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Thiruppavai (12)
Thiruppavai Upanyasam by Velukkudi Sri U. Ve. Krishnan swami
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THIRUPPAVAI
Sri.U.Ve.Elayavilli Bhuvarahachariyar Swami
KATRU KKARAVAI
In this pasuram a gopi reputed for her exquisite beauty like a golden creeper (POR KODI) and born of a very noble family, is being woken up. Her father and kinsmen are known for discharging the duties pertaining to their cowherd caste, which entails milking an endless number of cows. So Andal seems to say that performance of one's duty as enjoined in the Scriptures is calculated to bring happiness to the Lord and thereby falls into the category of His Service.
THIRUPPAVAI
Sri.U.Ve.Elayavilli Bhuvarahachariyar Swami
Sri.U.Ve.Elayavilli Bhuvarahachariyar Swami
KATRU KKARAVAI
கற்றுக் கறவைக் * கணங்கள் பல கறந்து *
செற்றார் திறலழியச் சென்று செருச் செய்யும் *
குற்றம் ஒன்றில்லாத கோவலர் தம் பொற்கொடியே! *
புற்று அரவு அல்குல் புனமயிலே போதராய்! **
சுற்றத்துத் தோழிமார் எல்லாரும் வந்து* நின்
முற்றம் புகுந்து முகில் வண்ணன் பேர் பாட *
சிற்றாதே பேசாதே செல்வப் பெண்டாட்டி! * நீ
எற்றுக்கு உறங்கும் பொருளேலோர் எம்பாவாய்
செற்றார் திறலழியச் சென்று செருச் செய்யும் *
குற்றம் ஒன்றில்லாத கோவலர் தம் பொற்கொடியே! *
புற்று அரவு அல்குல் புனமயிலே போதராய்! **
சுற்றத்துத் தோழிமார் எல்லாரும் வந்து* நின்
முற்றம் புகுந்து முகில் வண்ணன் பேர் பாட *
சிற்றாதே பேசாதே செல்வப் பெண்டாட்டி! * நீ
எற்றுக்கு உறங்கும் பொருளேலோர் எம்பாவாய்
In this pasuram a gopi reputed for her exquisite beauty like a golden creeper (POR KODI) and born of a very noble family, 
is being woken up. Her father and kinsmen are known for discharging the duties pertaining to their cowherd caste, which entails milking an endless number of cows. So Andal seems to say that performance of one's duty as enjoined in the Scriptures is calculated to bring happiness to the Lord and thereby falls into the category of His Service.
is being woken up. Her father and kinsmen are known for discharging the duties pertaining to their cowherd caste, which entails milking an endless number of cows. So Andal seems to say that performance of one's duty as enjoined in the Scriptures is calculated to bring happiness to the Lord and thereby falls into the category of His Service.One should hence never discard one's duty. SETTAR TIRALAZHIYA is noteworthy. SETTAR means enemies. Who are the enemies meant here? Not those who despise them but those who want to harm Sri Krishna. For a Sri Vaishnava there is no direct enemy; he will not mind or may even welcome (as it will take away his sin) someone trying to harm him. But he considers him his enemy who intends harm to the Lord.
SUTTATTU THOZHIMAR - the girl-companions of this gopi - who are they? They are those who even after performing all kinds of services to the Lord, do not expect anything in return except His Supreme Satisfaction and Happiness.
"Praharshayishyami sanatha jeevitah"-I'll make my life worthwhile by pleasing Him- says Sri ALAVANDAR.The stanza in NACHIYAR TIRUMOZHI " Naaru narum pozhil".(9.6-7) is also to be remembered in this context.
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THIRUPPAVAI
Sri.U.Ve.Elayavilli Bhuvarahachariyar Swami
NOTRU SUVARGAM
There are two addresses in the vocative case in this pasuram - NOTRU SUVARGAM PUKUKINRA AMMANOY! And ARUN KALAME! - both bring out the excellences of this gopi and thereby imply the excellent characteristics of good Sri Vaishnavas.
THIRUPPAVAI
Sri.U.Ve.Elayavilli Bhuvarahachariyar Swami
Sri.U.Ve.Elayavilli Bhuvarahachariyar Swami
NOTRU SUVARGAM
நோற்றுச் சுவர்க்கம் * புகுகின்ற அம்மனாய் *
மாற்றமும் தாராரோ வாசல் திறவாதார் *
நாற்றத் துழாய் முடி நாராயணன் * நம்மால்
போற்றப் பறை தரும் புண்ணியனால் ** பண்டு ஒரு நாள்
கூற்றத்தின் வாய் வீழ்ந்த * கும்பகரணனும் *
தோற்றும் உனக்கே பெருந்துயில் தான் தந்தானோ *
ஆற்ற அனந்தல் உடையாய்! அருங்கலமே! *
தேற்றமாய் வந்து திறவேலோர் எம்பாவாய்
மாற்றமும் தாராரோ வாசல் திறவாதார் *
நாற்றத் துழாய் முடி நாராயணன் * நம்மால்
போற்றப் பறை தரும் புண்ணியனால் ** பண்டு ஒரு நாள்
கூற்றத்தின் வாய் வீழ்ந்த * கும்பகரணனும் *
தோற்றும் உனக்கே பெருந்துயில் தான் தந்தானோ *
ஆற்ற அனந்தல் உடையாய்! அருங்கலமே! *
தேற்றமாய் வந்து திறவேலோர் எம்பாவாய்
There are two addresses in the vocative case in this pasuram - NOTRU SUVARGAM PUKUKINRA AMMANOY! And ARUN KALAME! - both bring out the excellences of this gopi and thereby imply the excellent characteristics of good Sri Vaishnavas.
- SUVARGAM here means only union with God. Sita says, while pressing Rama to take her with Him to the forest," If I am with you that is heaven for me. Separation from you means hell." The girl here has completed all her rites by surrendering to the Lord and hence is enjoying His company.So also for a Sri Vaishnava there remains nothing to be done by way of" Upaaya" after accepting Him as the sole refuge(SARANAGATI).
- ARUNKALAME! "Kalam" has two meanings (a) vessel and (b) ornament; A Sri Vaishnava is the vessel to contain His Grace. A Sri Vaishnava possesses superior ornaments in the form of virtues; or he himself is the best ornament embellishing the gatherings of other Sri Vaishnavas. SUVARGA can also be broken up into SU+VARGA (SU=good VARGA=gathering). If a man possesses all good qualities he will be taken into the fold of Sri Vaishnavites. (Ref to PERIYAZHWAR TIRUMOZHI 3.6.11 - Saadu kottiyul kolla ppaduvare.)
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THIRUPPAVAI
Sri.U.Ve.Elayavilli Bhuvarahachariyar Swami
THOOMANI MADAM
The gopi woken up in this verse has unflinching faith in the Lord's UPAYA BHAVA. In this regard she matches very well with Sita who, when Hanuman suggested that he carry her back to Rama, sternly refused and rebuked him saying that he was equal to Ravana, (Ravana-tulya) in this that while Ravana robbed Rama of one of his possessions, Sita;
THIRUPPAVAI
Sri.U.Ve.Elayavilli Bhuvarahachariyar Swami
Sri.U.Ve.Elayavilli Bhuvarahachariyar Swami
THOOMANI MADAM
தூமணி மாடத்துச் * சுற்றும் விளக்கெரியத் *
தூபம் கமழத் துயிலணை மேல் கண் வளரும் *
மாமான் மகளே! மணிக் கதவம் தாள்திறவாய் *
மாமீர்! அவளை எழுப்பீரோ? ** உன் மகள் தான்
ஊமையோ? * அன்றிச் செவிடோ? அனந்தலோ? *
ஏமப் பெருந்துயில் மந்திரப் பட்டாளோ? *
மாமாயன் மாதவன் வைகுந்தன் என்றென்று *
நாமம் பலவும் நவின்றேலோர் எம்பாவாய்
தூபம் கமழத் துயிலணை மேல் கண் வளரும் *
மாமான் மகளே! மணிக் கதவம் தாள்திறவாய் *
மாமீர்! அவளை எழுப்பீரோ? ** உன் மகள் தான்
ஊமையோ? * அன்றிச் செவிடோ? அனந்தலோ? *
ஏமப் பெருந்துயில் மந்திரப் பட்டாளோ? *
மாமாயன் மாதவன் வைகுந்தன் என்றென்று *
நாமம் பலவும் நவின்றேலோர் எம்பாவாய்
The gopi woken up in this verse has unflinching faith in the Lord's UPAYA BHAVA. In this regard she matches very well with Sita who, when Hanuman suggested that he carry her back to Rama, sternly refused and rebuked him saying that he was equal to Ravana, (Ravana-tulya) in this that while Ravana robbed Rama of one of his possessions, Sita; Hanuman is trying to rob Him of another, His "Sarva loka rakshakatvam" (sole right to protect all).Then she added, "With my power of chastity which cooled your burning tail, I could have saved myself; but that would have only destroyed Rama's reputation. He alone by His prowess should rescue me and establish his valour. Tat Tasya Sadrusam Bhavet. That alone would be befitting to Him." Hanuman applauded these words.So also this girl having transferred her burden to Sri Krishna, sleeps having total faith in His words," Ananyah chintayanto mam......Yoga kshemam vahamyaham". ANDAL teaches us in this stanza that a soul after surrendering to the Lord should be like this gopi.
"MAMAN MAGALE!" -Oh,my uncle's daughter!. Though blood relationship is condemned as it contributes to worldly attachment, the same is most welcome if it helps to do service to God and His devotees. NAMMAZHWAR recommends living with all relations in TIRUVAYMOZHI 8.10,11, but condemns the same in 9.1.1. for the above reasons. KOORATHU AZHWAN, used to remark with a sad heart," I do not have blood relationship with Sri RAMANUJA.
Fie upon me! That good fortune is with MUDALI ANDAN and EMBAR!" This idea is noteworthy in this verse.
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THIRUPPAVAI
Sri.U.Ve.Elayavilli Bhuvarahachariyar Swami
KEEZH VAANAM
Here a girl who is Krishna's particular sweetheart is being woken up. She can be compared to NAMMAZHWAR (Krishna-trishna tatvam) the very embodiment of deep devotion to Sri Krishna. Her company is certain to accomplish their desire. KOTHUGALAMUDAYA PAVAAI! is a most beautiful form of address.
THIRUPPAVAI
Sri.U.Ve.Elayavilli Bhuvarahachariyar Swami
Sri.U.Ve.Elayavilli Bhuvarahachariyar Swami
KEEZH VAANAM
கீழ் வானம் வெள்ளென்று * எருமை சிறு வீடு *
மேய்வான் பரந்தன காண் மிக்குள்ள பிள்ளைகளும் *
போவான் போகின்றாரைப் போகாமல் காத்து * உன்னைக்
கூவுவான் வந்து நின்றோம் ** கோதுகலமுடைய
பாவாய்! எழுந்திராய் * பாடிப் பறை கொண்டு *
மாவாய் பிளந்தானை மல்லரை மாட்டிய *
தேவாதி தேவனைச் சென்று நாம் சேவித்தால் *
ஆவாவென்று ஆராய்ந்து அருளேலோர் எம்பாவாய்
மேய்வான் பரந்தன காண் மிக்குள்ள பிள்ளைகளும் *
போவான் போகின்றாரைப் போகாமல் காத்து * உன்னைக்
கூவுவான் வந்து நின்றோம் ** கோதுகலமுடைய
பாவாய்! எழுந்திராய் * பாடிப் பறை கொண்டு *
மாவாய் பிளந்தானை மல்லரை மாட்டிய *
தேவாதி தேவனைச் சென்று நாம் சேவித்தால் *
ஆவாவென்று ஆராய்ந்து அருளேலோர் எம்பாவாய்
Here a girl who is Krishna's particular sweetheart is being woken up. She can be compared to NAMMAZHWAR (Krishna-trishna tatvam) the very embodiment of deep devotion to Sri Krishna. Her company is certain to accomplish their desire. KOTHUGALAMUDAYA PAVAAI! is a most beautiful form of address.
"The horizon has become bright. Get up." say the girls. But she astonishes them by replying, "It is the luster from your moon-like faces which has brightened the Eastern quarter. The day is yet to dawn."
The second sign of daybreak mentioned in this stanza indicates that Andal has indeed been transformed into a gopi - "The buffaloes are fast dispersing in the fields searching for the tender green grass with the dew drops of dawn clinging to them. If we delay, Krishna would have followed them into the forest and our purpose would be lost." This statement could not have come out of the lips of anyone other than a true cowherdess. So Andal has totally identified herself with a gopi, living with the cowherds and taking part in all their daily chores.
Her father Sri Vishnuchitta was a learned Vedic authority and had even written a rule book for conducting sacrifices called Kalpa Sutra. He too assumed the role of Yasoda to the extent of participating in every childish activity of Krishna. For this his daughter affectionately calls him, "Bhogattil Vazhuvada Puduvayarkon"(one who has not missed a single opportunity to enjoy Krishna).Now his daughter does the same.
The conclusion is this: Only that caste is desirable, which is congenial for the enjoyment of God and which is calculated to bring down His Grace on us. SRI LOKA DESIKA says in SRI VACHANA BHUSHANAM,"Periyazhvarum Tirumagalarum Gopa Janmattai Asthanam Panninargal."
THIRUPPAVAI
Sri.U.Ve.Elayavilli Bhuvarahachariyar Swami
KEESU KEESU
In this stanza, from the two addresses in vocative case PEY PENNE! and NAYAKA PPENPILLAY, which are diametrically opposite in meaning, we are to understand that they are said out of love and affection for the sleeping girl. Whatever may be the apparent contradiction, the inner feeling is most important while moving with Sri Vaishnavas.
THIRUPPAVAI
Sri.U.Ve.Elayavilli Bhuvarahachariyar Swami
Sri.U.Ve.Elayavilli Bhuvarahachariyar Swami
KEESU KEESU
கீசு கீசு என்று எங்கும் * ஆனை சாத்தன் * கலந்து
பேசின பேச்சரவம் கேட்டிலையோ? பேய்ப் பெண்ணே! *
காசும் பிறப்பும் கலகலப்பக் கை பேர்த்து *
வாச நறுங் குழல் ஆய்ச்சியர் ** மத்தினால்
ஓசை படுத்த * தயிர் அரவம் கேட்டிலையோ? *
நாயகப் பெண் பிள்ளாய்! நாராயணன் மூர்த்தி *
கேசவனை பாடவும் நீ கேட்டே கிடத்தியோ? *
தேசமுடையாய்! திறவேலோர் எம்பாவாய்
பேசின பேச்சரவம் கேட்டிலையோ? பேய்ப் பெண்ணே! *
காசும் பிறப்பும் கலகலப்பக் கை பேர்த்து *
வாச நறுங் குழல் ஆய்ச்சியர் ** மத்தினால்
ஓசை படுத்த * தயிர் அரவம் கேட்டிலையோ? *
நாயகப் பெண் பிள்ளாய்! நாராயணன் மூர்த்தி *
கேசவனை பாடவும் நீ கேட்டே கிடத்தியோ? *
தேசமுடையாய்! திறவேலோர் எம்பாவாய்
In this stanza, from the two addresses in vocative case PEY PENNE! and NAYAKA PPENPILLAY, which are diametrically 
opposite in meaning, we are to understand that they are said out of love and affection for the sleeping girl. Whatever may be the apparent contradiction, the inner feeling is most important while moving with Sri Vaishnavas.
In the 6000-Padi commentary we find very interesting and enlightening comments and to illustrate them an episode narrated with exquisite charm. Having woken up a handful of girls Andal could have proceeded on to Krishna. Why go to EVERY house? If one is a Sri Vaishnava he should think of the welfare of ALL- not just a few. Not even a single girl should lose the golden opportunity of getting the grace of Sri Krishna. A man's relationship with Sriman Narayana is true only if he rejoices at the good luck of another man as if it were his own son's. If he fails to feel that way he is no Sri Vaishnava.
ALKONDAVILLY JEEYAR, a sincere pupil of SRI RAMANUJA once met in Sri Rangam NANJEEYAR, the disciple of PARASARA BHATTAR. The former exclaimed," O Jeeyar! Really I have not developed a taste for Bhagavad Vishaya (i.e., God)." Nanjeeyar was amazed and asked "How is this possible? you are the faithful student of Sri Ramanuja, serving him assiduously - still you say this ?" The former said," If a man has real taste for Bhagavan he must enjoy the sweet company of His devotees. If not he is no Sri Vaishnava. Have we developed that pleasurable attitude towards Sri Vaishnavas? Hence I say so."
Unless the meeting, mingling and deriving supreme satisfaction and happiness in the company of Bhagavatas are secured here in this world (which is the intensive training ground for our life in Sri Vaikuntha), the Moksha will not be delectable. NAMMAZHWAR says at the end of Tiruvaymozhi," ADIYAARODU IRUNDAMAI". He aspired not for the mere union of the Lord but for the same in the company of His devotees, which alone would make it delectable.
THIRUPPAVAI
Sri.U.Ve.Elayavilli Bhuvarahachariyar Swami
PULLUM SILAMBINA KAN
The girls approach the mansion of a gopi and wake her up by indicating signs of early dawn," even the birds are up and chirping. Get up." The sleeping girl rejects this reason, "oh girls, you never allow the birds in your town to sleep, with your chanting of His names and making them chant too.
THIRUPPAVAI
Sri.U.Ve.Elayavilli Bhuvarahachariyar Swami
Sri.U.Ve.Elayavilli Bhuvarahachariyar Swami
PULLUM SILAMBINA KAN
புள்ளும் சிலம்பின காண் * புள்ளரையன் கோயில் *
வெள்ளை விளி சங்கின் பேரரவம் கேட்டிலையோ? *
பிள்ளாய் எழுந்திராய் பேய்முலை நஞ்சுண்டு *
கள்ளச் சகடம் கலக்கழியக் காலோச்சி **
வெள்ளத்தரவில் * துயில் அமர்ந்த வித்தினை *
உள்ளத்துக் கொண்டு முனிவர்களும் யோகிகளும் *
மெள்ள எழுந்து அரி என்ற பேரரவம் *
உள்ளம் புகுந்து குளிர்ந்தேலோர் எம்பாவாய்
INTRODUCTION: The first five pasurams of Tiruppavai form one section and pasurams 6-15 the second section. These 10 stanzas describe the sleeping girls being woken up by those who are already up. These two groups represent KAINKARYA NISHTHA (those impatient to serve God, like Lakshmana) and GUNA NISHTHA (those who are content to meditate on the glorious qualities of God, like Bharata). Nammazhwar speaks of their presence even in Vaikunthaloka - VAIKUNTATTU AMARARUM (service minded) MUNIVARUM (enjoying His Virtues). Poison acts on different people in different ways – some faint and some run here and there; so do the attributes of Sri Krishna. Hence the sleeping girls not a bit inferior in their longing for Krishna to those who wake them. Though one could go to Krishna on one's own, it is not advisable "VEDAM VALLARGALAI KKONDU, VINNOR PERUMAN TIRUPPADAM PANINDU" says Nammazhwar. We should always approach Him through some godly person; because we have sinned against Him and being a SWATANTRA (free to act as He pleases), He may punish us. Hence a Recommending Authority is very much needed. Moreover His virtues are like a huge river in spate during rains, and so if a man wants to cross it surely he needs the help of others. Further unlike in the case of carnal company, enjoyment of His company will be sweeter in the company of Bhaktas.
Those gopis who are vigilant are goaded on by their haste (twara) to get Kainkarya, while those that are asleep have firm faith (adhyavasaya) in the Lord as Upaya. Hence pasurams 6-15 give room for interpreting them as referring to Azhwars and acharyas.
PULLUM SILAMBINA KAN
The girls approach the mansion of a gopi and wake her up by indicating signs of early dawn," even the birds are up and chirping. Get up." The sleeping girl rejects this reason, "oh girls, you never allow the birds in your town to sleep, with your chanting of His names and making them chant too. This is no sign of dawn!" Then they mention a noteworthy sign," PULLARAYAN KOIL etc. The blowing conch in the temple of Vishnu for early morning worship, is inviting us all for His service. Get up."
Here the phrase PULLARAYAN KOIL brings out an excellent quality of the Lord:
PUL is bird, here Garuda; ARAYAN king; KOYIL temple, the temple of Vishnu. But why this circumlocution?
There is a reason.
In Ramayana while narrating to Hanuman her abduction by Ravana, Sita says," On that fateful day I was lured by that demon disguised as a deer, and was separated from Rama's younger brother and Lakshmana's elder brother (RAMANUJAM LAKSMANA POORVAJAM CHA)." Such phraseology is used for a purpose. The Lord feels happy when His name is coupled with His devotee's and so does the devotee when he is referred to as being subservient to the Lord. The message of Sita (Sri Devi) and Andal (Bhu Devi) to us is that when a Sri Vaishnava names his child he should follow this principle.
ULLATHU KKONDU etc in this verse is noteworthy. The munis and yogins get up in the morning very slowly from their beds so that the Lord, taking eternal abode in their hearts may not be disturbed.Prahlada was pushed down from the top of a huge mountain,and while falling he held fast his bosom with great concern for Sri Hari living there, never bothering about what was happening to himself. But the Lord waited for him at the bottom of the mountain and received him in his spread arms.
Parasara Bhattar used to embellish his body with silken robe, ornaments, sandal paste etc, and when asked about its propriety in respect of the despicable body,he said in his view it was not despicable but adorable being the sanctum sanctorum of the Almighty.
Andal also leaves this lesson in this verse: When you get up in the morning chant the name of Hari (HARIR HARIR HARIRITI VYAHARET VAISHNAVAH PUMAN). Let us do so.
THIRUPPAVAI
Sri.U.Ve.Elayavilli Bhuvarahachariyar Swami
MAYANAI
Among the assembled gopis, one expressed a doubt, "we are planning elaborately for getting the company of Krishna. But remember, we are sinners and our sins will throw obstacles in our path. It always happens when a good deed is contemplated. It is the way of the world.
THIRUPPAVAI
Sri.U.Ve.Elayavilli Bhuvarahachariyar Swami
Sri.U.Ve.Elayavilli Bhuvarahachariyar Swami
MAYANAI
மாயனை * மன்னு வட மதுரை மைந்தனை *
தூய பெரு நீர் யமுனைத் துறைவனை *
ஆயர் குலத்தினில் தோன்றும் அணி விளக்கை *
தாயைக் குடல் விளக்கம் செய்த தாமோதரனை **
தூயோமாய் வந்து நாம் * தூமலர் தூவித் தொழுது *
வாயினால் பாடி மனத்தினால் சிந்திக்க *
போய பிழையும் புகுதருவான் நின்றனவும் *
தீயினில் தூசாகும் செப்பேலோர் எம்பாவாய்
Among the assembled gopis, one expressed a doubt, "we are planning elaborately for getting the company of Krishna. But
remember, we are sinners and our sins will throw obstacles in our path. It always happens when a good deed is contemplated. It is the way of the world.
Take the case of Dasaratha who planned the coronation of Rama; the great omniscient sage Vasishta fixed the date; the citizens clamored for him and applauded the decision. But what happened? Rama went to the forest forsaking the city, and it was His Paduka (holy sandals) which sat on the throne for fourteen years.So what is the surety that we will succeed?"
The answer is given in this verse: Recite the name of Krishna; think of him; offer flowers; and all obstacles will vanish. All sins committed before taking Refuge with Him, as well those unwittingly accruing after Surrender (Saranagati) will perish.
The Purva Agha (earlier sins) will be burnt to ashes like cotton bales in a fire; and the Uttara Agha (Subsequent Sins) will not stick to the person like drops of water to a lotus leaf.
Milk is both a pleasurable food as well as a medicine to cure bile. The same is the case with Him. (Maruttuvanai ninra mamanivanna)
THIRUPPAVAI
Sri.U.Ve.Elayavilli Bhuvarahachariyar Swami
Sri.U.Ve.Elayavilli Bhuvarahachariyar Swami
ONGI ULAGALANTHA UTHAMAN
In this verse ANDAL wishes for rain and consequential prosperity for the whole world as the world is the property of her Lord. So who is a Sri Vaishnava? It is he who while being detached with reference to the riches of the world, is at the same time aspiring for them considering them as his Lord's riches. Hence all Sri Vaishnavas after daily prayer recite the verse which says "Sarve Janah Sukhino Bhavantu" every one should be happy.
THIRUPPAVAI
Sri.U.Ve.Elayavilli Bhuvarahachariyar Swami
Sri.U.Ve.Elayavilli Bhuvarahachariyar Swami
ONGI ULAGALANTHA UTHAMAN
ஓங்கி உலகளந்த * உத்தமன் பேர் பாடி *
நாங்கள் நம் பாவைக்குச் சாற்றி நீராடினால் *
தீங்கின்றி நாடெல்லாம் திங்கள் மும்மாரி பெய்து *
ஓங்கு பெருஞ் செந் நெல் ஊடு கயல் உகளப் **
பூங்குவளைப் போதில் * பொறி வண்டு கண் படுப்பத் *
தேங்காதே புக்கிருந்து சீர்த்த முலை பற்றி
வாங்க* குடம் நிறைக்கும் வள்ளல் பெரும் பசுக்கள் *
நீங்காத செல்வம் நிறைந்தேலோர் எம்பாவாய்
நாங்கள் நம் பாவைக்குச் சாற்றி நீராடினால் *
தீங்கின்றி நாடெல்லாம் திங்கள் மும்மாரி பெய்து *
ஓங்கு பெருஞ் செந் நெல் ஊடு கயல் உகளப் **
பூங்குவளைப் போதில் * பொறி வண்டு கண் படுப்பத் *
தேங்காதே புக்கிருந்து சீர்த்த முலை பற்றி
வாங்க* குடம் நிறைக்கும் வள்ளல் பெரும் பசுக்கள் *
நீங்காத செல்வம் நிறைந்தேலோர் எம்பாவாய்
In this verse ANDAL wishes for rain and consequential prosperity for the whole world as the world is the property of her Lord. So who is a Sri Vaishnava? It is he who while being detached with reference to the riches of the world, is at the same time aspiring for them considering them as his Lord's riches. Hence all Sri Vaishnavas after daily prayer recite the verse which says "Sarve Janah Sukhino Bhavantu" every one should be happy.
Andal tells the girls,"If we, girls, recite the NAME of the Lord who measured the entire universe with his three steps and observe this vow then the whole world will become prosperous." Note the text which says "Uthaman PER"(his NAME). She could have simply said "if we sing the glory of the Lord." But she says instead, the NAME of the Lord. Which means that the NAME OF THE LORD (the Tiru Ashtakshara Mantra, the Eight-Syllabled one) is more efficacious than the Lord Himself.When,in the court hall of Duryodhana,Draupadi was being disrobed by Dussaasana,it was only the NAME "Govinda" which saved her modesty while the Lord failed her.
But we Prapannas (Surrenderers) seek salvation only from Him. The Mantra is only for understanding the true nature of the Soul, Lord, and the mutual relationship; it is essentially to promote the ARTHA PANCHAKA knowledge.
NEENGATHA Selvam - we see that riches do not remain for long with any man; then what does NEENGATHA mean? It refers to the Moksha Aiswarya, Service of God, obtained through the recommendation of Sri Mahalakshmi.
THIRUPPAVAI
Sri.U.Ve.Elayavilli Bhuvarahachariyar Swami
VAIYATHU VAZHVIRGAL
At Andal's cordial invitation a huge crowd gathered and the wonder struck Andal exclaims, “in this ignorance-spreading world, are there so many interested in Emancipation!" She proceeds to prescribe "dos" and "don'ts" (which actually are the SAMBHAVITA SWABHAVA, the natural characteristics of the Adhikari).
THIRUPPAVAI
Sri.U.Ve.Elayavilli Bhuvarahachariyar Swami
VAIYATHU VAZHVIRGAL
வையத்து வாழ்வீர்காள்! * நாமும் நம் பாவைக்குச் *
செய்யும் கிரிசைகள் கேளீரோ * பாற்கடளுள்
பையத் துயின்ற பரமன் அடி பாடி *
நெய்யுண்ணோம் பாலுண்ணோம் நாட்காலே நீராடி**
மையிட்டு எழுதோம் * மலரிட்டு நாம் முடியோம் *
செய்யாதன செய்யோம் தீக்குறளை சென்றோதோம் *
ஐயமும் பிச்சையும் ஆந்தனையும் கை காட்டி *
உய்யுமாறு எண்ணி உகந்தேலோர் எம்பாவாய்
At Andal's cordial invitation a huge crowd gathered and the wonder struck Andal exclaims, “in this ignorance-spreading world, are there so many interested in Emancipation!" She proceeds to prescribe "dos" and "don'ts" (which actually are the SAMBHAVITA SWABHAVA, the natural characteristics of the Adhikari).
While we appear to be performing this vow for getting rain, in reality it is different. She stresses the words "NAMUM NAM Pavaikku"- NAMUM- WE are quite different from others; we long for His company, and firmly believe that He alone is the means for achieving it.
NAM Pavai - Indrajit did a malefic rite to put an end to Rama; but our beneficent rite is for securing Lord's and His world's prosperity and happiness.
The Sri Vaishnava code of conduct as prescribed by Andal is as follows:
- Recite the Samskrita and Dravida Veda which sings the glory of the Feet of the Lord reclining on the Serpent in the Milky Ocean, all the while thinking about one's redemption.
- Eschew all carnal and even worldly desires like eating ghee, drinking milk etc.
- Bathe early in the morning. Don't adorn your eyes with eye liners, or your hair with flowers till the completion of the vow; meaning thereby a Sri Vaishnava needs decoration etc only when he is in union with the Lord.
- Never indulge in an act which was not practiced by our righteous minded ancestors. Bharata refused the kingship though granted by his father and permitted by Rama on the grounds that the tradition of Solar Kings did not permit a younger son to rule when the elder was living.
- A Sri Vaishnava should not speak ill of others or even think about it (which is tantamount to reporting it to the God inside the heart, thereby ensuring their fall); Sita never uttered a word to Rama about the ill treatment by the Rakshasis.
- A SriVaishnava should ever be ready to do charity and impart knowledge about God to all those who need it.
- In short he should constantly be thinking about his upliftment and keep his mind filled with peace and happiness.