ANDALS THIRUPPAVAI

THE FIRST FIVE PASURAMS

In this document, I have compiled my Facebook posts on

the first five pasurams of Andals Thiruppavai during this
month of Margazhi 2014, the purpose being to call
attention to the deep inner meaning of these pasurams.

Vj Laxmanan December 12 at 10:22am Edited

ANDAL'S THIRUPPAVAI IN EASY TO READ TAMIL AND ENGLISH

I have provided here the link (in the comment box) for a document that I had
compiled back in the 2011 season on Andal's Thiruppavai. The photo here is
from Godha Kalyanam performed at the Sri Balaji Temple in August 2013. It is
heartening to see that the document has received several thousands of views.
Page 1 of 36

Now, I have a special surprise for the 2014 Margazhi season, which will begin
on Monday December 15, 2014. I am going to call it Andal's Kattalai which
means the Commandment of Andal. It is a secret for now and will be revealed
on Monday at the start of the Tamil month Margazhi (Margasheersham in
Sanskrit).
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Santi Timsina and Chitra Shenoy like this.

Vj Laxmanan See http://www.scribd.com/.../Andal-s-Thiruppavai-in-easy-to...

Andal's Thiruppavai in easy to read Tamil text and English

Andal's divine composition, known as Thiruppavai, is...
scribd.com
December 12 at 10:22am Like 1 Remove Preview

Venkatalakshmi Lakshmanan What time in temple

Sent from my iPod
December 12 at 10:56am Like

Vj Laxmanan In temple, I plan to come, hopefully everyday. Around 9 am (plus or minus)

Suprabhatam and then Triuppavai chanting... December 12 at 10:58am Like

Page 2 of 36

Vj Laxmanan shared his photo.

December 15 at 5:45am

Margazhi thingal madhi niraindha (full moon of margazhi)

Vj Laxmanan Margazhi ThingaL madhi niraindha nan-naaLaL.....the full moon shining brightly on the
first day of Margazhi as described by Andal in the first pasuram of Her divine Thiruppavai...this was pic
taken a year ago, 12/16/2013 and it was full moon on the first day of Margazhi... Today no moon in
sight, it is 9th day of waning fortnight, 12/15/2014
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Bhavani Krishna Iyer and Shivakumar Edurkala like this.

Vj Laxmanan It got posted three times...computer was doing all sorts of updates and
couldn't see the post....anyway full moon is always pleasing....
December 15 at 6:05am Like

Sudha Sekhar perfect December 16 at 3:08am Like

Page 3 of 36

Vj Laxmanan
December 15 at 1:13pm

Andal's KattaLai - 2
As a kid used to wake up in the early morning during the (cold) Margazhi months listening to my
mom singing the Thiruppavai...her singing voice would be heard by all in our neighborhood... So
this is very special for me to hear the Pasurams being sung.
Here's Pasuram no. 2 being shared from Smt. Gayathri Bharat's recording.
... See More
youtu.be
http://youtu.be/jDLNKP8PD4A
youtu.be
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Vj Laxmanan December 14 at 4:11pm

Andal Thiruppavai Pasuram -1.

I am sharing here the You-tube version. Kattalai means a command...it feels like a Divine
command to do this daily. Enjoy.
http://youtu.be/bwWGTTWXvtc - Margazhi youtube
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7 shares

Page 4 of 36

Vj Laxmanan December 14 at 12:51pm Edited

Andal Kattalai -1
Yesterday I promised a surprise for this Margazhi season. Please find here the rendition of the
first Thiruppavai Pasuram by Smt. Gayatri Bharat in her vibrant, scintillating voice. She is
traveling to India and requested me to post these (will do one each day) on her behalf. I have
pasted the link below.
https://soundcloud.com/nadhadwani/01-margazhithingal/s-YXrKY
Like Share

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YOU-TUBE LINKS FOR THE FIRST FIVE PASURAMS

SUNG BY SMT. GAYATRI BHARAT

Vj Laxmanan
December 14 at 4:11pm

Andal Thiruppavai Pasuram -1.

I am sharing here the You-tube version. Kattalai means a command...it feels like a Divine
command to do this daily. Enjoy.
http://youtu.be/bwWGTTWXvtc - Margazhi youtube
Andal's KattaLai - 2
As a kid used to wake up in the early morning during the (cold) Margazhi months listening to my
mom singing the Thiruppavai...her singing voice would be heard by all in our neighborhood... So
this is very special for me to hear the Pasurams being sung.
Page 5 of 36

Here's Pasuram no. 2 being shared from Smt. Gayathri Bharat's recording.
http://youtu.be/jDLNKP8PD4A - Vaiyathu vazhweergal

Siddhesh Bagwe likes this.

Here's the Pasuram No. 3, describing the glories of the Lord as Vamana when He took
Vishwaroopam and covered all the worlds with just two strides of His foot...
http://youtu.be/qBzuh-KxDhc - Ongi YouTube
Andal's Thiruppavai pasuram no. 4, for Margazhi day 4 (Dec 18, 2014) sung by Smt. Gayatri
Bharat.
http://youtu.be/EmB4d7xHjaE
Andal's Thiruppavai Pasuram no. 5, sung by Smt. Gayatri Bharat
http://youtu.be/VJE7uOpE12Y - Mayanai mannu

YOU-TUBE LINKS FOR SMT. GAYATRI BHARAT RENDITION

Pasuram 1: http://youtu.be/bwWGTTWXvtc - Margazhi youtube
Pasuram 2: http://youtu.be/jDLNKP8PD4A - Vaiyathu vazhweergal
Pasuram 3: http://youtu.be/qBzuh-KxDhc - Ongi YouTube
Pasuram 4: http://youtu.be/EmB4d7xHjaE Aazhi mazhai KaNNaa
Pasuram 5: http://youtu.be/VJE7uOpE12Y - Mayanai mannu

Page 6 of 36

Nitya Kishori Devi Dasi via Iskcon Detroit - The Bhaktivedanta Cultural Centre
December 12 at 2:28pm

Please join in singing the holy names!

http://ih.constantcontact.com/fs124/1118683784908/img/19.jpg?a=1119461026900
42 Hour Kirtan starts this Saturday
click for more details
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Page 7 of 36

WHAT IS SPECIAL ABOUT MARGAZHI MONTH

(MARGASHEERSHAM IN SANSKRIT)?
In chapter 10 of the Gita, which is called the Vibhuti yoga chapter, Krishna
says, "Maasaanam MargasheershOham", among the months, I am the month of
Margasheersha, or Margazhi in Tamil, which started yesterday Dec 15, 2014
(the solar calendar is followed in Tamilnadu hence the same month comes
later compared to the lunar calendar... one should take it as a double blessing,
especially after reading what follows here). What is so special about this
month?
As we know, Uttarayanam, when the sun starts its northward trek and goes
above the celestial equator, starts next month. The date of Uttarayanam is
typically Jan 14 and if you do the numbers it is 23-24 days after the shortest
day of the year (winter solstice, typically Dec 21 or Dec 22), The difference is
due to the tilt of the earth's axis and so it takes 23 to 24 days for the sun to
cross the celestial equator.
Anyway, Uttarayanam is the start of the day for the gods (devas), like our
sunrise time. The hours before sunrise are known as Brahma moortham and
are considered to be the most auspicious time to pray. For the gods, therefore,
i.e, what we call deva lokam, the month of Margasheersha is like the Brahma
moortham time. Even the gods (with small "g") are all praying to the lord. This
is also described in the Venkatesa Suprabhatam where it is said that the gods
are standing at His door waiting for them to open and chanting and want His
darshan.
Now, the sage Narada, in his conversation with the young Prahalada, says that
during this month, one should literally forgot sleeping and spend all the time
chanting and praying and uttering the name Hari. The following slokas
describe this and I copied them from the introduction to Andal's Thiruppavai
by Sriman V. Sadagopan. "Adiyen" mentioned here is Sriman Sadagopan and
the translations and the transliteration of the slokas into Roman alphabet are
all due to Sadagopan Swamin.
BraahmE MuhUrtthE SamprApthE NidhrAm thyakthvA Prasanna dhee:
Hari: Hari: Haririthi vyAharEth VaishNavah pumAn (1)

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When the dawn (Brahma MuhUrtham dear to the devAs) arrives, the
VaishNava SrimAn should cast sleep aside and with awakened mind recite the
name of Hari seven times.
Harir Haririthi paapAni dhushta chitthairapi smrutha:
AnicchayApi samsprashta: dahathyEva hi paavaka:--(2)
Even if is one of mean mind, their paapams are burnt completely by reciting
the name of Hari, just as the fire burns anyone even if they touched it by
accident.
Sa GangA sa GayA Sethu sa Kaashee
JihvAgrE vardhathE yasya Haririthyakshara dhvayam--(3)
For the One who grows (recites repeatedly) the two-lettered name of Hari (Ha
plus Ri as the two aksharams/letters), he is the equivalent in sacredness to
GangA, GayA, Raama Sethu, Kaasi, and Pushkaram lake.
GavAm kOti sahsrANi hema kanyA sahasrakam
Dattham syAth tEna yEnOktham Haririthyakshara dhvyam--(4)
The recital of the two-lettered Hari Naamam is equivalent to the puNyam
arising from the dhAnam of crores of Milk Cows or thousands of golden
kanyAs in marriage.
VaaraNAsyAm Kuru KshEthrE NaimisAraNya yEva ca
Dattham syAth tEna yEnOktham Haririthi akshara dhvyam--(5)
The equivalence of the puNyam obtained by giving dhAnam in Kaasi,
KurukshEthram and NaimisAraNyam is realized by the utterance (singing) of
the name of Hari made up of two aksharams.
RgvEdhO Yajur vEdho Saama vEdhoapyatharvaNa:
AthIthasthEna yEnOktham Haririthi akshara dhvyam--(6)
The recital of the two-lettered name, Hari is greater in sacredness than Rg,
Yajus, Saama and Atharva Vedhams.
AsvamEdhai: MahA Yaj~nai: VaajapEya: SadakshiNai:
Ishtam syAth tEna yEnOkktham Haririthi akshara dhvayam--(7)
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The fruits arising from the singing of the name Hari will yield fruits far greater
than those obtained from the performance of great yaj~nams like
AsvamEdham, VaajapEyam et al with appropriate dakshiNais to the priests.
PruthIvyAm yaani theerthANi PuNyAnyA dhanAni cha
Thaani sarrvANyasEshANi Haririthyakshara dhvayam--(8)
Whatever sacred waters, puNyams and wealth etc. there is in this earth, they
are all the two-lettered name of Hari (i.e.) they derive their sacredness from
the power of the name of the Lord, Hari.
(THE ENDING OF THESE SLOKAMS WITH THE WORD DHVAYAM IS NO
ACCIDENT IN ADIYEN'S OPINION-V. S) Thus ends the Hari Ashtakam revealed
to us by Bhaktha PrahlAdhan as he understood it from Sage NaaradhA
(translations are by adiyEn and hence any mistakes there are mine alone).
The document can be found by Googling "Thiruppavai Sadagopan". I am
unable to give the pdf link.
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Siddhesh Bagwe and Satyavani Kakarla like this.

Vj Laxmanan This is from a comment on "Why 16 more chapters in the Gita?" Only
Arjuna received the Gita. YuddhishTira did the same type of lament as Arjuna again, after the
war, when Krishna was ready to leave for Dwarka. Kunti also came and did her famous Kunti
S...See More
December 16 at 8:40am Edited Like

Vj Laxmanan Let's see if this link works,

www.ibiblio.org/sadagopan/ahobilavalli/thiruppavai.pdf
December 16 at 8:41am Like

Vj Laxmanan www.ibiblio.org/sadagopan/ahobilavalli/thiruppavai.pdf
December 16 at 8:42am Like

Page 10 of 36

Satyavani Kakarla I very well remember how my family used to walk in the fog to the
temple to do our early morning Dharurmasa Pooja's way back in BEML Nagar, KGF near
Bangalore.... we as kids used to wait for the hot Pongal prasadam as a treat for our efforts to
show up.... Wonderful Days they were, and yes there is a unexplainable beauty to this month....
December 16 at 12:02pm Unlike 1

FIRST THREE PASURAMS OF ANDAL'S THIRUPPAVAI

Today is the third day of the month of Margazhi where the focus is on the
third of the thirty pasurams of the Thiruppavai. This pasuram (I already
posted the You-tube link for the vocal rendition by Smt. Gayatri Bharat) starts
with Andal asking us to sing the glories of the Lord as Vamana - Ongi ulagu
alandha ... Ongi refers to the Lord assuming a gigantic form, Vishwaroopam,
after Maharaja Bali agreed to give Him land that can be covered in just three
strides.
The Lord appeared as Vamana to win back the kingdom from Bali that His
elder brother Indra (the son of Aditi and the sage Kashyapa) had lost in the
war between the devas and asuras. Bali had won fair and square and there is
nothing that could be done about it. Yet, Aditi was grieving for her sons who
had lost their kingdom and their wealth and glory. The Lord then appears as
Vamana and so is called Upendra, one born after Indra in Aditi's womb.
(UpendrO Vamanah Praanshuh... in Vishnu Sahasranamam, verse 17).
In the third pasuram Andal is describing the glories of Vamana who came to
Bali in disguise to beg, as a small brahmachari boy (batu). Bali's guru,
Shukraacarya (not Shukaacarya of Srimad Bhagavatam and one who
instructed Parikshit, no "r" in latter), recognized the small batu as Lord Hari
who was going to trick Bali and tried to stop Bali from agreeing to offer the
three strides. Yet, Bali agreed against the injunctions of his own guru. (That's a
different topic!).
Andal describes what will happen if we sing the glories of Her Lord as Vamana
in this pasuram. I had a long discussion this morning about this and the
previous pasurams and wanted to quickly summarize an important secret, or
inner meaning as repeatedly noted by commentators like Sriman Sadagopan
in their discussion of the Thiruppavai (see link in comment box). The first
Page 11 of 36

three pasurams, taken together, reveal the three great mantrams that are dear
to SriVaishNavites.
1. The ashtaaksharam, covered by pasuram 1.
2. The dvayam covered by pasuram 2 (see discussion by Sriman Anbil
Ramaswamy in the link given below).
3. The charama sloka of Gita (Sarva dharmaan parityajya) covered by pasuram 3.
This is the inner meaning of the first three pasurams. The first pasuram ends
with NarayaNane namakkE parai tharuvaan - the Lord Sriman Narayana
Himself with liberate us, give us moksham, if we follow the injunctions
described in pasuram 1, neeraada podhuveer. Om Namo NaaraayaNaaya is
being revealed here.
The second pasuram describes what Andal wants the damsels to do and not to
do during their vratam and thus attain liberation (uyum aaru endru enni).
This is the secret instruction of the Dvaya mantram, which goes as Sriman
Narayana charanau sharaNam prapadye l Srimate NarayaNaaya namah ll How
is this sharaNam to be done? There are to do things and not to do things.
The third pasuram is the secret instruction of the Gita charama slokam - the
final instruction of Krishna to Arjuna, in the form of total surrender .. give up
all dharmas and just surrender to me.
Devotees can reflect on these three pasurams in this context by referring to
the more detailed sources cited here.
Hari Bol!
http://www.srivaishnava.org/sgati/sddsv2/v02022.htm
P. S. It is noteworthy that in the third pasuram there is a repeated association
with the number 3. It is third. It talks about the three strides that Vamana
wanted to beg. It also talks about three times rain in a month as the benefit of
singing the glories of the Lord. There are 30 days in a month and we are
supposed to have 9 days of sunshine followed by a day of plentiful rain each
month. The three showers are in recognition of 1) the great acaryas and Vedic
scholars who instruct us about dharma and preserve the Vedic religion 2) the
just king who rules the land, and 3) the chaste women who protect dharma to
be found all over. See the detailed commentary by Sriman Sadagopan.
Page 12 of 36

Replace"just king" in above by a government that is based on righteous

principles and where politicians are not corrupt and work for the good of the
society. Then think also about points 1 and 3 and about the global warming
and climate change that we are so concerned about. For once, I am now
convinced that is all "man-made" but for totally different reasons than given
by the global warming scientists.
SDDS Volume 2 Issue 22
This posting represents part of the talk the undersigned was privileged to give
to a select group of committed Srivaishnavas who attended the late night
session on 29th December 96, the concluding day of the Swami Desika
Darsana Satsangam Conference at Buffalo, New York.
srivaishnava.org|By Venkatesh Elayavalli

Vj Laxmanan
Yesterday at 5:35am Edited (as of 6:18 PM, on 12/19/2014 in EST of USA)

ANDAL'S THIRUPPAVAI PASURAM 4: WORD-BY-WORD MEANING

http://www.ibiblio.org/sripedia/ebooks/tpv/vstp04.html
The link here gives the word-by-word meaning of most of the pasurams. In
today's pasuram, which has been discussed already in earlier posts, it is
noteworthy also that when Andal describes the rain bearing clouds that
shower upon us - she calls the clouds Kanna, i.e.. Krishna. In pasuram 3 she
was talking about Vamana, who is called Uttaman. In pasuram 1 she calls Him
Narayana.
In the description of the rain-bearing clouds we also find the mention of three
of the five principal ayudhams of the Lord (see mention in the panca ayudha
stotram). The clouds are usually accompanied with flashes of lightning. Andal
thinks of this as the Lord's Sudarshana chakra (aazhi pol minni). There is
thunder accompanying the cloud. Andal compares this to the conch of the
Lord (valampuri pol nindru adhirndhu). The shower of rain is compared to
the shower of arrows (shara mazhai) that issues from the bow of the Lord
Page 13 of 36

(shaarngam udhaiththa). These powerful weapons are used by the Lord when
He comes to rescue His devotees.
Lord Rama used His bow. It is called kondandham; hence Kondandharaamaa.
The Lord's bow is called Sharangam, hence Sharngadhanwa in Vishnu
Sahasranama. The Sudarshana chakra was used by Krishna. It was also used
by the Lord when He came to rescue Gajendra. Hence, after this episode He
was called Hari, which means one who rescues the devotees who are in
extreme pain. The Sudarshana chakra was used to cut the snout of the
crocodile (but the latter felt no pain) to release the foot of Gajendra from the
terminally painful crocodiel's grip.
At the start of the Mahabharata war, the conch was blown by Krishna, then
Arjuna, in response to the blowing of the conchs by Bheeshma and the rest of
the Kaurava army. Thinking of these weapons, or the five divine ayudhams
(the other two are the sword, named as Nandakee, and the gadha, or mace,
called Kaumodakee), is the way one seeks the Lord's protection. When we are
wondering where is He (such as when we feel sad about the recent killing of
innocent children), we should be turning to this pasuram. The Lord is present
with us through such works.
What does the shower of these dark rain bearing clouds mean? It is the
showering of knowledge upon us by the mercy of the acaryas and our great
sages and gurus. This is what we need, says Andal, in the last two lines of this
pasuram, to survive in this world (vaazha ulaginil).
In pasuram 4 she says thaazhaadhe .. means do not stop the shower (of
knowledge). In pasuram 3 she says thEngaadhe pukkirindhu seertha mulai
pattri vanga -- means be bountiful like the cows that keep milking pouring out
of their udders to fill pots after pots... the milk of knowledge that we need to
rid us of ignorance.
If we can spend some time each day and marvel at this bounty and poetry that
Andal has left us with, we will all be surely blessed. Perhaps, it will also lead
us to some much needed solace that we need as we live in this miserable
world. Even Krishna says this world is a sorrowful place in the Gita. The
solution is to surrender and to pray.
Anityam asukham lokam imam praapya bhajsva Maam, chapter 9, verse 33.
Page 14 of 36

When devotees pray, they pray not just for themselves but for the welfare of
the whole world. The three showers mentioned in pasuram 3 are in response
to such devotional worship, one shower for the devotees who chant the Vedas
and pray to the Lord, one for the just king (government, President, PM) who
rules and one shower for the chaste women of the land. The way to preserve
dharma, when He seems to be missing is actually described by Andal in these
pasurams -- we just have to pray fervently and recall these weapons and these
pasurams.
Hari Bol!

Vj Laxmanan
7 hrs Edited (as of 6:15 PM on Dec 19, 2014, EST in United States)

Hari Bol!
SriPedia Tiruppavai
(Summary ): In the Ongi UlahaLantha Utthaman Paasuram ,ANDAL equated AchAryAs to "VaLLal Perum
PasukkaL" or the most generous and lofty milk cows.The sishyAs through the anugraham of these
AchAryAs drink the milk of Jn~Anam. In the 4th(next) paasuram , the AchAryAs are compared by ANDAL
to the dark
ibiblio.org
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Vj Laxmanan Chitra Sridhar Andal tells us what to do when we are tormented.
Yesterday at 5:36am Like

ANDAL'S THIRUPPAVAI: PASURAM 5

I have already posted the link for the musical rendition of today's Pasuram 5,
for day 5 of the month of Margazhi (Margasheersham in Sanskrit) and is
included again.
http://youtu.be/VJE7uOpE12Y - Mayanai mannu
Page 15 of 36

In the first four lines of this pasuram, starting with Maayanai, Andal describes
Krishna again and again, using various adjectives all ending with the Tamil
suffix "ai". He is Maayan, which is derived from Maayaa and translated as the
mysterious Lord. Let us offer our worship to this Maayan (this becomes
Maayanai according to rules of Tamil grammar). And so on, there are other
descriptions in the first four lines.
The adjective Maayan is, of course, the cause for a lot of deeper discussion by
the acaryas and commentators on the Thiruppavai (see link given in comment
box below for the compilation of such commentaries by Sriman Sadagopan).
In chapter 4, verse 6 of the Gita, Krishna tells Arjuna that He appears
(sambhavaami) again and again by the power of His own (atma) maayaa
(sambhavaami atma maayayaa). He also mentions that He is in complete
lordship over Prakriti (prakritim swaam avashThabhya - avashThabhya
means to lord over, have complete mastery of). The bodies that we see the
Lord assume in various avataras (incarnations) are NOT made up of the
ordinary ingredients of Prakriti (the give gross elements, manas, buddhi, and
ahankaram, a total of 8 ingredients mentioned in chapter 7, verse 4). Thus, He
appeared as Nrusimha to slay Hiranyakashyapu, from a pillar that the latter
kicked when he got mad with his own son Prahalada. The ingredients of
Prakriti, or nature as we understand it, were NOT a part of this body of
Nrusimha. That is why He was able to kill Hiranyakashyapu since the latter
had received a boon from Brahma that he should not be killed by any being
that is part Brahma's creation (srushTi).
Hiranyakashapu thought he was very wise when he asked for that boon but he
was really being foolish since he did not understand that Brahma was created
by somebody and all the 8 ingredients of Prakriti that are used by Brahma to
create all the beings in Brahma's creation are created by someone that
Hiranyakashyapu hated - Lord Hari created Brahma and so He could appear
out of the pillar that Hiranyakashyapu kicked in anger. The Lord as Nrusimha
was NOT being bound by anything in Brahma's srushTi (creations). This is
what is meant by sambhavaami atma maayayaa.
Every incarnation of the world, every body that He assumes, or the form He
takes, has its own special and divine purpose. (This is unrelated to any socalled confirmation of Darwin theory of evolution of species like some/many
Western educated Indians foolishly argue and feel good when they distort and
misunderstand our scriptures. I have often told them, point blank, to just quit
Page 16 of 36

using this analogy.) The commentators of Pasuram 5 maintain that Andal is

glorifying all such wonderful incarnations of the Lord when she uses
Maayanai to describe Krishna in the first and opening word of this pasuram 5.
The other descriptions in the first four lines allude to the birth of Krishna in
Mathura (vada madurai maindhanai, Andal calls Mathura as the Madurai of
the north, Madurai, close to Andal's birthplace, actually derives its name from
Mathura in the northern part of India), the various leelas He performed on the
banks of the Yamuna river (yamunai thuraivanai), He is the shining lamp born
in the family of the gopis and gopikas of Vrindavana, He brought glory to His
mother Yashoda with all His leelas such as being Damodara and agreeing to
allow Himself to be bound by her with ropes (daama) tied around His stomach
(udara, hence the name Daamodara after sandhi of the two words).
It is this Krishna, or Damodara, that Andal tells all of her friends that we
should worship. In the next four lines she tells us how it is be done. First, we
should take a nice bath and purify our bodies, thooyomaai vandhom. That
alone is not enough. We should sing His glories using our mouths. We should
think about Him, with our mind (manas). Vaayinaal paadi madhinaal
sindhikka. We should use beautiful flowers, pure and fragrant, to worship
(thoomalar), and shower them upon Him (thoovi thozhudhu). This is what
was done recently, for example, in a very grand way at the annual
Pushpaabhishekam at ISKCON Detroit (see album posted earlier of this
festival) and this is also what we do practically daily when we worship the
Lord in our temples. We chant His namas and use flowers to worship, a
process called arcana and say "namah" with each name, which means "I bow".
This brings us to a deeper and inner significance of the first five pasurams.
Andal has just described the Lord in what is called the arca vigraha form. This
is the fifth of the various forms taken by the Lord to please His devotees. The
five forms of the Lord are:

1. Para
2. Vyooha
3. Vibhava
4. Antaryami
5. Arca vigraha
Page 17 of 36

Commentators of the Thiruppavai (see comments at the end of the fourth

pasuram by Sadagopan) say that Andal has finished describing these five
forms of worshipping the Lord in the first five pasurams. The arca or vigraha
form, seen in all our temples, and the method of worship using flowers,
hymns, and naamas, is clearly obvious in pasurams. The descriptions of
Krishna in the first four lines are like the naamaas, the names of the Lord.
In pasuram 1, Andal ends with NarayanaNe namakkE parai tharuvaan... and
this is the form of the Lord that is called the "para" form, the highest, and the
most Supreme, not readily accessible. The Vyooha forms of the Lord are His
many expansions and these are covered in pasuram 2. PaarkaDal, or the Milk
Ocean is mentioned here and this is the first expansion of the Lord where He
becomes accessible to celestials like Brahma, Shiva, and sages like Narada and
other liberated souls. Brahma and Shiva and other celestials approach the
Lord here when they feel His direct presence is needed to establish dharma on
earth. This is described in the stories about the various incarnations. The
Vibhava form, or the various incarnations, are covered in pasuram 3, where
Andal describes the Lord as Vaaamana.
The antaryami form, the Lord who is situated deep in everyone's heart is
actually covered in pasuram 4. Here Andal refers to Krishna again, who has
the complexion of the rain-bearing clouds. The rain-bearing clouds are
actually rishis, sages, acaryas and gurus who shower knowledge upon us.
What is this knowledge? Clouds that we know get their water from
evaporation of the water in the ocean. This is then returned to the earth. The
ocean that Andal is referring to is the ocean of the Vedas and Upanishads, the
embodiment of all knowledge. When this ocean is fully evaporated and then
showered upon us, we are filled with knowledge. This is what the allusion is to
and the streams or torrents of rain are compared to the shower of arrows
issuing from the Lord's bow, Shaarngam. In the famous Gita sloka, we talk
about Krishna as the milkman who has milked all the cows in the form of the
Upanishads (sarvopanishado gaavo dogdhaa Gopaala nandanahaa). Andal is
using the same idea but the knowledge of the Upanishads is now compared to
the rain showers from the darkest and most bountiful clouds that pour
incessantly, like the clouds at the time of the Pralaya, or the great deluge.
When I read this pasuram yesterday, I finally understood the meaning of the
deluge when Andals says do not hold anything back, drink the entire ocean
and give it all back to us (aazhi uL bukku kodu aarthEri). The rains and snow
Page 18 of 36

that we experience is based on a little bit of evaporation of the water from the
oceans. What if all of the oceans were to go dry and completely evaporate?.
The amount of rain that will fall is unimaginable. That is what the deluge or
pralaya really is and before this deluge there is a period of unimaginable
scorching heat (as described in Canto 12 of Srimad Bhagavatam).
The rain showers wet us and we can also drink and absorb it. This is the
antaryami form of the Lord that is being described by Andal using poetic
imagery.
Thus, the first five pasurams have a deep inner meaning. One has to keep
reading and chanting and slowly all of this will become clear and imbibed in
us.
According to commentators, Andal's Thiruppavai, with 30 verses, can be
subdivided into six groups of five verses each. We have just covered the first
five, or pentad. In the second and third groups of five, Andal describes various
types of devotees of the Lord. This is what is being alluded to when Andal is
supposedly being seen going from one house to another, waking up her
friends and urging them to join her in performing the paavai nombu, the ritual
by which young virgin girls are supposed to get a nice husband. This is just the
superficial story. The idea is for each one of us, who are like Andal's friends
with different levels of spiritual maturity, to attain the Lord Himself. The
husband is supposed to be the protector. The Lord is our protector but like
Andal's friends who are described to be in slumber, we are all asleep, in our
mode of ignorance (sleeping is tamasic mode or mode of ignorance) and need
to woken up.
The next 10 pasurams, through no. 15, describe the various friends of Andal,
or devotees of various types. The fourth (16 to 20) and fifth (21 to 25) pentads
refer to the awakening of the doorkeepers to the Lord mansion and the Lord
Himself, so what He will listen to us. The sixth pentad (26 to 30), the last five
pasurams, describe our prayers to the Lord and what we want from Him .. to
shower us with His grace... so that we will continue to serve Him and Him
alone (unakkE naam aaTchaivom, verse 29) in birth after birth and the
promise of the final bliss that Andal promises (verse 30), engum thiruvarul
peTRu inburuvar empaavaai..
Hari Bol.
Page 19 of 36

Seen by 5

Vj Laxmanan http://youtu.be/VJE7uOpE12Y

Nadhamuni Gayatri Bharat singing Thiruppavai 5

Nadhamuni Gayatri Bharat singing Thiruppavai 5...
youtube.com
8 hrs Like 1 Remove Preview

Vj Laxmanan Sadaopan commentary

www.ibiblio.org/sadagopan/ahobilavalli/thiruppavai.pdf
8 hrs Edited Like

Vj Laxmanan My compilation https://www.scribd.com/.../Andal-s-Thiruppavai-in-easyto...

Andal's Thiruppavai in easy to read Tamil text and English

Andal's divine composition, known as Thiruppavai, is...
scribd.com
Page 20 of 36

8 hrs Like Remove Preview

Vj Laxmanan www.ibiblio.org/sadagopan/sundarasimham/ebooks/Thiru1.pdf
8 hrs Like

Vj Laxmanan Word by word meaning of pasurams

http://www.ibiblio.org/sripedia/ebooks/tpv/vstp01.html
SriPedia Tiruppavai
" It is the good full Moon day of the month of Marghazhi.Oh the well ornamented maidens !
Those desirous of taking the bath (in the YamunA ) may please come on. Oh the prosperous
young girls of AaypAdi ( Gokulam) that is rich and grand ( in beauty and wealth) ! Lord
NaarAyana will surely yield to us
ibiblio.org 8 hrs Like Remove Preview

Vj Laxmanan December 13 at 9:59am

THE ORGANIZATION OF THE 1000 NAMAS IN THE

VISHNU SAHASRANAMAM
According to various commentators, the same five forms of the Lord
mentioned here for the deeper inner meaning of the Thiruppavai are also
revealed in the 1000 namas found in the Vishnu Sahasranamam (see page 11
of the commentaries compiled by Sriman Sadagopan).
Slokas 1 to 13 up to VaraarohO: (Para form)
The first 122 naamaas describe the Para Vasudeva form. (This is the
undiminuted, all-perfect, absolute manifestation of the Lord, page 14. The
Page 21 of 36

Lord is in His complete and resplendent glory in which He has to be unlimited

by anything, page 12. He has within Him all six opulences.)
Shaadgunya vigraham devam bhasvat jvalana tejasam
Sarvatah paaNi paadam tat iti upakramya l
Param etat samaakhyaatam ekam sarvaasrayam vibhum ll
Please note that a similar list of the naamas or the sloka numbers is NOT
readily available for the following four forms. I am trying to study the
commentaries carefully to find the answer and will update when it is
available.
Vyuha form: The Lord assumes different forms which are rich in some of the
six opulences. From the Para form emerge the Vyuha forms known by the
names of Pradyumna, Aniruddha, SamkarshaNa (pages 12 and 13).
Etat poorvam trayam ca anyat jnanadyaih bheditam gunaih |
Viddhi etat vyuha samgjnam vai nisshreyasa phala pradam ||
VyUha refers to a form that has a purpose associated with it. Pradyumna is for
"padaippu" or creation; SamkarshaNa is for samhAra or destruction;
Aniruddha is for protection; VAsudeva is the overall leader
of these three forms. (see http://www.ramanuja.org/sv/bhakti/archives/nov97/0019.html )
The following sloka, found in the Srimad Bhagavatam, describes the four
forms (catur-vyuha) mentioned in the Vishnu Sahasranamam
Om namo Bhagavate tubhyam Vaasudevaaya dheemahi l
Pradyumnaaya Aniruddhaaya namah SamkarshaNaaya ca ll
Vibhava form: Various manifestations taken by the Lord in form of god
(sura), man (nara), animal (tiryang), etc.
Arca form
Antaryami form
See the following sources for more details of the above five forms.
www.ibiblio.org/sadagopan/.../vishnu_sahasra_namam_vol1.pdf
Page 22 of 36

www.ibiblio.org/sadagopan/ahobilavalli/vishnu_sahasra_namam_vol2.pdf
www.ibiblio.org/sadagopan/ahobilavalli/vishnu_sahasra_namam_vol3.pdf
http://www.ibiblio.org/sripedia/cgi-bin/kbase/Pancaratra/Modes
http://www.ramanuja.org/sv/bhakti/archives/dec97/0007.html (discussion
of Adi Sankaras views on the various forms and some of his objections, as
well Ramanjaacaryas views).
https://divyakataksham.wordpress.com/2014/09/05/sri-vishnusahasranamam-shloka-14-part-23/

The word-by-word meaning of Thiruppavai pasurams

The word-by-word meaning can be found at the link given below.
http://www.ibiblio.org/sripedia/ebooks/tpv/index.html See also
http://www.ramanuja.org/sv/alvars/andal/tiruppavai/verse1.html

1. maarkazhith thiNGkal
Simple Word for Word meanings
maarkazhith
Dec/Jan
nIraatap
To bathe

thiNGkaL
mathin^iRain^tha
nannaaLaal *
month
(a) full moon
(an) auspicious day

pOthuvIr!
pOthuminO nErizhaiyIr! *
(those) who want to go (please) let us go (Oh) bejewelled girls !

cIrmalkum
aayppaatic
celvac
ciRumIrkaaL! *
rich and grand aaypAdi
, (Oh) prosperous young girls (of)
kUr
vEl
kotun^thozhilan
nan^thakOpan
kumaran *
(With a) sharp spear , (doing) cruel deeds (to enemies) , (Lord) NandagOpan's
son (He)
Eraarn^tha
beautiful eyed

kaNNi yacOthai
iLaNY ciNGkam *
YasOdha's little lion (child) (He)

kaar mEnic
ceNG
kaN
mathiyam pOl mukaththaan *
Dark skinned (with) beautiful eyes (shining like the) sun
like face

kathir
(with a) moon

Page 23 of 36

naaraayaNanE
namakkE paRai
Lord Narayana himself to us
blessings

tharuvaan *
will give

paarOr
pukazhap
patin^thu
The people of the world (the practice) (that they) praise , (of) immersing in
water
El
Or empaavaay
Come (Let us do) (the penance of) paavai nOmbu

2. vaiyaththu vaazvIrkaaL
Simple Word for Word meanings
vaiyaththu
vaazhvIrkaaL! naamum
nampaavaikkuc *
In this world (those) born to live , We (for) our idol
ceyyum
kiricaikaL
will do (the following) deeds

kELIrO *
paaR kataluL
Listen . (On the) milk ocean

paiyath thuyinRa
paraman
ati
paati *
(in) meditative sleep (is) The Lord (in praise of His) feet (we) sing
neyy
uNNOm
paal
uNNOm
Ghee (we) won't eat , milk (we) won't eat

naatkaalE
nIraati *
early morning (we will) bathe

maiyitt ezhuthOm
malarittu naam mutiyOm *
Mai (we) won't use , flowers
we
won't tie on our hair ,
ceyyaathana
ceyyOm
thIkkuRaLai
Things not to do (we) won't do , evil untrue stories
recite/spread.
aiyamum
piccaiyum
to deserving people , to poor people ,

cenROthOm *
(we) won't

aan^thanaiyum
kai kaatti *
to ascetics
(we) will donate

uyyumaaRu
eNNi
ukan^thu
Our salvation (we will) think of (and) feel happy.
El
Or empaavaay
Come (Let us do) (the penance of) paavai nOmbu

3. ONGki ulakaL
Simple Word for Word meanings
ONGki
ulakaL
alan^tha
paati *
By growing (Himself) (the) worlds (He) measured
(we are) singing

uththaman

pEr

the best Lord (whose) name

Page 24 of 36

naaNGkaL nam paavaikkuc caaRRi

nIraatinaal *
(If) we our paavai nOmbu perform (after) bathing
thING kinRi
naat
ellaam
thiNGkaL mum
maari
peythu *
evil free (of) (the) country whole (will be) . Monthly three rainfalls will
fall
ONGku
peRuNY cen^n^el
ukaLap *
(there will be) overgrown big
rice fields
play .

Utu

kayal

amidst (which) little fish

pUNGkuvaLaip
pOthil
poRi
vaNtu
kaNpatuppath *
Beautiful flowers within which shining bees (are) sleeping
thENGkaathE
pukkirun^thu
cIrththa mulai paRRi
Motionless (the) cows stand (with) cowherds milking ( bountiful udders grasp
vaaNGkak *
kutam
perum pacukkaL *
extracting ) (the) containers
big
cows
nINGkaatha
Long lasting

niRaikkum
filling up

vaLLal
(because of the) generous (and)

celvam
niRain^thu
prosperity (the land will be) filled with.

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

4. aazhi mazhaik kaNNaa

Simple Word for Word meanings
aazhi
mazhaik kaNNaa!
Oceans (and) rain
Lord (of)
us)

onRu
nI
kai karavEl *
nothing (should) you (please) withold (from

aazhiy uL
pukku
mukan^thu kotu
aarthth
ERi *
Ocean into enter (and) fetch the water (and) (cause) thunder (to) go up (to
the sky)
Uzhi
muthalvan
uruvam
kaRuththup *
Universe prime Lord (of) - (that) form
darken
paazhiy an^
thOL
broad
beautiful shoulders

pOl

mey

like , (your) body (you should)

utaip
paRpanaapan
kaiyil *
with ,(Lord) Padmanabha (in your) hands

aazhi
pOl
minni
ninR athirn^thu *
(the) discus like that (give us) lightning [shine] , (the)
that (give us) thunder [stand&roar]

valampuri pOl
conch

like

Page 25 of 36

thaazhaathE
without delay

caarNGkam uthaiththa
the bow
shoot

vaazha
(for us to) prosper

ulakinil
in this world

cara mazhai
pOl *
torrential rain like
peythitaay *
(cause it to) rain
.

naaNGkaLum
We too

maarkazhi
nIraata
makizhn^thu
Margazhi month bathing (will) enjoy
El
Or empaavaay
Come (Let us do) (the penance of) paavai nOmbu

5. maayanai mannu
Simple Word for Word meanings
maayanai
mannu
magical deeds (the doer of) ,

vata
mathurai
main^thanaith *
Northern MathurA (the) son (of)

thUya peru nIr

yamunaith
thuRaivanai *
pure great river yamunA , (the) hermit (of)
aayar
kulaththinil
cowherd community ,

thOnRum
(He who) appeared in (as a)

thaayaik
thaamOtharanaith *
(He who) (to his) mother
Lord Damodara
thUyOm aay
clean becoming (and)
(by)

aNi
viLakkaith *
sacred light

kutal viLakkam ceytha

[womb brighten did] brought maternal honor, (that)

van^thu naam thU

malar
thUvith
thozhuthu *
coming we
clean flowers sprayed (and) worshipped

vaayinaal paati
manaththinaal cin^thikkap *
Orally
singing (and) mentally
thinking .
pOya pizhaiyum
pukutharuvaan ninRanavum *
Past sins (and) yet to come unintentional sins
thIyinil
thUc
aakum
ceppu
in flame (as) swadust will become (so)(let us) say (his names)
El
Or empaavaay
Come (Let us do) (the penance of) paavai nOmbu

Page 26 of 36

Related posts on the Gita during this week

Vj Laxmanan
December 17 at 12:16pm Edited

GITA CHANTING IN MARGAZHI (MARGASHEERSHAM)

Andal's divine composition, the Thiruppavai, is chanted fervently during this
month of Margazhi (Tamil month, which is based on the solar calendar) by
VaishNavites all over the world. As I have mentioned in earlier posts, I have
seen and heard Thiruppavai being chanted at the Lakshmi Narayana temple
(just about 10 minutes walk from the home I group up) in my hometown of
Pune even by devotees from Marwari community from Rajasthan, who do
NOT know a single word of Tamil and who cannot read Tamil script. Yet they
chant the Thiruppavai and chanting begins at 4:30 am. Yes, at 4:30 am. I have
yet to come across a single temple in the USA where Thiruppavai chanting
starts at 4:30 am.
Once a year, each year, for many years, I have been calling attention to this
and requesting US temple management(s) to open our temples, at least during
this month, in the Brahma moortham hours, so that Thiruppavai can be
chanted, as it should be done, and as Andal describes in the first two verses.
Sadly, I am still waiting for the FIRST temple management to pick up on this
humble request and implement this suggestion. I promise to be there at 4:30
am if any temple takes me up on this. So, let that end my annual plea.
Besides the Thiruppavai, one should also chant the Gita and the Vishnu
Sahasranamam, each day, especially during this holy month. As is well known,
Krishna identifies Himself with this month when He describes to Arjuna all of
His vibhutis, when Arjuna asks Krishna, "What are the ways that I can always
think about you? keshu keshu ca bhaaveshu cintayOsi Bhagavan mayaa",
chapter 10, verse 17. In the Srimad Bhagavatam, Krishna's dear cousin and
great Uddhava asks Krishna the same question and wants to know about the
glories and the powers of the Lord. Uddhava says, "Tell me all the different
ways the great yogis and sages have thought about you and worshipped you

Page 27 of 36

and attained perfection (so that I can do the same) - yeshu yeshu ca
bhooteshu..." in Canto 11, chapter 16, verse 3.
When Uddava asks this question, Krishna says that exactly the same question
was also posed by Arjuna, at the start of the Mahabharata war when he
(Arjuna) got deluded and did not understand his duties. He surrendered to me
and asked for instructions. So, here in the Srimad Bhagavatam, we find a
direct confirmation again that Krishna spoke the Gita to Arjuna.
The Gita was spoken at the start of the war and the war ended before
Uttaryanam (which will arrive Jan 14) with Bheeshma lying on the bed of
arrows after he was mortally wounded. The war itself took place during this
month and lasted for 18 days. When speaking about His own vibhutis (glories,
opulences, powers) Krishna tries to describe to Arjuna many different ways
He can constantly be thinking about Him.
For example, He tells Arjuna, "SthaavaraNaam Himalayahaa", in verse 15 of
chapter 10, which means, "Among the mountains (the immobiles, those that
do not move, are fixed and stationary) I am the Himalaya."
I was once asked why is Krishna always associating Himself with great, lofty,
and exalted things only. The answer is simple. Remember what the question
was. "How can I constantly remember you?". If Krishna pointed to a small
rock, or a tiny hill and said that is Me, are we going to remember Him and His
glories? Probably not. We will forget. But, if we refers to the Himalayas and
these gigantic mountains that fill us with awe, we will remember Him.
Actually, any huge mountain range, or even Himalayas, is no match to the
glories of the Lord. Krishna is mightier than all that. Himalayas offers just a
starting point for us to think about the Supreme Being. BTW, did you know
there are mountains submerged within the ocean and that the Pacific Ocean,
at its deepest, can submerge the tallest peak of the Himalayas?
And, there are many such mountain ranges, beyond our imagination. The
famous Gajendra moksham episode took place not on this earth but in an
extra-terrestrial world with the peaks of the mountain that surrounded the
huge lake where Gajendra was trapped are described. What kind of a lake was
it? What was the sand on the shores of that lake like? You have to read the
Srimad Bhagavatam to get an idea. It is indeed a very fascinating description.

Page 28 of 36

Likewise, Krishna says, "Sarasaam asmi Saagarahaa", in verse 24 of the Gita.

Of all the great bodies of water, I am the ocean. The same is mentioned to
Uddava in verse 10 of chapter 16 of Canto 11. Why compare to the ocean and
point to it?
Imagine a small pond, or even the many lakes that we see here in Michigan, in
the Detroit area. They are all small. We can see them from shore to shore.
Some are huge, even if we see them from shore to shore. Imagine yourself as a
person who does NOT know how to swim and fallen of a boat in such a lake.
You will panic and be lost and drown. Now imagine the huge great lakes that
we are fortunate to see here in the Michigan area. We cannot even see the
other shore. That is how huge they are. Feels like a sea or ocean when we see
them. Yet, the water is sweet, not salty like in the ocean. Imagine the awe that
must have been felt by early European explorers when they discovered these
five Great Lakes on the surface of the earth!
Now imagine the ocean itself. What did Columbus and his crew experience as
they sailed across the Atlantic to find the shores of the New World? It is
unimaginable. The crew rebelled and they were scared and wanted to go back
home. Columbus anticipated this and kept a fake log to tell false distances
traveled to his crew to assure them. Even an experienced sailor cannot survive
in the mighty oceans on earth. And, even today, we hear about lost sailors in
their adventures with the oceans. Fortunately, some survive and are rescued one happened this month, off the coast of Hawaii.
Krishna is BIGGER than all that. By pointing to the ocean and identifying
Himself with such a huge body of water, He is helping us understand the
immenseness of His opulence, powers, and glories. He made this Universe. It is
designed by Him. This is revealed repeatedly in the Gita and the Srimad
Bhagavatam. (I am NOT trying to become a creationist and abandon all of my
scientific training. This understanding is NOT in conflict with anything science
teaches us. Only fools will see a conflict. A totally different topic altogether and
worthy of discussion. The Hindu mind does NOT see a contradiction - the
creationism versus evolution conflict, or science versus religion, is strictly a
Western dilemma.)
Anyway, now we come to Margazhi or Margasheersham. Krishna says in verse
35 of the Gita, "Maasaanam MargasheershOham, among the months I am the
month of Margasheersham".
Page 29 of 36

Why Margasheersham now to identify with? I posted on this briefly earlier.

Uttarayanam is just around the corner and starts after this holy month ends.
Uttarayanam refers to the time when the sun will cross what astronomers call
the celestial equator. This happens 23 to 24 days after the shortest day of the
year (winter solstice, which is typically Dec 21 or 22). We have to correct for
the tilt of the earth axis (23.5 degrees) and this is the reason Uttarayanam,
which literally means going northward, falls on Jan 14 (rarely Jan 15) each
year. The sun is then seen to move northwards in the sky. (I have posted many
sunrise pictures which show how the sun rises to the north or the south of the
east-west line, here in Metro Detroit on my timeline.)
Thus, Uttarayanam is like sunrise time for the gods (devas, or the celestials,
spelled with a small "g" intentionally). One day in the celestial world of the
gods equals one year in human timescale. Thus, Uttarayanam is like sun rise
time and the two months preceding are like the early morning hours for the
gods.
The early morning hours of any day are considered the most auspicious time
to pray. The small g "gods" are all praying to the Supreme Being (or God with
a capital, Hindus have to learn these basics, especially those brainwashed with
their Western education and those who have learned to do nothing more than
mock and hold in contempt Hindu scriptures based on their so-called
"scientific" revelations). This is why Margazhi or Margasheersham is so
auspicious month, or time of year, to pray.
In the Venkatesa Suprabhatam, and other Tamil compositions like
Thiruppavai, Thirupallyezhucchi, we find descriptions of small g "gods" all
waiting at the doors of the Lord, holding their hands above their heads, and
praying and waiting for His darshan (sight). There is only one God but many
small g gods. The Westerners who came to India never understood this and so
they mocked us for being polytheist with millions of gods. And, sadly, the
(Western) educated Indians today repeat this garbage (even today, even in
prestigious websites dealing with Hinduism we find erroneous articles), and
flawed understanding of Hinduism.
Anyway, my humble apologies for getting a bit carried away here. No offense
was intended to anyone, especially Western folks or the Western educated
India. They are free to hold their own beliefs. I just want to share what I have
understood, from reading and understanding our scriptures (and here, I have
to emphasize that I understand the Sanskrit language and studied it for many
Page 30 of 36

years and so can read it like I read English and reflect on the meanings of the
scriptural writings). This in spite of the highest degrees from the world's
leading institutions.
This is NOT to brag, I repeat. Just emphasizing again, the immensity of the
glories of the Lord, His opulences, His glories, His powers, that are all beyond
ordinary human imagination - even the likes of Galielo, Newton and Einstein,
Maxwell and Planck, and other great scientists.
And so it is that we must also devote time to study the Gita during this month.
We already celebrated Gita Jayanthi to commemorate the "birth" of the Gita,
as it is called, on the day the Mahabharata war started. Since that Gita Jayanthi
celebration, I have been fortunate to be able to read the entire Gita this season
five time already. And the sixth time started on the first day of Margazhi.
I decided to read one chapter each day. On day 1 of Margazhi, I read chapter 1
and spent some time thinking about what I know and do not know. On day 2,
my plan was read just chapter 2 but decided to read both chapter 1 and 2. On
day 3, today, I read chapters 1 to 3. I do not know if I would be able to
continue this since it would soon mean more than one hour and soon more
than two hours for Gita reading.
But, as I posted earlier (yesterday), the sage Narada tells Prahalada th that in
this holy month, a devotee, a VaishNava, should just forget about sleeping
altogether and spend time chanting the holy name Hari Hari Hari over and
over. Reading the Gita, reading the Thiruppavai, and reflecting on the verses,
are essentially the same.
I have shared these thoughts here, with some deeply personal statements. My
only wish is to motivate others, everyone who reads this, to do the same. This
is NOT a brag session.
With my humble obeisances to all Bhagavatas, devotees of all faiths, and with
humble and deeply felt apologies for any offenses - Bhagavat apacaram
(offense against the Lord) is forgiven by Him but Bhaagavata apacaram
(offenses against His devotees) is NOT forgiven by the Lord Himself. The story
of the great devotee King Ambarisha and the sage Durvasa is a good one to
remember - and today (December 17, 2014) is Ekadasi here in the USA - a
very auspicious day to remember the story of King Ambarisha who had taken
a vow to observe the Ekadasi vratam diligently for a whole year. It is an
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interesting story about offense committed against a devotee, the King

AMBARiSHA, by the sage Durvasa for which the latter was punished (see
Canto 9, chapters 4 and 5 of Srimad Bhagavatam).
Hari Bol!
P. S. Krishna also says, "IndriyaaNaam manscaasmi, I am the manas, the mind,
among the indriyas, or the sensory organs." Just look at this post and see how
the mind works. See where all my thoughts went and finally beautifully ended
with the story of Kind Ambarisha on this holy Ekadasi day of Margazhi month.
Who made this mind? Can sciecne answer this question?
One is supposed to fast and even stay up all night today - in fact, on every
Ekadashi day. Sage Narada wants us to be awake during this whole month.
Hare Raama Hare Raama Raama Raama Hare Hare l
Hare Krishna Hare Krishna Krishna Krishna Hare Hare ll
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Gayatri Bharat likes this.

Vj Laxmanan I must add that ISKCON temples across the world are a noteworthy
exception - they are open at Brahma murtam times and Hare Krishna Mahanmantram is chanted
regularly at that time. A short discourse on Srimad Bhagavatam is also given in the early morning
hours. My reference here was mainly to other Hindu temples, especially in the US, which
typically open at 9 am each morning. Hari Bol!
December 17 at 12:46pm Edited Like

Vj Laxmanan I am happy to share the following message received from ISKCON Detroit:
Prabhu the iskcon temple open everyday during brahma murta hours. In fact mangla aarti starts
at 4:45am everyday. Before that devotees are welcome to come and chant. All iskcon ...See
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December 17 at 4:31pm Like

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Vj Laxmanan The Ambarisha quiz, read the story and take the quiz
http://www.srimadbhagavatamclass.com/canto-09-chapter-04.../

Canto 09, Chapter 04: Ambarisha Maharaja Offended by Durvasa Muni -...
srimadbhagavatamclass.com

Vj Laxmanan December 17 at 7:13am Edited

WHY 16 MORE CHAPTERS IN THE GITA?

There are many different ways in which you can study the Gita. First of all, if
you believe that the Gita was indeed spoken by Krishna and that Krishna is
indeed the Supreme Being (as He mentions in chapter 15, verses 17 to 19),
you are going to get the most out of it. Srila Prabhupada says, in his
introduction, that we must be like Arjuna when we study the Gita. Arjuna
surrenders to Gita, after his lament, and wants Krishna to instruct him by
treating him like a student and disciple (shishyas teHam shaadhi maam tvaam
prapannam, chapter 2, verse 7).
But, even if you study the Bhagavad Gita purely as a self-help book (there are
so many around), without any religious or spiritual overtones, you will still
find that it grips you. Once we get past the deeply spiritual nature of the
discussion in chapter 2, verses 11 to 38, about the body (deham) and the
indweller within the body (dehee), where Krishna is also propounding what
the Western mind, or the non-Hindu mind, might call the doctrine of reincarnation (verse 27), you will find that Gita is all about how to live life and
how to get over situations like the total mental breakdown that Arjuna
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suffered in the battlefield. You will start finding answers for life's puzzles and,
more importantly, will be guided to steer clear from situations like those that
Arjuna found himself in. The groundwork for this is actually laid in verses 39
(Yesha tEbhitaa saankhyE) to 72 of chapter 2.
In this second part of chapter 2, Krishna is actually trying to talk to Arjuna like
a dear friend and advise him and motivate him after having delivered the
spiritual message in verses 11 to 30. After that it is all about getting Arjuna to
recognize that he must rise and fight the battle that he came to fight. The
spiritual message literally shows that all of Arjuna's arguments were baseless,
lacking any foundation. This serves to calm Arjuna down and console him.
Arjuna's grieving is dismissed in the very first few verses that Krishna speaks
(verses 11 to 18 at the conclusion of which Arjuna is advised that he must
fight). After having consoled the grieving Arjuna, Krishna then tries to
motivate him. The final message is delivered in verses 58 to 66 of chapter 18.
Everything that needs to be said has been said in chapter 2. Prabhupada calls
chapter 2 the "Contents of Gita Summarized". Then why the remaining 16
chapters?
This is why it is so important to understand the question posed by Arjuna in
the first two verses of chpater 3 which begins the discussion of what is
formally called the Karma yoga. What is the question? Why is it being asked?
One must really understand that.
Some commentators, that I shall refrain from naming (one very prominent
one with many disciples), have repeatedly used disparaging descriptions for
Arjuna, like calling him a fool. I am sure that it is not to be taken literally but
calling Arjuna a fool, even in jest, is the wrong way to understand the Gita. We
should all aspire to become like Arjuna, for he is referred to by Krishna as
"anasooya" (chpater 9, verse 1) and as "anagha" (chapter 15, verse 20). If you
believe that Krishna is the Supreme Being, these are the highest compliments
that the Supreme Being can bestow upon anyone.
Agha means sin and anagha means sinless. Asooyaa means to find fault.
Indeed, in the Gita commentaries it is defined as the tendency to find fault
where there is none. Anasooya is the opposite. Arjuna did not waste his life
finding fault with others. He was focused, instead, on perfecting himself. He
would practice at night what he learned from Dronaacarya during the day. He
would practice in the dark. He would practice shooting with both hands.
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Indeed, he had conquered sleep to be able to engage in such a discipline. This

is the reason Arjuna received the Gita from Krishna, not YuddhishTira, for
example. It is useless to discuss the Gita with those who are going to find fault
with the message and the messenger. The messenger was always being
faulted by others like Shishupala, who was promised the hand of Rukmini by
her brother Rukmi. Shishupala hated Krishna all his life because he could not
get Rukmini.
Now, back to the question asked by Arjuna in chapter 3. This is the reason for
the additional 16 chapters. If you understand why this question was asked,
after studying chapter 2, you are on the road to understanding the Gita. This is
what I found myself doing for many years when I started studying the Gita
seriously some 26 years ago now. As a person who had spent all his life as a R
& D professional, in leading research institutions, I had kind of learned to
"clue" into critical issues that led to new developments in various fields of
research, especially those topics that I was engaged in. Every great researcher
who has moved a fied of research to a new level, always has deep insights into
all that has been done by those who preceded him or her. Their field of
inquiry, be it theoretical or experimental, is always founded on such deep
understanding. You can tell that when you read how they summarize the state
of the art and introduce the reader to what they wish to explore. Look no
further than how Einstein introduces his revolutionary idea of the universal
constancy of the speed of light in his 1905 paper.
This is how we must approach the question posed in chapter 3 by Arjuna
which starts the discussion in the remaining 16 chapters of the Gita. This is
what I had done for many years, always wondering what it is that was
bothering Arjuna to prompt the question in chapter 3. And, I found myself
thinking about the same question once again a couple of days ago after many
chantings of all 18 chapters of the Gita since November 23 (five time in all
since that day). This time, I decided also to consult the commentaries, in the
Sanskrit, by 13 different acaryas. Fortunately, these are still available online
and have been published. I was overjoyed when I read these commentaries
about verses 1 and 2. I had not paid attention to the original Sanskrit
commentaries on these verses.
Why overjoyed? Adi Sankara, in particular, and Ramanujaacarya, also take
Arjuna's question in chapter 3 very seriously in order to explain what the Gita
is all about. Several pages are devoted by Adi Sankara to discuss the
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implications of Arjuna's question. We must understand this. In fact, it looks

like a whole book can be written just discussing this point. Unfortunately, I do
not think I have either the discipline or the energy to write such a book. I can
talk about it, that's all. Let Krishna find the author for such a book, if He is
interested in bringing forward the message.
Hari Bol!
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Janaki Mahadevan, Madalena Silva and Gayatri Bharat like this.

Sudha Sekhar I like this part "Arjuna did not waste his life finding fault with others. He
was focused, instead, on perfecting himself. He would practice at night what he learned from
Dronaacarya during the day. He would practice in the dark. He would practice shooting with
both hands. Indeed, he had conquered sleep to be able to engage in such a discipline. This is the
reason Arjuna received the Gita from Krishna,"
December 16 at 3:21am Unlike 1

Vj Laxmanan Sudha Sekhar Yes, I keep emphasizing this in all our Gita discussions.
YuddhishTira did the same lament again, after the war, when Krishna was ready to leave for
Dwarka. Kunti came and did her famous Kunti Stuti and wanted Krishna to stay. After
Yuddh...See More
December 16 at 8:34am Like

Vj Laxmanan I just wrote about Uttarayanam. As we know, Bheeshma was waiting for
Uttarayanam to leave his body. YuddhishTira received instructions on all dharmas and finally the
Vishnu Sahasranam as the crest jewel of all the dharmas. During this month, we should all chant
Thiruppavai, Gita, and VS daily.
December 16 at 8:37am Edited Like

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