ANDALS THIRUPPAVAI

PASURAMS 6 TO 15 THE WAKENING

UP OF THE AZHWARS
(AZHWAR THIRUPPALIYEZHUCHCHI)

Pasuram 6: PuLLum sulumbina kaaN Pasuram 8: Keezhvaanam veLLenDRumai

Pasuram 7: Keechu keechu
Pasuram 9: ThoomaNi maaDththu

Pasuram 10: NottRu suvargam

Pasuram 11: KattRu kaRavai gaNangaL

Pasuram 12: KannaithiLam kaNDRu

Pasuram 13: PuLLin vaai keeNDaanai

Courtesy: www.ibiblio.org/sadagopan/sundarasimham/ebooks/Thiru1.pdf and

www.ibiblio.org/sadagopan/sundarasimham/ebooks/Thiru2.pdf ALL IMAGES HERE ARE TAKEN
FROM THIS E-BOOK.
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See related documents: [1] Andals Thiruppavai in Easy to Read Tamil

and English texts https://www.scribd.com/doc/76214700/Andal-sThiruppavai-in-easy-to-read-Tamil-text-and-English
[2] Andals Thiruppavai: The first five Pasurams and their deep inner
meaning https://www.scribd.com/doc/250597972/Andal-sThiruppavai-The-First-Five-Pasurams-and-their-Deep-Inner-Meaning

Pasuram 14: UngaL puzhakkaDai thoTTaththu

Pasuram 15: EllE iLangkiLiyE innum nee urangudhiyO!

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INTRODUCTION
Like the companion document on the first five Thiruppavai pasurams, this too
is a compilation of the Facebook posts during this Maragazhi month of 2014.
As noted in the Thiruppavai commentaries compiled by Sriman Sadagopan
(see page 37 www.ibiblio.org/sadagopan/sundarasimham/ebooks/Thiru1.pdf), the thirty
(30) pasurams of Andals Thiruppavai have been divided into six groups of
five each by VaishNavite scholars and commentators.
In the first five pasurams, Andal describes a vratam that she wishes to observe
(also called Paavai nombu). Then in the next pasurams she goes from house to
house waking up her sleeping friends to join her in observing this vratam; see
also recent discussion in [2]. The objective of this vratam is to attain moksha
(liberation) and eternal servitude for the Lord. The method of attaining the
Lord, the method of worship, and the procedure for performing the vratam
are all being described by Andal, using a dramatic and highly poetic format.

Vj Laxmanan 7 hrs Edited (as of 5:45 am on Dec 30, 2014)

ANDAL'S THIRUPPAVAI PASURAM 15: THE CREST JEWEL

OF THE ENTIRE THIRUPPAVAI
Today's pasuram 15 (for day 15 of Margazhi, Dec 29, 2014) is considered by
commentators as the crest-jewel of the entire Thiruppavai of Andal - the
Thiruppavai within the Thiruppavai. It describes what appears to be a
conversation between Andal (and her friends) and the sleeping damsel whose
door they are knocking. This is the last of the ten pasurams where Andal (and
her friends) are described as going from house to house and asking various
young girls, still asleep, to wake up and join the vratam that Andal wishes to
follow.
The intent of performing the vratam is proclaimed at the very outset in the
very first pasuram 1, in line 2 (neeraaDa podhuveer, ).

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In pasuram 2, Andal describes how one should perform this vratam (or paavai
nombu). In the early morning we will bathe, she says in pasuram 2
( ). Thus, superficially speaking, it appears that Andal is
describing exactly the vratam that was performed by the gopis of Vrindavan
many thousands of years ago (as described in Srimad Bhagavatam, Canto 10,
chapter 22, see link given in earlier post, the episode of stealing the garments
of the bathing gopis, cheera haraNam).
The gopis wanted Krishna for their husband and they prayed to Katyaayani
for this purpose. They went to the holy river Yamuna to take a bath in the
early morning hours and made a clay image of the goddess and placed it on
the banks of the river, decorated it, and worshipped by offering flowers.
Andal's vratam, on the other hand, although translated as paavai nombu (the
religious vow of the young virgin girls, to get a good husband), is actually a
vratam that has for its purpose a very lofty motive - that of attaining liberation
itself, as declared in the very first pasuram - NaraayaNe namkkE parai
tharuvaan (, , line 7). This is also
clear from the final two pasurams 29 and 30.
In pasurams 1 to 5, as discussed in earlier posts, Andal is actually announcing
this desire to pray, observe strict religious vows (outlined in pasuram 2), and
invokes all the five different forms in which the Lord is conceived and
worshipped - the para, vyuha, vibhava, antaryami, and arca-vigraha forms.
The Lord NarayaNaa mentioned in pasuram 1 is clearly the same as Krishna
(He is the son of Nandababa and Yashoda, He has the hue of a dark cloud, etc.
in lines 4 to 6).
Then in pasurams 6 to 15, we find a description of Andal trying to get all of the
young girls of Ayyarpadi (the village where she group up, which she considers
to be virtually the Vrindavana of the south, with all her friends being the
gopis). These pasurams are also taken as Andal's homage to the Azhwar's
themselves. Just like we wake up the sleeping Lord Himself (with the wellknown Suprabhatam stotram for Venkatesa and the Thiruppalliyezhuchchi for
Lord Ranganatha), Andal is also waking up the Azhwars, our spiritual gurus, to
invoke their grace, and lead us to the door of the Lord Himself (pasruams 16
to 24) so that we can then submit our final entreaties to Him (pasurams 26 to
30).
What is that final entreaty?
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That we are blessed in birth after birth (groups of seven-seven births) with
the boon of being His associates (un thannODuravel) and serve Him and Him
alone (unakkE naam aaTcheyvom, pasuram 29, line 7). She wants all other
desires that they have to be banished (removed or turned around and
changed for unceasing love for the Lord, mattRai nam kaamangaL maatRRlor
embaavaai).
But, before we come to this finale, we must enjoy pasuram 15, which is taken
to be the Thiruppavai within the Thiruppavai by commentators. This pasuram
also tells us how we can become worthy of the grace that Andal wants us all to
achieve. But, the messages is conveyed in a very very subtle way through a
conversation.
.

Line 1: EllE iLangkiliye, O young parrot, the damsel being awakened is called.
We all like to hear parrots talking. It is very sweet to the ears. This damsel is
likewise and Andal wants her to join the group and sing the glories of the
Lord. Innam uranghgudhiyO, you are still sleeping, in questioning tone.
Line 2: Chill enDRu azhaiyEn min Nangaiyeer, the sleeping damsel hears
Andal and her friends. She is known to have a short temper and she is
snapping back at them and says, "Don't address me harshly like this. I will
come (or I have been awake all along listening to you folks). The Nangaiyeer is
a respectful term. Although she snaps back in reply she still addresses Andal
and her friends respectfully. PodharuginRen means I am quite aware.
Line 3: Andal and her friends reply now. "O we know about you and your
prowess, vallai un katturaigaL, we have known for a long time and about your
sweet voice, paNDE un vaai aridhum. (Please note that various translations
are available which interpret these Tamil words differently.)
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Line 4: This is considered to be the most important line in pasuram 15. And, of
this line, the second half is considered even more important. Now the sleeping
damsel replies. "O you are the experts, vallergaL neengaLE". Again the words
used (neengaLE, specifically) shows a respectful address. The word valleer
refers someone who is a master, an expert, who knows all. Essentially, the
damsel is apologizing for snapping back and accepting her fault in so doing this is the second half - naanE thaan (I alone) aayiDuga (to be at fault).
Line 5: Now Andal and her friends reply, "Why don't you join us and go with
us (ollai nee podhaai)? What else do you have, or who else do you have
anything to do with here (unakkEnna vEruDaiya)?
Line 6: Now the damsel replies, "Has every one gone? Elloram pondhaarO.
There is a response by Andal, "Yes, they have, pondhaar. You can get out and
count, pondhENikkoL."
In the last two lines, Andal is bursting into the praise of the Lord. She wants
the damsel to join in singing the glories of the Lord who killed a mighty
elephant (val aanai) named KuvalayapeeDa. This elephant was exceptionally
strong, having the strength of 1000 elephants. Kamsa posted this elephant at
the gate of the city of Mathura, after inviting Krishna and Balarama to visit
him and join in the wrestling festivities the city was known for. Kamsa thought
the elephant would finish off Krishna and Balarama. Instead they finished off
the elephant, effortlessly (konDRaanai). Then Kamsa thought the wrestlers
will take care of Krishna and Balarama - mattRaarai maattRazhikka vallaanai Andal is actually referring to much more the killing of the wrestlers in
Mathura - she is referring to the Lord as being able to kill all enemies - not
literally but figuratively. He can convert the enemy into a friend and even give
them liberation and destroy not the enemy but the enmity itself.
What is the inner meaning of the rest of six lines? There are many
commentaries available. The acaryas and scholars says that Andal is teaching
us here about the right code of conduct with this exchange with the sleeping
damsel. One must talk sweetly and use no harsh words. One must always be
respectful of other devotees, Bhagavathas. One cannot make a devotee wait
when they are at your door. The damsel was using delaying tactics and
enquiring about others who are supposed to join. This is forbidden conduct.
Through the lovely and beautiful imagery of this pasuram, Andal is reminding
all VaishNavites and all devotees, who aspire to attain liberation and the grace
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of the Lord that it all begins here with how we treat each other. In other recent
posts, I had alluded to the final eight verses in chapter 12 of the Gita where
Krishna is telling us about the qualities of a devotee that makes Him (i.e.
Krishna) extremely fond of the devotee. The same qualities find a new
expression here in pasuram 15.
ValleergaL neengaLE naane thaan aayiduga - this is the quintessence of
pasuram 15.
Let me conclude now with a couple of recent personal examples where I found
myself, unconsciously, applying this principle, having read the pasuram over
the last few days - several times. Yesterday, we celebrated the attainment of
moksham by Nammaazhwar. You can see the photos posted at the Sri Balaji
Temple Facebook page. Earlier, in the morning on that day, I was talking with
a devotee and mentioned the evening celebration. He corrected me when I
mentioned Nammaazhwar and said, "No, it is Periyaazhwar." I got confused by
his assertion but decided to hold my peace and did not respond back with, "No
it is Namaazhwar, I just read about it, etc." I am sure I might have done that
even a couple of years ago. But, yesterday I kept quiet.

Celebration of Naamaazhwar moksham at Sri Balaji Temple Aaazhwar facing

Perumal with Bhagavathas chanting Nammazhwar Thiruvaaymozhi and seated
on both sides; see photos here of the Tiruadhyayana Utsavam.

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Page 8 of 47

Aazhwar ceremonially arriving at Paramapadam, at the Lords feet

(Paramapadam)
Later, in the lovely celebration of Namaazhwar's ascent from earth to
Paramapadam (attaining moksham and being with the Lord), the
Namaazhwar vigraham (statue) was carried ceremoniously by the priest, by
placing Nammaazhwar over his head, and taking to the feet of the Lord in the
temple. The path over which they walked, the re-enactment of the path from
earth to Paramapadam, was decorated, with beautiful silk garments and
strewn with flowers as the priest carried Azhwar. The upper cloth worn by
men, when they dress traditionally, were placed along the side like a border.
(Photos can be seen at the Sri Balaji Temple website.) Then all of us who were
part of the group (ghoshti) chanting the pasurams describing these divine
happenings were also encouraged to remove our upper garment and lay it
also along the path. I was hesitant to do so and said something like, "Even the
dust from my feet does NOT deserve to be in this path."
One of the elders had encouraged me and said it is okay and you can do it
(place your garment). Then I quickly corrected myself and said, "I must listen
to what you as elder Bhgavathas are telling me and not express my own
philosophy.
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ValleergaL neengaLE. Then, I also removed the upper garment, which I had
tied around my waist, and placed it along the path that the priest walked while
carrying Nammaazhwar.
Every little step that we take, every one of our actions, every one of our words,
must match the high standards that Andal has set for us via the exchange
described in pasuram 15. Readers are encouraged to study the commentaries
by various VaishNavite scholars. I have provided the link to a couple of
sources in the comment box.
Hari Bol! Govinda Govindaa!! Om Namo NaaraayaNaaya !!!
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Vj Laxmanan See translation of the exchange, http://en.wikipedia.org/wiki/Thiruppavai

Thiruppavai - Wikipedia, the free encyclopedia
The Tiruppavai (Tamil: ) is a collection of thirty stanzas (paasuram) in Tamil
written by Andal also Nachiyar, in praise of the Lord Perumal, (Vishnu). It is part of Divya
Prabandha, a work of the twelve Alvars, and is important in Tamil literature. Kodhai Devi or
Andal incarnated on this e
en.wikipedia.org
6 hrs Like Remove Preview

Vj Laxmanan See Sadagopan commentary of inner meaning,

www.ibiblio.org/sadagopan/ahobilavalli/thiruppavai.pdf
6 hrs Like

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Vj Laxmanan See also inner meaning here,

www.ibiblio.org/sadagopan/sundarasimham/ebooks/Thiru2.pdf
6 hrs Like

Vj Laxmanan See word-for-word meaning,

http://www.ibiblio.org/sripedia/ebooks/tpv/vstp15.html
SriPedia Tiruppavai
(In the group of the awakening songs of ten maidens , namely pasasurams (6-15) ,this paasuram
is the last one and is set in the form of conversation between the maidens at the the threshhold
of a house and the God-intoxicated maiden inside the house.
ibiblio.org
6 hrs Like Remove Preview (as of 5:29 am on Dec 30, 2014)

Vj Laxmanan shared his photo. December 20 at 8:49am Edited

HISTORIC DAY TODAY

Let me explain. I was thinking abt winter solstice (shortest day of year, Dec
21) and Uttarayanam which falls on Jan 14. Bheeshma was mortally wounded
in the Mahabharata war and lying on a bed of arrows waiting for Uttarayanam
to breathe his last. We celebrated Gita Jayanthi on Dec 2 (start of war) and the
war lasted for 18 days, which means it ended on Dec 19. Then Ashwatthama
went on a rampage and killed all the sons of Draupadi to avenge the unjust
killing of his father, Dronaacarya. He finally went after the unborn Parikshit
(grandson of Arjuna) who was in his mother's womb. That historic event must
be today! Just imagine that.
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Vj Laxmanan

Time 7:51 am, 12/20/2014. ..tomorrow is winter solstice! Sunrise not visible with clouds
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You, Siddhesh Bagwe and Vasanthi Chari like this.

Vj Laxmanan December 19 at 11:15pm

THIRUPPAVAI AND VISHNU SAHASRANAMAM

As noted in earlier posts on Thiruppavai, in the first five pasurams, Andal is
actually describing the five forms of the Lord and how he is worshipped.
These five forms, as described in paasurams 1 to 5 are
1. Para
2. Vyuha
3. Vibhava
4. Antaryami
5. Arca or Vigraha
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These same five forms are also described in the Vishnu Sahasranamam, as
noted by various commentators. The first 122 naamas (names) of the Lord,
found in verses 1 to 13 (ending with VaraarohO) are considered to be the
"para" form description, see link given below in comment box.
Unfortunately, I am unable to get a similar precise statement about which
slokas describe the other four forms in the Vishnu Sahasranamam. I have to
read the commentaries more carefully and have also posed this as a question
in one of the websites covering this topic. I am looking forward to a reply and
will continue my search to get a simple answer.
This search also led me to the following very nice discussion of the Vishnu
Sahasranamam by Swami Krishnananda.
http://www.swami-krishnananda.org/vishnu/vishnu_1.html
The slokas are given in Sanskrit, with English transliteration, followed by a
brief meaning of each naama. Enjoy!

Verses 1-36 - Sri Vishnu Sahasaranama Stotram - Sanskrit, Transliteration and English Translation
Sri Vishnu Sahasaranama - Transliteration and...
swami-krishnananda.org
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Vj Laxmanan Do read the beautiful translation of the introductory meditation verses and the
Phalashruti, which describes the benefits of the chanting.
December 19 at 11:22pm Like

Vj Laxmanan shared Hema Kalyan's photo.

December 17 at 7:48am

Utthaman per padi of today's Pasuram 3 starts with Radhe Radhe.....

Hema Kalyan

One day Krishna was playing his flute sitting under a Kadamba tree. He was in the thoughts of
Radha. He played,
-k...

Page 14 of 47

See More
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Sudha Sekhar likes this.

Sudha Sekhar Radhe Krishna. This is so beautiful and fills my mind with so much gladness and
devotion towards the Supreme Lord Krishna.
December 17 at 10:23am Like

ANDAL'S PASURAM 6 ALSO TEACHES US ABOUT THE

FIVE FORMS IN WHICH THE LORD IS WORSHIPPED
I just posted the You-tube link for Pasuram 7, for day 7 of Margazhi (with
apologies for being a bit late because of distraction due to Saturday activities
at temple, I usually post the previous day since half the world is already on
day 7 when it is still day 6 in USA, Eastern time zone).
As noted in earlier posts, in Pasurams 6 to 15, we find a drama unfolding
where Andal is seen going from house to house waking various devotees to
join her in the paavai nombu that she has decided to perform. In the first five
pasurams Andal offers her prayers and describes this Lord to whom we
should all pray. As discussed in the post about Pasuram 5, the first five
pasurams describe the five forms in which the Lord is worshipped. This is the
deeper inner meaning. The five forms are:
1. Para
2. Vyuha
3. Vibhava
4. Antaryami
5. Arca or vigraha
Then, we find Andal gathering all of her friends too and waking them up to
join her. The young gopis of Vrindavana in the leela of cheeraharanam
(stealing of gopi's garments by the young boy Krishna) were also performing
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the same nombu and were taking a bath in the cold early morning in the
Yamuna. This is the first step towards ritual purification before we worship.
We should take a nice bath and purify the body. This is also mentioned in
pasuram 5 (thooyomaai vandhu). It is also mentioned in pasuram 1 (neeraaDa
poodhuveer).
In pasuram 6, Andal is found waking up a young damsel who is addressed as
PiLLai. This word means a young child. It is used also to describe Ganesha in
Tamil, PiLLaiyar, which refers to the fact that He is the young child of Shiva
and Parvati. The word also denotes child like innocence. Young children are
totally innocent. They know no deceit. This young damsel, is child like,
innocent, and does NOT understand that she should be up at that hour instead
of sleeping. The commentators say that this damsel is representative of
devotees who are taking their first "baby" steps towards their spiritual
awakening. They still do NOT know all the ways and the rules and regulations
(acaram).
Often, in Tamil, even acaryas are addressed as "PiLLai" which is then a form of
reverence. This is the sense in which the surname "PiLLai" is used in
Tamilnadu. We add "PiLLai" to the name to show our respect. The same
applies to the devotee who is growing spiritually. They deserve our
admiration and respect.
How does Andal wake her up?
First, she points out the birds that are chirping (PuLLin sillambina kaaN).
Then she calls attention to the blowing of the conch in the temple. Can't you
hear the sound reverberating through the environment in the early hours of
the dawn? That it is quiet all over and the hussle bussle of day's activity has
NOT begun and one can hear all sounds clearly. Then she refers to the fact that
great sages and yogis are already up and have started saying the name "Hari".
Their chanting the names "Hari Om" at first is slow and quiet but slowly the
crescendo increases (meLLa ezhundha Ari enDRa perravam). These sages and
yogis are contemplating on the Lord. They are thinking about the leelas of
Krishna, like His leela of drinking the milk from the breast of the female
demon Putana (children drink the breast milk of their mothers and this
devotee being a child is being told the breast milk drinking story). The other
leela (Krishna's childhood pastimes) is that of Krishna kicking a cart
(shakatam). A demon took the form of a cart and came to kill baby Krishna (at
the orders of Kamsa, Krishna's maternal uncle, who was mortally afraid of
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being killed by the eighth child of Devaki). Baby Krishna gave the cart a kick
and the demon was instantly killed and the cart came crashing.
The great sages and yogis are thinking about these leelas and in their heart is
residing the Lord Himself. They are also meditating on Him as lying down in
His serpent bed, Adisesha, in the Milk Ocean. The Lord having entered their
hearts fills with joy. The word used in Tamil is "cooling" to the heart, not
"heart warming" as we say in English. The English language is based on those
who live in cold climates and hece "warmth" is desirable. The Tamil language
is based on those who live in land where climate is described as "hot, hotter,
hottest" and hence something soothing must be something cooling. Hence
"uLLam kuLirndha".
The commentators also point out the deep inner significance. In this pasuram,
Andal is telling the childlike novice devotee, waking up spiritually, about all
the five forms of the Lord just noted above.
The Lord lying down in His serpent bed is the Vyuha form. But He is also
described as "Viththinai", which means He is the "seed" of all. Thus, the "Para"
form of the Lord and His first expansion, or the Vyuha form, are being
mentioned. The Vibhava form, where the Lord appears in various incarantions
is mentioned when she refers to the leelaas of baby Krishna - the leela of
drinking Putan's breast milk and smashing the shakatam (cart) to kill the
asura (demon). The Antaryami form is mentioned when she talks about the
sages and yogis within whose hearts He has penetrated. Finally, the "arca" or
vigraha form of the Lord is mentioned where the Lord is worshipped in
various temples, with a statue, murti or vigraham being installed, where the
conch is blowing. PuLLaraiyan koyilil calls attention to this form of the Lord.
The body we have is often compared to a chariot (or ratham). This analogy
between body and chariot is found the story of Nachiketa (in Katopahishad),
when Yama is instructing Nachiketa about the soul. The body is like a chariot
and the one riding in the chariot, the woner of the chariot is the self, the atma.
The cart here in this Pasuram is the chariot. Krishna destroyed the cart, or the
chariot, or the body which then liberates the soul and stops it from being tied
to the body, or the cahriot, or the cart. (In the chariot analogy, the horses are
the indriyas, or our sensory organs, the reins to control the horses is the
manas, or mind, the one holding the reins, or the driver of the chariot, the
sarathi, is the buddhi, or the intellect, or higher intelligence. The same
descriptioin is also found in Uddhava Gita.) The shakatasura story here is
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taken as one implying the liberation of bound souls - the body is literally
behaving like a demon in which we try to enjoy sensory pleasures that distract
us from the realization of the Divine.
Finally, commentators also call attention to the fact that the chirping birds
that are trying to wake the young damsel (by extension all the novice devotees
like her) is allusion to one of the avataras of the Lord where He appeared as a
swan, or Hamsa. In this form, He personally instructed thr four great sages
known as the Sanatkumaras. (This is told in the section of Srimad Bhagavatam
called Uddhava Gita.) Also, we are reminded that the Lord appears on top of
Garuda, who is His vehicle. It is in this form that the Lord always appears
when He is rushing to protect His devotees. The elephant Gajendra saw the
Lord on Garuda, when he was gripped by the crocodile and pleading the great
Lord, the source of it all (the seed, viththinai here in this pasuram). This is
how He will appear to rescue us all if we plead to Him at the times our
distress.
I just finished reading pasurams 6 and 7 and just had to share these thoughts
that were still fresh in my mind.
Pasuram 7 for day 7 (today, 12/21/2014) also talks about birds chirping - the
words used are "keechu keechu". This refers to a rather annoying sound made
by the bird called by the name "aanai chaaththan", which means one cannot be
asleep when this chirping sound is being heard. We will discuss this in a later
post.
Hari Bol!
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Vj Laxmanan December 23 at 4:46am Edited

ANDAL'S THIRUPPAVAI PASURAMS 6 TO 9

In the earlier posts on pasuram 5 (Maayanai mannu vada madurai..) and
pasuram 6 (puLLam silambina kaaN...), it was mentioned that Andal is
describing for us the five forms in which the Lord is worshipped. This is quite
obvious when we study pasuram 5 where Andal describes how one should
worship Krishna and tells us about a couple of the childhood pastimes (leelas)
of Krishna. The worship of Krishna, with showering of flowers and singing of
His glories, is the worship of arca vigrahas in our temples. It then becomes
obvious that she is also describing the other four forms of the Lord in
pasurams 1 to 4.
This theme is continued in pasurams 6 to 10 where more leelas are described.
Pasuram 6 starts with the description of the dawn and the chirping of birds
that we hear (puLLum silambina kaaN). The birds that Andal is alluding to
none other than the Lord Himself, who took the form of the swan to instruct
the four Sanatkumaras. This is known as the Hamsaavatara. The
Sanatkumaras, of course, are the four sons of Brahma, who refused to enter
into family life and procreate and populate the world, as desired by Brahma,
since the Lord had commanded Brahma to engage Himself in the task of
creation. These highly realized souls received instruction from the Lord
Himself, in the form of a swan.
Another reference to the bird is found in the same first line of pasuram 6 with
puLLaraiyan koilil. Here puLLaraiyan is taken to refer to the king of the birds
or Garuda who serves as the vehicle for the Lord. PuLLaraiyan koilil means in
the temple of Lord who has the king of the birds as His vehicle. In this temple,
we hear the conch being blown in the early morning hours. The conch itself is
described as being white. The swan is white, the conch is white and white
symbolizes purity or the saatvic state - the mode of goodness. There is an
interesting discussion of pasuram 6 and the birds alluded here that I have
cited in the comment box to this post. The commentator refers to pasurams 6
and 13 and sees the reference to another bird, Jataayu, who came to the
rescue of Sita when she was being abducted by Ravana.

Page 19 of 47

In pasurams 6 to 15, as the superficial description goes, Andal is going from

house to house, waking up her friends to join her in the paavai nombu (the
ritual performed by young virgin damsels to get a good husband, which really
means that all of us must perform such austerities to get the Lord as our
protector, like the husband who is to act as protector - not a tormentor of the
wife). The young damsel being woken up in pasuram 6 (already discussed at
length in earlier posts) is called PiLLai. Two leelas of the Lord as baby Krishna
(drinking of Putana's breast milk and shattering of the asura in the form of a
car, or shakatam) are described.
In pasuram 7, the Lord Himself is referred to as Kesava, the one who killed the
demon Kesi, who appeared in the disguise of a horse. The sleeping damsel is
described as an exalted one - naayaga pEN piLLai - the exalted and luminous
one who understands Kesava as the NaaraayaNan moorthi - the Kesava or
Krishna is the Lord Himself, the Lord Narayana, the Para Vasudeva. In the
Srimad Bhagavatam, where all the incarnations are described, the description
ends with Krishnas tu Bhagavaan swayam - Krishna, Kesava, Narayanan
moorthi, is the Supreme Being, the Lord Himself. Andal wants this damsel
(naayaga pEN piLLai) to wake up and join her and her friends in their nombu.
To wake her up, she refers to other beautiful scenes of the early morning
hours which is also described in the Venkatesa Suprabhatam (yoshaa gaNena
vara dhadni vimathya maanE). In fact, the Venkatesa Suprabhatam, composed
after Andal's Thiruppavai borrows from the Thiruppavai description.
The scene described is the churning of the curd, buttermlik, or yogurt to
which water has been added, to produce butter. This was the first duty that
young women of the household engaged themselves in pristine times. The
sound of these churning pots reveberates through the quiet hours of the
morning. How could one miss it? Not only that. We can hear the jingling sound
made by the bangles as they churn the pots. How can we miss that? Not just
that. They are singing the praises of the Lord and are nicely decked and
anointed and have fragrant flowers decorating their hair. The fragrance is
being carried by the cool early morning breeze. How can a sleeping person not
hear these sounds or smell such sweet fragrance? This is the description in
lines 3 to 5 of pasuram 7.
Actually, this damsel, being a highly evolved soul, is not asleep. She is wide
awake and enjoying all this. She just did not get up from her bed. Other

Page 20 of 47

imageries regardind the hidden meaning of each and every word can be found
in the commentaries cited earlier (see also comment box).
In pasuram 8, the sleeping damsel is called "kodhoogalam uDaiya paavai", or
one with a lot of enthusiasm and devotion for the Lord. She too is an exalted
devotee. The Lord is referred to as Devaadhi devan, the God of all the gods.
The conquest of various wrestlers when Krishna returns to Mathura at the
invitation of Kamsa (who had developed schemes to kill Krishna) are
mentioned here. In this context, we should also recall the implied mention of
Krishna killing a mighty elephant, named Kuvalayapeeda, in pasuram 7. This
elephant was a strong as a thousand elephants. Kamsa invited Krishna to
Mathura and posted this elephant at the gate of the city, thinking that the
elephant would finish off Krishna. (keechu keechu endru aanai chaaththan,
aanai chaaththan is the name of the bird that is supposed to be chirping
incessantly but aanai also means elephant and so commentators refer to the
Kuvalayapeeda episode as a hidden meaning). Another Krishna leela is also
mentioned, the killing of the asura who took the form of a horse (Kesi), and
ordered by Kamsa to kill baby Krishna. The mouth of Kesi was split open
(maavaai piLandhaanai) to kill him. The asura Kesi is taken to be our
ignorance. The great guru, or acarya, splits our mouths open and infuses
knowledge into it thus destroying our ignorance. The Kesi episode of pasuram
7 is further expanded here in pasuram 8.
The scene described in pasuram 8 is the brightening of the early morning sky
before the sun actually rises. The lower parts of the horizon (keezh vaanam)
turn bright at first. Andal also mention buffaloes who are already out grazing
on the grass which is still covered with the morning dew. The buffaloes are
dark. They also walk much more slowly than cows. They are considered to be
dull creatures. Even they are up and grazing in the morning and the day is
progressing. Further discussion of the spiritual significance of this imagery
can be found in the commentaries cited.
In pasuram 9, the sleeping damsel is called "uncle's daughter", in other words
a very dear relative. One must develop such intimate relationship (deha
sambandam) with evolved souls, or gurus, who will unlock divine secrets for
us. This is the reason for the opulent imagery in this pasuram. This dear
damself is asleep on an orante bed, surrounded by beautiful ornate lamps that
are lit, in a nice mansion. This opulence is indeed the wealth of knowledge that
is to be revealed to us. This comes from developing an intimate relation with
Page 21 of 47

the guru. The maternal uncle (maamaa) is indeed the real guru for many of us,
and is the dearest of relatives. Through him we learn a lot. This is a matter of
experience. It is this relation that is being alluded to by Andal in spiritual
terms.
The Lord Himself is now referred to again as Maamaayan (already discussed
in the context of pasuram 5, maayanai mannu vada madurai..), Madhavan, and
the Lord residing in VaikuNTha. Madhava also means the Husband (dhava) of
Maa, or MahaLakshmi. He is the Lord of all opulences. Singing all His glories
and spreading these glories and His naamas (like the Vishnu Sahasranamam
that too must be chanted daily, especially during Margazhi month) - naamam
palavum navinDRElor - let us enjoy the naamas, i.e., study their meaning as
well instead of just chanting the naamas.... if we do all this, Andal promises for
us the great benefit of being one with the Lord Himself in VaikuNtha.
The chanting of the naamaas should give us great pleasure. Andal calls her
aunt (maameer) and asks her to wake up her daughter who seems to be in
deep sleep. Andal asks, is your daughter dumb (cannot speak) or deaf (cannot
hear)? So much is going on and she is still snoring away. One could just as well
argue that if one is hearing the divine naamaas one will literally turn deaf to
all else and dumb too and speak nothing else.
This is my humble summary of the pasurams covered to date. Please note that
everything that I have presented is extracted from what I have learned over
years from commentaries by others on the Gita, Srimad Bhagavatam and
Thriuppavai, notably the commentaries complied by Sriman Sadagopan cited
in the comment box. With apologies for any transgressions that are mine
alone.
Hari Bol! Govinda Govindaa!! Om Namo NaaraayaNaaya l
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404 Not Found

ibiblio.org
December 23 at 4:47am Like Remove Preview

Vj Laxmanan See commentaries by Sadagopan,

www.ibiblio.org/sadagopan/ahobilavalli/thiruppavai.pdf
December 23 at 4:49am Like

Vj Laxmanan See also for pasurams 1 to 7,

www.ibiblio.org/sadagopan/sundarasimham/ebooks/Thiru1.pdf
December 23 at 4:51am Edited Like

Vj Laxmanan See also for pasuram 8 onwards,

www.ibiblio.org/sadagopan/sundarasimham/ebooks/Thiru2.pdf
December 23 at 4:51am Like

Vj Laxmanan Proud to present this link to that seems to have been viewed by many thousands
of devotees, https://www.scribd.com/.../Andal-s-Thiruppavai-in-easy-to...

Page 23 of 47

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

Andal's divine composition, known as Thiruppavai, is...
scribd.com
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Vj Laxmanan Reference to Jatayu and Pasurams 6 and 13

http://www.ramanuja.org/sv/bhakti/archives/jul97/0147.html
Possible reference to Jatayu in Sri Aandal's Thiruppavai
Bhakti List Archives -- Visistadvaita Vedanta / Sri Vaishnava Discussion Group
ramanuja.org
December 23 at 5:18am Edited Like Remove Preview

Vj Laxmanan Jatayu reference in Thiruppavai and birds from Rama and Krishna avatarams...
http://www.ibiblio.org/.../archives/dec07/msg00274.html
Oppiliappan List Archive: [Oppiliappan] Thiruppavai pasuram13
puLLin vAi keendAnai pollAvarakkanai-kiLLikkaLaindhAnaipollAvarakkan kiLLiirakkam enru oru
poruL illAdha nenjinar arakkara enru uLar silar aratthin neenginar," the arakar , rakshasa
arakkan'pollAvarakkan'pollAvarakkan
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Vj Laxmanan

Page 24 of 47

December 24 at 7:20pm Edited

ANDAL'S THIRUPPAVAI PASURAM 10

The word-by-word meaning can be found at the link given below. This pasuram is
the concluding one of the second set of five pasurams. Andal's Thiruppavai, with
30 pasurams one for each day of the month of Margazhi, is usually divided into six
groups of five (aiyandhum indhu in Tamil, or five times five plus five).
Notru suvargam puguginRa ammanaai
MaatRmum thaaraarO vaasal thiravaadhaar
NaatRath thuzhaai muDi NaaraayaNan
Nammaal pOTRap paRai tharum puNNiyanaal
PaNDoru-naal kooRRathin vaai-veezhndha KumbakarNanum
ThORum unakke purundhuyil thaan thandhaano
AaaRa anandhal uDaiyaai ! ArungalamE
TheRRamaai vandhu niRavElor embaavai
P. S. I have rewritten the verse, with breaks, as it is usually read (unlike the way it
is usually printed).
Here again we find Andal waking up one of the damsels of Ayyarpadi (the spiritual
equivalent of the Vrindavana of the gopis where Krishna performed His childhood
leelaas).
Even more than spiritual, the literary beauty here is worth marveling.
The first line notru suvargam puguginRa starts with the verb form of the noun
nombu, which means a vratam, vow, or a religious ritual. With notru Andal says
that by performing the ritual of nombu.. then she follows it with suvargam
pugiginRa which means entering swargam, or heaven. The last word ammanai
refers to the damsel being awakened and she is being addressed in a highly
respectful way by calling her "amma", or mother, or amman which means a devi or
goddess. (Likewise, arungalamE in the 7th line, a rare or fortunate vessel, the
repository of the greatest treasures). .
The same continues in line 2 with the respectful use seen in the verbs thiravaadhaar
and thaaraarO. You sleep so soundly, or feign to sleep, and do not even care to
reply and answer the knock (maaRmum thaaraarO) on your door (vaasal) and open
(thiravaadhaar). Again a beautiful usage of these verb forms.
Page 25 of 47

The third line refers to the holy tulasi leaves, weaved into a garland - NaatRa
thuzhaai ... the line starts with naatRa which here mean fragrance not just smell (or
even bad odor as the word is often used in Tamil). This garland of Tulasi is
actually tied into the hair made into into a tuft (muDi) of the Lord NaaraayaNa
Himself. The usage of "naatRa" is noteworthy. Tulasi is considered to be so holy
and dear to the Lord that even Mahalakshmi feels jealous. Andal says, "Here we
are, singing the glories of this Lord who pleased by our worship and entreaties is
happy to confer the blessing of liberation (moksham, paRai tharum in this verse)
upon us. Yet you are oblivious even that and sound asleep."
The fourth and fifth lines go back to the description of the damsel in deep sleep.
Her sound sleep is compared to the prolonged sleeping of KumbhakarNa, the
younger borther of RavaNa, who woke only after Lord Raama arrived in Lanka
and the war with Ravana had started. He was killed in the battle (line 5). Andal
says, may be this KumbarkarNa gave to you all the sleep he possessed before he
lost and was killed in the battle. Notice the alliterating sound here with the usage of
"tha".
Even KumbharkarNa woke when he heard the battle cries and arrival of Rama with
the vanara armies. "Likewise", says Andal, "now you too wake up, But do not
stumble as you walk. Steady yourself and come to the door (thORRamaai vandhu)
and open it (thiRavElor)."
However, the most glorious statement of this pasuram is the association of the
Lord NarayaNa with the Tulasi mala, thulasi leaves tied into a garland and
wrapped around the tuft hair of the Lord Himself. The auspiciousness of the
association with Tulasi is mentioned in the commentaries here. If one cooks using
the bark of the Tulasi tree to make the fire, if one is cremated used the wood from
this tree to make the fire, one is instantly liberated and reaches Sri VaikuNtham.
The Tulasi is choicest offering that we can make.
In India, it is very easy to get tulasi. We often find roadside vendors outside
temples selling tulasi garlands. May we be so blessed to offer them during each of
our visits to holy places and temples.
Why is this damsel sleeping so soundly, like KumbhakarNa? She is because she is
the "arungalamE", the rare vessel, the repository of all fortunes and grace. She has
already performed all of her nombus. She has received all the blessings. She need
not do anything more for she has no more desires. It is we are fortunate to have the
association of such a great devotee and so Andal wants her to join all the damsels
Page 26 of 47

as they proceed to take their holy bath (naatkaalE neeraaDi in pasuram 2, marazhi
neeraaDa in pasuram 4, thooyomaai vandhu in pasuram 5) and perform their
nombu.
Hari Bol! Govinda Govindaa!! Jai Sriman NaaraayaNa!
http://www.ibiblio.org/sripedia/ebooks/tpv/vstp10.html
www.ibiblio.org
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Vj Laxmanan

December 24 at 9:22pm Edited

ANDAL'S THIRUPPAVAI PASURAM 6 TO 10

In these five Pasurams, covered over the last five days, Andal is seen to be
waking up various sleeping damsels and addressed them as follows.
Pasuram 6: piLLaai ezhundhiraai
Pasuram 7: pEyp peNNE (line 2) naayakap peNpiLLaay (line 6), thEsam
uDaiyaai (line 8)
Pasuram 8: kOthukgalam uDaiya paavaai
Pasuram 9: maamaan magaLE
Pasuram 10: aruNGgalamE
Page 27 of 47

As discussed in the earlier posts, these terms indeed imply that all these
young sleeping damsels are quite exalted spiritually. Their apparent slumber
has deeper significance which one can reflect on as we enjoy the meaning of
each pasuram. VaishNavite commentators consider these pasurams to be
actually disguised ways of awakening the various Azhwars (our gurus who
blessed with the outpourings of their devotion in the form of their writings
known as the 4000 divya prabandhams). This is a tribute to our acaryas, on
par with the tribute to the Lord Himself in various compositions such as the
Venkatesa Suprabhatam and the ThiruppaLLiyezhuchchi (addressed to Lord
Ranganatha of Srirangam). The following is taken from the commntary on
pasuram 10 by Sriman Sadagopan. The sources have been cited earlier and
one is given blow in the comment box.
The word "thEsam" in line 8 of pasuram 7 is actually a corruption of the
Sanskrit word "tejam" which means luster or luminous and is due to the
idiosyncrasies of the Tamil language where a single written consonant is
(such as "ka", written as ) is used for the three more sounds, such "ga" in

Margazhi. Likewise, , commonly "cha" sound, is also used for the sounds "sa"
as in the Tamil word Kesavan and also for "ja" sound as in "tejam" written and
even pronounced as "thEsam" .. the same representation obviously
is used for other words such as "desam". In pasuram y the word written as
is actually tejam, or luminous, from the Sanskrit.
AzhwArs'
ThirupaLLiyezhucchi
by
ANDAL
**************************************
Now From the Sixth to the Fifteenth Pasurams , ANDAL is said to have
awakened Her " Fathers " , the Ten AzhwArs excluding Madhura Kavi , who is
adakkam in Swamy NammAzhwAr . These ten ThiruppAvai Pasurams ( 6-15 )
are considered the AzhwArkaL ThirupaLLi Yezhuchci Paasurams .
The First Ahwar to be awakened according to this view is Her Own AchAryan
and Foster Father PeriyAzhwAr in " PuLLum Silambina KaaNN PULLARAYAN
KOIL " paasuram."Keesu Keesu YenRu " Paasuram is linked to KulasEkharar
and "Keezh Vaanam VeLLenRu " is associated with Swamy
NammAzhwAr,"ThUmaNi Maadatthu" is connected to Thirumazhisai in this
samprahAyam. Srimath PeriyANDavan described the connection between
Thirumazhisai and the Utthama Naayaki of "ThumaNi maadatthuu" in one of
his recent Tele-UpanyAsam . The three Mudal AzhwArs' ThirupaLLiyezhucchis
Page 28 of 47

are connected to the 10th, 11th and the 12th Paasurams . With Her Jn~Ana
Dhrushti , ANDAL is said to have awakened the remaining Three AzhwArs ,
who incarnated after Her (viz)., ThoNDaradippodi, ThiruppANar and
Thirumangai in her 13th, 14th and 15th paasurams.
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December 25 at 1:55am Edited

THIRUPPAVAI AND THE DIVYADESAMS

There are 108 very divine places (kshetrams, or divyadesams) according to
VaishNavite philosophy. The divya kshetrams that are alluded to by Andal in her
pasurams are discussed very nicely in this e-book by Sriman TCA Venkatesan.
c

.o g//

m/T

-Divyadesams-English.pdf

acharya.org
acharya.org

Page 29 of 47

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Vj Laxmanan December 24 at 10:55pm Edited

Andal's Thiruppavai and Gopi VastraapaharaNam

(stealing of garments, cheeraharaN leela) by Krishna
This Krishna leela is described in Srimad Bhagavatam, in Canto 10, chapter 22.
The gopis went to take a bath in the early morning hours of the first month of
winter, to perform a religious vow - the worship of Katyayani (a name of Goddess
Parvati or Durga). The gopis performed the vratam for a whole month. Each day
they rose at dawn, calling out each other by name, held hands, and sang the glories
of Krishna. They observed strict vows and ate food without any spices. This is
described in verses 1 to 6 of chapter 22, Canto 10 (see link given). The gopis
prayed to Katyayani to get Krishna for their husband.
This is amazingly similar to the vratam being described in pasurams 1 and 2 of
Thiruppavai. Andal and she wants Her friends to join Her in its performance.
Seeking a husband is NOT mentioned as the motive...getting liberation is the
motive that Andal is stressing in various pasurams (NaraayaNane namakke parai
tharuvaan of pasuram 1 being the prime example, uyyayum aaru enDRu yenni, in
pasuram 2, uyyum,being getting liberated).
Some staunch SriVaishNavites take exception to the interpretation of Andal's
nombu being Katyaayani worship although we find paavai nombu (vow of young
virgin damsels) often being used in the translations/explanations. (Pasuram 2, nam
paavaikku can be interpreted as worship of a female deity.)
Staunch SriVaishnavites believe that no deity other than Sriman Narayana is to be
worshipped and therefore Andal couldn't possibly be worshipping Katyayani when
she describes her nombu. (Please note that Rukmini also worshipped Katyayani or
Bhavani, see chapter 53 of Canto 10. She told Krishna to come and abduct her
when she visits the temple of Dev. Also later in the Symantaka Mani episode,
when Krishna was missing for several days, while searching for the Symantaka
Page 30 of 47

jewel, Rukmini again went to pray to the same Goddess Durga for Krishna's safe
return. see chapter 56 of Canto 10 in the Srimad Bhagavatam.) Likewise, there are
other beliefs, such as the Gaudiya Vaishnavite philosophy preached by Srila
Prabhupada (the Supreme Being is known to be Krishna - Krishnas tu Bhagavan
swayam, as stated in Srimad Bhagavatam). Let's overlook these for the moment
and focus on the parallels between Andal's vratam and the vratam of the gopis and
the instructions of Krishna.
The link to the translation by Prabhupada is given in the comment box.
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Sudha Sekhar Can't believe ten days have gone by. Thank you for keeping us in tuch with reality
despite the various distractions we face day to day. Really indebted. My family is here from
Boston. Enjoying time with my grand kids Vishwa and Tarini. Wishing you the very bestduring
this season of cheer and goodwill.
December 25 at 7:02am Unlike 1

Vj Laxmanan Sudha Sekhar Thank you...Merry Christmas and Haapy New Year 2015...enjoy the
holidays with the family...time to see if the sun rises...he must be really old now after two days
of no rising or setting!
December 25 at 7:33am Like

Sudha Sekhar He's on His way. Thanks so much

December 25 at 7:39am Like

Page 31 of 47

Vj Laxmanan December 24 at 11:21pm

Krishna Leelas, Srimad Bhagavatam, Canto 10 Contents

Srimad Bhagavatam Canto 10
Srimad Bhagavatam Canto 10
vedabase.net
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Vj Laxmanan

feeling blessed December 27 at 7:09am Edited

JUST FINISHED READING ANDAL'S PASURAM 15

CONSIDERED TO BE THE CREST JEWEL OF THE ENTIRE
THIRUPPAVAI
I am getting a little ahead here. Will post on today's (day 13) Pasuram 13 later.
Andal's Thiruppavai is the crest jewel of all the teachings of the aazhwars. Of these
30 pasurams, pasuram 15 is considered to be most important. Of the 8 lines of
Pasuram 15, the following is considered to be even more important than any other.

ValleergaL neengaLE naanEthaan aayidDuga

Of this line naanEthaan aayiDuga ( ) is considered to

be the most important.
Keep repeating this entire line and the second part and it will change you. The deep
inner meaning of this pasuram can be found in the links given earlier. Here's my
brief explanation.
Page 32 of 47

ValleergaL () means those who are best, the experts, who know it
best, etc. NeengaLE () mean "you all" and is said in a respecful mode;
like we say "Aap" in Hindi when we want to show respect. The young damsel who
is being awakened is a very accomplished one, with a very sweet voice and has
been known to compose sweet poetry. Yet she has a short temper and snaps at
Andal and her friends when they try to wake her up and address her sweetly, as "O
lovely parrot, wake up".
Then she composes herself and apologies for speaking harshly and says "All you
are indeed the exalted ones. I am the one at fault for having spoken harshly in reply
- "
If we can all learn what this one single line means and act is total humility (in spite
of all our accomplishments, like this Elle iLangkiLiyE), our lives will change
forever.
We are trapped in the self and our own self-importance. The whole world revolves
around us and what we want from it. In spite of all the great things some of us have
accomplished, we do not understand what Andal is trying to teach us here.
Krishna says nirmamO nirahankara when he concludes chapter 2. It is repeated in
chapters 11 and 12 which conclude the Bhakti yoga. The message is the same.
Nirmama - without the feeling of "mine". Nirahankara - without the feeling of
"Me", or what is translated as the ego.

message.

ValleergaL neengaLE naanEthaan aayiDuga is conveying the

Should I even say, feeling blessed? What would be wrong? It would be if it is

egotistical and lacking humility and projecting the sense of "I" and what "I" have
"accomplished". Hope it is clear now!
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Page 33 of 47

SriPedia Tiruppavai
(In the group of the awakening songs of ten maidens , namely pasasurams (6-15) ,this paasuram
is the last one and is set in the form of conversation between the maidens at the the threshhold
of a house and the God-intoxicated maiden inside the house.
ibiblio.org
December 27 at 7:10am Like Remove Preview

Venkatalakshmi Lakshmanan Just divine

Sent from my iPod
December 27 at 8:08am Like

*********************************************************************************************
Vj Laxmanan December 26 at 2:02pm

ONE CHAPTER (OF GITA) EACH DAY DURING

MARGAZHI (MARGASHEERSHAM)
As noted in an earlier post, Krishna identifies Himself with the month of
Margasheersham (Tamil month of Margazhi) while describing his various Vibhutis
(powers, opulences, glories) to Arjuna... Maasaanam MargasheeshOham...Hence,
it is also important that we chant the Gita regularly during this holy month.
I promised myself that I should chant one chapter each day during this month.
Well, today is the 12th day and I finished chanting the 12th chapter. I was not quite
able to finish chanting on the 8th and the 10th day due to other activities but did
make up the following day.
In chapter 12, Krishna describes the qualities of His bhakta, the qualities we must
develop so that we become dear to Him... not the other way around .. our fondness
for Krishna... What will make Krishna say, "I am fond of him or her"? The final
sloka of chapter 12, which concludes the Bhakti yoga section of the Gita, ends with
"Such bhaktas I am very very fond of".
And, so let us become.
Page 34 of 47

Hari Bol!
www.bhagavad-gita.org
Srimad Bhagavad-Gita
Albert Einstein, Mahatma Gandhi, Dr. Albert Schweizer, Aurobindo, Carl Jung, Prime Minister Nehru,
Herman Hesse, Vivekananda, Ralph Waldo Emerson, Paramahamsa Yogananda, Rudolph Steiner, Adi
Shankara, Aldous Huxley, Ramanuja, Bhaktisiddhanta Saraswati Srila Prabhupada, Baladeva
Vidyabhusana, Madhvac
bhagavad-gita.org
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Sudha Sekhar Twelve days have gone by and each day the heart grows fonder and fonder for
Lord Krishna and His Leelas. Jaya TV has been offering explanations of Tiruppavai every day. It
has been a blissful waker upper. How lucky can one be. Added to this, daily el...See More
December 26 at 5:34pm Edited Unlike 1

Vj Laxmanan Sudha Sekhar Now if you want to get Krishna to get fond of you (not heart grows
fonder and fonder for Krishna), join the Gita Yajnam on Jan 4, 2015, to round it all off. It will still
be Margazhi in 2015.
December 26 at 5:48pm Edited Like

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Vj Laxmanan shared Ourgitapage's photo. December 26 at 7:17pm

ANDAL'S PASURAMS, GITA, AND YATHOKTAKARI

PERUMAL
As noted in an earlier post today, I have been chanting one chapter of the Gita,
each day during this Tamil month of Margazhi (Margasheerham in Sanskrit), since
Krishna is very fond of this month. In chapter 10, verse 35, He tells Arjuna,
"Among the months, I am the month of Margasheerha". What better way to get
Krishna to say, "I am very fond of him" like He keeps repeating in chapter 12, in
the last 8 verses, which I read this morning as a part of my daily Margazhi prayers.
We will have an opportunity of chant ALL 18 chapters together, as group, during
the Gita Yajnam, being hosted on January 4, 2015, by one of the devotees (see
invite posted separately). All are welcome but more importantly, it would still be
the month of Margazhi on Jan 4, 2015, even if the calendar year that we use has
changed. The final eight verses of chapter 12, are referred to as the
Amrutaashtakam - amruta + ashtakam, which means they are like nectar
consuming which leads one to immortality. That is what the devas wanted and the
great episode of the churning of the Milk Ocean, to get amrutam, is well known
and is described in beautiful detail in the Srimad Bhagavatam. Krishna Himself
refers to these verses as Dharmaamrutam in the final verse of chapter 12, which
goes as follows.
Ye
tu
Dharmyaamrutam
idam
yathoktam
paryupaasate
Shraddhadaanaa matparamaa bhaktas tEteeva may priyaahaa ll

The word yathOktam is the compounding of yathaa + uktam, which means exactly
as (yathaa) I have said (uktam). Krishna concludes this chapter, which also marks
the conclusion of the Bhakti yoga section (chapters 7 to 12 combines) of the Gita,
by stating that He is very very fond of those devotees (bhaktas) who follows
EXACTLY AS HE HAS STATED what is described in these final eight verses. In
these eight verses, starting with verse 13, Krishna describes the qualities of His
bhakta. Who is a true devotee? How should he or she pray? This was also the
question posed by Arjuan at the beginning of this chapter, after witnessing the
Vishwaroopam (chapter 11) and after listening to all His Vibhutis (chapter 10).
Arjuna asks a deeply philosophical question and even acaryas give sometimes
apparently contradictory and/or conflicting interpretations to what Krishna tells
Arjuna in response to the question (how should one pray?) before describing the
qualities of a true bhakta.
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Andal's pasurams, that are studied with great fervor during this month by all
VaishNavites, also instil in us the same devotion for the Lord. But devotion FOR
the Lord is NOT the same as the Lord saying "I am fond of you." How do we make
the Lord Himself get found of us?
In the Srimad Bhagavatam, in Canto 11, in what is called the Uddahva Gita,
Krishna says that He will run after and chase the devotees who are fully devoted to
Him so that while chasing the dust from the feet, which will blow around, might
fall on His (Krishna's head). He is so so fond of His devotees. He wants to hold the
dust from their feet on the top of His own head. So, it is important that we pay
attention to the last 8 verses of chapter 12. Here Krishna tells Arjuna very clearly
what will make Him fond of a devotee -- what qualities must a devotee possess in
order to achieve this unique status.
In several places in the Gita (chapter 4, verse 3, chapter 11, verse 54), He tells
Arjuna that He considers Arjuna to be a bhakta. This is a very very exalted state
and that is what we should all hope to become some day. Uddhava is another great
bhakta. Uddhava Gita adds more to the Gita that was preached to Arjuna.
With this introduction, the purpose of this post, was to share the story of
Yathoktakari Perumal, in Kanchipuram. The acaryas tell us that when Andal is
seen going from house to house waking up her friends, it is indeed a disguised way
of waking up the Azhwars - the great poet saints of SriVaishNavism. The Azhwars
(literally the word means one who is deeply immersed) were great devotees and
their love for the Lord and their devotion pours out in the various poetic
compositions called the Divya Prabandhams. Andal is also included among the
Azhwars. Just as we wake up the sleeping Lord each day with our Suprabhatam
and Thirupalliyezhucchi chantings, Andal is believed to be paying homage to the
Azhwars and waking them up and describing them in the pasurams 6 to 15. This is
called Azhwar Thiruppalliyezhuchchi and is mentioned in the comments to
pasuram 9, by Sriman Sadagopan, see link given in the comment box. Pasuram 6 is
associated with Andal's own father, Periyaazhwar. Pasuram 9 is associated with
Thirumisai Aazhwaar and this azhwar lived in Kanchipuram in the temple of the
Perumal whose story I will narrate briefly now. The Perumal is called Yathoktakari
Perumal. He will do EXACTLY AS TOLD BY HIS DEVOTEES. Remember what
Krishna says in chapter 12 conclusion.. Do EXACTLY AS I HAVE SAID. He too
will reciprocate and do EXACTLY AS YOU SAY, once you are accepted in HIS
LIST of great devotees.

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Here's the story. An old lady used to come to the temple each day and clean the
premises with great devotion. Azhwar observed her daily and was moved by her
devotion to the Lord. One day a thought occurred to him, "This lady is so old and
still has to do all this hard work each day. What if I restore her youth? Then she
would be able to go about her work and not feel the exertion." With this thought,
he was able to use his yogic powers and turn the old lady into a beautiful young
damsel.
Soon word spread that the Azhwar had performed a miracle and turned an old lady
into a beautiful young woman. The king of the land found out and he summoned
one of the Azhwar's disciples, named Manivannan to the court. There are different
versions bu the one that I read (as told by the sage of Kanchi, the Shankaraacarya
who lived for a 100 years, Sri Sri Sri Chandrasekara Saraswati, in discourse, now
available in book form as Daivaththin kural) is as follows. He wanted Manivannan
to call the Azhwar and do the same for him. The king was getting old and he
wanted to have his youth restored so he could continue to indulge his bodily
pleasures.
Manivannan was a bit of an arrogant guy. He flat out refused to entertain the king.
"Nah, my acarya will do no such thing."
"Bring him here", the king said. "Nah, I will do no such thing"< Manivannan
replied. The king was furious and banished Manivannan from the kingdom.
Manivannan said, "I don't care" and off he went to see the Azhwar and said that he
was leaving since the king had banished him. The Azhwar said that he too would
join him and leave. They two were ready to leave. Then the Azhwar turned and
looked at Perumal inside and said, "Manivannan is leaving. I am leaving. What are
You doing there still lying on our serpent bed? Roll up Your serpent bed and
follow us."
The Perumal immediately rolled up His serpent bed and stated walking behind the
two as they left the kingdom.
The next day on the sun did NOT rise in Kanchipuram. It was all darrk as night.
Soon the king realized his great folly and as advised by his ministers went in
search of the Azhwar and begged for his forgiveness. He found them walking
along the Kaveri river towards Srirangam. I think the Azhwar told him that he
really needs to ask for Manivannan's forgiveness. Anyway, the king was forgiven,
thanks to the compassionate Thirumisai Azhwar and the party returned to
Kanchipuram.
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After they entered the temple and settled down, Perumal stayed outside His
sannidhi. The Azhwar observed that and said, "Okay, Manivannan is back, I am
back, You too get back inside and lie down on Your serpent bed."
Only after that did Perumal re-enter His sannidhi. They say, He was so afraid
perturbed by the Azhwar's stern command that in His hurry, He forgot how He was
lying originally. Usually, when you see the Lord in His lying posture (as in
Srirangam, Thiruvananthapuram, or here in USA at the Pomona temple, NY) the
Lord's head (thirumudi) is to our right and the Lord's feet (thiruvadi) is to the left.
In this temple (where I waited for darshan during my last trip but not able to get it
yet, since temple was closed and the priests did not arrive and it was getting time
for me to return to Chennai for my flight back), they say the Lord is seen lying the
other way with a slightly perturbed look.
Just see what the Lord will NOT do for you. He will do EXACTLY LIKE YOU
TELL HIM TO DO. This is the outpouring of love and devotion that we also learn
from the daily chanting of the Thiruppavai.
BTW, at all VaishNavite temples, and particuarly at Sri Balaji Temple, the
Thiruppavai is chanted all 365 (366) days of the year, 7 days a week, in all 12
months without exception. But, Margazhi is special since this month is like the
early hours of the dawn, before the sun rises, in the celestial world (deva lokam).
This is why Krishna identifies Himself with this month, when even the celestials
are praying. They are ALL His dearest of devotees.
May we aspire to reach these exalted heights. It has to start with Yathoktam
paryupaasate ... doing EXACTLY as Krishna has said in chapter 12 (which I did
read this morning) and becoming a devotee He is very bery very fond of.
Hari Bol! Govinda Govindaa! Om Namo Narayanaaya !!!
The photo is of sunrise on the shortest day of the year, December 21, 2014,
when we should be chanting the Thiruppavai.

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Vj Laxmanan December 17 at 12:16pm Edited

GITA CHANTING IN MARGAZHI (MARGASHEERSHAM)

Andal's divine composition, the Thiruppavai, is chanted fervently during this
month of Margazhi (Tamil month, which is based on the solar calendar) by
VaishNavites all over the world. As I have mentioned in earlier posts, I have
seen and heard Thiruppavai being chanted at the Lakshmi Narayana temple
(just about 10 minutes walk from the home I group up) in my hometown of
Pune even by devotees from Marwari community from Rajasthan, who do
NOT know a single word of Tamil and who cannot read Tamil script. Yet they
chant the Thiruppavai and chanting begins at 4:30 am. Yes, at 4:30 am. I have
yet to come across a single temple in the USA where Thiruppavai chanting
starts at 4:30 am.
Once a year, each year, for many years, I have been calling attention to this
and requesting US temple management(s) to open our temples, at least during
this month, in the Brahma moortham hours, so that Thiruppavai can be
chanted, as it should be done, and as Andal describes in the first two verses.
Sadly, I am still waiting for the FIRST temple management to pick up on this
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humble request and implement this suggestion. I promise to be there at 4:30

am if any temple takes me up on this. So, let that end my annual plea.
Besides the Thiruppavai, one should also chant the Gita and the Vishnu
Sahasranamam, each day, especially during this holy month. As is well known,
Krishna identifies Himself with this month when He describes to Arjuna all of
His vibhutis, when Arjuna asks Krishna, "What are the ways that I can always
think about you? keshu keshu ca bhaaveshu cintayOsi Bhagavan mayaa",
chapter 10, verse 17. In the Srimad Bhagavatam, Krishna's dear cousin and
great Uddhava asks Krishna the same question and wants to know about the
glories and the powers of the Lord. Uddhava says, "Tell me all the different
ways the great yogis and sages have thought about you and worshipped you
and attained perfection (so that I can do the same) - yeshu yeshu ca
bhooteshu..." in Canto 11, chapter 16, verse 3.
When Uddava asks this question, Krishna says that exactly the same question
was also posed by Arjuna, at the start of the Mahabharata war when he
(Arjuna) got deluded and did not understand his duties. He surrendered to me
and asked for instructions. So, here in the Srimad Bhagavatam, we find a
direct confirmation again that Krishna spoke the Gita to Arjuna.
The Gita was spoken at the start of the war and the war ended before
Uttaryanam (which will arrive Jan 14) with Bheeshma lying on the bed of
arrows after he was mortally wounded. The war itself took place during this
month and lasted for 18 days. When speaking about His own vibhutis (glories,
opulences, powers) Krishna tries to describe to Arjuna many different ways
He can constantly be thinking about Him.
For example, He tells Arjuna, "SthaavaraNaam Himalayahaa", in verse 15 of
chapter 10, which means, "Among the mountains (the immobiles, those that
do not move, are fixed and stationary) I am the Himalaya."
I was once asked why is Krishna always associating Himself with great, lofty,
and exalted things only. The answer is simple. Remember what the question
was. "How can I constantly remember you?". If Krishna pointed to a small
rock, or a tiny hill and said that is Me, are we going to remember Him and His
glories? Probably not. We will forget. But, if we refers to the Himalayas and
these gigantic mountains that fill us with awe, we will remember Him.
Actually, any huge mountain range, or even Himalayas, is no match to the
glories of the Lord. Krishna is mightier than all that. Himalayas offers just a
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starting point for us to think about the Supreme Being. BTW, did you know
there are mountains submerged within the ocean and that the Pacific Ocean,
at its deepest, can submerge the tallest peak of the Himalayas?
And, there are many such mountain ranges, beyond our imagination. The
famous Gajendra moksham episode took place not on this earth but in an
extra-terrestrial world with the peaks of the mountain that surrounded the
huge lake where Gajendra was trapped are described. What kind of a lake was
it? What was the sand on the shores of that lake like? You have to read the
Srimad Bhagavatam to get an idea. It is indeed a very fascinating description.
Likewise, Krishna says, "Sarasaam asmi Saagarahaa", in verse 24 of the Gita.
Of all the great bodies of water, I am the ocean. The same is mentioned to
Uddava in verse 10 of chapter 16 of Canto 11. Why compare to the ocean and
point to it?
Imagine a small pond, or even the many lakes that we see here in Michigan, in
the Detroit area. They are all small. We can see them from shore to shore.
Some are huge, even if we see them from shore to shore. Imagine yourself as a
person who does NOT know how to swim and fallen of a boat in such a lake.
You will panic and be lost and drown. Now imagine the huge great lakes that
we are fortunate to see here in the Michigan area. We cannot even see the
other shore. That is how huge they are. Feels like a sea or ocean when we see
them. Yet, the water is sweet, not salty like in the ocean. Imagine the awe that
must have been felt by early European explorers when they discovered these
five Great Lakes on the surface of the earth!
Now imagine the ocean itself. What did Columbus and his crew experience as
they sailed across the Atlantic to find the shores of the New World? It is
unimaginable. The crew rebelled and they were scared and wanted to go back
home. Columbus anticipated this and kept a fake log to tell false distances
traveled to his crew to assure them. Even an experienced sailor cannot survive
in the mighty oceans on earth. And, even today, we hear about lost sailors in
their adventures with the oceans. Fortunately, some survive and are rescued one happened this month, off the coast of Hawaii.
Krishna is BIGGER than all that. By pointing to the ocean and identifying
Himself with such a huge body of water, He is helping us understand the
immenseness of His opulence, powers, and glories. He made this Universe. It is
designed by Him. This is revealed repeatedly in the Gita and the Srimad
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Bhagavatam. (I am NOT trying to become a creationist and abandon all of my

scientific training. This understanding is NOT in conflict with anything science
teaches us. Only fools will see a conflict. A totally different topic altogether and
worthy of discussion. The Hindu mind does NOT see a contradiction - the
creationism versus evolution conflict, or science versus religion, is strictly a
Western dilemma.)
Anyway, now we come to Margazhi or Margasheersham. Krishna says in verse
35 of the Gita, "Maasaanam MargasheershOham, among the months I am the
month of Margasheersham".
Why Margasheersham now to identify with? I posted on this briefly earlier.
Uttarayanam is just around the corner and starts after this holy month ends.
Uttarayanam refers to the time when the sun will cross what astronomers call
the celestial equator. This happens 23 to 24 days after the shortest day of the
year (winter solstice, which is typically Dec 21 or 22). We have to correct for
the tilt of the earth axis (23.5 degrees) and this is the reason Uttarayanam,
which literally means going northward, falls on Jan 14 (rarely Jan 15) each
year. The sun is then seen to move northwards in the sky. (I have posted many
sunrise pictures which show how the sun rises to the north or the south of the
east-west line, here in Metro Detroit on my timeline.)
Thus, Uttarayanam is like sunrise time for the gods (devas, or the celestials,
spelled with a small "g" intentionally). One day in the celestial world of the
gods equals one year in human timescale. Thus, Uttarayanam is like sun rise
time and the two months preceding are like the early morning hours for the
gods.
The early morning hours of any day are considered the most auspicious time
to pray. The small g "gods" are all praying to the Supreme Being (or God with
a capital, Hindus have to learn these basics, especially those brainwashed with
their Western education and those who have learned to do nothing more than
mock and hold in contempt Hindu scriptures based on their so-called
"scientific" revelations). This is why Margazhi or Margasheersham is so
auspicious month, or time of year, to pray.
In the Venkatesa Suprabhatam, and other Tamil compositions like
Thiruppavai, Thirupallyezhucchi, we find descriptions of small g "gods" all
waiting at the doors of the Lord, holding their hands above their heads, and
praying and waiting for His darshan (sight). There is only one God but many
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small g gods. The Westerners who came to India never understood this and so
they mocked us for being polytheist with millions of gods. And, sadly, the
(Western) educated Indians today repeat this garbage (even today, even in
prestigious websites dealing with Hinduism we find erroneous articles), and
flawed understanding of Hinduism.
Anyway, my humble apologies for getting a bit carried away here. No offense
was intended to anyone, especially Western folks or the Western educated
India. They are free to hold their own beliefs. I just want to share what I have
understood, from reading and understanding our scriptures (and here, I have
to emphasize that I understand the Sanskrit language and studied it for many
years and so can read it like I read English and reflect on the meanings of the
scriptural writings). This in spite of the highest degrees from the world's
leading institutions.
This is NOT to brag, I repeat. Just emphasizing again, the immensity of the
glories of the Lord, His opulences, His glories, His powers, that are all beyond
ordinary human imagination - even the likes of Galielo, Newton and Einstein,
Maxwell and Planck, and other great scientists.
And so it is that we must also devote time to study the Gita during this month.
We already celebrated Gita Jayanthi to commemorate the "birth" of the Gita,
as it is called, on the day the Mahabharata war started. Since that Gita Jayanthi
celebration, I have been fortunate to be able to read the entire Gita this season
five time already. And the sixth time started on the first day of Margazhi.
I decided to read one chapter each day. On day 1 of Margazhi, I read chapter 1
and spent some time thinking about what I know and do not know. On day 2,
my plan was read just chapter 2 but decided to read both chapter 1 and 2. On
day 3, today, I read chapters 1 to 3. I do not know if I would be able to
continue this since it would soon mean more than one hour and soon more
than two hours for Gita reading.
But, as I posted earlier (yesterday), the sage Narada tells Prahalada th that in
this holy month, a devotee, a VaishNava, should just forget about sleeping
altogether and spend time chanting the holy name Hari Hari Hari over and
over. Reading the Gita, reading the Thiruppavai, and reflecting on the verses,
are essentially the same.

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I have shared these thoughts here, with some deeply personal statements. My
only wish is to motivate others, everyone who reads this, to do the same. This
is NOT a brag session.
With my humble obeisances to all Bhagavatas, devotees of all faiths, and with
humble and deeply felt apologies for any offenses - Bhagavat apacaram
(offense against the Lord) is forgiven by Him but Bhaagavata apacaram
(offenses against His devotees) is NOT forgiven by the Lord Himself. The story
of the great devotee King Ambarisha and the sage Durvasa is a good one to
remember - and today (December 17, 2014) is Ekadasi here in the USA - a
very auspicious day to remember the story of King Ambarisha who had taken
a vow to observe the Ekadasi vratam diligently for a whole year. It is an
interesting story about offense committed against a devotee, the King
AMBARiSHA, by the sage Durvasa for which the latter was punished (see
Canto 9, chapters 4 and 5 of Srimad Bhagavatam).
Hari Bol!
P. S. Krishna also says, "IndriyaaNaam manscaasmi, I am the manas, the mind,
among the indriyas, or the sensory organs." Just look at this post and see how
the mind works. See where all my thoughts went and finally beautifully ended
with the story of Kind Ambarisha on this holy Ekadasi day of Margazhi month.
Who made this mind? Can sciecne answer this question?
One is supposed to fast and even stay up all night today - in fact, on every
Ekadashi day. Sage Narada wants us to be awake during this whole month.
Hare Raama Hare Raama Raama Raama Hare Hare l
Hare Krishna Hare Krishna Krishna Krishna Hare Hare ll
Like Share

Seen by 31
Gayatri Bharat likes this.

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

Vj Laxmanan I am happy to share the following message received from ISKCON Detroit: Prabhu
the iskcon temple open everyday during brahma murta hours. In fact mangla aarti starts at
4:45am everyday. Before that devotees are welcome to come and chant. All iskcon ...See More
December 17 at 4:31pm Like 1

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

Canto 09, Chapter 04: Ambarisha Maharaja Offended by Durvasa Muni -...
srimadbhagavatamclass.com
December 17 at 4:45pm Like 1 Remove Preview

Sridhar Chari Sri Lakshman Ji

Sri Balaji Temple opens on Sri Vaikunda Ekadasi day Wednesday at 6.00 am...See More
December 27 at 12:29am Unlike 2

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Vj Laxmanan Sridhar Chari Yes, I remember we are doing for VaikunTha Ekadasi. We also did a
few others times. Glad we will for whole Margazhi month next year. Slowly, that should become
the time temples all over the USA should open on all days and at 4:30 am on s...See More
December 27 at 3:57am Edited Like

Venkatalakshmi Lakshmanan Great news . auspicious time.harekrishna indeed

December 27 at 8:49am Like

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