Pasuram 13 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. 13 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 eighth of these bhaktas is described in Pasuram 13.

PAASURAM 13

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Courtesy: http://www.prapatti.com/slokas/tamil/naalaayiram/aandaal/tiruppaavai.pdf
Simple Word for Word meanings (http://www.ibiblio.org/sripedia/ebooks/tpv/vstp12.html )
puLLin vaay kINtaanaip pollaa arakkanai The bird (whose)mouth (was) split (by the Lord). The naughty rakshasa

kiLLik kaLain^thaanaik kIrththi mai paatip pOyp (whose head was) snipped (and) disposed of (by the Lord). That Lord, praising (him and) singing while going, piLLaikaL ellaarum paavaik kaLam children (girls) all, for the Paavai nOmbu have) reached veLLi Venus ezhun^thu has risen (and) viyaazham Jupiter pukkaar (to that) place (the children

uRaNGkiRRu has slept.

puLLum cilampina kaaN Birds (are) chirping. top) (like) eyes !

pOth arik kaNNinaay See! (You who have a) flower (with) honeybee (on nIraataathE bathing (in) good day

kuLLak kuLirak kutain^thu Harsh (and) cold water (You are) not dipping (into or) paLLik kitaththiyO? paavaay! nI (but are) sleeping (and) lying on bed . kaLLam tricks thavirn^thu leave them kalan^thu (and) join us . Oh girl

nan naaLaal you (on this)

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

In Pasuram 13, Andals friend, who is still asleep and being woken up, is known for the exquisite beauty of her eyes (Potharik-kaNNinaai). They were bewitching, like the eyes of a deer, and like the lotus (known as kuvalai). She is lying on the bed and appears to be reminiscing her union with the Lord (and so is really not asleep) not realizing He is not with her anymore. Overcome your delusion and join us. The day is progressing. Venus has risen and Jupiter has set. (Here is an interesting astronomical statement that those who like to computer software can get busy to fix a date when Andal must have composed these
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Pasurams.) Everyone has assembled and ready to take a dip in the holy waters. Only you are not doing this. They are singing the glories of Krishna, who killed the demon who took the form of a crane (bakaasura) just like He plucked off the ten heads of Ravana in His earlier incarnation or slayed the demon Hiranyakashyapu in an even earlier incarnation. The whole assembly has thus already reached the banks of the holy Yamuna. Only you, O beautiful eyed one, seems to be missing out. Come and join us. From http://www.ibiblio.org/sadagopan/ahobilavalli/thiruppavai.pdf MEANING OF THE 13th PAASURAM (V. SADAGOPAN) In the previous verse, Andal sung about beloved Sri Rama. AayarpAdi is the place where Kannan incarnated and would perform his joyful deeds that were the objects of adulation of each and every inhabitant. Is it agreeable to praise Shiva at the abode of Thiruvarangan, the crown jewel of Vaishnavism? Having taken the name of Sri Rama, many were moved to a state of mild disagreement. Andal therefore begins to laud Kannan, who killed the demon Bakasura sent by Kamsa in the guise of a crane. One of her mates who intimately adored Sri Rama was then moved to a state of melancholy. To soothe her, Andal continues with the words pollaa arakkanai(k) kiLLi(k) kaLaindhaan lauding Sri Rama as one who plucked out the ten heads of the evil Ravana in one attempt. Sri Rama and Krishna were one and the same to her. The killing of Bakasura who was in the guise of a crane and the killing of the evil Ravana were one and the same. Both were demons of superlative evilness.
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The term (?) may also be attributed to the tearing of the demon Hiranyakashipu by Narasimha. Sri Ramas valour, beauty and virtues inspire one to celebrate Him. Ravana admired the valour of Rama, his sister Shurpanakha fell for his beauty while his brother Vibhishana dwelled upon Ramas auspicious virtues. Andal continues saying Enjoying and celebrating thus, our ensemble has already reached the banks of Yamuna, where we would be blessed with the epiphany of Kannan. But you alas, are still in a state of slumber. The maid replies Oh well it is still not daybreak. Andal replies back saying Oh that was anything but intelligible. Shukran has already ascended the horizon while Guru has set. The mate replies, Oh they might have got themselves deceived by mistaking some other celestial objects to be Guru and Shukran Andal replies saying, Oh dear friend, you adorn the eyes of a beautiful deer. Your eyes also resemble the flowers of Kuvalai. They are like beautiful flowers. You seem to be avoiding the holy dip in the river before daybreak being afraid of losing your beauty of the eyes. You are indeed capable of enthralling Kannan with the beauty of your eyes. He adorns the eyes of lotus and is the refuge in which all the worlds reside. We are indeed captivated by the beauty of both of your eyes and thus derive great delight from it. All our expeditions are greatly assisted by your beauty. The couch on which Kannan would have rested would give out the fragrance of Brahma gandham. You have now privileged yourself to cuddle on such a couch. Do you not hear the chirping of birds? Our elders have also decided to go with Kannan and observe this nombu and have already assembled. Do not give up this opportunity. This is the day when we will play water sport with Him in the Yamuna and then would rest ourselves on his laps listening to His sweet music and enjoying his virtues. If you give up this, then the days to come would be separating us out. Do not miss out relishing something that has come to your clasp. Do not end up on the bed in a reclusive conversation of Krishnan. Come out and join us in celebrating the Lord together
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The samsara is an ocean of high tides. Amidst this is our body with its physical faculties like the island of Lanka. It is reined by an evil mind like Ravana with its ten heads of iniquitous attributes. The Seetha like Jeevathma is tormented by the vicious influences of the demons that are the iniquitous virtues of the evil mind. In such a situation, a Hanuman like preceptor imparts us with the essentials of esoteric knowledge (tattvopadesham) and makes us attain the holy confluence with our Lord Sriman Narayana and his eternal service in beatitude. This is the hidden purport that goes with the phrase pollaa arakkanai(k) kiLLi(k) kaLaindhaan.

The following taken verbatim from http://www.ibiblio.org/sadagopan/sundarasimham/ebooks/Thiru2.pdf Dear BhakthAs: In this Paasuram, a Gopi known for the beauty of her eyes is being awakened. The Upanishad BhAshyakArar translates the pOtharikkaNNinAi address of ANDAL as: Pushpa SoukumArya HAri NayanE!. The beauty of this Gopi's eyes is bewitching. That attracted KrishNan in the first place to her. She is lying in her bed reflecting sweetly on the heroic exploits Krishnan. She is also going over nostalgically in her mind about the sambhOgam she had with KrsihNan in that very same bed, which still retains His fragrance (dhivya Gandham of this Sarva Ghandhan). Outside her bed chamber, a shrill argument has broken out as a result of one gopi addressing Raaman as manatthukkiniyAn in the previous Paasuram. The assembled group has broken into equal groups. One half maintains that Raaman is superior and the other insists that KrishNan is way ahead of Raaman in KalyANa GuNams. A senior gopi steps in as a mediator and points out that both Raaman and KrishNan are one and the same Sriman NaarAyanan and peace is restored. The united Gopis now invite the Gopi inside enjoying KapaDa Nidhrai to join them.

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LITERAL MEANING OF THE PAASURAM (DR. V. K. S. N. RAGHAVAN): (It is portrayed here that the Gopis, performing Paavai nOnbhu awaken another girl, who has earlier had a glimpse of Godly bliss, and who generally keeps aloof, avoiding association with others). All our friends have now reached the designated place for assembly (Paavaik-KaLam pukkAr). They went there singing the praise of our KrishNan, who tore open the mouth of BakAsuran (the demon, who in the form of a crane, came to assault Him), and who, in His earlier avathAram as RaamA, chopped off the ten heads of the treacherous demon king (RaavaNA) and destroyed him. The Venus has now arisen and the Jupiter has already set. Harken, many birds (have gotten up) and are chirping. Oh Young and beautiful girl with charming eyes resembling a flower and that of a doe! all of us should go to the river and plunge deeply in the water that makes us shiver; instead you are wiling away the time lying on the bed, --is this proper? Oh dear girl! it is truly a great day for us. Kindly leave your restraint (and aloofness) and join us freely. SAPDESARTHAMS (INNER MEANINGS): ABHINAVA DESIKAN This paasuram is about a sishyan, who is sitting apart without going to his AchAryan's side during KaalakshEpa vrutthi (the activity of learning). The AchAryan is saluted as puLLin Vaai keeNDAn and pollA arakkanai kiLLik kaLainthan since he has controlled the ten IndriyAs and manas; he has destroyed further the Bhaka Vrutthis (Crane like, pretending naasthikAs and dhurvAdhis). This sishyan is invited to sing the praise of the AchAryan like the other sishyAs, who have already reached the side of the AchAryan for absorbing the visEsha arthams of Sri Sookthis from him. This KaalakshEpa kootam is described as Paavaik kalam. The sishyAs are enjoined to sit still like statues (padhumaikaL pOl) in a state of rapture absorbing the special meanings of Sri Sookthis that are being explained by the AchAryan. This is the blessed day of SadAchArya sambhandham (nannAL). You must join us and share with us fully all your knowledge obtained through deep reflections over the AchArya UpadEsams that you have been blessed to receive. PERUKKARANAI SWAMY'S SVAPADESARTHAMS Oh Gopi with serious intent on spending your time on sadh Vishayams! Some members of our group have already reached the AchAryan's house to attend
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to his KaalakshEpam intended for gaining Moksha siddhi as adhikAris for performing prapatthi. They have arrived at the AchArya Peetam singing the AchAryan's glories during their journey there. Jn~Anam (VeLLI=Venus) has arisen (udhayam); Ajn~Anam (ViyAzhan=Jupiter) has disappeared (asthamanm). The AchAryAs as GatakAs (one who unites the chEthanams with BhagavAn through aathma samarpaNam) are actively performing upadEsams on SaasthrArthams. It is strange to see you sitting still (in samsAram) like a statue instead of aspiring for Moksha Sukham of being with the Dhivya Dampathis and Nithya, Muktha Jeevans in Sri Vaikuntam. On this auspicious day to acquire the covetable wealth of divine jn~Anam, please discard your activities relating to AathmApahAram and goals of just being satisfied with Kaivalyam and enjoy the company of the Lord with the help of the AchAryan in the spirit of avibhAgEna dhrushtathvAth. ADDITIONAL THOUGHTS OF PERUKKARANAI SWAMY (1) This gopi is firm about her assessment that it is the Lord, who has to come to her because of her most beautiful eyes. She does not think that she should go to Him. (2) PuLLin Vaaik keenDAnai is about KrishNa's valor. After He cleaved the beak of Bakaasuran and killed him, then, the young gOpAs plucked the feathers of the bird-shaped asuran and hung them (feahters) up like a thOraNam to remind all about what would happen if some one commits unpardonable apachAram to the Lord (YaadhavAbhudayam of Swamy Desikan). (3) pollA arakkan is Raavanan; saadhu arakkan is his saathvik brother, VibhishaNan. His saathvik tendency and gratefulness to Raamachandran for accepting his Prapathti is described by Kamban as: panju yena sivakkum menkAl Deviyai pirittha paavi Vanchahanukku-ILaya yennai, varuha yenRu aruL seythAnE. (4) pOtharikkaNNinAi: Swamy gives 10 interpretations to this lovely address of the gOpis. (5) KuLLakkuLira Kudainthu NeerAdAthE: This deep immersion in the pond of Bhagavath anubhavam is KuLLak kuLira NeerAduvathu (yEsha Brahma pravishtOsmi). KulasEkarar in Mukuntha Maalai referred to this aanandha anubhavam as: Hari Sarasi vighAhya. Dipping for snAnam in the water upto the neck is Kudainthu neerAduvathu; performing snAnam with BhagavAn (as in theerthavAri or avabrutham) is KuLirak kudainthu neerAduvathu. Bathing in sacred
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YamunA with BhagavAn and BhAgavathars is kulak kuLira kudainthu neerAdukai. The SnAnam performed without Bhagavan naama smaraNam and uccharaNam is like crows and elephants taking bath in the river. The snAnam performed with Bhagavath smaraNam and VaruNa manthra Japam involving VaruNAntharyAmi, BhagavAn, is the Utthama snAnam referred to by ANDAL here. (6) PaLLikkidatthiyO?: The gOpi being awakened is really not sleeping. She is chewing in her mind over her blissful anubhavam of union earlier with the Lord on that bed. She had KrishNa sparsam before. The gopis say: You are like a Paavai (Bhommai) and as such do not have the skills to understand that the MaayAvi has left and that he is no longer at your side. Please desist from the act of picking fallen grains from the field instead of accessing the grains stored in the granary (ViLaintha nell kidakka, udhir nell pRukkuhiRAyO?). (7) kaLLam Tavirnthu: It is not permitted to enjoy sweet things by oneself (selfgratification);they have to be shared with other bhakthAs of the Lord. This Paasura vaakyam has led some commentators to connect this paasuram to AchArya RaamAnujA, since he did not keep the UpadEsams on rahasyArthams that he received from ThirukkOshtiyUr nampi just to himself, but spread it through AchArya paramparai for the ujjeevanam of limitless samsAris. KaLlam tavithavar RaamAnujar is the statement recognizing his oudhAryam. (8) Another thought about neerAttam: Thinking of the Lord is NeerAttam; ArchAvathAra sEvai is kudainthu neerAttam; Thinking of Vibhava avathAram (RaamA and KrishNA) is KuLira NeerAttam; the darsanam of Sri VaikuntanAthan is KuLLak KuLira NeerAttam, the ultimate bliss.

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