhwAr (3. 4. 3): surihayum terivillum seNDu kOlum mElAdayum thOzhanmAr koNDO, oru Kaiyaal oruvan tann thOLai oonRi. This Gopan is with the Raaja GopAlan at His command and therefore has difficulty in performing the karmAs prescribed for his jaathi (viz)., milking the cows and buffalos at appropriate times. The AchArya Hrudhaya Soothram, JaathyAsrama dheekshaikaLil bhEthikkum dharmangal pOlE refers to this sookshmam. Here, the VishNu PurANa slOkam and its commentary by PeriyavaachAn PiLlai is also referred to: Yathi saknOshi gaccha thvam athi-sanchala chEshtitha ithyukthvA atha nija karma saa chakaara kudumbini As per this slOkam, YasOdhA tied up BalakrishNan to control His roaming and then only went about Her duties. (2) MULAI VAZHIYE PAAL SORA (Abhinava Desikan): Yerumai's udder has four Kaampus. The Jna~na paal that flows through the four these outlets have been interpreted as either the essence of Four Vedams or the essence of Sruthi, Smruthi, PaanchrAthra and dhivya-Prabhandham milk (Abhinava Desikan). Sri PBA Swamy has identified this overflowing milk as Sri BhAshyam, GeethA BhAshyam, Bhagavath Vishayam and rahasyams. (3) VAASAL KADAIP PARRI: The Gopis outside say that they could have come inside and awakened the sleeping Gopi but they could not do so because the muRRam was slushy and muddy with the overflowing milk. Hence, they stay outside holding the door step with the dew falling on their heads (Abhinava Desikan). (4) MANATTHUKKU INIYAANAI: This is addressed to Raaman and therefore is Raama sabdham. RamayathI ithi Raama: is the definition of His name. KaNNan, who was with the Gopis in Gokulam is KaNNukku IniyAan (Sweet to the eyes). Raaman, who has completed His Vibhava avathAram could not be seen by the Gopis; they can only think about His oudhAryam and ripuNAmapi Vathsala gunam (affection even towards His enemies). Hence, they have Raaman in mind, when they use the word manattukku iniyAnai (Abhinava Desikan). (5) NARR CHELVAM(Abhinava Desikan/A. D): This means auspicious wealth. That wealth is Prapatthi (Saadhya Bhakthi), which is superior to UpAya Bhakthi. NaRR-Chelvan is that PuNyasAli (tapasvi) who is blessed with Moksha Siddhi by an anushtAnam that is KshaNa karthavyam (Saadhya Bhakthisthu saa hanthrI prArabdhasyApi bhUyasI). (6) EETHENNA PERURAKKAM?: How can you have ajn~Anam, when you are the sister of this NaRRc Chelvan? (A. D)
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(7) ANAITTHILLATTHARUM ARINTHU: That which should not only be enjoyed by the mind, but should also be talked about, since everyone is eligible to perform that rite. That rite is Prapatthi (A. D). SUMMARY OF SRI PERUKKARANAI SWAMY'S SVAPADESAM Mother MahAlakshmi thinks about Her young children (chEthanams) and She has nirvEdham for them because of their suffering and takes great pity (daya) on them. She feeds them the milk of JnA~na through Her breasts (mulai vazhiyAha) copiously until the heart of the chEthanam is drenched (ninRu sOra nanaitthu seRu aakkum) and the chEthanam becomes the possessor of limitless, evergrowing Jn~Ana sampath. Oh beautiful lady, the sister of the possessor of such visEsha Jn~anam! Please achieve through pancha samskAram the vivEkam banishing dEhathma bramam and take refuge at the sacred feet of the Lord, who is the embodiment of Sathyam, Jn~Anam, anantham, amalam and Aanandam. That prapatthi removes ancient prArabdha karmAs. It is easy to practice by anyone. Knowing how easy it is to practice, please awaken. The BhagavathAs around You have known the KshaNa phala daayakam of Prapatthi and have performed Prapatthi. Why you alone have the tendency to stay in the darkness of SamsAra kaaLa Raathri?

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