Tiruppavai:Verse 21

yEtra kalangaL

yEtra kalangaL yedhirpongi mIdhaLippa

mAtrAdhE pAl soriyum vaLLal perum pasukkaL

Atrap padaiththAn maganE arivurAi!

Utram udaiyAi periyAi ulaginil

thOtramAi nindra sudarE! thuyilezhAi

mAtrAr unakku valitholaindhun vAsarkaN

AtrAdhu vandhun adipaNiymApOlE

pOtriyAm vandhOm pagazhndhElOr empAvAi.

Essence of the verse

Comparing their cohort of maidens reaching the doorstep of Krishna to the assemblage of vanquished kings knocking at his doors, Andal remarks on the similarity of the action but the difference in the purpose and perception of the two groups.

Word meaning

yEtra kalangaL

• As many vessels as are available

yedhir pongi

• Flowing freely into them

mIdhu aLippa

• Filling them freely to the brim and more

pAl soriyum

• They shower milk

vaLLal

• Such generous

perum pasukkaL

• Gigantic cows

Atra padaiththAn

• He that owns them (Nandagopa)

maganE

• You, who are his son

arivurAi

• Please become conscious

Utram udaiyAi

• Dependable well-spring of succour!

periyAi

• Distinguished one!  (One whose eminence is beyond imagination)

ulaginil

• In this world

thOtramAi nindra

• You manifested yourself

sudarE

• You who are radiance personified

thuyil ezhAi

• Be pleased to awaken

mAtrAr

• Your opponents

unakku vaili tholaindhu

• Having lost their all to you

un vAsal kaN

• At your doorsteps

AtrAdhu vandhu

• They hang around helplessly

un adi paNiyum A pOlE

• (And) surrender at your feet. Similarly

yAm

• We

pugazhndhu

• Sing your praises

pOtri

• Extol your virtues

vandhOm

• (And) Have come.

ElOr empAvAi

• Hear and resolve to do as said, my girl.

Commentary

Starting with this verse, over the next couple of verses, Andal and her cohort of young women, who have reached the doorstep of Krishna’s mansion, are seeking to awaken only Krishna. It would seem that Nappinnai has, therefore, awoken, responding to Andal’s plea in the previous verse.

This verse underscores both the omnipotence and the benevolence of God (mEnmai and nIrmai. He is kAruNikanAna sarvEsvaran, the compassionate Supreme Being). Nandagopa’s cows, at the mere sight of a vessel, voluntarily flow and fill it up to the brim. They are a metaphor for God’s generosity, which is always freely overflowing; what is required of us is the capacity to be able to ‘catch’, or comprehend it.

The kings, shorn of their pride, wait at the palace gates for an audience with Krishna. So too, says Andal, have she and her cohort of young women of Aaypaadi reached his doorstep, shorn of their ego (aham). While the former wish to pray for restoration of their glory, Andal and her friends are praying to be accepted in Krishna’s service, to spread the glory of his name through their actions.

Tiruppavai: Verse 20

muppaththu mUvar

muppaththu mUvar amararkku munsendru

kappam thavirkkum kaliyE! thuyilezhAi

seppam udaiyAi! thiraludaiyAi! setrArkku

veppam kodukkum vimalA! thuyilezhAi

seppanna menmulaich chevvAi sirumarungul

nappinnai nangAi! thiruvE! thuyilezhAi

ukkammum thattoLiyum thandhun maNALaNai

ippOdhE yemmai nIrAttElOr empAvAi.

Word meaning

muppaththu mUvar amararkku

• For the sake of thirty three crore celestial beings

mun sendru

• You volunteer

kappam

• The pressures on them

thavirkkum

• You relieve

kaliyE

• Mighty Krishna!

thuyil ezhAi

• Awaken from slumber

seppam udaiyAi

• Unfailing guardian!

thiral udaiyAi

• Valorous one!

setrArkku

• For the opponents

veppam kodukkum

• You’re a terror

vimala

• Blemishless one!

thuyil ezhAi

• Awaken

seppu anna menmulai

• (With) soft breasts like copper (note: seppu also means a receptacle holding treasure)

sevvAi

• Crimson lipped

sirumarungul

• Slim waisted

nappinnai nangAi

• My lady, Nappinnai

thiruvE

• Mahalakshmi (another name for Sri, also known as Periya Piratti, who is conceived as the consort of Vishnu, also known as Narayana)

thuyil ezhAi

• Arise, awake

ukkamum

• Hand-fan

thattoLiyum

• Mirror

thandhu

• Give

un maNALanai

• Your consort

yemmai

• And us

ippOdhE nIrAttu

• Cleanse (Rid us of impurities) without further delay.

Commentary

The saulabhyam (accessibility) of Piratti and the svAmithvam (omnipotence) of Perumal are the highlights of this verse.

You provide succour to three crore divinities; as simple folks who are far less equipped than them we depend all the more on your support, says Andal. To ensure this support is guaranteed Andal appeals to Nappinnai to link them with Krishna. The support is not self-seeking, however. Rather, it is to help rid them of their impurities.

For humans, ignorance is the impurity which has to be cleansed, ignorance being the inability to distinguish between the perishable deha (body) and the imperishable atman (spirit) and the inability to recognise that, try as we might, we cannot hold on to even the atman that inheres in the body as true agency is not ours.

For Krishna, the cleansing is required to rid him of his forgetfulness, for in the joy of incarnating among simple folks who love him and mingling with them as one of their community, he even forgets the nature of his true self as the supreme entity

Tiruppavai: Verse 19

kuththu viLakkeriaya

kuththu viLakkeriayak kOttukkAr kattilmEl

meththendra panja shayanaththin mElErik

koththalar pUnkuzhal nappinnai kongaimEl

vaiththuk kidandha malarmArbA vAithiravAi

maiththadang kaNNinAi nIyun maNALanai

yeththanai pOdhum thuyilezha vottAikAN

yeththanai yElum pirivAtra killAyAl

thaththuvam andru thgavElOr empAvAi.

Essence of the verse

The compassionate, benevolent nature of Piratti (the feminine aspect of the Absolute, personified as Laskshmi or Sri, the consort of Vishnu or Narayana) is a foundational fact recognised by the SriVaishnava siddhAntha (school of thought). Her purushakAram (endeavour) is always to eliminate obstacles on the path to the Absolute. Andal appeals to Piratti to demonstrate this quality of hers by helping her and her friends meet Krishna.

Word meaning

kuththuviLakku

• The oil lamp

eriya

• While it glows

kOttu kAl kattil mEl

• On a cot that stands on ivory legs

meththendra panja shayanaththin mEl Eri

• Resting atop a soft cotton bed

koththu alar pU kuzhal

• She whose hair is decorated with bunches of blooming flowers

nappinnai kongai mEl

• On that Nappinnai’s breasts

vaiththu kidandha malar mArbA

• He who rests his broad chest

vAi thiravAi

• Be pleased to open your mouth (and utter a few words)

mai thadam kaNNinAi

• One with kohl lined eyes

nI

• You

un maNALanai

• Your consort (Krishna)

yeththanai pOdhum

• Even for a while

thuyil yezha

• To get up from sleep

ottAi kAN

• You do not consent

yeththanai yElum

• Even for a brief while

pirivu Atra killAyAl

• It seems you cannot bear separation from him

thaththuvam

• The belief about your intrinsic quality

thagavu andru

• Cannot be reconciled with this disposition

El Or empAvAi

• Hear and resolve to do as said, my girl.

Commentary

The previous verse (verse 18) referred to Piratti’s physical softness – a metaphor for compassion, which she personifies. In this verse, Andal appeals to this benevolent quality. You, who cannot bear even a moment’s separation from God, your consort, should understand our feelings on not being able to meet him. Your natural empathy will not allow you to keep us from him, she says.

Tiruppavai: Verse 18

undhu madhakaLitran

undhu madhakaLitran OdAdha thOLvaliyan

nandhagOpAlan marumagaLE nappinnAi

gandham kamazhum kuzhalI kadaithiravAi

vandhengung kOzhi azhaiththanakAN mAdhavi

pandhalmEl palkAl kuyilinangaL kUvinakAN

pandhAr viralIyun maiththunan pErpAdach

chenthAmarai kaiyAl sIrAr vaLaiyolippa

vandhu thiravAi magizhndhElOr empAvAi.

Word meaning

madham undhu kaLitran

• He with the superior strength of an elephant in musth (A secretion from the temporal ducts on the side of the head. Elephants in musth are very aggressive)

OdAdha thOL valiyan

• He of the powerful shoulders who does not run away from battle

nandhagOpAlan marumagaLE

• That Nandagopala’s daughter in law!

nappinnAi

• Nappinnai!

gandham kamazhum kuzhalI

• fragrant-haired one!

kadai thiravAi

• Please open the door

kOzhi

• Roosters

engum vandhu

• From all directions

azhaiththana kAN

• Are crowing, see

mAdhavai pandhal mEl

• On the scaffolding made by Madhavi creepers

kuyil inangaL

• Hordes of birds

pal kAl kUvina kAN

• Chitter chatter continually

pandhu Ar viralI

• You of fingers beautiful, made so by playing with the ball

un maithunan pEr pAda

• To sing of your spouse

sIrAr vaLai olippa

• With your grand bangles jingling

vandhu

• Come

sem thAmarai kaiyAl

• With palms like red lotuses

magizhndhu thiravAi

• Please open the door enthusiastically

El Or empAvAi

• Hear and resolve to do as said, my girl.

Commentary

The Azhwar saints and the Acharyas (spiritual scholars) describe the lord as alarmEl mangai urai mArba and as thEnAr kamala thirumAmagal kozhunan – He who is the lord of she who is on the lotus. Here, Andal describes Nappinnai Piratti as pandhAr viralI – one with palms made beautiful due to ball games played with Krishna. The allusion here is to the softness of those hands: merely playing with a ball as a pastime has reddened them. Soft as a freshly blooming lotus are her delicate hands – an epitome of gentleness is Piratti. She will certainly hear our appeals and open the door. All we want is to sing in praise of your beloved who is dear to us too. So, you can receive us without reservations, says Andal.

Tiruppavai: Verse 17

ambaramE thaNNIrE

thaNNIrE sOrE aranjeyyum

emperumAn nandhagOpAlA yezhundhirAi

kombanArkku yellAm kozhundhE kulaviLakkE

emperumAtti yashOdhAi arivurAi

ambaram Udaruththu Ongi ulagaLandha

umbar kOmAnE urangAdhE yezhundhirAi

sempor kazhaladich chelva baladEvA

umbiyum nIyum urangElOr empAvAi

Essence of the verse

Andal’s larger purpose is to seek to awaken all jIvAtmas (sentient beings) to the significance of doing every act as a kainkarya – an offering – to the Absolute. However, in this hymn, Andal seeks to awaken Krishna himself to the purpose of his incarnation.

When the paramAtma comes down to earth, as an incarnation or as a revelation, the Azhwars, immersed as they are in love for God, hasten to protect him concerned that he has exposed himself to various dangers from hostile mortals (See commentary, verse 16). The tone adopted by Andal in this verse in on the lines of such concern exhibited by the Azhwars from time to time.

Word meaning

ambaramE

• Clothes

thaNNIrE

• Water

sOrE

• Food

aram seyyum

• You generously offer in charity

emperumAn nandhagOpAlA

• My lord, Nandagopala!

yezhundhirAi

• Be pleased to awaken

kombu anArkkellAm

• For all the young women, slender and sturdy like a tree’s bark

kozhundhE

• You who are the leader

kulam viLakkE

• You are the shining light of the (cowherd) clan

emperumAtti ashOdhAi

• My lady, Yashodha!

arivurAi

• Regain your consciousness

ambaram Udu aruththu

• Over and above the skies

Ongi

• You grew

ulagu aLandha

• (And) measured out the worlds

umbar kOmAnE

• Lord of lords!

urangAdhu

• Abandon your slumber

yezhundhirAi

• Arise

sem pon kazhal adi

• One whose foot is adorned with the red gold anklet (an honour bestowed as an insignia of valour)

selvA baladEvA

• Your lordship, Baladeva!

umbiyum nIyum

• Your sibling and yourself

urangEl

• Shake off your slumber

Or empAvAi

• Resolve to do as said, my girl.

Commentary

Awaken, regain your consciousness, abandon your slumber, shake off your sleep – so does Andal arouse Krishna, his parents and his sibling. Purvacharyas (spiritual scholars of yore) have pronounced that the paramAtma is happiest when he is among the devotees. Since Aaypaadi (the cowherd settlement) provides him with such an experience, Andal feels Krishna has forgotten his divine origin and the immediate purpose of his incarnation, which is to rid the world of the menace of Kamsa.

The hymn also seeks to awaken Nanda, Yashodha and Balarama to their roles as God’s subjects though in their respective mortal roles they were led to believe they were Krishna’s protectors and providers.

Tiruppavai: Verse 16

nAyaganAi nindra

nAyaganAi nindra nandhagOpanudaiya

kOyil kAppAnE kodithOndrum thOraNa

vAyil kAppAnE maNikkadhavam thAl thiravAi

Ayar sirumiyarOmukku araiparai

mAyan maNivaNNan nennalE vAi nErndhAn

thUyOmAi vandhOm thuyil ezhap pAduvAn

vAyAl munnamunnam mAtrAdhE ammAnI

nEya nilaikkadhavam nIkkElOr empAvAi

Essence of the verse

Andal, with her friends, has reached their destination, Krishna’s mansion. In order to be let in, she declares that they have already informed Krishna and been promised audience by him. In addition, it is with a pure heart that we come, she says, meaning that theirs is not a self-seeking venture but a mission with the singular goal of getting Krishna to accept their offering of service to him.

Word meaning

nAyagan Ai nindra

• He who is in the position of our chief

nandhagOpanudaiya

• That Nandagopa’s

kOyil kAppAnE

• You who guard it

kodi thOndrum

• With flags aflutter

thOraNa vAyil

• Entrance decorated with streamers

kAppAnE

• You who guard

maNi

• Gem-studded

kadhavam

• Door

thAL

• Latch

thiravAi

• Please open

Ayar sirumiyarOmukku

• For girls of the cowherd clan

mAyan

• He who is known for incredible feats

maNivaNNan

• He with the complexion of a sparkling blue gemstone

nennalE

• Yesterday itself

arai parai vAi nErndhAn

• Promised us the thunderous parai-drum

thuyil ezha

• So as to awaken him from slumber

pAduvAn

• To sing

thUyOmAi vandhOm

• With virtuous intention we have come

ammA

• Sir

munnam munnam

• At the outset itself

vAyAl mAtrAdhE

• Without repulsing us with your verbal skill

nEyam nilai kadhavam

• This affectionate door that steadfastly protects Krishna

nI

• You

nIkku

• Unlock

El Or empAvAi

• Hear and resolve to do as said, my girl.

Commentary

In his composition Prameyasaram (verse 3), Arulaala Perumal reminds us of the fact that Narayana, in his Trivikrama incarnation (see verse 3, Tiruppavai) has already declared to be His, and therefore under his protection, all that exists. This attitude of submission by the jIvAtma (mortal) to the paramAtma (The Absolute) being the de facto situation, and protection by the latter being voluntary and inclusive are sentiments that have their origin in the divine poetry of the Azhwar saints. The ‘gift’, namely protection, has already been promised to us, says Andal. We have come here merely to remind he who promised it, she says to the door keeper. She also assures him that they have come with a pure heart, with love for Krishna, and not one corrupted by desire stemming from self love.

It is significant that Andal praises the door itself as one that lovingly protects the Lord. The Azhwar saints, literally named for plumbing ‘the depths’ of divine love, were so protective of God that sometimes they felt constrained to themselves assume the role of protector. Tiruppallandu, a composition by Andal’s parent, Vishnuchitta, who came to be known as Periazhwar, is an ode to the devout, calling upon them to come in great numbers to safeguard God from the malevolent intentions of earthly denizens.

Tiruppavai: Verse 15

yellE iLaNkiLiyE

yellE iLaNkiLiyE! inam urangudhiyO?

sil endrazhaiyEnmin nangaimIr pOdhargindrEn

vallaiyun katturaigaL paNdEyun vAyaridhum

vallIrgaL nINgaLE nAnEdhAn Ayiduga

ollai nI pOdhAi unakkenna vErudaiyai

yellArum pOndhArO pOndhAr pOndheNNikkoL

vallAnai kondrAnai mAtrArai mAtrazhikka

vallAnai mAyanaip pAdElOr empAvAi.

Essence of the verse

This verse is in the form of a dialogue between Andal and the friend she is seeking to awaken and take along to Krishna’s mansion. Though seemingly light-hearted, it serves to emphasise that social harmony stems from togetherness – no one is to be left out in this ritual that seeks God’s blessing to be able to be of service to him.

Word meaning

iLam kiLiyE

• Young parrot (attractive in speech and appearance, and also naïve to imagine we will believe that you’re still asleep)

yellE

• Enchantress!

innam

• Still (even at this late hour, despite all of us knocking at your door)

urangudhiyO

• Are you sleeping (really)?

nangaimIr

• Girls!

sil endru azhaiyEnmin

• Don’t call out in that shrill manner

pOdhargindrEn

• I’m coming

vallai

• Glib tongued girl!

un katturaigaL

• Your oratory

un vAi

• Your way with words

paNdE aridhum

• Are legendary

nIngalE vallIrgaL

• You all are the eloquent ones (not me)

nAnEdhAn Ayiduga

• (Or) let it be that I am as you say (the eloquent one)

nI ollai pOdhAi

• You should join us soon

unakku yenna vErudaiyai

• What other prize do you cherish?

yellArum pOndhArO?

• Has everyone come?

pOndhAr

• They have come

pOndhu yeNNikkoL

• Come and count them yourself

vallAnai

• The mighty one

koNdrAnai

• He who destroyed (the evil forces)

mAtrArai mAtrazhikka vallAnai

• He whose strength rendered the hostile forces powerless

mAyanai

• The enigmatic one

pAda

• To sing in praise of

El Or empAvAi

• Hear and resolve to do as said, my girl.

Commentary

Andal and her cohort of village girls are at the doorstep of a young woman who is feigning sleep. The hymn is in the form of a dialogue between this girl and the group of girls who have all responded to Andal’s call. Significantly, the young woman who is hesitant to join is not shying away because of apathy. Rather, she is already in close communion with Krishna and is loath to break away from the experience. However, she is well aware of the importance of communality and conviviality in achieving social harmony. Her true nature is revealed by her inquiry if anyone one has been left behind (yellArum pOndhArO?) and her desire to not hurt another even in jest (After saying you all are the people who have a way with words, she corrects herself and says, never mind let it be as you say… let it be me that is ‘eloquent’).

Tiruppavai: Verse 14

ungaL puzhaikkadai

ungaL puzhaikkadaith thOttaththu vAviyuL

senkazhunIr vAinegizhndhu Ambal vAi kUmbinakAN

senkal podikkUrai veNpal thavaththavar

thangaL thirukkOyil sangiduvAn pOgindrAr

yengaLai munnam yezhuppuvAn vAipEsum

nangAi! yezhundhirAi nANAdhAi! nAvudaiyAi!

sangodu chakkaram yEndhum thadakkaiyan

pangaiyak kaNNAnaip pAdElOr empAvAi.

Essence of the verse

As in the previous verses, Andal continues to illustrate the growing day with images of various routine activities and occurrences that serve as markers for the time of the day. The purpose is to urge one and all to reach the goal of submitting to Krishna as soon as possible.

Word meaning

yengaLai

• Us, your companions

munnam yezhuppuvAn

• To awaken in the pre-dawn hours

vAi pEsum

• You gave your word

nangAi

• Flawless one!

nANAdhAi

• You remain unabashed (though you haven’t kept your word)

nA udaiyAi

• You who have a way with words!

ungaL puzhaikadai thOttaththu vAviyuL

• In the pond in the garden in your backyard

senkazhunIr vAi negizhndhu

• Senkazhunir flowers have bloomed

AmbalvAi kUmbina kAN

• Ambal flowers have closed their petals

senkal podi kUrai

• Those wearing ochre robes

veNpal

• Those with bright teeth

thavathavar

• Those who are ascetics

thangaL thirukkOil

• In their shrines

sangu iduvAn

• To blow their conches

pOgindrAr

• Are on their way

sangodu chakkaram

The conch and the discus

yEndhum

• He sports

thada kaiyan

• He with strong arms

pangaya kaNNAnai

• He with eyes like lotus blooms

pAda

• To sing

yezhundhirAi

• Arise

El Or empAvAi

• Hear, and resolve to do as said, my girl

Tiruppavai: Verse 13

puLLinvAi kINdAnai

puLLinvAi kINdAnaip pollAvarakkanaik

kiLLik kaLaindhAnaik kIrthimai pAdippOip

piLLaigaL ellArum pAvaik kaLam pukkAr

veLLi yezhundhu vyAzham urangitru

puLLum chilambinakAN pOdharik kaNNinAi!

kuLLak kuLirak kudaindhu nIrAdAdhE

paLLik kidaththiyO pAvAi nI nannALAl

kaLLam thavirndhu kalandhElOr empAvAi

Word meaning

puLLin vAi kINdAnai

• He who tore open the mouth of the demoniac bird (Baka, an asura (ogre) who had come in the guise of a bird intending to make a meal of infant Krishna)

pollA arakkanai kiLLi kaLaindhAnai

• He who eradicated fiends, simply plucking and throwing them aside as it were.

kIrthimai pAdi pOi

• Singing about his valorous deeds

piLLaigaL ellArum

• The youth, en masse

pAvai kaLam

• The ground, where rites are to be performed

pukkAr

• Have assembled

veLLi yezhundhu

• Venus has arisen

vyAzham urangitru

• Jupiter has receded

puLLum silambina kAN

• See! Even the birds have flown away

pOdhu ari kaNNinAi

• One with eyes as gentle as a flower and as lovely as a doe’s

pAvAi

• One blessed by Nature with all the feminine graces

nI

• You

nal nAL

• On this auspicious day

kaLLam thavirndhu

• Eschew slyness

kalandhu

• Join together (with us)

kuLLak kuLira kudaindhu nIrAdAdhE

• Refraining from reveling in bathing together in the icy cold waters

paLLi kidaththiyO

• Are you asleep on your bed?

Al!

• Incredible!

Commentary

Periazhwar called upon all the devout to come together in worship. Andal, who grew under his care, follows his lead. She insists on taking everyone along to Krishna’s mansion. Indeed, she describes worshipping in seclusion as ‘surreptitious’. Here, she contrasts this form of personal or individualistic worship with the gathering of young women arrayed on a ceremonial ground (pAvaikkaLam) as if on a battlefield (pOrkkaLam): ‘United, we’ll succeed in our mission,’ is the message.

While other young women are all together, recalling Krishna’s glories in song, you want to worship him all by yourself. It is unbelievable that you can still be in bed when even the birds have left in search of their food.  Stop pretending to be asleep and come and join us, urges Andal.

Tiruppavai: Verse 12

kanaithiLam katrerumai

kanaithiLam katrerumai kandrukkirangi

ninaiththu mulaivazhiyE nindrupAl sOra

nanaiththillam sErAkkum narselvan thangAi

panithalai vIzha nin vAsar kadaipatrich

chinaththinAl thennilangaik kOmAnaich chetra

manaththukku iniyAnaip pAdavumnI vAithiravAi

inithAnezhundhirAi Idhenna pErurakkam

anaiththillaththArum arindhElOr empAvAi.

Essence of the verse

God’s benevolence is like a mother buffalo’s affection for her calf, says Andal. Just as the she-buffalo calls out to its newborn and pours down its milk unable to hold the milk in her udder, God is always thinking of each of us, being our creator (kAraNam) and protector (rakshaNam), and showering his love. All that is expected of us is to open our hearts and receive this unconditional love.

Word meaning

iLam katru erumai

• Buffaloes that have young calves

kanaiththu

• Call out incessantly

kandrukku irangi

• Out of concern for their young

ninaiththu

• Thinking of their hunger

mulai nindru pAl sOra

• Let milk pour out from their udder voluntarily

illam ninaiththu

• Flooding their sheds

sEru Akkum

• (And) making the floors slushy

nal selvan

• He who is blessed with the greatest wealth (that of doing every act as an offering to Krishna – kainkaryam)

thangAi

• (His) younger sister are you

thalai pani vIzha

• With dew drenching our heads

nin vAsal kadai patri

• We linger at the entrance to your residence

then ilangai kOmAnai

• The aristocratic head of Lanka (Ravana)

sinaththinAl setra

• He (Rama), provoked to fury, vanquished

manaththukku iniyAnai

• That Rama who is pleasing to our hearts

pAdavum

• We sing

nI vAi thiravaI

• (But) you don’t open your mouth

iniththAn

• At least now

yezhundhirAi

• Won’t you arise from your slumber?

idhu yenna pErurakkam

• What sort of grand sleep is this?

anaiththu illathtArum

• Residents of all houses

arindhu

• Have come to know

El Or empAvAi

• Hear, and resolve to do as said, my girl.

Commentary

‘Don’t you know? It is the mucous covering the newborn calf that tastes best to its loving mother!’ Exclaims Arulaala Perumal, a direct disciple of Ramanuja (1017 CE – 1137 CE), who in recorded history is the foremost proponent of the Visishta-Advaita school of Hindu thought.  God, likewise, will never harp on the flaws of those who submit to him in order to humiliate them. Rather, with tender, loving care he will help obliterate their transgressions.

To illustrate the generous, perennial concern of the paramAtma (Supreme Soul) for the jivAtma (mortal being) Andal uses the metaphor of cattle, which spontaneously pour out milk at the very thought of their young ones to whom they call out plaintively.

In this verse Andal also hints at what true wealth is for a follower of the SriVaishnava faith. The highest wealth, parama purushArtha, is being accepted by God in his service. She addresses the damsel being awoken through this verse as the sister of one who has acquired the greatest wealth, as her brother was known to perform every action as an offering to God. This is in contrast to the supreme ruler of Lanka, Ravana, whose phenomenal material wealth could not prevent him from self-destruction due to his undue passion for Rama’s wife, Sita, whom he kidnapped and kept captive in Lanka, thus inviting the wrath of Rama (an incarnation of Narayana prior to Krishna according to the Hindu scriptures).