Tiruppavai: Verse 11

katruk karavai

katruk karavai kaNangaL palakarandhu

setrAr thiralazhiayach chendru seruchcheyyum

kutram ondrillAdha kOvalartham porkodiyE

putraravalkul punamayilE pOdharAi

sutraththu thOzhimAr yellArum vandhun

mutram pugundhu mughilvaNNan pEr pAdach

chitrAdhE pEsAdhE selvappeNdAttinI

yetrukkurangum poruLElOr empAvAi

Essence of the verse

Everything around us symbolises Krishna, if only we would awaken our senses to become conscious of it, says Andal. The damsel she is calling out to is said to be asleep, akin to our being in a state of oblivion about the Supreme Spirit (paramAtma) that pervades everything in existence. Whereas to Andal, whose consciousness is awakened, everything about the damsel is a reminder of Krishna: her forehead is compared to a snake’s hood (Narayana, who has incarnated as Krishna, is conceived as reclining on a serpent couch); her very appearance is reminiscent of the beautiful earthly king of birds, peacock (Krishna often sports a peacock feather in his hair); the clan she belongs to, that of simple cowherds, flawless and valorous, also, naturally, brings Krishna to mind.

Word meaning

katru karavai

• Cows that seem perennially spirited

pala kaNangal

• Countless herds (of such cows)

karandhu

• They milk

setrAr thiral azhiya

• They subdue their foes, crushing their might

sendru

• Going into battle

seruch cheyyum

• And fighting valorously

kutram ondru illAdha

• They who have no flaws

kOvalartham

• That clan of cowherds

pon kodiyE

• A gold creeper of that clan are you!

putru aravu algul

• Your forehead resembles a snake atop its mound

puna mayilE

• You yourself resemble a peacock in its natural environs

pOdharAi

• Get up and join us

sutraththu thOzhimAr yellArum

• All of your friends, your kith and kin

vandhu

• Have come

nin mutram pugundhu

• (They have) entered the central courtyard of your home

mughil vaNNan pEr pAda

• They are singing about the cloud-hued one (Krishna is said to have been as dark as a rain cloud)

selva peNdAtti nI

• You fortunate young woman!

sitrAdhE pEsAdhE

• Mutely, neither moving nor talking

urangum poruL etrukku?

• To what avail is this sleep of yours?

El Or empAvAi

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

Tiruppavai: Verse 10

nOtru chuvargam

nOtruch chuvargam pugugindra ammanAi

mAtramum thArArO vAsal thiravAdhAr

nAtrath thuzhAimudi nArAyaNan nammAl

pOtrap paraitharum puNNiyanAl paNdorunAL

kUtraththin vAivIzhndha kumbakaraNanum

thOtrum unakkE perunthuyilthAn thandhAnO

Atra ananthaludaiyAi! arunkalamE!

thEtramAi vandhu thiravElOr empAvAi.

Essence of the verse

Andal is awakening another of her peers, who she is convinced is not really asleep but only pretending to do so. In a lighter vein, therefore, Andal asks her friend if Kumbhakarna, known for sleeping six months straight, had gambled away to her his legendary capacity to sleep!

The purpose of going from house to house, assembling all the people, is also made clear in the opening lines. It is not for each to experience in isolation the bliss of union with God through service. The experience has to be shared so that all are uplifted together.

Word meaning

nOtru

• Performing the rituals related to our mission (as outlined in verse 2)

suvargam pugugindra

• (And thus) Experiencing uninterrupted bliss

ammanAi

• Dear one!

vAsal thiravAdhar

• One who refuses to unlatch the door (and join us)

mAtramum thArArO

• Won’t you utter at least a few words in response?

nAtra thuzhAi mudi

• He who dons the fragrant basil (tulsi)

nArAyaNan

• He who is known as Narayana

nammAl pOtra

• Whose praises having been sung by us

parai tharum

• Has blessed us with the ability to do his work according to our capacity

puNNiyanAl

• Peerless embodiment of virtue is he

paNdu oru nAL

• Once, a long time ago

kUtraththin vAi vIzhndha

• He who fell into the jaws of death (personified as Yama)

unakkE thOtru

• Having lost to you (in a wager)

perum thuyil thAn

• His unmatched penchant for sleep

thandhAnO?

• Did he hand over to you?

Atra ananthal udaiyAi

• One who has mastered the art of sleeping!

arum kalamE

• Incomparable jewel!

thEtramAi vandhu thira

• With conviction come and open the door

El Or empAvAi

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

Commentary

The jivAtma (sentient being) is by nature flawed despite having consciousness or mental prowess (chit) akin to the paramAtma (The supreme soul), unlike matter (achit), which has no consciousness. The jivAtma’s dependence on and subservience to the universal spirit (Narayana: that which resides in everything and that in which everything resides) is beyond question. It is, therefore, in the fitness of things that we submit ourselves to him, says Andal. Only universal bliss can result by coming together in service of the blemish-less embodiment of virtue, who has blessed each of us with the ability to do his work according to our capacity.

Tiruppavai: Verse 9

thUmaNi mAdaththu

thUmaNi mAdaththuch chutrum viLakkeriyath

thUbam kamazhath thuyilaNaimEl kaNvaLarum

mAmAn magaLe! maNikkadhavam thALthiravAi

mAmIr! avaLai yezhuppIrO unmagaLthAn

UmaiyO? andrich chevidO? ananthalO?

yEmap perunthuyil mandhirap pattAlO?

mAmAyan mAdhavan vaikunthan yendrendru

nAmam palavum navindrElOr empAvAi.

Word meaning

thU maNi mAdaththu

• In a mansion decorated with pure gems

sutrum

• All around

viLakku eriya

• Lamps glow

dhUpam kamazha

• Fragrance of incense permeates

thuyil aNai mEl

• On a bed that lulls to sleep the one who lies on it

kaN vaLarum

• One who sleeps

mAmAn magaLE

• Oh! My uncle’s daughter!

maNi kadhavam thAL

• The bejeweled doors’ latches

thiravAi

• Do open

mAmIr

• Aunt!

avaLai yezhuppIrO

• Won’t you wake her up?

un magaLthAn

• This daughter of yours

UmaiyO?

• Is she incapable of talking?

andri

• Or

sevidO?

• Is she hard of hearing?

ananthalO?

• Is she exhausted?

yEmappattAlO?

• Is she being held captive?

perum thuyil mandhirappattALO?

• Has a spell been cast on her to send her into a deep sleep?

mAmAyan

• He who is capable of remarkable feats that cannot even be imagined

mAdhavan

• The beloved of Sri (name of Narayana’s consort)

vaikunthan yendru yendru

• Lord of Vaikuntha (name of Narayana’s celestial abode) and so on and so forth

nAmam palavum navindru

• We have recited so many such names of his (despite which your daughter has not risen yet)

El Or empAvAi

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

Commentary

Andal, whose songs from verse 6 were addressed to those who were not aware that a new day had dawned is now at the doorstep of one who is disinclined to get up despite knowing the fact.

The allegory of a house that is steeped in comfort and grandeur, peace and auspiciousness is used to indicate that the person who is now being addressed is someone who has transcended the mundane and is conscious of the epitome of bliss, personified by Sriman Narayana.

Andal’s attempt is to get everyone to join in her mission to submit to Krishna. None is too high or too low: All jivAtma-s are equal in the realm of kainkarya or service to the paramAtma, the supreme spirit.

Tiruppavai: Verse 8

kIzhvAnam veLLendru

kIzhvAnam veLLendru yerumai siruvIdu

mEyvAn parandhanakAN mikkuLLa piLLaigaLum

pOvAn pOgindrAraip pOgAmal kAththu unnai

kUvuvAn vandhu nindrOm gOdhu kalamudaiya

pAvAi yezhundhirAi pAdip paraikoNdu

mAvAi piLandhAnai mallarai mAttiya

dhEvAdhi dhEvanaich chendru nAm sEviththAl

AvAvendru ArAindhu aruLElOr empAvAi.

Essence of the verse

Starting with verse 5, Andal has been highlighting the two defining qualities of God – his mEnmai (omnipotence or supremacy) and his nIrmai (his softness or subjection to devotion).

She assures us here that despite his invincibility, he is immensely accessible. Further, his acquiescence is assured since the motive is to be accepted in his service rather than self-seeking.

Word meaning

gOdhukalam udaiya pAvAi

• You’re consumed with excitement, my girl.

kIzhvAnam

• The eastern sky

veLLendru

• Has become lit

yerumai

• Buffaloes

mEyvAn

• To graze

siruvIdu

• From their barns

parandhana kAN

• Have spread out into the fields

pOvAn pOgindrAr

• All those who have set out on the mission (to offer their service to Krishna)

pOgAmal kAththu

• Have been persuaded to wait

unnai kUvuvAn

• To plead with you to join

vandhu nindrOm

• We have come here and are waiting

yezhundhirAi

• Arise

pAdi

• We will sing

parai koNdu

• And we will get the prize we seek

mA vAi piLandhAnai

• He who killed the demon who had assumed the form of a vile horse (in order to kill Krishna) by tearing open its mouth

mallarai mAttiya

• He who vanquished the wrestlers (who were out to slay Krishna)

dhEvAdhi dhEvanai

• That God of gods

sendru nAm sEviththAl

• If we approach him and pay our respects to him

ArAindhu

• He will ascertain

AvAvendru aruL

• And grant us our desire.

 

Tiruppavai: Verse 7

kIchukIchendru

kIchukIchendru engum AnaichchAththan kalandhu

pEsina pEchcharavam kEttilaiyO pEyppeNNE!

kAsum pirappum kalakalappak kaipErththu

vAsa narunkuzhal Aychchiyar maththinAl

Osai paduththa thayiraravam kEttilaiyO

nAyagap peNpiLLAi! nArAyaNan mUrthi

kEsavanaip pAdavum nI kEttE kidaththiyO

thEsam udaiyAi! thiravElOr empAvAi.

Word meaning

pEy penne

• Ignorant girl!

engum

• Everywhere

AnaichchAththan

• Crow pheasants (also known as coucal in English, vAliyan in Tamil, bhAradwAj in Sanskrit, and bhImrAj in Hindi)

kIchu kIchu endru

• Screech in their characteristic manner

kalandhu pEsina

• And chat with one another

pEchu aravam

• Their conversation has reached a crescendo

kEttilaiyO?

• Don’t you hear?

vAsam narum kuzhal

• The fragrant haired

Aychchiyar

• Cowherd women

kAsum pirappum

• Lockets customarily worn by married women (insignia of, and presented by, their maternal home and the family they are married into)

kalakalappa

• Jingling

kai pErththu

• Vigorously move their hands

maththinAl

• (And) with the wooden churner

Osai paduththa

• Make a noise

thayir aravam

• The din of curds being churned

kEttilaiyO?

• Don’t you hear?

nAyaga peN piLLAi

• Chief of the girls!

nArAyaNan mUrthi kEsavanai

• Narayana, the God who is born as Krishna (Kesava is one of his many names, being the killer of the demon Kesi and also because he has lustrous curls, kesa meaning hair)

pAdavum

• Even though we sing

nI

• You

kEttE kidaththiyO?

• Hear and yet continue to lie supine?

thEsam udaiyAi

• Praiseworthy one!

thira

• Open

El Or empAvAi

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

Commentary

Andal calls her friend’s attention to newer sounds of the growing day. More birds are heard as are the sounds of human activity.

Ignorant girl! She exclaims, but quickly corrects herself – rather, one worthy to be the leader of our assembly, she says. For, only they are ‘ignorant’, who confuse the perishable body (deha) with the imperishable soul (Atma) and further, claim ownership over the Atma, which itself is but an attribute of the supreme entity (paramAtma). None of them in Andal’s group are unaware that despite their sentience, the jivAtma (the chetana – one with consciousness) exists at the pleasure of the Paramatma, just as much as matter (achit – one without consciousness).

Note: Indeed, the SriVaishnava school of Hindu thought states that all of existence is present for the pleasure of God, who created it as a sport (lIla). It naturally follows that the followers of this philosophy submit themselves to the will of God who they believe is our creator (kAraNam) and our protector (rakshaNam).

Tiruppvai: Verse 6

pullum silambina kAn

puLLum silambinakAN puLLaraiyan kOyilil

veLLai viLisangin pEraravam kETTilaiyO

piLLAi yezhundhirAi pEymulai nanjuNdu

kaLLach chagadam kalakkazhiyak kAlOchchi

veLLatharavil thuyilamarndha viththinai

uLLaththuk koNdu munivargaLum yOgigaLum

meLLa yezhundhu ariyendra pEraravam

uLLam pughundhu kuLirndhElOr empAvAi.

Essence of the verse

Andal has set out in right earnest to gather her peers so that they can go, as a group, to submit themselves to Krishna in his service, which essentially is the service of humankind. Andal makes this clear by referring to Krishna as Narayana (see verse 1), an entity that resides in everything and that in which everything resides. Further, by alluding to Krishna’s earlier incarnation as Trivikrama, the universal protector (see verse 3), Andal emphasises his inclusive nature.

Beginning with this verse, over the next several verses, Andal can be seen prevailing on each of her friends to join the assembly. The need for humanity to come together as one, to serve each other, is to be read as the symbolic meaning of this exercise. None can be left out or left behind, togetherness is key to harmony, Andal says in her later verses 15 and 27 (yellE iLam kiLiyE and kUdArai vellum)

Word meaning

puLLum

• Even birds

silambina kAn

• Chirp and fly about, see!

puL araiyan kOyilil

• In the temple of he who is the lord of the king of the birds, Garuda

veLLai viLisangin

• The conch that is blown to arouse everyone

pEr aravam

• (Its) strident call

kEttilaiyO?

• Hasn’t it reached your ears?

piLLAi

• My girl!

yezhundhirAi

• Arise

pEy mulai nanju

• The poison flowing from the ogre’s nipples

uNdu

• (He) drank

kaLLach chagadam

• The cunning demon Sakata

kalakku azhiya

• To smithereens he smashed

kAl Ochchi

• With a kick (of his baby feet)

veLLaththu

• On the flood waters (of TiruPaarkadal)

aravil

• On his serpent (named Adisesha)

thuyil amarndha

• He who reclines

viththinai

• The Original Cause

munivargaLum

• Sages (who meditate)

yOgigaLum

• Yogis (who are single-minded in devotion)

uLLaththu koNdu

• Hold him in their hearts

meLLa yezhundhu

• They get up quietly

ari

• They utter ‘Hari’

yendra pEraravam

• The upsurge of their combined recitation

uLLam pugundhu

• Resonates in our hearts

kuLirndhu

• And soothes

El Or empAvai

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

Commentary

Andal describes the sounds of a new day being born in her village and urges her friend to get up and join the rest of them on their mission to meet Krishna. She narrates well known incidents from infant Krishna’s life to remind her friend who the person was, to whom they were going to offer themselves in perpetual service. These incidents of extraordinary valour also emphasise that Krishna was not an ordinary child, and could easily have broken free of the rope with which Yashodha tied him up to a mortar in order to keep him from mischief (See verse 5). Yet, Krishna humbled himself to remain tied down, subservient to the love of his mother and obedient to the authority he had conferred on her having chosen to be seen as her son. Oh what amazing simplicity! That he should have let himself remain tied up to a mortar, and begged to be let free, exclaims Nammazhwar, marveling at Krishna’s effortless transformation from invincible hero to vulnerable son (…yeththiram uralinOdu iNaindhu irundhu yEngiya  ELivE: Tiruvaimozhi – centum 1, decad 3, verse 1).

Not only is he unconquerable, he is the Original Cause; he is Hari – the destroyer of that which is hostile.  Merely hearing his name recited by those who tenderly and perpetually hold him in their hearts will alleviate all suffering. So, tarry not, submit to his grace which is ever available to all, Andal urges us – even the birds are responding to the call of the conch in the temple of Hari, as it were.

Tiruppavai: Verse 5

Maayanai

mAyanai mannu vadamadhurai maindhanaith

thUya perunIr yamunaith thuraivanai

Ayar kulaththinil thOndrum aNiviLakkaith

thAyaik kudalviLakkam seidha dhAmOdharnaith

thUyOmai vadhunAm thUmalar thUviththozhudhu

vAyinAl pAdi manaththinAl chinthikka

pOya pizhaiyum pugutharuvAn nindranavum

thIyinil dhUsAgum seppElOr empAvAi.

Word meaning

mAyanai

• One who performs exceptional feats

mannu vada madhurai maindhanai

• The pride of hoary Mathura of the north (of India)

thUya peru nIr

• Of pure and deep waters

yamunai thuraivanai

• That river Yamuna – he who lords over it

Ayar kulaththinil thOndrum

• He who appeared amidst a cowherd clan

aNi viLakkai

• An auspicious light

thAyai kudal viLakkam seidha

• Who brought inner fulfillment to his mother (Yashodha)

dhAmOdharanai

• (For instance) by allowing himself to be tied up by her with a frayed rope (A rope much too small to hold back the Lord of the universe, much too weak to hold he who was omnipotent.)

Note: With a frayed rope, knotted in many places, and much too small to hold him back, he allowed himself to be held back – Oh! The incredible simplicity of the incomparable one, exclaims Madhurakavi Azhwar (kaNNinuN chiruththAmbinAl kattuNNappaNNiya perumAyan: Kanninun Chiruththaambu: verse 1)

nAm

• We who are blessed to approach him (as he is so accessible)

thUyOmAi vandhu

• With piety we approach

thU malar thUvi

• Shower fresh flowers

thozhudhu

• Worship

vAyinAl pAdi

• Sing heartily

manaththinAl chinthikka

• Holding him in our heart

pOya pizhaiyum

• Our past misdemeanours

pugutharuvAn nindranavum

• And wrongs we may commit in the future

thIyinil dhUsAgum

• Will be burnt to cinders

Seppu

• On uttering his name

El Or empAvAi

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

Commentary

Andal introduced Krishna as the son of Nandagopa and Yashodha in the first verse, highlighting the accessibility of the supreme entity, Narayana, who incarnated as Krishna and grew up in a cowherd clan. She then recalled his Vamana-Trivikrama incarnation, to underscore his humility (See Verse 3). In this verse Andal talks of the Paramatma’s qualities of svAmitvam (omnipotence) and saulabhyam (simplicity). Her purpose is to convince her peers to go with her to Krishna and submit themselves to that supreme soul (Paramatma) who had come to live as a cowherd amidst them, in their pastoral village. (Though Andal was living as the foster-daughter of saint Periazhwar in the temple town of Srivilliputtur, her Tiruppavai composition is sung from her imagined position as a cowherd maiden in a pastoral village, a throwback to the time when Krishna lived as one of them in a cowherd clan in Gokulam, in Mathura).

Krishna, the omnipotent one, amuses himself playing with village boys and girls on the banks of the river Yamuna, he feigns helplessness when tied up with a tattered rope by his mother, Yashodha, who, tired of hearing villagers’ complaints about her son being a menace decides to confine him to a corner.

Krishna did all this out of his compassion for us, simple folks, says Andal. He is the Original Cause, the protector of all of existence, yet none, including himself has a measure of the extent of his prowess, she says.

Tiruppavai: Verse 4

Azhi Mazhai Kanna

Azhi mazhaikkaNNA! ondru nI kaikaravEl

AzhiyuL pukku mugandhukodu ArththEri

Uzhi mudhalvan uruvampOl meikaruththu

pAzhiyam thOLudai parpanAban kaiyil

AzhipOl minni valampuripOl nindradhirundhu

thAzhAdhE sArngam udhaiththa saramazhaipOl

vAzha ulaginil peidhidAi nAngaLum

mArgazhi nIrAda magizhndhElOr empAvAi.

Word meaning

Azhi

• Deep one (who imbibes the ocean’s quality of greatness)

mazhai kaNNa

• Controller of the rains!

nI

• You

ondrum

• Even an iota

kai karavEl

• Without holding back

AzhiyuL pukku

• Diving into the ocean

mugandhu kodu

• The waters you gather

Arththu

• Thunder

yEri

• Rise into the skies

Uzhi mudhalvan

• The Original Cause

uruvam pOl

• Like his physical form

mei karuththu

• Grow dark in colour

pAzhi am thOLudai

• He of the mighty, handsome shoulders

parpanAban kaiyil

• In that Padmanabhan’s hand (Padmanabhan is one of the several names of Narayana. Each name describes an attribute)

Azhi pOl minni

• Sparkling like the discus he holds (in the personification of God as Narayana, he is conceived with with a discus, conch, bow, and other accoutrements adorning his person).

valampuri pOl

• Like the conch called Valampuri (that he holds)

nindru adhirndhu

• With a steadfast rumble

thAzhAdhE

• Without procrastinating

sArngam udhaitha saramazhai pOl

• Shower rain straight and true like arrows flying in a continuous stream from the bow called Saranga (which he wields).

vAzha

• For the prosperity of all

nAngaLum

• We too

magizhndhu

• Joyously

mArgazhi nIr Ada

• We will undertake our ritual Margazhi bath

peidhidAi

• May you therefore shower rain

ElOr empAvAi

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

Commentary

Matter and mind (non sentient elements and sentient beings) are both considered attributes of the supreme entity, Narayana, by the principle of Tattva-traya (Three Reals) in the SriVaishnava school of thought (siddhAnta). It follows, therefore, that all that exists emerges from and is absorbed back into the supreme entity, the Original Cause, which is the reason for all existence including Time. Since Andal believes in this philosophy, it does not seem incongruous for her to call upon Nature to partner with they who are undertaking the Margazhi rituals (as detailed in Verse 2) and shower rain so that there may be prosperity for all.

It is important to note that every aspect of precipitation – from rain-cloud to thunder, lightning and the shower itself is compared to a facet of Narayana, who Andal believes has incarnated as Krishna. This underscores the siddhanta to which she owes allegiance, and also that Krishna is never away from her thoughts.

Tiruppavai: Verse 3

Ongi ulagalandha

Ongi ulagaLandha uththaman pEr pAdi

nAngaL nam pAvaikku chAtri nIr AdinAl

thIngindri nAdellAm thingaL mummAri peydhu

Ongu perunj chennel Udu kayal ugala

pUnguvaLai pOdhil pori vaNdu kaN paduppa

thEngAdhE pukkirundhu sIrththa mulai patri

vAnga kudam niraikkum vaLLal perum pasukkal

nIngAdha selvam niraindhElOr empAvAi.

Essence of the verse

Andal has set out to assemble all her friends in order to present themselves to Krishna, who they believe to be God incarnate, and prevail on him to accept their every action as an offering made to himself. A question may arise as to how a sentient being can become so subservient to another entity to the extent of performing one’s every action as an offering to that entity. As if to preempt any such misgiving, Andal begins this verse by citing an episode from Hindu mythology where God humbles himself to reassure all earthly beings. She goes on to say that if each of us leads our lives in service of the other there would be unmitigated harmony and prosperity for all. (The metaphors she uses to indicate prosperity are all reminiscent of a pastoral village, which is where she has imagined herself to be).

Note: According to the SriVaishnava school of thought, everything that exists – all sentient beings and non-sentient matter – are attributes of God, personified as Narayana. It is important to note that the word Narayana itself means that in which everything resides (nArANAm ayanam yaha saha) and that which resides in everything (nArAhA ayanam yasya saha). When one recites the preeminent mantra, Om namO nArAyaNAya, one is essentially making a submission to Narayana, saying, ‘Not mine, yours’.  Tirumangai Azhwar, who comes after Andal in the chronology of Azhwar saints, declares in his composition, Periya Tirumozhi: I have discovered the term which confers wellbeing: it is the name called Narayana (…nalam tharum sollai nAn kaNdu koNdEn nArAyaNA yennum nAmam: Periya Tirumozhi: centum 1, canto 1, verse 9).

Word meaning

Ongi

• Growing to a great height

Ulagu

• The world (the universe, or three worlds)

aLandha

• Measured (with his feet)

uththaman

• Purushottama (one of the names by which God is known)

pEr

• Name

nAngal pAdi

• If we sing

nam pAvaikku sAtri

• Setting certain standards for our mission

nIrAdinAl

• If we immerse ourselves

nAdu yellAm

• Throughout the country

thIngu indri

• Without suffering

thiNgal

• Monthly

mummAri peydhu

• It will rain (thrice a month)

Ongu perum channel Udu

• Amidst tall, ripe paddy

kayal ugaLa

• With fishes swimming merrily

pori vaNdu

• Lovely bees

pUnguvaLai pOdhil

• In beautiful blossoms

kaN paduppa

• Deeply sleep

vaLLal

• Benevolent

perum pasukkaL

• Well-built cows

thEngAdhE

• Unhesitatingly

pukku

• Entering

Irundhu

• Sitting

sIrtha mulai

• The full teats

patri

• Grasp

vAnga

• Draw

kudam niraikkum

• The pitchers will be filled

nIngAdha selvam

• Undiminishing wealth

niraindhu

• Will abound

El Or empAvAi

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

Commentary

If each person resolves to shun self-absorption and instead act for the happiness of the other, there is bound to be harmony. When the occasion arose, the Paramatma unhesitatingly took the form of a diminutive person (a dwarf, Vamana), though it is a form that often invites ridicule. In that form he sought alms from a king, and on being given what he sought, he grew to a great height (Trivikrama) and straddled the entire universe as if to reassure us that all of existence is perpetually under his protection.

Recalling this story of Vamana-Trivikrama, Andal appears to be asking, when the Paramatma voluntarily humbled himself for our sake, is it difficult for us to submit to him for our own well being?

Tiruppavai: Verse 2

Vaiyaththu Vaazhvirgal

vaiyaththu vAzhvIrgAL! nAmum nam pAvaikku

seiyyum kirisaigaL kELIrO! pArkadaluL

paiyath thuyindra paraman adi pAdi

neiyuNNOm pAluNNOm nAtkAlE nIrAdi

maiyittezhudhOm malarittu nAm mudiyOm

seiyyAdhana seiyyOm thIkkuraLai sendrOdhOm

aiyamum pichchaiyum Andhanaiyum kai kAtti

uyyumAreNNi ugandhElOr empAvAi.

Essence of the verse

Andal knows that ultimate liberation for a sentient being (jIvAtma) is to submit oneself to the supreme being (paramAtma), not in a spirit of subservience, but in voluntary service (kainkaryam). This, she explains, is to be achieved by consciously performing every act with the intention to make the paramAtma happy, and avoiding acts that spring from self-absorption, such as those motivated by vanity and greed.

Word meaning

vaiyaththu

• On this earth

vAzhvIrgAL

• those born to live!

nAmum

• We

uyyum Aru eNNi

• Having understood the way to live purposefully

ugandhu

• Happily

nam pAvaikku

• For our mission

seiyyum kirisaigaL

• The tasks to undertake

kELIrO

• Hear

nAm

• We

pAl kadaluL

• In the hallowed ocean called Tirupparkadal (sanctified by the perpetual presence of Narayana reclining on his serpent bed, Adisesha)

paiya thuyindra paraman

• The Paramatman, who reclines, feigning sleep

aDipAdi

• Singing the praises of his feet

aiyamum

• Articles that are to be presented to the deserving

pichchaiyum

• articles that are to be offered in charity

Anthanaiyum

• As much as the recipients can use

kai kAtti

• We shall offer

nei unnOm

• We will not consume ghee

pAl uNNOm

• We will not drink milk

nAtkAlE

• In the pre-dawn hours

nIrAdi

• (After) bathing

mai ittu ezhudhOm

• We won’t adorn our eyes with collyrium

malar ittu mudiyOm

• We won’t decorate our plaits with flowers

seiyyAdhana

• That which ought not to be done

seiyyOm

• We shall not do

thikkuraLai

• Words of complaint that distort meaning

sendru OdhOm

• We will not carry such tales

El Or empAvAi

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

Commentary

Andal is aware that the purpose of life for the jIvAtma (sentient being) is to function as the body of the paramAtma (supreme being) which means that every action is to be performed by the jivatma as a offering (kainkaryam) to the supreme entity.

But what does this mean in practice? She now explains:

There will be no shirking of the prescribed duties and prohibited actions will not be done.

Nothing will be too painful as it is an act of offering to God, and no act will be pleasurable unless it is done as an offering to God.

The examples given are: Getting up in the wee hours even in the dew drenched pre-dawn hours, and bathing in the icy waters of the village ponds will be pleasurable since it means an earlier start to their day dedicated to God. On the other hand, even simple accts such as eating their staple foods and donning flowers in their hair will be shunned if they are actions motivated by self-absorption rather than performed to please the Paramatma.

Notes:

Yashodha calls on the women of Gokulam to come and see the loveliness of Krishna rather than be caught up in admiring themselves, says Periyazhwar who brought up Andal as his daughter, in his composition, Tirumozhi (See canto beginning sIthakkadal… Tirumozhi: centum 1, decad 2)

In a later verse in Tiruppavai (kUdArai vellum: verse 27), Andal describes what it means to wear ornaments, deck up themselves, and enjoy a feast. The actions described therein are at variance with what is mentioned here because the perspective of the assembled maidens is different.