Pasuram 15 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. 15 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. 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 tenth (last) of these bhaktas is described in Pasuram 15.

PAASURAM 15

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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/vstp15.html ) ellE iLaNG kiLiyE! innam uRaNGkuthiyO! What Surpise! young(beautiful) parrot (you are) still sleeping cillenRu azhaiyEn min naNGkaimIr pOth arukinREn Chilly (harsh) words Don't call me (with such a) mind girls in little while I am coming vallai un katturaikaL paNtE smart (are) your stories (own) mouth we know about vallIrkaL Smart ones Hey

un vaay aRithum since long time (from) your aayituka loser

nINGkaLE naanE thaan you (all) are I (only) am the

ollai nI pOthaay unakk Quickly you start For you

enna vERu utaiyai what other job (is there)?

ellaarum pOn^thaarO pOn^thaar pOn^thu eNNikkoL All (who) are going (have they gone?) (Yes) They have gone go out (and) count for yourselves vall aanai konRaanai maaRRaarai maaRR azhikka Powerful elephant (he who) killed (he who in) war enemies destroyed vall aanai maayanaip paatu Powerful elephant Lord Maayan (let us) sing (His praise) El Or empaavaay Come (Let us do) (the penance of) paavai nOmbu
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Todays Pasuram 15 describes the qualities of a great gopi of an ideal Bhakta who is referred to as a sweet parrot. She has a sweet voice but is thinking of Krishna when Andal and her friends come to her and want her to join them. She snaps at them for disturbing her thoughts and tell them there is no need to wake her up - she has been awake all along - now dont you all disturb me. Then she immediately apologies. When the devotees of the Lord are at your doorstep and waiting, even the thoughts of the Lord are not to be entertained. The needs of the devotees must be attended to without delay. This gopi recognizes that immediately. Sriman Sadagopan concludes his commentary of this verse as follows: In this world, some do not accept their mistakes. Some accept it reluctantly after having lost all means of evading. While there are some who accept their mistakes gracefully even without others bidding for it. They are indeed the most outstanding of human populace like the maid in this verse who had the sweet voice of a parrot.
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From http://www.ibiblio.org/sadagopan/ahobilavalli/thiruppavai.pdf MEANING OF THE 15th PAASURAM (V. SADAGOPAN) In this verse, Andal and her mates awaken one of their friends who had a sweet voice like that of a parrot. In the previous verse Andal sung about the Lord who adorned the conch and the discus. Having heard of this, the maid contemplating upon Kannan and extolling his glories went into a devotional trance. Having heard of their friends devotional lyrics, Andal and her ensemble came about to awaken her. They began with their sweet words Oh sweet parrot! Having been separated from Kannan, we have lost our sleep and have come to take you along with us with the fond hope of being able to reach Him again. Is it then right for you to enjoy your slumber. All of us have been blessed to receive His company today. When many of them had finished saying similar things, the concentration with which the maid was contemplating upon Krishna was broken. With indignation she got back Oh what a disturbance. I have been awake all the time. The folks outside replied Is that so? We do know about your sharp temper. To which the maid says Oh friends, it is you who are miffling my mind with your words. Why should there be a need for unnecessary exchange of words? It is indeed I who is at fault and apologised for her harsh words. This conduct is of much importance. If a true Srivaishnava is reprimanded by another, then the former should take the blame on him, apologise for the offences and beseech the feet of the Lord for having reminded him of his sins. Bharata was such a great bhagavatha. He said that it was only due to his sins because of which his brother Sri Rama had to go to the forests and neither Mandhara nor his mother Kaikeyi may be held responsible for this. If we are to get rebuked by others, then we should feel thankful to them and should treat it as a reminder from the Lord for all our sins. We should then approach the lotus feet of the Lord and should
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beseech his grace to relieve us off those transgressions. The maid of this house is indeed a good Srivaishnavite of such an order. And so she says, naanE thaan aayiduga. This is indeed the decorum of a true Srivaishnava. Knowing well, the fact that when the devotees of the Lord are awaiting at the doorstep, even the contemplation of the Lord is an act of transgression, for the devotees should not be made to wait, the maid rushes from inside and opens the door and respectfully inquires as to in what way could she be of any service to them. To this the ensemble replies that they would treasure her company to the Yamuna for taking a holy dip. The maid continues Oh is that so? I shall be with you in moments. But have the others already joined the group? If yes, please conduct them into my house To this the ensemble replies, We are delayed. Why dont you come and take count? Kannan relieves us from our ego and pride just as how he trounced upon the elephant Kuvalayapeeda. Just as how He mystified the evil Chanura and Mushtika, similarly He has changed the mindset of the elders at home who were averse to our meeting Kannan. He has thus immensely supported us and let us all therefore make it quick to sing his glories during the nombu ritual and be blessed with the bliss of his divine epiphany and communion. Come therefore immediately. Having taken everybody into their ensemble in this way, they finally reach the palace of Nandagopa, where Kannan joined them and they all made it merrily to the banks of the Yamuna. In this world, some do not accept their mistakes. Some accept it reluctantly after having lost all means of evading. While there are some who accept their mistakes gracefully even without others bidding for it. They are indeed the most outstanding of human populace like the maid in this verse who had the sweet voice of a parrot.

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The following taken verbatim from http://www.ibiblio.org/sadagopan/sundarasimham/ebooks/Thiru2.pdf Dear BhakthAs: This paasuram unlike the other awakening Paasurams is set in Paraspara SamvAdham (mutual dialog) pattern/mode to heighten the rasAnubhavam about the importance of BhAgavatha Daasyam over Bhagavath daasyam. Bhagavath daasyam is celebrated by ANDAL in SiRRam SiRukAlE vanthunnai sEvithtu paasuram. In the ellE iLankiLiyE paasuram, which precedes the siRRam siRukAlE -- paasuram, ANDAL points out that Bhagavath daasyathtukku ellai nilam is BhAgavatha daasyam and sings about the latter first in ellE iLankiLiyE and then goes on to sing about Bhagavath daasyam (later) in SiRRam siRukAlE paasuram. Those who understand the importance of BhAgavath daasyam and stay away from the unpardonable apachArams to the servants of the Lord are very, very dear to Him. That is why our Lord says in His upadEsam: Jn~Anithu aathmaiva and mama bhaktha bhakthEshu. Another utthama Sri VaishNavar wants the boon of being the Lord's servant's servants seven times over (Thvath Bhruthya Bhruthya--). Swamy NammAzhwAr celebrates the importance of BhAgaavtha-daasyam in His paasuram: nedumARkkadimai--. ThiruppANar instructs us in this context: adiyArkku yennai aatpaduthtum Vimalan. Swamy NaammAzhwAr referred to saptha parva daasyathvam in his paasurap pahuthi: adiyAr adiyAr tamm adiyAr adiyAr-. This concept of BhAgavatha daasyam can not be explained successfully by upadEsam; it can only be understood through anushtAnam of BhAgavatha daasyam. ANDAL blessed us with this paasuram so that one can emulate the practice of utthama Sri VaishnavAs. She enhances the efficiency of the instruction by setting this paasuram in the Ukthi-prakyukthi (Q&A) mode. Offering our salutations to BhagavAn as a part of the sathsangam of BhAgavathAs is the most exalted way to worship Him; therefore, PeriyAzhwAr addresed the Utthama adhikAris as yengaL kuzhaam puhunthu koodu manamudayeer!.

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CHARACTERISTICS OF UTTHAMA SRI VAISHNAVAAS BhUvarAhAcchAr Swamy sums up the TEN distinguishing codes of conduct for our interaction with UtthamAdhikAris (BhaagavathAs/BhakthAs of BhagavAn) as instructed by ANDAL through the ukthi-prayukthi lines of this very important paasuram: 1. ellE ilankiLiyE: the implied sense is that the speech of the devotee (BhagavathA) is most welcome. 2. innam uRangudiyO?: it is wrong to indulge in other things (vishayams) when the company of BhagavathAs is available. 3. chil yenRu azhayEnmin: Not a single harsh word should be used in conversation with BhAgavathAs. 4. nangaimeer pOdarhinREn: BhAgavathAs should be addressed most respectfully with utter/sincere humility. 5. Vallai un katturaigaL: even the chastisement by a BhAgavathA (which will always be constructive) should be accepted gracefully. 6. ValleergaL neengaLE naane thaan aayiduga: Owning others' mistakes as one's own is the hallmark (LakshaNam) of a true Sri VaishNavan. For example, BharathA holds himself responsible for RaamA's exile to the forest. 7. ollai nee pOdhAi: separation form the BhAgavathAs even for a second is unbearable. 8. unakenna vERudayai: The path laid down by one's poorvAs need to be followed, not what is dictated by one's own mind. 9. ellArum pOndhArO pOnthAr ponthu yeNNikkoL: seeing a congregation of BhAgavathAs (and being part of that group) is the most desired fruit in this life. The enjoyment is not complete even if one BhAgavathA is missing. Their sight (darsana soubhAgaym) and touch (adorning the dust from their sacred feet) are all vital factors to change one's purpose in this life and acquire lasting soubhAgyams. 10. VallAnai konRAnai mARRArai mARRazhikka vallAnai Mayanai paadu: Singing His (Lord's) virtues, valour, victory and other kalyANa guNAs are vital to a Sri VaishNavA as means of pleasing other Sri VaishNavAs; as such, it results in the service of BhAgavathAs (BhAgavatha daasyam), which is the boundary limit of Bhagavath Kaimkaryam. These ten golden rules are to be cherished by us says ANDAL, the avathAram of BhUmi Devi for our ujjeevanam (salvation) after Her own dialog on Laghu Upayam with Her Lord BhU VarAhan to redeem us.
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INNER MEANINGS ACCORDING TO PERUKKARANAI SWAMY iLam KiLIyE! Oh ChEthanams, who are locked up in the cage of SamsAram and thus unable to spread your wings and have sanchAram to perform Bhagavan-mukhOllAsa Kaimkaryams! innam uranguthiyO? Oh ChEthanams, who have taken so many births and have not succeeded in acquiring Jn~Anam about Tatthva-HithaPurushArtham from a SadAchAryan! yellE! What a wonder ?Even now you can get up and join the BhAgavatha GhOshti observing this Paavai nOnbhu! Nangaimeer: As the Ones, who are enjoying the poorna Sukham as true BhaagavathAs. chil yenRu: Please do not address adiyEn (aparAdhi) azhayEn in an unbearable (asahya) manner. pOtharhinREn adiyEn will awaken and engage in sadh-vishayams (Bhagavath-BhAgavatha- AchArya Kaimkaryams). vallai unn katturaikaL pandayunn vAiaRithum: adiyEn remembers well the stories about sages Rishyasrungar and Soubhari heard from mahAns valleerkaL neengaLE: all of You have also shared these vrutthAnthams with adiyEn. naanE thAnn aayiduha: adiyEn stays (however) enjoying Vishaya Sukhams without VairAgyam. ollai nee pOthAi (bhAgavathAs outside say): Oh iLam kiLiyE! Please retain VairAgyam, abandon the taste for vishaya sukhams and abandon the proclivity for the anubhavam of kaivalyam (in favor of Moksham). yellOrum pOntharO (iLam KiLi inside): Are all the chethanams of our Lord's world engaged in performing kaimkaryam to Him ? pOndhAr pOndhu yeNNikkoLL: Most of them (BhaagavathALs) knowing the futility and purposelessness of chasing vishaya sukhams are engaged in Bhagavath-BhAgavatha Kaimkaryams. Please come out and count (see) for yourself! VallAnai konRAnai mARRazhikka VallAnai, Maayanaip Paadu!: (BhAgavathALs outside say): Oh iLam kiLI! Please sing of our Lord, who changes the world-enchanting MaayA inside us and rules over it in our favor! Please sing the keerthi of our Lord, who controls the strong indhriyams that lead us astray and reorients them to serve Him and His BhAgavathAs! adiyEn dedicates this posting to a great BhaagavathOtthma here, Sriman Venkat Kanumalla Swamy, who has dedicated his whole life and property to
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the service of Sri RanganAthA and Srimath Azhagiya Singar, our ParamAchAryan. May the SaraNya Dampathis and our AchAryan bless him with all Kaimkarya SoubhAgyams! Our AchAryans are our nadamAdum Dhaivams and are MaayAvis in that they transform us from the status of nithya samsAris (Iron) to Nithya Soori (Gold) Paksham. We become aware of our Svaroopa Nishtai by singing about the greatness of our AchAryans and meditating on their Taniyans. LITERAL MEANING ACCORDING TO DR. V. K. N. S. RAGHAVAN: (In the group of the awakening songs of ten maidens, namely paasurams (615), this paasuram is the last one and is set in the form of conversation between the maidens at the threshold of a house and the God-intoxicated maiden inside the house. {The girls at the threshold}: Hello! young parrot-like damsel! are you fast asleep even now ? (The maiden within answers): Dont be harsh (lit. chilly) in calling me; Oh girls of higher strand! just now I am coming. {The group outside}: You can talk well.; we know it (skill in speech) already. (The girl inside): As it is, you (all) are strong (in wordy combat); does not matter, let me the one (in harsh speech); (my apologies to you for my harshness). (The group outside): Come quickly and join us. with whom else are you so engaged (being separated form us)? (The girl inside): Have all (our friends) come already ? (The girls outside): Oh Yes. they have come. May You come out and take the roll call (lit. count for yourself). We would like to hear you sing in praise of our Lord, who vanquished the unassailable elephant (Kuvalayaapeedam, the court elephant of Kamsan) and who is highly powerful in destroying the enmity pertaining to His enemies. After the awakening of the ten maidens, the prabhandham of ANDAL gets thought provoking. THE TEN CODES OF CONDUCT FOR A UTTHAMA SRI VAISHNAVAN In yesterday's posting, adiyEn referred to the Ten Commandements of ANDAL as summarized by Sri BhUvarAhacchAr Swamy based on the original commentary of Sri Azhagiya MaNavALa PerumAL NaayanAr (AMP NaayanAr) in his 6000 Padi grantham.
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One of the keen students of ThiruppAvai from Chennai, who also gives upanyAsam this season invited my attention to the additional message identified by AMP NaayanAr. adiyEn is pleased to acknowledge that information point and share it with you. Sri BhUvarAhacchAr Swamy gave the combined meaning for the Vaakyams: ellArum pOndhAro pOndu yeNNikkoL AMP NaayanAr splits the above into two separate groups: ellArum pOndhAro + pOndu yennikkoL. This way the 11th message emerges according to the input adiyEn has received from Chennai Bhakthar. adiyEn's many thanks to our bhakthar from Chennai for enriching the anubhavam further. The commandments are as follows: (10) YellArum pOndArO?: Sri VaishNavarkaL yellOrum uddesyar (eligible). irrespective of caste etc, all Sri VaishNavAs are to be respected and are not to be ill treated (or discriminated in the Bhaagavatha GhOshti). (11) pOndu yeNNikkoL: oruvar kuRainthAlum there is deficiency (kuRai) in Bhagavadh anubhavam.

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