Thirupaavai Bhavam-part-2..

..16th..PramANam, PramEyam and PramAthA are of three kinds. Vedam, Smruthi, PurANam, IthihAsam, dhivya prabhnadhams, Brahma soothram are PramANams. Lord Sriman NaarAyaNan in Parama padham, vyUham, Vibhavam, Archai and antharyAmi arePramEyams. AchAryAs like Naathamuni are PramAthAs. Similarly, Rahasya-Thrayams (Thethree manthrams) are PramANams; PerumAL is PramEyam; the AchAryan initiating us into
these manthrams is PramAthA. In the context of this Paasuram, “Koil KaappAnE” denotes Moola manthram; “kodit thOnRum –vaasal KaappAnE” refers to Dhvayam; nennalE vaai nErnthAn” stands in for Charama slOkam of the Lord. The Gopis describe themselves as the ones that have arrived with MukkaraNa suddhi (Vaak, Manas, Kaayam) at the Lord’s door. MukkaraNa Suddhi here also refers to that they have come with paripoorNa visvAsam in the holy triad–Manthram, Devathai and AchAryan– for liberation from the deep sleep of SamsAram and to gain MokshAnandham.
There are two sections to the door defended by the guards: One door of Moola Manthram (1) “praNavam and Nama:” and (2) NaarAyaNAya. Again Dhvayam (1) Sriman NaarAyana –prapadhyE and (2) srimathE–Nama: Also charama slOkam is also constituted by its two doors of PoorvArtham (Sarva DharmAn–SaraNam vraja and aham thvA — maa sucha:). Thus manthram, EmperumAn and AchAryan are covered in this paasuram as PramANam, PramEyam and PramAthA..

..17th..The gopis say: “Oh NandagOpA! You give away generously food, clothing and water to all those, who seek them. These are anithya (perishable items) vasthus. Please grant us as DhAnam, the food known as Kuttik KaNNan. He is “uNNUm sORu, Paruhu neer, Thinnum VeRRilai” for us. He is our Taaraka,
Posahaka BhOgya Nithya vasthu. The AaypAdi girls had great attachment to ThrivikramAvathAram. That is why they referred thrice in ThiruppAvai the mysterious deeds of Thrivikraman In the previous Paasuram, the three Sri VaishNava Rahasyams were referred to. In this Paasuram, the MEANINGS of the three rahasyams are alluded to. Amparam is PraNavam; sORu is “NaarAyaNAya”;TaNNIR is Nama: Sabdham of the Moola manthram. ANDAL uses “Am”, the BhIjAksharam as a woman through choice of the word Amparam. TaNNIr can be split into TaNN + Neer (Cool water fall). Nama: sabdham includes SaraNAgathi. SaraNAgathi is an angam for Bhakthi and therefore the two upAyams of Bhakthi and Prapatthi are included by use of the word, “TaNNIr”. Our Lord is “SORu” in the spirit of Swamy NammAzhwAr’s anubhavam (UNNumSORu, Paruhu neer —). From “AmparamE–NandagOpAlA”, AchAryan, who stands in the form of PithA is invoked. From “KompanArkkellAm– –YasOdhA”, the Manthram that stands in the role of Mother is invoked. YasOdhA is the Yasas giving Mother. The Vedam says in this context: “YasO
Brahma:” In “SempoRRk Kazhaladi–Umpiyum Neeyum uRangEL”, anugraham from the Lord and His Tamar (BhAgavathAs) are beseeched…

..18th..In our AarAdhanam, we awaken (invoke) AchAryan and Ananatha-Garuda-VishvaksEnar (nithyasooris) first and then awaken PirAtti. Here through the awakening of Nappinnai, all the three parties are awakened. In KrishNavathAram, until the time of the Lord’s residence in Gokulam, Nappinai PirAtti was
PradhAnam (chief wife) and enjoyed the andharangam of the Lord. Nappinnai is the incarnation of NeeLA dEvi. Therefore, the Gopis approach Nappinnai seeking her intercession (PurushakAram). Without PurushakAram of PirAtti, Saasthrams say that one should not approach BhagavAn. Even PirAtti would not intervene unless that the chEthanam has sathsahavAsam and SadAchArya sambhandham. Therefore as poorvAngam (preliminaries), the
Gopis related to the gate keepers, and NandhagOpan. Nappinai’s close relative is NandhagOpan. Therefore, Gopis address Napinnai cleverly as “NandhagOpAlan MarumahaLE” here. NandhagOpan’s Isvaryam is indicated with “Unthu mathakaLiRRin OdAtha ThOlvaliyan” in this paasuram. Besides his wealth of cattle, NandagOpAlan is known for the herd of elephants befitting his role as the king of GopAs. His Bhuja bala parakramam is also indicated by the reference to the elephants in rut, which NandhagOpan is able to subjugate.(This is the famous Paasuram associated with AchAryA RaamAnujA’s swoon, when he identified AthtuzhAi, the daughter of his AchAryAn, with Nappinnai, when sheopened the door of her house with jangling bangles to offer Bikshai to RamanujA..

..19th..Kutthu ViLakkeriya = AchArya UpadesamkOttuk Kaal Kattil = Four PurushArthams (Dharma, Artha, Kaama, Moksham) representing the four legs of the Kattil, metthenRa pancha = This prapancham (universe) made of Sayanam Isvara GuNams..Pancha sayantthin mElERi = The five entities can also be dEva-thiryak (animal..ManushyasthAvara..(insentient) and aprANi roopa Jeevans and the Akshara Lord, who is above all Kshara entities, Kotthalar poo = the assemblies of joyous nithya sooris, Malar MaarbhA = the PurushOtthaman, who is the overlord of both nithya sooris and His PirAttis, pirivARRkillAyAl = according to “adiyOmOdum ninROdum pirivinRi” You who are always, with us in the company of Your Lord can not abandon us., TatthuvamanRu = it does not fit with Your Svaroopam as PurushakAra Svaroopai Tahavu = since You are the DayA Moorthi
———Kutthu ViLakku: It has five mukhams. When we add oil in one Mukham, it spreads evenly to the other four mukhams and produces illumination evenly. These five faces also represent the five states of our Lord and artha panchakam. Kutthu ViLakku is thus the Jn~Ana Dheepam, which removes the darkness of SamsAram.
Malar MaarbhA: One with a the most generous heart, who grants the boons all the way upto Moksham. This is perhaps the reference to the “Akhila hEya Prathyaneeka” svaroopam of the Lord celebrated in SaraNAgathi Gadhyam. Vaai ThiRavAI: Sriman NaarAyaNA! I hold on to Your Thiruvadi. Please open Your mouth and say that You have accepted our SaraNAgathi as in AzhwAr’s aruLiccheyal..

..20th..Muppatthu Moovar: The 33 = 8 Vasus, 11 RudhrAs, the 12 AdhithyAs and the 2 Asvini dEvAs .
Munn senRU: Oh KrishNA! You should protect us even before harm comes our way, just as You do for the Muppatthu Moovar. Kappam tavirkkum KaliyE!: Oh Proud and valorous Lord, who stops the tremblings of the dEvAs, who fear their enemies. SeppamudayAi: this salutation recognizes the kalyANa guNam of Aarjavam (nErmai) of the
Lord, the Sathya-parAkramasaali. ThiRaludayAi: the Saamarthyam and competence of the Lord as SarvalOka Rakshakan is being celebrated here…seRRArkku veppam kodukkum VimalA: BhagavAn has equanimity towards alll, but when it comes to the enemies of the BhAgavathAs, He destroys latter. Sepenna Menmulaic chevvAic chiRu marungal Nappinnai nangAi: This Paasuram paasagesalutes the samudhAya anga soundharyam of Nappinnai PirAtti. ThiruvE: Nappinnai is addressed as MahA Lakshmi avathAram here. Actually She hasinvolvement in PurushakAra kruthyam (the act of intercession with her Lord to protect the Jeevan) just as BhUmi and Sri Devi. That is why the AchAryAs say: “Samastha JananIm VandhE”.TattoLi is mirror, as part of the ShOdasOpachAram for the Lord. Even today in Srirangam, the mirror is made of bronze and is shown to Lord daily wishing Him Subha Mangalam.
unn MaNALanai ippOthE yemmai neerAttu: Please help perform our vratham related ceremonial bath through Your dear husband, who is Sarva karma SamArAdhyan.

..21st..“OoRRamudayAi”: The Lord, who is magnanimous in forgiving the dhOshams of the one surrenders to Him, even if he had committed aparAdhams earlier. Our Lord is intense on removing these dhOshams. He is the “PeriyAi” or the Supreme one towering over all since He has the rare combination of DayA and Sakthi. Without the combination of DayA and Sakthi, allefforts at rakshaNam will be unfruitful. Just having DayA or Sakthi alone wont do so much
good for a Rakshakan. “Ulahinil thORRamAi ninRa”: PerumAL’s avathAram as RaamA and KrishNA experienced with human eyes during their VibhavAvatharams is referred to here (sakala manuja Nayana vishayathAm gatha: (PaarthasArathy = naam paartha-Saarathy). Vedam declares, “Sa U srEyAn Bhaavthi JaayamAna:”. “U” here stands for AvathAranam saluted by AazhwArs “nilavarambil PALA PIRAPPAI”, “YenninRa YoniyumAi
PIRANTHAAI”. The five states “avathArams”/ manifestations) of the Lord are also described here: (1) “OoRamudayAi” is linked to Para VasudEvan desirous of creating the beings of the world (Jagath Srushti). (2) “PeriyAi” is connected to VyUha roopa EmperumAn. (3) “Ulahinil” stands for the Vibhava avathArams like RaamA and KrishNA. (4) “NinRa” refers to His standing steadily as ArchAvathAran at dhivya dEsams amidst us. (5) “SudarE” means the JyOthi Svaroopa Roopam inside us as antharyAmi Brahmam

..22nd..UPANISHAD BHASHYAKARAR’S LILTING SANSKRIT EXPLANATION
-mahAmaNdalAdhipathaya: nirasthAbhimAnA:santhO sangIbhUya thvadhIya manja — adhasthAna pradEsE yatho Upavisanthi tathA thvadhguNa vivasA bhUthvA aagathya — aasrithA:sma –(just as the great kings casting aside their ego have arrived at the foot of Your cot, we are also standing overcome by Your guNAdhisayam and have sought Your protection)”.KinkiNi Vaai seytha thAmari– “dhara-vikasitha puNDarIka sadhrusa raktha nayanAbhyAm mandham mandham asmAn aalOkaya” (with Your slowly opening red lotus like eyes, please look at us / bless us).
ThinkaLum –saapam azhinthu: “udhitha Chandra Soorya sadhrusAbhyAm athisundara nayanAbhyAm asmAn pasyasi chEth asmadhIyAni pApAni nasyanthi” (If You look at us with Your Sun and Moon like, most beautiful eyes, all our sins will be destroyed…abhimAna BhangamAi Vanthu = There are 8 kinds of delusions that a human beings have that interferes with their Tatthva Jn~Anam: the Delutions (1) one’s SarIram is AathmA (2) one is a svathanthran (3) we are servants to some one other than the Lord. (4) there are bhandhus other than Sriman NaarAyaNan to help us. (5) one can attain purushArtham (mOksham) by seeking UpAyams other than Bhakthi & Prapatthi. (6) deep desire to wallow in perishable pleasures. (7)we do everything by our own power. (8) the tendency to commit apachAram to BhaagavathAs. The release from these eight delusions means that one is Bhaagavatha Seshan (the servant of the devotees of the Lord).

..23rd..Maari malai muzhanjil Mannik kidanthuRungum seriya Sigham aRivuRRu Thee Vizhitthu = Receiving the blessing of dhivya Jn~Anam from Lakshmi-narasimha, who is the enduring principle of the rahasyams of Vedams (Upanishads), which pour down (knowledge about) PuNyams and Paapams and awakening as a result of His dhivya anugraham…vEri mayir ponga yeppAdum pErnthu udhaRi moori nimirnthu nee muzhanki puRappattu yeppAdum povaip poo VaNNA= May you journey to Sri Vaikuntam to the sound of mangaLa vAdhyams! May You, who never procrastinated about the performance of your nithya karmAs, spread the glories of that Lord of fragrant kEsams and supreme Buddhi VikAsam!..Poovaip Poo VaNNA = Oh Aathma Jn~Ani with blossomed Jn~Anam!..yAmm vantha Kaariyam aarAyntharuL = Please intercede with the Lord for us to be blessed with sarva- vidha Kaimkaryam (nithya Kaimkaryam).The ThiruvadikaL (feet) and the ThirukkaikaL (hands) of the Lord are the key limbs, which are behind His majestic gait and unparalleled generosity to bless us with what we seek according to Abhinava Desikan. Hence, the Gopis praise His gambeera Nadai and boon-granting hands.Indirectly, they praise His souseelyam, Soulabhyam and Paraakramam (valour). Since Thrivikrama, Raama and KrishnAvathArams are dear to them, they
take instances from these avathArams to salute His nadai with Srimath GaambhIryam and His auspicious varadhAna hastham..

..24th..We have arrived today to sing pallANDu for Your valorous deeds in Vibhavam and to seek eternal kaimkaryam to You in Parama Padham (YenRenRum unn sEvakamE yEtthi parai koLLa inRu yaamm vanthOm). Please have dayA for us (irangu).We hail the spear like, sharp-edged sankalpam of Yours, which banishes obstructions to gaining Moksha Siddhi (venRu pahai kedukkum ninn kaiyill vEL pORRi). We hail Your lofty guNams as Sri VaikuntanAthan as the SarvEsvaran seated under the white umbrella (yEka ChakrAdhipathi with svEtha Chathram); {kunRu kudayAi yedutthAi guNam pORRi} in Parama Padham. We hail your heroic deeds that destroy like a powerful daNdam thrown at our PuNya Paapams (KuNilA kanRu yeRinthAi, Kazhal pORRi). “Sakatam ponRa uthaitthAi puhazh pORRi”: we hail Your glories that destroy the manOrathams of Jeevans, which are the causes behind the naraga-Svarga anubhavams! “angu senRu tenn Ilankai seRRAi thiRal poRRi”: Hail to Your sakthi which is manifested through Your presence in the universe as antharyAmi, VibhavAtharan and AchAryan and for conferring the power of vivEkam to ward off the moksha virOdhis! “anRu ivvulaham aLanthAi adip pORRi”: Hail to Thee, who created all these Universes and their beings and for making Your Thiruvadi as UpAyam for our Prapatthi! We are eulogizing Your powers of creation, power to control our sanchala manas, power of Your guNams that save us from enjoying the fruits of Paapa-puNyams, power to banish mOksha VirOdhis. We beseech You through our prayers to give us the VrathOpakaranams and to listen to our request for eternal kaimkaryam at Your feet; have mercy on us.

..25th..As UttamAdhikAris, the Gopis knew of this Bhakthi/Prapatthi route to the Lord and declared in His presence “Unnai arutthitthu vanthOm, parai taruthiyAhil, Thiruttakka selvamum sEvakamum yaamm paadi, vaarutthamum theernthu MahizhvOm” We have woken up all the gOpis and we have come in a state of great purity to You seeking the greatest of purushArthams. If You would grant us the boons sought by us, we will sing about the great and matching wealth of You and Your PirAtti and engage in sEvaka vruthti to You both and be rid of all of our dukkhams and attain bliss (BrahmAnandham). “uRREn uhanthu paNi seythu unn paadham peRREn” is One AzhvAr’s Sri Sookthi (adiyEn became dear to You and joyfully performed kaimkaryam for You and attained the parama bhAgyam of Your sacred feet). The Gopis say in this context: “Thirutthakka Selvamum, sEvakamum yaam paadi, varutthamum theernthu mahizhvOm”.Lord KrishNa talks about those born to divine destiny (dhaivI sampadhi) and the others born to demonic destiny (aasuri bhUthA:). The Gopis are the dearest to Him since they have dhaivI sampadhi. The Lord resides in their Hrudh puNDarIkams with great vaathsalyam. Kamsan and his ilk are the aasuri (demonic) type and the lord stays inside their stomach as huge fire (Kanjan karutthai pizhaipitthu vayiRRil neruppu yenna ninRa NedumAlE) to destroy them.

..26th..We perform hrudh-Yaagam (mAnasIka aarAdhanam) first and then engage in BhAhyArAdhanam (external aarAdhanam). Latter has six steps (aasanams) as established by sishtAgresarars (done by the leaders of righteous conduct: mElayAr seyvanakaL). The word group “mElayAr seyvanakaL vENDuvana” is the essence of this paasuram, where sishtAchAram (Conductof the noble ones)is celebrated as the way to follow, whenever one is in doubt.
 The six Aasanams are: (1) manthrAsanam (2) SnAnAsanam (3)alankArAsanam (4) bhOjyAsanam (5) punar-manthrAsanam and (6) paryankAsanam. We have to seat the Lord in each of the six aasanams and offer upachArams.
The six accessories desired by Gopis for the AaarAdhanam match with the six aasanams: (1) blowing of the conch (pranava nAtham) (2) Vadhya ghOsham performed Thirumanjanam (3) manthra pushpam and recitation of aruLiccheyalkaL & Vedic chanting. This is equivalent to singing PallANDu (4) The samarpaNam of NaivEdhyam for the Lord is known as lighting a lamp (5) vij~nApanam is made whether the Lord desires any sanchaaram on Garudan, His kodi (Dhvajam) and (6) the vidhAnam (canopy) is spread over the Lord’s bed. Thus, the six upakaraNams (Sankhu, Parai, PallANDU-isaippAr, Kola ViLakku, Kodi and VidhAnam) are mappable to the six Aasanams prescribed for the six stages of external AarAdhanam for the Lord.

..27th..KoodAr: These, who are not with the Lord are of four kinds: (a) those with no Jn~Anam at all about EmperumAn (b) Those who chase after material things (c) Those who do not comprehend the soulabhyam (ease of access) guNam of the Lord and stay away from Him (d) those, who can not stand His vaibhavam and are resentful .
KoodArai vellum seer GovindhA: With His anantha kalyANa gunams (seer), the Lord wins them all over, one by one. He has different prescriptions as Viadhya Veera Raaghavan for each of the vimukhA patients though His The guNams like Souryam, Souseelyam, Soundharyam. Even IndrA, who sent a deluge of rain at Govardhanam ended up recognizing the Supermacy of the Lord & performed Govindha-PattAbhishEkam. Govindhan defeats the KoodAr and is defeated in turn by the Koodinavar through their Bhakthi/ prapatthi anushtAnams. He becomes YathOkthakAri to those devotees (Koodinavar). ANDAL points out that the Lord incarnates to bring back the erring Jeevans under His sway; they stayed away earlier from Him and suffered as a result of their separation from Him. He could not bear with their sufferings. They (vimukhAs) observe later (thru a sadAchAryan) upAya anushtAnam (prapatthi) and get rewarded with parisukaL (SammAnam) that are coveted by the people of world (yaam perum sammAnam nadu puhazhum parisinAl). AntharyAmyAradhanam is celebrated (Bhunjan chinthaya GOVINDHAM). Those who take SaathvIka aahAram with Govindha naamam get the benefits of satthva-JnAnam (Aaahara Suddhou sathtva Sudhdi:, sathva suddhou dhruvA Smruthi:).

..28th..In each paadam a distinct message is conveyed.(1) “karavaikaL pinn senRu ghAnam sErnthuNpOm”), the Gopis describe themselves as the ones, who seek their livelihood by tending to cattle in the forests and thus do NOT have sath-Kaarya Phalan.(2) “aRivonRumillA Aaikkulatthu”, they reveal their unfitness (apakarsha anusandhAnam) to pursue Bhakthi, Jn~Ana Yogams. We are Tatthva-Hitha-PurushArtha Jn~Ana Soonyars. “Jn~AnEna Heena: pasubhi: samAna:”(3) “piRavi peRumtanai puNNiyam yaam udayOm”, they refer to the extraordinary BhAgyam of having KrishNA born as sajAthIyan in their Kulam.(4) the Gopis address Him as “KuRaivonRumillatha GovindhA”. They celebrate here the moola Sukrutham (the fundamental, quintessential bhAgyam) of Isvara GuNa Poorthy (PrApya-Prapaka sangrahathvam and GuNa Thungathvam).(5) “UnRannOduravEl namakku inku ozhikka ozhiyAthu”, the Gopis celebrate the sambhandha Jn~Anam (6) “aRiyAtha piLLaikaLOm anbinAl”, the Gopis identify themselves as the little country girls without awareness of lOka maryAdhai and without Bhakthi or Jn~Anam.
I(7) “UnraNNai siRu pEr azhaithtanavum sseRi aruLAthE”, the Gopis seek PoorvAparAdha KshAmanam (forgiveness for previous trespasses).(8) the Gopis address te Lord as “IRaivA” and request for Kaimkarya sampath (Nee ThArAi parai). Here UpAya apEkshai is made.

..29th..SIRRAM SIRU KAALE VANTHU: AruNodhaya Kaalam is chosen by Gopis to arrive at Lord KrishNA the time at which the Jn~Anam of the Lord happens (siRRam siRu Kaalam). AzhwAr says : “kaalai nann jn~Anat thuRai padinthAdi”. The dawning of the Jn~Anam about EmperumAn through SadAchArya is SiRRam SiRu Kaalai. “SiRRam SiRu Kaalam” is the time from Prapathti to the shaking of the mortal coils is the for the Prapannan, when MunivarkaL and Yogis rise gently and start Hari nAma sankIrthanam. Gopis seem to say that it is difficult to see You (KrishNA) once the day has dawned as he goes to the fields to graze the cows. Andal reminds us of the KshaNa Karthavya upAyam of Praaptthi (that which is done in siRiya kaalam) with the invocation of the words, “siRRam sIRu kaalE”.
VANTHU UNNAI SEVITTHU: Gopis ask KrishNA to think about the way they came in that cold morning with dew drops on their heads. They remind Him that they have come driven by their fears about their aakinchanyam and ananya gathithvam and have come to worship Him and pray for Kaimkarya Sri. “Sevitthu” refers to the Veda Vaakyam: “BhUyishtAm tE NAMA Ukthim vidhEma”. We have come here with anjali bhaddha hasthams since we know about our mElayAr’s saying: “Ohr anjaliyum uNDaRukka maattAthu”. You melt like sugar in water, when a Bhakthan stands before You with anjali mudhrA. That indeed is anjali Vaibhavam. Therefore we have come before You at the early dawn withfolded hands (sEvitthu).

..30th..Vangak Kadal Kadaintha Maadhavanaik Kesavanai
EmperumAn churned the Milky Ocean to gain nectar for the dEvaas and PeNNamuthu (MahA lakshmi)for Himself. KrishNan churned the ocean of curd in Gokulam. The Lord, who used the excuse of churning
the milky ocean to gain MahA Lakshmi also used the ThiruppAvai nOnbhu as the VyAjam for gaining the Pancha Laksha Kudis (gOpis) of Gokulam.  ANDAL addresses the Vangak Kadal kadainthavan as “Maadhavan” and “Kesavan”. She addressed the Lord as “Maadhavan” following the Upadesam of Her AchAryan, PeriyAzhwAr: “Maarvam yenpathOr kOil amaitthu MAADHAVAN yenpathOr Dhaivatthai naatti”. Kesavan is the adhishta Devathai for Maarghazhi month. The reference to the act of churning the Milky ocean (Vangak kadal Kadaintha) by the Lord points out His Bhaktha Vaathsalyam and Omnipotence.  “angu appaRai koNDavARRai”: “angu” (there) refers to the incident of the Gopis winning paRai (there) at AaypAdi, (there)at Nandha Gruham and(there) at the throne room in presence of NeeLA PirAtti. “appaRai” is to be split in to antha-Parai, appERpatta, VisEsha paRai.  “paimkamalat taNN teRiyal Bhattar PirAn Godhai Sonna”: Godhai identifies Herself as Bhattar PirAn’s (PeriyAzhwAr’s) Godhai. He was Her foster fatherand also Her AchAryan.

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