SrI Andal’s ThiruppAvai
SrI Andal’s ThiruppAvaiAnnotated Commentary in English By:Oppiliappan KoilSrI VaradAchAri SaThakopan
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CONTENTSPage1Paasuram 115Paasuram 219Paasuram 325Paasuram 429Paasuram 535Paasuram 641Paasuram 746Paasuram 850Paasuram 955Paasuram 1060Paasuram 1164Paasuram 1269Paasuram 1373Paasuram 1477Paasuram 1581Paasuram 1686Paasuram 1791Paasuram 1896Paasuram 19100sadagopan.orgIntroduction and Thaniyans
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SrI:SrImathe NArAyaNAya nama:SrImathe SathakOpaya nama:SrImathe RAmAnujAya nama:! ]fdaqf Rqiy tiRpfpaAvSRI ANDAL’S THIRUPPAVAI1) The importance of Hari Naama SankIrthanam revealed by the Sri Haryashtakam ofBhaktha-PrahlAdan dear to MalOlan.2) VarNanai of the limbs of the Lord and the girls (Bhakthais) of AaypADi in the variouspaasurams of ThiruppAvai.ANDAL's ThiruppAvai is well accepted that it contains an ocean of items ranging from arthapanchakam to the glories of Naama sankIrthanam.ANDAL is Sri Devi's amsAvathaaram. Sri Devi incarnated in the form of SeethA and performedupadEsam to people of this earth on Tatthvams. Out of Her DayA and KshAnthi (forbearance),She performed upadesam even for RaavaNan, who had committed mahA-aparAdhams to Her.RaavaNan did not pay attention to Her Upadesam, but in his next birth as SisupAlan, he gothimself redeemed according to Swamy Desikan. ANDAL is the amsam of Periya PirAtti, whonourished the jeevans with the milk of Jn Anam and fulfilled Her duties by becomingAchAryai to one and all including Her Lord. Through Her ThiruppAvai Prabhandham, Sheshowed the way for us to reach Her Lord.Swamy says that ANDAL showed the people of Kali yugam that Hari Naama SankIrthanam isthe prime upAyam leading up to the anushtAnam of Prapatthi at Her Lord's feet to gainMoksham.In this section we will cover the glory of Hari Naama Sankeerthanam, where we seek Sri HariLakshmi SamEtha Sriman NaarAyaNan as our Sarva Rakshakan as revealed by ANDAL.In a subsequent sections, we will reflect on the Manthram of ThiruppAvai serving as anomnipotent Hari Kavacham for us all in the spirit of Sri Sudarsana Kavacham and DwAdasaNaama SthOthram (PurasthAth Kesava: Paathu--).1sadagopan.orgWe will cover two topics in this and the subsequent posting to which Swamy invites ourattention:
HARI NAAMA SANKIRTHANAMANDAL recorded this UpadEsam on the importance of Hari Naama Sankeerthanam in manyof Her ThiruppAvai Paasuram sections as indicated by U. Ve. MahA VidwAnChakravarthyAcchAr Swamy:Paasuram 2 -- Paiyyat-thuyinRa Paramandi PAADIPaasuram 3 -- Ongi Ulahalantha Utthaman pEr PAADIPaasuram 5 -- ThUmalar thoovi Thozhuthu, VaayinAl PAADIPaasuram 6 -- MeLLa ezhunthu HariyenRa pEraravamPaasuram 7 -- Kesavanaip PAADAVUMPaasuram 8 -- PAADIP-PaRaikoNduPaasuram 11 -- Muhil VaNNan pEr PAADAsadagopan.orgPaasuram 12 -- ManattukkiniyAnaip PAADAVUMPaasuram 13 -- KiLLIk KiLainthAnai Keerthimai PAADIPaasuram 14 -- Pankayak KaNNanaip PAADELorempAvAiPaasuram 15 -- maaRRazhikka VallAnai, Maayanaip PAADAPaasuram 16 -- ThUyOmAi VanthOm, Thuyilezahap PAADUVAANPaasuram 25 -- Thirutthaka selvamum Sevakamum Yaam PAADIPaasuram 25 -- Unthannaip PAADI PaRaikoNDu(The inner meaning of the Hari Naama SankIrthanam is identified with PrArthanA-PoorvakaBhara SamarpaNam--V. S)This is an appropriate stage to introduce the 8 slOkams (without the 2 Phala Sruthi SlOkams)of Bhaktha PrahlAdan known as Sri Hari Ashtakam:BraahmE MuhUrtthE SamprApthE NidhrAm thyakthvA Prasanna dhee:Hari: Hari: Haririthi vyAharEth VaishNava PumAn -- (1)When the dawn (Brahma MuhUrtham dear to the devAs) arrives, the VaishNava SrimAn shouldcast sleep aside and with awakened mind recite the name of Hari seven times.HarirHaririthi PaapAni Dhushta chitthairapi smrutha:anicchayApi samsprashta: dahathyEvahi 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 Kaasi Sa Pushkara:2
JihvAgrE vardhathE yasya Haririthyakshara dhvayam--(3)For the One, who grows (recites repeatedly) the twin lettered name of Hari (Ha plus Ri as thetwo aksharams), He is the equivalent in sacredness to GangA, GayA, Raama Sethu, Kaasi, andPushkaram lake.GavAm kOti sahsrANi Hema kanyA sahasrakamDhaattham syAth tEna yEnOktham Haririthyakshara dhvyam--(4)The recital of the twin lettered Hari Naamam is equivalent to the puNyam arising from thedhAnam of crores of Milk Cows or thousands of golden kanyAs in marriage.VaaraNAsyAm Kuru KshEthrE NaimisAraNya yEva chaDhattham syAth tEna yEnOktham Haririthi akshara dhvyam--(5)RgvEdhO Yajur vEdho Saama vEdhoapyadharvaNa:athIthasthEna yEnOktham Haririthi akshara dhvyam--(6)The recital of the twin-lettered name, Hari is greater in sacredness than Rg, Yajus, Saama andAtharva Vedhams.asvamEdhai: MahA Yaj nai: VaajabhEya: SadakshiNai:Ishtam syAth tEna yEnOkktham Haririthi akshara dhvayam--(7)The fruits arising from the singing of the name Hari will yield fruits far greater than thoseobtained from the performance of great yaj nams like AsvamEdham, VaajabhEyam et al withappropriate dakshiNais to the priests.PruthIvyAm yaani theerthANi PuNyAnyA dhanAni chaThaani sarrvANyasEshANi Haririthyakshara dhvayam--(8)What ever sacred waters, puNyams and wealth etc there is in this earth, they are all the twinlettered 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 NOACCIDENT IN ADIYEN'S OPINION-V. S)Thus ends the Hari Ashtakam revealed to us by Bhaktha PrahlAdhan as he understood it fromSage NaaradhA (translations are by adiyEn and hence any mistakes there are mine alone).ADDITIONAL OBSERVATIONS BY V. SADAGOPANHari's naamams are the Sahasra NaamAms of VishNu. Lord Siva went ahead and revealed thatanother twin lettered Naamam of the Lord (Raa ma) as being equivalent to the entire set of3sadagopan.orgThe equivalence of the puNyam obtained by giving dhAnam in Kaasi, KurukshEthram andNaimisAraNyam is realized by the utterance (singing) of the name of Hari made up of twoaksharams.
Sahasra Naamams of VishNu:“Sahasra Naama tas-tulyam Raama Naama VarAnanE”The Phala sruthi section of Sri VishNu Sahasra Naamam ends with the glorious celebration ofHari Naama SankIrthanam:aarthA: VishaNNA: sithilAsccha BheethA:gOrEshu cha vyAdhishu varthamAnA:Sankeerthya naaraayaNa Sabdha maathramVimuktha dukkhA: SukinO BhavanthiMEANING:sadagopan.orgPeople may be in distress or in the grip of grief or in frightening confusion or in fear or affectedby terrific diseases; if they only sing the name of NaarAyaNa-Hari, they get rid of all theirtroubles and attain happiness.GODHA SOOKTHI PRABHAVAM1. THIRUPPAVAI IS THE MEANING OF “NAMO NAARAYANAYA”PeriyAzhwAr revealed the meaning of PraNavam through his PallANDu Prabhandham. Hisdaughter, ANDAL revealed the meaning of “Namo NaarAyaNAya” through ThiruppAvai. TheFather and the Daughter revealed together the meaning of the AshtAkshara Manthram.Therefore, we recite ThiruppallANDu and ThiruppAvai every day of the year. Marghazhimonth is not an exclusive month for the recitation of ThiruppallANDu and ThiruppAvai, sincethey are of AshtAkshara manthra Japa Roopam. We recite them during AarAdhana kaalam atevery house as SaaRRumuRai. During SaaRRumuRai, there is prominence for ThiruppAvai(SiRRam SiRu kaalE) after reciting ThiruppallANDu. During AzhwAr, AchAryaThirunakshathrams, ThiruppAvaihas prominence as established through the divine commandof AchArya RaamAnujA (RaamAnuja DhivyAaj nA).2. THE EQUALITY OF (SAAMYAM OF) THIRUPPAVAI WITH UPANISHADSThe Veda Siras is revered as Upanishads. Bhagavath GithA is known as GithOpanishad just asThiruppAvai is recognized as GOdhOpanishad. ThiruppAvai is therefore a celebratedUpanishad. Just as the Upanishads of Sruthis are not recited at night; ThiruppAvai is notrecited at night.3. ANDAL'S ANUGRAHAM TO SRI RANGARAMANUJA MUNISri Ranga RaamAnuja Muni (16th Century A. D and a disciple of pancha Matha bhanjanaTaatha Desikan) is the well known commentator of the ten prominent Upanishads. It is typicalto address one as BhAshyakArar if they have commented on Brahma Soothram or Upanishads.Sri RangarAmAnuja Muni was not however called as BhAshyakArar for Upanishads. He wasdisturbed about this lack of recognition and fell asleep one night with these sad thoughts in4
mind. ANDAL appeared in his dream and told him that he will get the title of BhaashayakArar,if he wrote a commentary on Her ThiruppAvai. In the morning after the blessed dram, SriRangarAmAnuja Muni completed a Sanskrit commentary for ThiruppAvai and Godhaiconferred on him the title of Upanishad BhAshyakArar, a title that has lasted. From thisepisode, we get proof for the declaration that ThiruppAvai is also an Upanishad.4. GREATNESS OF ANDAL EXCEEDS THAT OF SRI DEVIThuLasi Devi is the Mother of ANDAL. PeriyAzhwar is Her Father. EmperumAnAr is HerElder Brother (GOdhAgrajar). Lord RanganAthA is Her Husband (BharthA). We are Herchildren. We are nourished by Her Sri Sookthi, which is the Sthanyam (Breast Milk) for us.Because of these multiple connections, ANDAL's glories exceed those of Sri Devi.When VedAdhayanam is done, it starts and ends with PraNavam. When we recite TamizhMaRai of AzhwArs, we start and end with ThiruppAvai (SaaRRumuRai). Thus ThiruppAvaibecomes equal to the sacred PraNavam.Sanskritic Vedams are like an earthern pot. It has asuddhi when used by any one outside theThrayi-VarNikAs. ThiruppAvai and AzhwAr's prabhandhams are like Golden pot. They haveno asuddhi if used by every one, independent of their VarNams. Every member of the fourVarNams are adhikAris for Dhivya prabhandham in general and ThiruppAvai in particular.KatOpanishad wakes up every one with the declaration:“Utthishtatha, PrabhOdhatha, Jaagratha”.Vedam states that the Vinais of Prapannan gets burnt without any trace just as cotton bale, thethorny shrub thrown in the fire. ANDAL gives us the same Vedic/Upanishadic message:“pOya pizhayum, puhu taruvAn ninRanavum, Theeyinil Thoosu aahum”.6. THIRUPPAVAI AND SANATHANA-SAASTHRA DHARMAMIn Our dharmam, we invoke the name of Hari, when we get up; we invoke the name ofKesavan, when we walk; we recite the name of GovindhA, when we eat; we go to sleep with thename of Madhavan on our lips. ANDAL refers to these anushtAna Dharamas in HerThiruppAvai:“Hari yenRa pEraravam”, Kesavanaip Paadavum”, “GovindhA unn Tannaip paadi”, and“Vangak kadal Kadaintha Maadhavanai”.We will cover the SvApadEsam aspects of ThiruppAvai here.SVAPADESAMS AND ANYAPADESAMSThiruppAvai is an AdhyAthmika Prabhandham (i-e) it deals with the relationship between theSupreme Being and the Jeevan. It took avathAram to celebrate the indestructible and eternal5sadagopan.org5. VEDAM/UPANISHADS AND THIRUPPAVAI
sadagopan.orgrelationship between the two (sEsha-sEshi bhavam: uRavu Ozhikka OzhiyAthu). Therefore,ThiruppAvai is not just a story of the Vratham (nOnbhu) of the Gopa Kannikais to gain theLord as their husband. Beyond this story, It takes on the form of Vedic doctrines and those ofUpabruhmaNams such as IthihAsams and Saathvika PurANams. Hence, there are abundantreferences to VedAnthic matters in a natural form inside ThiruppAvai of ANDAL. These innerthoughts dealing with VedAnthic doctrines and AdhyAthmika Saasthrams are known asSvApadesams.The SvApadEsam is closely connected to any ApadEsam, which refers to literary andsuperficial meanings (mElezhuntha VaariyAna arthangaL). AnyApadEsam also is a way ofreferring to some thing tangentially, while having some thing else in mind. For instance, someone will say in the middle of an assembly of people: “The Sun has set”. Among those who hearthis statement, there will be many different interpretations. The Vaidhikar will think that thetime has come to perform Saayam Sandhya Vandhanam. The visitor will think: “Oh! It isgetting late; I must return home before night fall”. The thief in the group will think: “Sun hasset; darkness will come soon. Where can I go to steal tonight?” Thus there are many meaningsfor “The Sun has set” statement based on one's life experiences. These multiple meanings arecalled “vyngyArthams or Dhvanyarthams”.The Person who made the statement, “ The Sun has set” is making anyApadesam. That personmaking the anyApadEsam however had some thing else in mind (svApadEsam / innermeaning). That SvApadesam is more like SvAdhyAyam or “inner thoughts or recitation ofVedAs” in the context of ThiruppAvai. SvApadEsam is therefore more like Sva upadesam.SvApadesam is not Sva apadesam (apdEsam VyAjam or Saakku in Tamil). SvApadesam isalso not SvApa dEsam (a sleeping place associated perhaps with the rigors of upanyAsamlistening). SvApadesam really means inner VedAnthic meanings behind anyApadesam (literarymeanings).Our PoorvAchAryALs have come up with brilliant SvApadesams for each word and groups ofwords of ThiruppAvai in their many commentaries. Therefore, it is important to understand theSvApadesams besides the literary meanings (padha arthams). SvApadesams are thereforeVisesha VedArthams. ThiruppAvai is therefore saluted as “Vedam anaithukkumvitthAhum” (Thiruppavai is the seed for all VedAs). ThiruppAvai is all about the Sesha-SeshiBhaava-Roopa Sambhandham (YeRRaikkum yEzhEzh piRavikkum unthannOduuRROmEyAvOm, unakkE naamAtccheyvOm).INTRODUCTORY REMARKS BY V. SADAGOPANThiruppAvai's glories are celebrated by the THREE Taniyans (Mughdhakams), which arecomposed by ParAsara Bhattar (b. 1074 A. D) in Sanskrit (NeeLA Thunga Sthana Giri--) andtwo more in Tamil by UyyakkoNDAr (826-937 A.D), the direct disciple of AchAryaNaathamuni. Swamy UyyakkoNDAr's Taniyans are:6
(1) [f[ vybfp TAv ]fdaqf rgfkbfK(pf)p[f{tiRpfpaAv(pf) plfptiymf;[f[iAcyalf paFkfekaDtftaqf nbfpamaAlp maAl VF(kf) ekaDtftaAq(cf) ecalfLanna vayaRpudhuvai aandaaL arangaRku(p)pannu thiruppaavai(p) palpadhiyaminnisaiyaal paadikkoduththaaL naRpaamaalaipoomaalai soodi(k) koduththaaLai(ch) chollu2)VF(kf) ekaDtft Cdrf(kf) ekaFEy etalfpaAvpaF Rqvlfl plfvAqyayfnaF nI EvgfkdvbfK '[fA[ viti o[fb ;mfmabfbmfsoodi(k) koduththa sudar(k) kodiyE tholpaavaipaadi aruLavalla palvaLaiyaaynaadi nee vEngadavaRku ennai vidhi onRa immaatramnaangadavaa vaNNamE nalgu.There are number of other celebratory verses on ANDAL's ThiruppAvai or Her avathAraSthalam by PoorvAchAryAs although the above three are the only ones recognized as Taniyansfor ThiruppAvai. Some of the other verses in Tamil celebrating ANDAL's Vaibhavam are:1. vEyar Pukazh VillipputthUr -- Swamy Desikan2. inRo AadippUram ---- Swamy MaNavALa MaamunigaL3. PeriyAzhwAr PeNN PiLLayAi-4. Anjukkudikku oru SanthathiyAi -5. paathakangaL Theerkkum Paramandi Kaattum6. Vedam anaitthukkum VitthAhum -- Vedap PirAn Bhattar7. Godhai PiranthavUr -- Vedap PirAn Bhattar8. ThiruvAdip Pooratthil-- Vaazhit ThirunAmamWe will focus on the first of the three Taniyans in this section:SRI PARASARA BHATTAR'S SANSKRIT TANIYAN:It is considered as the essence Of (SaarArtham of) ThiruppAvai takes this grand form:7sadagopan.orgnagfkdva v]f]Em nlfK.
््ु उ ो ृनीळा-त ु निगिर-तटी स मक म् ं ौित््ु -सत-िशरस-िस मपारा मर् अ ापय ी्् बला ु भन् ु े ोि ँटायाम ॐिजिनगिळतम या् ू एवा ु भयःूगोदा त ै नम इदिमदम भयNeeLA-Tunga sthanagiri-taDI Suptham udhbhOdhya KrishNamPaarArTyam svam sruthi-satha-siras-siddham adhyApayanthIsvOcchishtAyAm sraji nigalitham yaa balAthkruthya bhunkthEsadagopan.orgGOdhA Tasyai Nama idhamidham bhUya yEvAsthu BhUya:MEANING ACCORDING TO DR. V. N. S. RAGHAVAN:May I offer my obeisance again and again to Goddess ANDAL alias GOdhA --to her alone-who awakened Lord KrishNA (taking rest and) sleeping on the mountain-like lofty breasts ofGoddess NILA alias Nappinnai PirAtti; GOdhA, who has imparted to Him (Lord KrishNA)Her dependence (on Him) as established in the hundreds of the texts of the crown of theVedAs (Viz. the VedAnthA or the Upanishads); and GOdhA, who forcefully enjoys Him afterbinding Him with flower-wreaths that were already worn by Her.SrimAn U. Ve. M. A. VenaktakrishNan Swamy has explained in detail the avathAram of thisTaniyan at ThirukkOshtiUr which appeared at the request of a sishyar of ParAsara Bhattar,who was at this dhivya dEsam in self-exile from Srirangam as a result of his anguish over theapachAram of a local king. Sri M. A. V. Swamy explained the significance of the words“PaarArthyam” at length in his UpanyAsam.We will take up the SvApadEsArthams of this taniyan as revealed by PoorvAchAryALs ingeneral.RELATIONSHIP OF THE TANIYAN TO THIRUPPAVAI PAASURAMParasara Bhattar's Taniyan arose from reflections on “the Kutthu ViLakkeriya” 19thThiruppAvai Paasuram, where ANDAL's PurushakAra prapatthi to NeeLaa Piraatti is covered.NeeLA devi has utmost importance in KrishNAvathAram and AzhwArs have celebrated thissambhandham in their NaalAyira Dhivya Prabhandhams (NDP):“ AayanAhi Aayar Mangai vEya ThOLL VirumpinAi” (Thirumazhisai)“ Soottu nann maalaikalL (Thiruviruttham)8
“ VaLa VEzh MuRuval PinnaikkAi(ThiruvAimozhi 1. 5. 1)NAMASKARAM TO ANDAL BY PARASARA BHATTAR“GodhA Tasyai idham idham nama:”To that Godhai, all SaasthrA-ordained namaskArams be!SaasthrAs prescribe SaashtAnga praNAmam, DhaNDavath PraNAmam, Anjali PraNAmam(vide: Anjali Vaibhavam of Swamy Desikan's ChillaRai Rahasyam postings) et al. There is onekind of praNAmam known as “Sukrutha praNAmam”, which has the phalan of hundreds ofAsvamEtha Yaagams and yields Moksha Siddhi (Prapatthi!). Parasara Bhattar performsPraNAmam to Godhai repeatedly and in many ways.“BhUya yEvAsthu BhUya:”May those PraNAmams be repeated in ascending order and be repeated!1. “UtthAya UtthAya Puna: Puna: PraNamya” -- SaraNAgathy Gadhyam Passage by AchAryaRaamAnujA2. “BhUyishtAm tE nama ukthim vidhEma” -- Vedam/Sruthi3. “NamO namasthEsthu sahasra kruthva” -- ArjunA in GeethaiWho Is this Godhai receiving such adulation?Why is GodhA being saluted profusely by Bhattar? It is because of what She did for us:1. She woke up Her Lord, KrishNan (udhbhOdhya KrishNam), who was sleeping blissfully onthe vale of the hillock-like breasts of Nappinnai and instructed (reminded) Him(adhyApayaNTHI) about His sworn duties attested in hundreds of Upanishads about HisSarva Seshithvam and His Seshi-Sesha relationship to Jeevans. She became the AchAryan toGeethAchAryan Himself and reminded Him to wake up and go about His sworn duties insteadof lazing away comfortably enjoying the Sukham of the lofty breasts of Nappinnai.2. She also reminded Him whether He with the name KrishNan (Krishir BhUvAchaka: SabdhaNasccha nivrutthi Vaachaka: / You are the One, who gives aanandham to BhUmi). Have Youforgotten that I am Your other consort, BhUmi in ANDAL form while You rest joyously withNeeLai? She reminded KrishNA about their Sambhandham (UtthamUr Swamy's anubhavam).She questioned Him about His special Moham (infatuation) for NeeLai, while He should beequally attentive to all the Three Devis including Herself (“Hreesccha tE LakshmIscchaPathnyou”).3. She reminded Him of Her Seshathvam to Him (Svam PaarArthyam adhyApayanthI). Shereminded Her Lord that all the chEthanams of the land (BhUmi) are Sesha BhUthars to Himand that He should wake up and accept their preethi-poorvaka kaimkaryams and bless them as9sadagopan.orgBhattar is guided here by the directions given by AchAryAs, Smruthi and Sruthi:
their Sarva Seshi. With rights as the compassionate AchAryan, She instructed Him on Hissworn duties. She is SaakshAth BhUmi PirAtti (SaakshAth KshamAm --Swamy Desikan), whopleaded for the boon of a Laghu UpAyam from Her Lord for us, the suffering Jeevans (VarAhaCharama SlOkam). That is what She was instructing the Lord about His relationships andresponsibilities (PaarArdhyam AdhyApayanthI) in the spirit of “Thvanm mE, aham mE” ofBhattar's Thirumanjanakkattiyam, where the Lord in wet clothes adorned by TuLasi garlandvouches for His sarva Swamithvam to an arrogant jeevan. This is the Sruthi satha sira siddhamPaarArdhyam. This PaarArdhya Tatthvam is incorporated in the meaning of Pranavam. This isSruthi Sira Siddham. She as BhUmi Piratti (NDP: 614, 1100 and 3772) reminded Her Lord ofthis fundamental tatthvam and awakened Him from His deep slumber to perform His swornduties.sadagopan.orgHow did She plead for us?She tied Him (Lord KrishNA) down with the TuLasi Maali that She adorned (svOcchishtAyAmsraji nigaLitham) and enjoyed Him forcefully (balAthkruthya BhungthE). Just as NeelA Devitied down the Lord with Her Dhivya Soundharyam of Her Tunga Sthana Giri, ANDAL tiedHim down with her TuLasi Maalai and instructed Him to go about His duties. He waspowerless to resist Her and later married Her and settled down at His father-in-law's house atSrivilliputthUr and stays there to do His duties.SECOND TANIYAN: ANNA VAYAL PUTHUVAI ANDAL- [f[ vybfp TAv ]fdaqf rgfkbfK(pf)p[f{tiRpfpaAv(pf) plfptiymf;[f[iAcyalf paFkfekaDtftaqf nbfpamaAlp maAl VF(kf) ekaDtftaAq(cf) ecalfLanna vayaRpudhuvai aandaaL arangaRku(p)pannu thiruppaavai(p) palpadhiyaminnisaiyaal paadikkoduththaaL naRpaamaalaipoomaalai soodi(k) koduththaaLai(ch) cholluUyyakkoNDAr visualizes SrivilliputthUr as a special djivya dEsam, where the Hamsam (AnnaPakshi) known for its power to separate milk from water are abundant. It is also a reference toHamsAvathAra BhagavAn, who instructed BrahmA on the meanings of Vedams. ParamaHamsa ParivrAjAkAs also adorn this dhivya desam (Tathra KaashAyiNO VruddhAn-- as statedby Sumanthran in Srimath RaamAyaNam). She is the Soodikkoduttha NaacchiyAr forVatapathra Sayee. She married (garlanded) Sri RanganAthan. Both garlands of ANDAL aresaluted by UyyakkoNDAr. For Sri RangarAjan, She offered the garland of ThiruppAvai verses(“ArangaRkkup Pannu ThiruppAvaip Palpathiyam innisayAl Paadik kodutthALNaRRppAmalai”). For Vatapathra Saayee, She offered TuLasi Maalais that She adorned andsent with Vaadhyam and parisaram through the sacred hands of Her father, PeriyAzhwAr.10
UyyakkoNDAr asks us to sing about Her (Godhai's) glories (SoodikkodutthALai sol).THE OTHER TANIYAN OF UYYAKKONDAR: SOODIKKODUTTHA SUDARKKODIYEVF(kf) ekaDtft Cdrf(kf) ekaFEy etalfpaAvpaF Rqvlfl plfvAqyayfnaF nI EvgfkdvbfK '[fA[ viti o[fb ;mfmabfbmfnagfkdva v]f]Em nlfK.soodi(k) koduththa sudar(k) kodiyE tholpaavaipaadi aruLavalla palvaLaiyaaynaadi nee vEngadavaRku ennai vidhi onRa immaatramsadagopan.orgnaangadavaa vaNNamE nalgu.In his first Taniyan, UyyakkoNDAr said that the Naama SankIrthanam of ANDAL alone isenough to be blessed. Here, He states that we should also follow the path shown by Her11
through Her observance of Vratham to attain the anugraham of Her Lord.ANDAL declared: “uRavEl namakku ozhikka ozhiyAthU” and “Unn tannOduuRROmEyAvOm, UNAKKE naamm aatccheyvOm”. UyyakkoNDAr prays to Godhai to blessus to emulate her and to study and follow the meanings of Her “Thol Paavai”. Godhai's Vaakwas “VenakatavaRkku yennai Vithi” (Make me the Sesham for Thiru Venkatavan).UyaakoNDAr prays to Her to be near Him (Her Lord) and us so that we can follow Her path(Maarga darsanam) without transgression (“imARRAM naam kadavA vaNNam naadi nalhu”).UyyakkoNDAr asks Her to come near us with her EmperumAn and help us to perform thisvratham of ThiruppAvai nOnbhu. AchArya Seshathvam is also implied here.Dhivya: kanyAvratha Para SudhAsyanthi Sookthi PrabhandhODevi GodhA dhadhathu Gurava: Srinidhisccha Sriyam na:sadagopan.org--- (Sri UtthamUr Swamy's PraNAmam to GOdhai)Note: adiyEn will provide a short Introduction on MahA PravEsam (Grand Entry) toThiruppAvai and cover the highlights of the First slOkam. adiyEn will cover the literarymeaning and follow it by the section on Inner Meanings by Sri PerukkAranai Swamy. In viewof the very limited space to cover these articles, adiyEn will be very brief with respect toreferences to other commentaries.MAHA PRAVESAM (GRAND INTRODUCTION)“Every one of us is an ANDAL and like Her must long for union with the Lord. This isSuddhAntha-SiddhAntham, the doctrine of King's harem, the doctrine of Bridal mysticism.ANDAL was born as a girl and it was easy for Her to become a bride for the eternally youthfulBridegroom, Sri RanganAthan. Other AzhwArs were males and they had to adopt thesentiments, language and dress of ANDAL to become the bride, which they did successfully(as Parankusa Naayaki/Swamy NammAzhwAr and ParakAla Naayaki/Thirumangai AzhwAr)to a large extent. THAT MUST BE OUR GOAL; we must acquire right knowledge sitting atthe feet of a SadAchArya; The AchAryan will transform us as a bride and offer us to the Lord,who is eager to accept us. So long as we are in this world, we must try to do KAIMKARYAM toBhagavAn and His devotees, which is like the foretaste of what we are going to enjoyultimately in the Transcendent World”-- Professor A. SrinivAsa Raaghavan (1986)There are many, many commentaries for ThiruppAvai. They are classified into different groupsbased on their length. Twenty four padhams (grantham in Sanskrit and PaDi in Tamil) are theunits of measurement. For instance, MoovAyirappadi commentary (that of SwamyPeriyavAcchAn PiLlai) has 3000x24 Padhams. The various ThiruppAvai commentaries are:1. OrAyirappadi - (1000x 24 padhams)2. IrAyirappadi of JananyAcchAr of Melkote - (2000x24)3. MoovAyirappdi of Swamy PeriyavAcchAn PiLLai - (3000x24)12
4. NalAyirappadi of JananyAcchAr of Melkote - (4000x24)5. EiyAyirappadi (5000x 24 padhams)6. ArAyirappadi of Azhagiya MaNavALa PerumAL NaayanAr - (6000x24)7. Upanishad BhAshyakAra Sri RangarAmAnuja's Sanskrit commentary8. Sri UtthamUr Swamy's Prabhandha Rakshai - (1986)9. Sri PrathivAdhi Bhayankaram Swamy's ThiruppAvai NaRu manam - (1983)The Saint-poetess ANDAL, the avathAram of BhUmi Devi observed Paavai Nonbhu (Paavaivratham) to attain Lord KrishNA as Her Husband (BharthA). She observed a Vratham, whichis a variation of the KaathyAyini Vratham described in Srimath BhAgavatham. The Monthchosen for the vratham was Marghazhi or Dhanur Maasam. This vratham takes a whole Monthto complete. ANDAL became one of the Gopis of Gokulam -- who observed the MarghazhiVratham --and joined Her young friends to obtain the PurushArtham (the choicest /Highestboon) of Nithya Kaimkaryam (eternal service to the Lord)and to have Him as their BharthA.ANDAL addresses Her play mates and fellow Vratham observers as “yElOrempAvAi”. SriUtthamUr Swamy has explained that this “yElOrempAvai” refrain found in the 29 of the 30paasurams of ThiruppAvai as Yel ohr YempAvAi (Oh My dear friend! I will describe thefacets of this Paavai Nonbhu and please understand them, accept their meanings and practicethem).The words “NeerAdap pOthuveer” in this paasuram and elsewhere has nothing to do with13sadagopan.org10. Sri PerukkAraNai Swamy's SudhA SvAdham commentary - (2000 A. D)
taking a bath in the YamunA river at early morning as an essential preparatory step of theVratham. NeerAttam (Bathing) means really the KrishNa samsLesham (or Union with LordKrishNa). Sunai Aadal is an ancient expression denoting the same and has been used fromSanga Kaalam.sadagopan.orgANDAl considered SrivilliputthUr of South as the AayarpAdi of North, the girls of Her birthplace as Gopis and Herself as one of the Gopis and the temple of Vatapathra Saayee asNandhagOpar's (father of KrishNa at Aayar Paadi) house and Lord VatapathrasAyee as LordKrishNa Himself and performed the Vratham. This feeling state (Bhavaanai) ripened andyielded the sought-after fruits of that Vratham. She blessed us to follow this vratham and beblessed.14
FIRST PAASURAM: “MARGHAZHI THINGAL MATHI NIRAINTHA NANNALAL”marfkzi(tf) tigfkqf mti niAbnft n[f[aqalfnIrad(pf) EpaTvIrf EpaTmiE[a EnriAzyIrfcIrf mlfKmf yfpfpaF(cf) eclfv(cf) ciBmIrfkaqfPrfEvlf ekaDnfetazil[f nnftEkap[f Kmr[f"rarfnft k]f]i yEcaAt ;qmf cigfkmfkarf Em[i ecgfk]f ktirf mtiymf Epalf Mktfta[fnaray]E[ nmkfEk pAb tRva[fsadagopan.orgpaErarf p kz(pf) pFnfEtElarf 'mfpavayf15
maargazhi(th) thingaL madhi niRaindha nannaaLaalneeraada(p) pOdhuveer pOdhuminO nErizhaiyeerseer malgum aayppaadi(ch) chelva(ch) chiRumeergaaLkoorvEl kodundhozhilan nandhagOpan kumaranEraarndha kaNNi yasOdhai iLam singamkaar mEni cengaN kadhir madhiyam pOl mugaththaannaaraayaNanE namakkE paRai tharuvaanpaarOr pugazha(p) padindhElOr empaavaaysadagopan.orgLITERAL MEANING BY DR. V. K. S. N. RAGHAVAN:“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 prosperousyoung girls of AaypAdi (Gokulam) that is rich and grand (in beauty and wealth)! LordNaarAyana will surely yield to us alone the drum (paRai). He is the son of King NandagOpa,of cruel deeds (towards the enemies), and holding a sharp spear in his hand always. He(KrishNa) is the young lion-cub of Queen YasOdhA with very charming eyes. He (LordNaarAyaNa) has a dark cloud-like divine complexion, (lotus like) reddish eyes and (lustrous)face (shining) like the bright Sun and Moon. (This Lord NaarAyaNan alone is the Saviour).(Let us) resort (to Him) performing the Paavai-Nonbhu and get the benefit of praise from thepeople of the world. (Oh dear friend, may You recite and learn this)- know the purport of thishymn}. Mention may be made of the slOkam of Bhagavath GitA: “mAsAnAm mArgasirshOham”--X. 35); “Lord NaarAyanan alone will grant Moksha SaamrAjyam to the individualsoul” is indicated in the seventh line of this First paasuram”.SVAPADESARTHAM (INNER MEANINGS) OF THE FIRST PAASURAMThere are many inner meanings to every word used by ANDAL in this and every paasuram ofThiruppAvai. For reasons of brevity, we will give only the condensed meanings for the words ofthe paasuram as revealed by Sri U. Ve. PerukkAraNai Swamy:Seer malhum: The place where those blessed ones, who comprehend fully the an
sadagopan.org Paasuram 20 104 Paasuram 21 108 Paasuram 22 113 Paasur
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Sri Rama Raksha Stotram Om asya Sri rAmarakShA stotra mahA mantrasya budhakaushika RiShiH srI sItA rAmachandro devatA anuShTup ChandaH sItA shaktiH srImAn hanumAn kIlakam srI rAmachandra prItyarthe Sri rAmarakShA stotra jape viniyogaH Sri Rama protection prayer The sage is Budha Kousika, God is Sri Sita Ramachandra,
Moolamnaya Sri Kanchi Kamakoti Peetam Sri Kanchi Mahaswamigal and Sri Vidyaranya Swamigal by Pujya Sri Atmabodha Tirtha Swamigal (Sri Kumbakonam Swamigal) . Bhagavadgita and Brahmasutram) of Sri Adi Sankara Bhagavadpada from 10.03.1999 to 13.03.2004 (Anusham, Sri Mahaswamigal Nakshatram day) as directed by Sri Kanchi Acharyas. The present Sri .
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to Bhagavan Sri Ramana Maharshi by Sri M. Sivaprakasam Pillai, about the year 1902. Sri Pillai, a graduate in philosophy, was at the time employed in the Revenue Department of the South Arcot Collectorate. During his visit to Tiruvannamalai in 1902 on official work, he went to Virupaksha Cave on Arunachala Hill and met the MaharshiFile Size: 539KBPage Count: 40Explore furtherWho Am I? (Nan Yar?) - Sri Ramana Maharshiwww.sriramanamaharshi.orgBe as you are – The teachings of sri Ramana Maharishiwww.sadgurus-saints-sages.comA Light on the Teaching of Bhagavan Sri Ramana Maharshiwww.happinessofbeing.comTeachings of Ramana Maharshi in His Own Words SINGLE PAGEwww.coursnondualite.com(pdf) The Collected Works Of Sri Ramana Maharshi .isitreallyflat.comRecommended to you b
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