Pasuram 25 of Andals Thiruppavai

http://www.scribd.com/doc/76214700/Andal-s-Thiruppavai-in-easy-to-readTamil-text-and-English The full text of all 30 Pasurams may be found here. Also, a scholarly discussion can be found at the link given below. http://www.ibiblio.org/sadagopan/sundarasimham/ebooks/Thiru3.pdf A word-by-word translation is given at http://www.ibiblio.org/sripedia/ebooks/tpv/ See below the images of the English and Tamil texts of Pasuram No. 25 of Andals Thiruppavai. For those who wish to read the text in other languages, please go to http://www.prapatti.com Andal is considered to be Sridevis amsaavataaram. She was born at Srivilliputoor (close to Kanchipuram, also the city where Indira Gandhis son and Indian Prime Minister Rajiv Gandhi was assassinated), as the daughter of PeriyAzhwar. She is also the only female among the 12 SriVaishNavite Azhwars. She longed for union with Her Lord and insisted that she should be taken to Srirangam where she eventually merged with Lord Ranganatha. You can read more about Andal at the link given above (or click here). The immortal Thiruppavai, attributed to Her, is a divine composition, filled with deep esoteric meanings, on which many commentaries have been written over the centuries. In the first pasuram, ANDAL invites Her friends for the Vratham observance. In the second paasuram, She spells out the rites to be observed and the deeds to be abandoned. In the third Paasuram, She describes the fruits of the Vratham. The aacaaryas who have blessed us are considered to be like the milk giving cows with overflowing udders. In the fourth Paasuram, Andal is directing her prayers to Varuna (actually to KrishNa who had the complexion darker than the darkest rain bearing clouds), the god of the rains, and comparing the bounty bestowing by aacaryas to the bounteous rains showered by Varuna. In Pasuram 5 Andal tells us that He would completely burn off all of our accumulated sins much like a fire burns pieces of straw thrown into it.

Page 1 of 12

PAASURAM 25

Courtesy: http://www.prapatti.com/slokas/tamil/naalaayiram/aandaal/tiruppaavai.pdf

Page 2 of 12

Simple Word for Word meanings (http://www.ibiblio.org/sripedia/ebooks/tpv/vstp25.html )

oruththi makanaayp piRan^thu * Or iravil Some lady (as her) son(You were) born (on) one night oruththi makanaay oLiththu vaLarath * Some (other) lady (as her) son hiding (You) grew up .

tharikkilaanaakith thaan thINGku ninain^tha * (Kamsa)unable to withstand You (You)harm(he)thinking of Karuththaip pizhaippiththuk kaNYcan vayiRRil * his very intent (you made)useless(by)(in) Kamsa's belly neruppenna ninRa netumaalE! * unnai (like a) fire standing (O) Lord of all . To you aruththiththu van^thOm paRai tharuthiyaakil *
begging(we have)come emancipation to see if you will give.

thiruththakka celvamum cEvakamum yaam paati * To match Lakshmi's beauty (and) service we sing varuththamum thIrn^thu makizhn^thu (our) sorrows (to be) free of (and be) happy El Or empaavaay Come (Let us do) (the penance of) paavai nOmbu See also: http://en.wikipedia.org/wiki/Thiruppavai In Pasurams 6 to 15, Andal finishes waking up 10 different types of bhaktas and they all join her in the performance of the Paavai nombhu. In Pasuram 16, the arrival of the entire party at the palace of Nanda Maharaja is described. They ask the doorkeepers to let them in. Pasuram 17 describes their entering the inner bedchambers to wake up Nanda Maharaja, Mother Yashoda, Krishna and His younger brother Baladeva. Each of them is praised. In Pasurams 18 to 20, Andal and her friends try to wake up Nappinnai, the eternal consort of the Lord, since attempts to wake up Krishna (Kannan) proved futile. In Pasuram 21, they address
Page 3 of 12

Krishna directly since Nappinnai has by now agreed to join them. Andal and her friends plead that they have come to Him, on their own, unlike others, with no other expectations other than His grace and to sing His glories. In Pasuram 22, Andal and her friends are assembled at His bedside. They just want Him to glance at them with His beautiful lotus-like eyes, like the cool moon, or the sun, when they rise. In Pasuram 23, ANDAL describes how the Lord should majestically come out of His chamber and be seated on the perfectly suited and well-deserving throne; and then, May You kindly look try to understand the purpose of our coming here (to awaken You). In Pasuram 24, one of the most auspicious pasurams in the entire Thiruppavai, Andal waxes into eloquent poetry with the repeated use of PoTTRi, which is roughly equal to Jai ho in Hindi, or All glories to You. And with each PoTTRi she describes one of the divine lilas of the Lord, performed in various incarnations. In Pasuram 25, Andal sings about the glories of Krishnas birth in the womb of one (Devaki is not named) and His being raised as the son of another (Yashoda is also not named). She also mentioned that both these happened on the same night baby Krishna was transported from the prison and placed on Yashodas bedside on the very same night by his father Vasudeva (short a vowel sound). Although Kamsa wanted to kill baby Krishna, he grew up in Gokula hidden from the vile glance of Kamsa. The fear and hatred that Kamsa felt consumed him like a fire in his belly. Now, Andal and her friends see Him seated majestically and beg Him to bestow His grace upon them and bless them with moksham. They desire nothing more from Him. They want Him to erase all their wants and desires and accept their prayers and make them one with Him.

From http://www.ibiblio.org/sadagopan/ahobilavalli/thiruppavai.pdf MEANING OF THE 25th PAASURAM (V. SADAGOPAN):

oruththi maganaay(p) piRandhu Or iravil oruththi maganaay oLiththu vaLara- Kannan was born as the son of Devaki, but was brought up as the son of Yashoda without the knowledge of the world. Without making a specific reference, Andal uses the word oruththi, to refer
Page 4 of 12

collectively to both, the mother who gave birth to Krishna and the mother who brought Him up. Her devotion was so overwhelming that she does not refer to Kannans name for the fear of Kamsa and his evil intentions. She addresses Him as Madhusudana, the son of Devaki. He is extolled by the Vedas themselves as the one who killed the wicked Madhu and restored the imperial Vedas back to their pristine glory. He enshrines Himself in all sentient and nonsentient as the indweller and the innercontroller. The sacrificial oblations of Dasharatha bore fruit and a noble son was born to Him and Kausalya and also three other sons to his other two wives making it four in all. Kannan on the other hand was born as the only son to the foursome DevakiVasudeva and NandagopaYashoda. Devaki asked for a boon to stay away from her son for fear of Kamsa. Though Krishna was born with a divine and most beautiful form with four hands adorning the conch, discus and with a bejewelled attire, the couple could not take delight in such a wonderful vision long enough due to the fear of Kamsa. Kannan therefore bestowed the bliss of seeing His incarnation to DevakiVasudeva and the bliss of seeing His playful antics to YashodaNandagopa who, fed Him affectionately with milk, rocked His cradle and cuddled Him with love.
Page 5 of 12

piRandhu Out of compassion, He took to Himself, all the grief from us who are destined to face the samasaric gale. He stayed in the womb of Devaki for twelve months instead of ten. Or iravil On a chosen night, that was destined later to be called as Srijayanthi, for it was the day chosen by the Lord to incarnate. If he were to be born during the day, then it would not have been possible for bringing the female child to Mathura in exchange for Kannan to Gokula. oLiththu vaLara He was brought up without the vile glances of the evil Kamsa from falling on Him. Oh Kannan! Who is now sitting majestically in the grand hall, pray fulfil our wishes and protect us. tharikkilaan aagi(th) thaan theengu ninaindha karuththai(p) pizhaippiththu(k) kanchan vayitril neruppenna ninRa nedumaalE! Kamsan made up his mind to set out and kill the eighth child of Devaki after being told by a voice from the heaven that the eighth child of Devaki would slay him. He started killing all the babies in the land, who were born on the day Kannan was born. The elders lived a life of fear, always thinking of the possible dangers to Kannan from Kamsa. Kamsa sent the likes of Putana, Shakatasura and others to kill Kannan. Krishna however killed them all even when he was just a baby. Kamsa was struck with terror and fear, as he knew that as the boy grew older, he would one day come and slay him too. Kannan brought fear in Kamsa similar to the way he had brought in the minds of the dwellers of Gokula. Upon His birth, He brought a great deal of peace to Devaki and blessed her womb similar to a flow of pure cool water. He blessed Yashodas womb similar to a flow of nectar and milk. At the same time, He kindled fire in Kamsas stomach, punishing him for all his transgressions. Andal and her maids address Kannan as the divine one who would dispel all vicious influences and bestow all around goodness on them. Kannan then addressed them asking of their wants and the reason for their nombu observances. The Gopis replied that they have come seeking Him alone. Kannan again asks them of their aspirations and to the object of their desire. The Gopis reply unnai aruththiththu vandhOm paRai
Page 6 of 12

tharudhiyaagil Our aim is to attain you alone. That is the reason for our nombu ritual. To attain you as our goal with you as our means is our desire. thiruththakka selvamum sEvagamum yaam paadi The reason for us having chosen to attain You is because you have been the object of attainment of Sri, your divine consort. The devas and the asuras churned the ocean in search of nectar. It was then that Thirumagal emerged verily as the nectar from the ocean. She chose you over everyone else and took Her lotus throne in the cosmos of your heart. It was then that you became the Lord of Sri. Pray you take us into your fold today and become the Lord of Gopis and the beloved of Gopis. varuththamum theerndhu magizhndhu We pray you, who is the object of adulation and desire of Sri, to end all our torments due to separation from you and to bestow us with the bliss of attaining your divine communion. The Lord inflicts punishment on those who commit transgressions towards Him or towards His devotees. He at the same time bestows the nectar like bliss on those who seek His lotus feet as their refuge.

The following taken verbatim from http://www.ibiblio.org/sadagopan/sundarasimham/ebooks/Thiru3.pdf Dear BhakthAs: Lord KrishNA's avathAra rahasyam is being celebrated here. He is ajAyamAno BahudhA vijAyathE (He manifests Himself in many forms although He has no birth). Devaki mahanAi piRanthu, YasOdhai mahanAi vaLarnthAn. Swamy NammAzhwAr addresses Him as piRantha MaayA (A master-trickster taking birth in this world as one of us) in a ThiruvAimozhi paauram. The avathAra rahasyam of this MaayAvi is hinted in another of Swamy NammAzhwAr's ThiruvAimozhi: piRanthavARum vaLarnthavARum (How You were born, How You grew up and what miracles You wrought --when I reflect on that, my soul melts). You were born in Vada Mathurai as the son of Devaki and grew up in Gokulam as the son of YasOdhai. Devaki did penance to have You (SarvEsvaran) born as her son and got her wish fulfilled. The Lord moved to Gokulam on the head of His father, VasudEvan on the same dark night of JanmAshtami (his birth thithi:
Page 7 of 12

ashtami) and grew up as the son of YasOdhai. The heart-broken Devaki cried out over missing the enjoyment of seeing her son grow up and perform all those miraculous deeds elsewhere, far far away from her: ThiruvilEn onRum peRRilEn, yellam dhaiva nangai YasOdhai peRRALE (I do not have any auspiciousness, I have not attained any soubhAgyam. All of those auspiciousness has been attained by the divine woman, YasOdhai). Thus complains Devaki. In Her ThiruppAvai Paasuram, ANDAL does not mention explicitly the name of Devaki or YasOdhai, but refers to both of them as oruthi. Here Oruthti is a respectful reference to the matchless ones (adhvidhyALs), who had the Bhaagyam of giving birth to Him and raising Him. SampradhAyam suggests that we do not call the great ones by their given names, but refer to them by their place of birth or vamsam (e. g: ThirukkOttiyUr nampi, Vangipuratthu Aacchi et al) Following this sampradhAyam, MaNavALa Maamuni refers to Swamy Desikan as Ubhayukthar (The great One). In this traditional way, ANDAL refers to both Devaki and YasOdhai respectfully as Orutthi. He was born to one (orutthi) and was raised by the other (orutthi). That sarvasaktha-EmperumAn hid all His glories and power and grew up in Gokulam (oLitthu VaLara). He was defenitely not hiding from Kamsan, while growing up at Gokulam. Because of His aasritha-VyAmOham (deep attachment to His beloved devotees), He chose to grow up in Gokulam. ANDAL reminds us of these tatthuvams with the first two lines of this Paasuram: Orutthi mahanAi piRanthu, Oriravil Orutthi mahanAi oLitthu vaLara. By choosing the word, Oriravil, ANDAL reminds us that the dark night of His birth is the same rainy night, when the waters of YamunA receded to let Him enter Gokuam to take residence (piRantha nadu nisiyum, puhuntha nadu nisiyum onRE) in Gokulam. AchAryAs are said to be born in Gayathri and to grow up in AshtAkshari; they are also said to be born in Thrumanthiram and grow up in Dhvayam. This AchAryan, who is JagadAchAryan revealing His avathAra rahasyam was born to One and grew up with another. This JagadhAchAryan talks about those noble souls, who comprehend His avathAra rahasyam in the tenth chapter of His GithOpanishad: yO maam ajamanAdhim cha vEtthi lOkamahEsvaram asammUDa: sa marthyEshu sarva paapai: pramuchyathE --Githai: 10. 3
Page 8 of 12

(Meaning): He who knows Me as unborn and without a beginning and the greatest Lord of the worlds--he among mortals is undeluded and is released from every sin. the worlds--he among mortals is undeluded and is released from every sin. yEthAm vibhUthim yOgam cha mama yO vEtthi tatthvatha: sOavikampEna yOgEna yujyathE naathra samsaya: --Githai: 10. 7 (Meaning): He who in truth knows this supernal mainfestation and splendour of auspicious attributes of Mine, becomes, united with the unshakable YogA of Bhakthi. Of this, there is no doubt. As UttamAdhikAris, the Gopis knew of this Bhakthi/Prapatthi route to the Lord and declared in His presence Unnai arutthitthu vanthOm, parai taruthiyAhil, Thiruttakka selvamum sEvakamum yaamm paadi, vaarutthamum theernthu MahizhvOm (We have woken up all the gOpis and we have come in a state of great purity to You seeking the greatest of purushArthams. If You would grant us the boons sought by us, we will sing about the great and matching wealth of You and Your PirAtti and engage in sEvaka vruthti to You both and be rid of all of our dukkhams and attain bliss (BrahmAnandham). uRREn uhanthu paNi seythu unn paadham peRREn is One AzhvAr's Sri Sookthi (adiyEn became dear to You and joyfully performed kaimkaryam for You and attained the parama bhAgyam of Your sacred feet). The Gopis say in this context: Thirutthakka Selvamum, sEvakamum yaam paadi, varutthamum theernthu mahizhvOm. Lord KrishNa talks about those born to divine destiny (dhaivI sampadhi) and the others born to demonic destiny (aasuri bhUthA:). The Gopis are the dearest to Him since they have dhaivI sampadhi. The Lord resides in their Hrudh puNDarIkams with great vaathsalyam. Kamsan and his ilk are the aasuri (demonic) type and the lord stays inside their stomach as huge fire (Kanjan karutthai pizhaipitthu vayiRRil neruppu yenna ninRa NedumAlE) to destroy them. Gopis arrive at the Lord's feet with prArthanA-poorvaka vijy~Apanam and are rewarded. Kamsan and his ilk approach with arrogance, pride and conceit and are destroyed like the firefly entering a blaze. Upanishad BhAshyakArar describes the Lord staying as fire in the belly of Kamsan and and as the cool beloved One in the minds of His devotees this way: Kamsasya JaDarE anala samAnatayA sTithavAn, aasritha vishayE dheerga vyAmOha-saalin.

Page 9 of 12

The Gopis say: unnai aruthtitthu vanthOm. We have come to Your court not to receive the PaRai (VrathOpakaraNams) but to get You as our boon. The wealth of parai that we seek is the supreme wealth of BhagavathBhAgavatha-AchArya Kaimkaryams. The inner meaning here according to Abhinava Desikan is that the gOpis pray to the Lord to perform His Baahya AarAdhanam (external aarAdhanam) well. In the earlier paasurams, they had invoked the presence of the Lord (aavAhanam) for AarAdhanam, started with antharyaj~nam and eulogized next His Svaroopa-Roopa-guna-gaNaAayudhams in anrivuulaham aLanthAi adip poRRI). Here, they pray for blessings to perform His BaahyArAdhanam to His satisfaction. PERUKKARANAI SWAMI'S SVAPADESAMS Oruriavil = In this dark samsAric world oruthti mahanAi piRanthu orutthi mahanAi vaLarnthu = being born as the son of Gayathri and growing up (puthalvanAhi) as the son of Moola Manthram oLitthu vaLara = and staying engaged in thoughts about the Supreme One and discarding all perishable pleasures (siRRinbhams) tarikkilAnAhi = (we) who cannot bear with the SamsAric tApams thaann ninaintha = thinking about our current and previous (sins) theenku karutthai pizhaippitthu = thinking about Your ways to quell the power of those paapams and their phalans kanjan vayiRRil neruppenna ninRa NedumALE!= thinking about the fierce nature of these sins being destroyed in those with demonic nature and thinking about You standing majestically like the JaadarAgni in their stomach to destroy them. Oh Taapa thraya samanArthi! Oh Bhagavan! unnai arutthitthu VanthOm = We have arrived at Your side seeking Moksham. Parai taruthiyAhil = If You are pleased to grant us Moksham Thirut takka selvamum yaamm paadi sevahamum yaamm paadi = we will do Saama GhAnam about Your heroic deeds and sing about the glories of You, the wealth of Your PirAtti (PirAttikku anugunamAna varam EmperumAn yennum nidhi) varuttham theernthu mahizhnthu= and will be rid of the sorrows of samsAram and be immersed in paripoorna BrahmAnandham.

Page 10 of 12

Venkatesa Prapatti 12 and Andals Pasuram 24

The eloquent singing of the glories of the Lord that we find in Andal's Pasuram 24 is also mirrored in verse 12 of the Venkatesa Prapatti (the third part of the daily prayers called Venkatesa Suprabhatam). The sloka is given below with a brief translation. Manmoordhni KaaliyaphaNe vikaTaataveeshu l ShreevenkaTaadri shikarE Shirasi shruteenaam ll Cittepyananya manasaam samamaahitau te l Shree Venkatesa charaNau sharaNam prapadye ll 12 ll Each of these verses end with the statement of total surrender (sharaNam prapadye) to the two lotus feet (charaNau) of the Lord Venkateswara (in the last line). Here the composer of this hymn is describing these two lotus feet. In the previous verse, the devotee was thinking about the two lotus feet as the same two lotus feet that were shown a long time ago to Arjuna, when he was asked to surrender in the battlefield (Sarva dharmaan parityajya maam ekam sharaNam vraja, chapter 18, verse 66 of the Gita). Now, the devotee invokes some more imageries associated with these two lotus feet. There was a powerful and poisonous snake called Kaaliyaa who lived in one of the huge ponds of Gokula and had poisoned its waters. One day baby Krishna decided to save the residents by killing this Kaliya. He did it simply getting on top of Kaliya's hoods (Kaaliya phaNe) and dancing upon them. The devotee is says, Let those same two lotus feet also dance upon my (man) head (moordhni) as well (and so liberate me, like you did Kaaliya). The devotee is also recalling the two lotus feet as the same two lotus feet that were seen to walk through all the dense and fearful (vikaTa) forests (aTaveeshu) of DandakaaraNya and others in search of Sita, to eventually kill RavaNa. This is also the imagery invoked by Andal in pasuram 24 of the Thiruppavai.

Page 11 of 12

Then the devotee says that these are also the same two lotus feet that we now see atop the peaks (shikarE) of Venkataadri, in the temple on the seven hills. These are also the same lotus feet that are held dear and held high atop the heads (shirasi shurteenaam) of all those who have gained the full knowledge of the Vedas (the shruteenaams, as being the very essence of the Vedas). They are also the same two lotus feet that are seen to dance and pound upon the hearts (the cittam, the whole consciousness) of all those who can think of none other (ananya manasaam) than You. O Venkatesa, I surrender to those two lotus feet.

Vj Laxmanan Images of the lotus feet of Krishna in the temple at Prabhas kshetram (about 5 km from the famous Somnath temple, in Gujarat) where Krishna went back to VaikunTha.

Page 12 of 12