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Bhagavadgita Pages, Chapters 1 to 18

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V.Krishnaraj

The Tamil poets have had the added advantage of using a language medium that is perhaps not as heavily encumbered as the rest; where the quality of sound and the impact of meaning seem to share a common ground as far as function is concerned.

The whole of the Tamil language is the poet's ally. It was born vibrant and malleable, ever ready to be shaped into rhyme or reason. It simply waits for the expelled breath. A breath that is filled with a great passion for life: be it the sighing of heart or the winds of thought.
Even the most dry and linear idea, when voiced with the Tamil tongue, is enlivened by this expelled breath. The sound produced has shape: fine curves & subtle contours, texture & color.
The beauty of Tamil does not rely on any trivial meaning which the mind might attach to it. The richness of the sound imbues the words with a life of their own, independent of any meaning that our concepts strive to convey. There is an inherent sweetness to the Tamil tongue; and to the Tamil people themselves, "Life" (birth, growth, love, work, death; the struggle of it all) has a sweetness all it's own.  --by Layne Little

Temple painting of Andal's Avataram

Vatapatrasayee Temple, Srivilliputhur,  Tamil Nadu

Vishnu Chitta finds Andal in his Tulasi (Sacred Basil) garden.

The Andal Temple, next to Vatapatrasayee Temple

(Andal'sTiruppavai composed in the year 731 CE.)

Please report any errors

    Andal (She who rules [the heart of Vishnu]) as an infant appeared in the trough Vishnu Chitta dug in the garden near a Tulasi plant (Sacred Basil) and fragrant flowers which he cultivated for Vattapatrasayee temple use. This appearance in a trough is the same as Sita appeared when King Janaka was plowing the field. Both appeared from under the earth's surface crust and therefore are teleologically connected to the earth and Bhudevi (goddess of earth), who is one of the consorts of Vishnu. She is also regarded as AmsAvatara of Sri Devi. Consort here does not literally mean such a connotation but indicates his power, though devotional literature speaks in terms of consort and power. Her appearance on earth is to show the path to God through bridal mysticism, which, among other paths, promotes the idea of all devotees of either gender being Striyah (women/bride) in relation to God. God is Purusa (Man) and all devotees are Striyah. He named her Kothai (§¸¡¨¾-Kodai, Godai, Goda) meaning 'maiden' or 'giver of cows.'  Go = cow. It also means a facile wordsmith who possesses and gives felicitous words (to her devotees).

Here is another story that tells how the name Goda came about.  Ten headed Ravana, the demon king of Sri Lanka, abducted Rama's wife by devious impersonation. Ravana was crossing the River Godavari; Sita pleaded with River Godavari to rescue her from the clutches of Ravana by entreating Godavari that she (Godavri) being a woman herself should come to the aid of Sita and save her from Ravana. Godavari did not respond, kept on going her own way and thus earned bad merit (À¡Àõ = sin). River Godavari was so afraid of Ravana that she did not tell Rama of the abduction of Sita across the river when Rama came looking for her and asking the trees, barks, stones and rivers for Sita. They all witnessed Sita's abduction but none  revealed the incident to Rama.  Godavari's demerit and sin in Treta Yuga  were absolved when Perialvar named  baby girl Goda (Godai) found near a flowerbed in Sri Villiputtur, Tamil Nadu. She also became one of the Vaishnavite saints. She is regarded as the incarnation of Lakshmi.

On the other hand, River Yamuna helped Vasudeva carrying Baby Krishna to cross Yamuna by draining itself to the waist level and thus earned merit.

One source tells, "The day of Sri Andal's birth is recorded in the holy book of Divyasuri Charita as Kali 97, Nala year, and 4th day in the month of Adi, Suklapaksha Purva Phalguni (born on a Tuesday, the fourth day of the bright fortnight of the moon, under the birth star of Pooram, in the month of Adi, Jul/Aug). With the lapse of years, Andal, otherwise known as Goda showed great devotion to Vishnu, and with age her devotion for Vishnu also grew. "

Another variation of the story:

It is customary for Vishnu Chittar to visit his Nandavanam to collect flowers for Vatapatrasayi Perumal. One day in the afternoon he heard a rumble in his garden.  He turned in the direction of the sound and saw a five year old girl with divine features near a Tulasi plant. The moment was recorded as Nal Varudam, Aadi MAsam, EttAm ThEthi, Sukla Paksam, Panchami thithi, SevvAi-k-kizhamai, Poornam star, Thula lagnam.

Vishnu Chittar, surprised by the appearance of a divine-looking child asked who she was. She replied, “I am your daughter and my mother Thiruthuzhaai Devi is beside me.”  He took the child to Vatapatrasayi Perumal Sannidhi and narrated the story to the deity. Perumal’s voice came loud and clear: O Azhvar, this girl Kothai is your daughter. Take her home and raise her with tender loving care. You will be blessed with auspiciousness in your life."

    She grew up with her father periazvar and mother Tulasi Devi in the midst of temples; discourses on Vedas, Ramayana and Mahabharata; Bhajans; Kirtanas; and erudite scholars of Vaishnavism. Right from the beginning, she had a fascination for Krishna and his pranks; that love matured into a Sankalpam (intent) to marry Sri Ranganathar.

    Her father, Vishnu Chittar known popularly as Perialvar, used to gather, weave, and offer flowers to the temple. Kodai innocently wore the flowers on her tresses and saw herself appreciatingly in the water mirror unknown to her father; those were the very flowers her father offered to God unknowingly; offering worn flowers to God is against the ritual sanctity. One day her father saw her wearing the flowers meant for the Lord. He was angry because of the loss of sanctity of the flowers, whose first enjoyer is the Lord and then come all others. On that momentous day, Vishnu Chittar did not offer any flowers to the Lord and related to the Lord the events. God told him that he loved to wear flower garlands worn by Kodai. Then the father realized that Goda was none other than Mahalakshmi. That was the day she received the name Andal--the one who rules the heart of Vishnu. She was also given the epithet 'Sūdikkodutta Sudarkodi' meaning that she is the effulgent maiden who offered garlands to Bhagavan after wearing them. Thus the custom of offering worn flowers came into vogue until her absorption into Sri Ranganathar happened at the tender age of fourteen years. In the mean time her love for Ranganatha grew. She came of age and her father was looking for a suitable husband for her. She would not have it, because she was in love with Ranganathar and would not marry a mortal.  She was so much in love with Bhagavan Krishna that she felt like one of the Gopis and composed Tiruppavai consisting of 30 poems, one poem for one day of the month of Margazhi (Dec/Jan). Its simplicity, depth and devotion are unparalleled in Tamil country. Vishnu Chittar was frustrated at the insistence of his daughter that she would only marry Bhagavan. One night, Sri Ranganathar appeared in his dream and asked for the hand of Kodai. Sri Ranganathar appeared in the dream of the high priest of the temple and bid him to bring Kodai from Srivilliputtur to Srirangam for the marriage. Vishnu Chittar went to the local deity, Vattapatrasayee asked him for his advice and consent which were promptly given, directing him to take her to Srirangam. Kodai was taken in a palanquin with pomp and pageantry under the very supervision of the Pandava King, Sri Vallabhadeva. Andal entered the Sanctum Sanctorum at the very tender age of fourteen and merged with the body of Sri Ranganatha. Chittar's joy knew no bounds; a voice came in a trumpet-like boom, 'you have been elevated to the position of my father-in-law.'

Andal and Tiruppavai  formed a juggernaut of Bhakti movement of one girl with rituals, awakening of spirit, giving up of Raga (passion) and Ahamkara (ego) and adoption of Vairagya (giving up of desires) for the sole purpose of merging with Krishna (Sri Ranganathar).

The first ten Pasurams extol the fruits of Anuttanam (Anushtanam = அனுட்டானம் = religious devotional observance); the second ten eulogizes, inspires, and promotes devotional service among the prospective participants; the third ten eulogizes and wakes up Krishna, His family and others and beseeches to immerse in His Grace.

Sanskrit Vedas are the earthern pot; Tiruppavai and Divyaprabhandam are pure golden pot, so any one irrespective of Varna can recite the verses.

The Tamil script is written with azhagi font (office based in Chennai, http://azhagi.com/)

The first three numbers indicate the sequence (of Tiruppavai) in Divya Prabhandam. The second numbers indicate 01-30 verses.

474 (01)

மார்கழித் திங்கள் மதி நிறைந்த நன்னாளால் 

நீராடப் போதுவீர் போதுமினோ நேரிழையீர் 

சீர் மல்கும் ஆய்பாடி ¦ºøÅî சிறுமீர்காள்

கூர் வேல் கொடுந்தொழிலன் நந்தகோபன் குமரன்

ஏர் ஆர்ந்த கண்ணி யசோதை இளம் சிங்கம்

கார்மேனிச் செங்கண் கதிர் மதியம் போல் முகத்தான்

நாராயணனே நமக்கே பறை தருவான் 

பாரோர் புகழப் படிந்து ஏலோர் எம்பாவாய்

474 (01)

maarkazhith thingaL madhi niRaindha nannaaLaal

neeraatap pOdhuveer pOdhuminO nErizhaiyeer

seer malkum aaipaatich chelvach siRumeerkaaL

koor vEl kotumthozhilan nandhakOpan kumaran

Eraandha kaNNi yasOdhai iLam singam

kaarmEnich chengaN kadhir madhiyam pOl mukaththaan

naaraayaNanE namakkE paRai tharuvaan

paarOr pukazhap patindhu ElOr empaavaay.

This is the month of Margazhi (Dec/Jan) and a full-moon auspicious day.

Shall we go to bathe; who is willing to go, O jeweled maidens

Rich lasses of prosperous Aypadi

Sharp-speared cruel torturer (of enemies), the son of Nandagopan

The son of gracious beautiful-eyed Yasodha, the tender lion cub

with dark-colored body, beautiful eyes and  a face like the sun and the moon

Narayana will grant us our desires (பறை = Parai = drum, desired object, conch, light)

The people of the world praise in humility. Listen, remember, O our damsel (O my dear lass)

(Let us perform the Pavai Nombu)

Pavai Nombu = young lady + penance)

Nombu = ceremonial fasting, penance, religious 
austerity.

Notes: மதிநிறைந்த Mathi niraintha = moon full = all sixteen digits of the moon.

கொடுந்தொழிலன்: Kodumthozilan = cruel 
worker = destroyer of enemies = destroyer of sins.

கார் மேனி = Kaarmēni = black body = dark blue complexion is natural to Krishna.

ஏலோர் எம்பாவாய் =  ElOr empaavaay = O my dear lass.

Comment

    Month of Marghazhi (Dec/Jan) is the most celebrated month of the year. In Bhagavad Gita verse 10.35, Krishna says, "Of the hymns in Sama Veda (I am) Brhatsama; of meters, I am Gayatri; of months (I am) Margasirasa (Dec-Jan); of all seasons, I am flower-bearer (spring).  Month of Margazhi is the month of hope for the young girls who pray to Manmatha (Cupid) to obtain good husbands, rain and prosperity. Bhagavatam speaks of Katyayani Vratam. Katyayani Vratam:  It is a custom and vow among the unmarried cowherd girls to worship goddess Katyayani (Durga) on the banks of Yamuna after bathing in the river. Each one beseeches Durga that she gets Krishna as her husband. While they are bathing in the River, Krishna steals their garments and stays perched on the Kadamba tree on the bank. When they find out that their clothes were stolen, they ask him to give them back their clothes. Krishna points to them that they committed an infraction against the Devatas by bathing in the river naked. (Waters of the rivers and lakes are sacred and should not be contaminated.) To atone their sins, they have to come out and get their clothes from him, which they do. He promises them that he would be the husband for each one of them. Thus He is One and many are his forms. Andal (She who rules--over the heart of Narayana) received advice to perform this ritual to marry Krishna. The refrain ஏல் ஓர் எம்பாவாய் (El ōr empaavaay; (ōr rhymes with oar) El = listen. empaavaai = Em + paavaavai = my lass. There are many other meanings given by learned pundits.

    Maragazhi is for the young girls to observe Nōnbu (Penance, religious austerity) which dictates an early morning bath before the sunrise. Narayana gives them the fulfillment of their desires. This verse touches on the goal and the means to attain fulfillment of their desires which eventually lead to Bliss and merger with the Lord. This is surrender and Bliss; this is finality (Saramam).

நீராடப் போதுவீர் போதுமினோ நேரிழையீர் :   Shall we go to bathe; who is willing to go, O jeweled maidens. Commentators say that water-play or ritual bathing means in this context  that the cowherd girls should immerse themselves in BhagavAn's lake of auspicious qualities: JnAna, Bala, aisvarya, Vīrya, sakti, Tejas (Spiritual wisdom, strength, Supreme Powers, valor, Sakti, Splendor). This immersion in Bhagavan is a guaranteed panacea for all mental, physical and spiritual ills. This immersion is Saranagati and means becoming a Prapannan, unconditional surrenderer to Bhagavan, the SarvAtmA, BhūthAtmA, SuddhAtmA, EkAthmA, AnEkAtmA (Soul of all, Atma of all Bhutas--matter, Pure Soul, One Atma, many souls). This immersion helps the Prapannan to get  a little bit of the auspicious qualities of the Lord.

In Bhagavad Gita (18.66), Bhagavan says,  "Abandoning all duties, surrender unto Me only. I shall deliver you from all sins. Do not lament."

sarva dharmAn parityajya mAm ekam saranam vraja |

aham tvAm sarva pApebhyo moksayisyAmi mA sucah ||

all kinds of duties giving up; to me only surrender,; |

I you all sins liberate not lament ||

Give up all duties; Surrender unto Me only.

I will liberate you from all sins. do not grieve.

18.66:  Abandoning all duties, surrender unto Me only. I shall deliver you from all sins. Do not lament.

The critical statement of Bhagavan is, "Surrender to me Only." Once this is done there is no more trembling fear of sins. Liberation is at hand; there is no need to worry.

    This is one of the most celebrated statements of Krishna and the final Sarama Slokam meaning that it is the verse that teaches the meaning of attaining final bliss. Saramam = finality, the end.  It is the Maha Mantra of Krishna. What it means is that a devotee can give up daily injunctions of the nature of Yagnas, difficult to pursue in Kali Yuga. What a devotee can attain in terms of benefits by Yagnas can be obtained just by uttering His sacred names by way of Sahasranamam.

Abandoning all daily duties means NOT giving up Sandyavandanam (and Mātyānikam-- Rites performed by the twice-born daily at noon-- but  (giving up performance of) Yagnas (Sacrificial worship). Uttering the names of Bhagavan gives three kinds of benefits: Dhrista Balam, Adhrista Balam, and Dhrishtādhrishta Balam. Dhrishta Balam is the benefit open for all to see. Adhrishta Balam is the benefit derived by the devotee from Bhagavan with His invisible hand. The third one is a combination of the previous two.

    Surrender to the Lord has its own advantages. Saranagata Raksa is surrender-protection and God is Saranagata Raksakan (Surrender-protector = protector of the surrenderer).  When a king surrenders to an emperor, the latter accepts the surrender, forgives and forgets all enmity and animosities of the surrendering king and offers him protection from other enemies. If you go to Bhagavan with all sincerity, devotion and love and surrender to him, he forgives all your sins and gives you Moksa.  Going to Moksa is attaining Paramapadam (salvation as highest bliss; also means his feet; his retinue in milk ocean). Paramapadam means living close to Vishnu lying on Adhi Sesa in the milk ocean with his conch, discus, club, bow and lotus, and attended by his Bhagavatas including Sri, Bhu, Neela, Garuda, Gandharva, Kimpurusa.

    Bhagavan points the easy way to reach Him. What  Bhakti, Jnana, Raja, Karma Yogas can obtain for a devotee is attainable (with one-pointed devotion) for a Prapannan who surrenders himself to Bhagavan, who confers Paramapadam to Prapannan.

    The reference to the auspicious day is not made in vain. According to Nammalvar, the auspicious day is the day when we realize that there is only one God and we are His votaries and that God is Narayana.

    Learned pundits consider bathing is just not for physical and ritual external purity alone. The bathing Pond is Bhagavan's Satchitananda (Being, Consciousness and Bliss); To bathe in the pond is to immerse in the Bliss of Bhagavan. That tells us the Ayarpadi girls have obtained Saranagata Raksa from Krishna. Wealth here refers to the spiritual wealth. The Ayarpadi girls were in the past the Gopis who are born again to serve Krishna. Pundits again say that the jewels refer to Jnanam and Vairagyam (spiritual knowledge and detachment from worldly goods and desires).

    The beautiful eyes of Krishna refers to his paternal love (Vatsalya) for and shepherding of the votaries.

    Andal performs the bath rituals, invites the girls as if they were the Gopis of Ayarpadi with Sri Villiputtur as the Gokulam, Vatapatrasayee Temple as Nadagopan's palace, and Vatapatra Sayin  (żÀò¾¢Ãº¡Â¢ý) as Krishna.   During Pralaya, Bhagavan is portrayed to be floating on a banyan leaf. How is it possible for a Being who has swallowed the whole universe to float on a leaf? That quality is what is called Akaditakatanaa Saamarthiyam («¸Ê¾¸¼É¡-º¡Á÷ò¾¢Âõ--versatile doer of the impossible). It appears that the leaf supports Bhagavan. Is it the leaf that supports Bhagavan? Is it Bhagavan who supports the leaf? It is the latter supporting the former. He is the one who supports all the weight of the universe and the leaf itself.  Akaditam = «¸Ê¾õ = The impossible. Saamarthiyam = º¡Á÷ò¾¢Âõ = adeptness.

Andal equates Srivilliputtur of South India as the Ayarpadi pf North, her girl friends as the Gopis, Temple Vatapatrasayee as the palace and Lord Vatapatrasayee as Bhagavan Krishna.

475 (2)

வையத்து வாழ்வீர்காள்! நாமும் நம் பாவைக்குச் 

செய்யும் கிரிசைகள் கேளீரோ, பாற்கடலுள் 

பையத் துயின்ற பரமனடி பாடி 

நெய்யுண்ணோம் பாலுண்ணோம் நாட்காலே நீராடி

மையிட்டு எழுதோம் மலரிட்டு நாம் முடியோம்

செய்யாதன செய்யோம் தீக்குறளை சென்று ஓதோம்

ஐயமும் பிச்சையும் ஆந்தனையும் கைகாட்டி

உய்யுமாறு எண்ணி உகந்து ஏலோர் எம்பாவாய்

vaiyaththu vaazhveerkaaL! naamum nam paavaikkuch

cheyyum kirisaikaL kELiirO, paaRkataluL 

paiyath thuyindra paramanati paati

neyyuNNOm paaluNNOm naatkaalE neeraati 

maiyittu ezhudhOm malarittu naam mutiyOm 

seyyaadhana seyyOm theekkuRaLai sendru OdhOm 

aiyamum pichchaiyum aandhanaiyum kaikaatti

uyyumaaRu eNNi ukandhu ElOr empaavaay. 

Let us all live and prosper in the world! Hear (and watch) us do the ritual deeds for the Damsel (Deity). We are fortunate to live a good life on this earth. Let us not forget the feet of the Supreme Being in Yoga Nidra who lives in the Milk Ocean and at whose feet we shower songs of praise. We won't savor ghee; we won't drink milk; we will take a bath early in the morning; we won't use the eyeliners; we won't tie and wear flowers on our hair; we won't do the forbidden acts; we won't go around and utter (gossip) evil words; we will hand out (charity) to the needy, the poor, and the ascetics. We will think and be glad of our redemption. Let us perform the Pavai Nombu

Comment  

Andal makes a list of Dos and Don'ts in this pAsuram.  The Dos are not forgetting the feet of the Lord, showering songs of praise at His feet, taking a bath, giving charity to the needy and performing PAvai Nombhu....

The Don'ts are not savoring ghee, not drinking milk, not using eyeliners, not wearing flowers on their hair, not doing the forbidden acts, not making gossip....

Andal hands out a prescriptive code of conduct of Vaishnavas to the Gopis of Ayarpadi.  Not forgetting the feet of the Lord is preliminary step before merging with his feet. Bathing is a measure of external purification accompanied by internal purification of mind and soul by not uttering evil words against anyone. Not eating ghee or drinking milk is resisting satisfaction of the senses (Indriyas). Eating the leftovers of Prasadam is the proper conduct.  A Vaishnava does not decorate herself or himself until he merges with Krishna. All are Striyah (woman) in the presence of Krishna.

Prasadam: The food presented to an idol or the remnants of food left by a spiritual teacher which anyone may freely appropriate to his own use. A propitiatory offering or gift of food.

When it comes to serving and performing Prapatti and Saranagati  and asking for Saranagata Raksam from the Supreme Being, there are some DOs and DON’Ts, which constitute the angas (parts) of Prapatti or Saranagati.  The DOs and DON’Ts fit like the pieces of a puzzle and thus have a reciprocal fit with one another;  all put together make one recognizable picture.  One example of reciprocal fit is that you do pleasing acts and avoid displeasing acts to Bhagavan.

ஓங்கி உலகளந்த உத்தமன் பேர் பாடி

நாங்கள் நம்பாவைக்குச்  சாற்றி நீராடினால்

தீங்கின்றி நாடெல்லாம் திங்கள் மும்மாரி பெய்து

ஓங்கு பெருஞ் செந்நெலூடு கயல் உகள

பூங்குவளைப் போதில் பொறிவண்டு கண்படுப்ப

தேங்காதே புக்கிருந்து சீர்த்த முலை பற்றி

வாங்கக் குடம் நிறைக்கும் வள்ளல் பெரும் பசுக்கள்

நீங்காத செல்வம் நிறைந்து ஏலோர் எம்பாவாய்

1Ongi ulakaLandha uththaman pEr paati

2naangaL nampaavaikkuch chaatri neeraatinaal

3theengindri naatellaam thingaL mummaari peydhu

4Ongkku perunj chennelootu kayal ukaLa

5poonguvaLaip pOdhil poRivaNtu kaNpatuppa

6thEngaadhE pukkirundhu seerththa mulai patri 

7vaangak kutam niRaikkum vaLLal perum pasukkaL

8neengaadha selvam niRaindhu ElOr empaavaay. 

Bhagavan comes in all colors and sizes. He can transform from one to another with ease. He is the Yogi of Yogis. He can be small or large. Some say that bee sleeping in the heart of the flower is a reference to dark-colored Bhagavan remaining as Paramatma in the heart of all beings. The heart is the Anahata Chakra of the Kundalini Yoga. Prosperity is abundant milk, and rain without any devastation.  The cows are a metaphor for Acharyas and the milk  they yield is metaphor for Jnana (spiritual wisdom).  Here you see a devotional axis: Bhagaavath-Acharya-Bhaagavath (Bhagavan-Guru-devotee); Acharya serves as the link between God and his votary.

 (477) 04

ஆழி மழைக்கண்ணா! ஒன்று நீ கை கரவேல்;

ஆழியுள் புக்கு முகந்துகொடு ஆர்த்து ஏறி

ஊழி முதல்வன் உருவம்போல் மெய் கறுத்துப்

பாழியந் தோள் உடைப் பத்மநாபன் கையில்

ஆழிபோல் மின்னி, வலம்புரிபோல் நின்று அதிர்ந்து,

தாழாதே சார்ங்கம் உதைத்த சரமழைபோல்

வாழ உலகினில் பெய்திடாய்;  நாங்களும்

மார்கழி நீர் ஆட மகிழ்ந்து ஏலோர் எம்பாவாய்

1.aazhi mazhaikkaNNaa! ondru nee kai karavEl;

2.aazhiyuL pukku, mukandhukotu, aarththu ERi,

3.oozhi mudhalvan uruvampOl mey kaRuththu,

4.paazhiyan thOL utaip padhmanaapan kaiyil

5.aazhipOl minni, valampuripOl nindru adhirndhu,

6.thaazhaadhE saarngam udhaiththa saramazhaipOl

7.vaazha ulakinil peydhitaai; naangaLum

8.maarkazhi neer aata makizhndhu ElOr empaavaay. 

1. O Azhi mazhaikkanna, You do not for once hide your munificence.

2. You enter the ocean, drink, emerge turgid (with water) and ascend the sky.

3. You assume the dark form of the First in the world (primeval Lord of the 
world).

4. You of powerful shoulders and sprouting Lotus in your navel hold in your 
hands

5. the effulgent discus and the thunderous dextrorotatory conch

6. Without delay, You pour down like the shower of arrows from your Saranga bow.

7. You rain so we can live. We 

8. delight in the Margazhi water play (ritual bath originally in River 
Yamuna).  

(Let us perform the Pavai Nombu. 

ஆழி மழைக்கண்ணா = aazhi mazhaik-kaNNa = ocean-rain-precious as the eye; generally this epithet refers to Krishna. Kanna is the endearing name of Krishna. கண் (kaN) means eye. The name also refers to the rain god Parjanya also known as Indra.

 வலம்புரி = valampuri = dextrorotary = that which spirals to the right = conch.

சார்ங்கம் = saarngam = bow; this bow usually refers to the bow owned by Bhagavan Rama.

This is invocation of rain god (Varuna, Indra, Parjanya) as Krishna. The Ayarpadi girls were sages in the previous life. They wished to be born as cowherd girls to engage in dalliance with Krishna. This dalliance is actually a preliminary step before attaining oneness with the Lord of the universe, Krishna.

The dextrorotary Conch emits the sound of AUM and sends shock waves in the heart of evil men. The thunderous roar of the Conch caused concern to the Kauravas who cheated their cousins, Pandavas out of their kingdom in a game of dice; at the same time the sound was music to the ears of the Pandavas.

The clouds are like Avadhutas. He drinks like a cloud and pours like rain; he never hoards anything.  He is like an ocean which does not swell when the rivers flow into it and does not dry when they stop.  Acharyas are like rain clouds. They drink the water (Jnanam, knowledge) from the ocean of Vedas and Upanishads and pour like rain (give the essence of knowledge to others). They take water (the essence of Vedas) leaving the salt in the ocean and give pure nectar-like water to others. The clouds are the most generous, never keep anything for themselves and do not ask for any thing in return.

Rain is significant in another way. It rains for the good and the bad. Water is essential in ritual bathing, Acamana, Vratam, prayer, worship...

Vratam (Nonbu; religious vow, act of austerity; holy practice as fasting, continence; solemn vow, oath; penance; a ceremony). Acamana = ritual cleansing of mouth during purificatory ceremony.

The discus shines effulgently meaning that it removes ignorance from the devotees of Krishna. It also reminds us of the lightning which precedes the life-giving rain.

மாயனை மன்னு வடமதுரை மைந்தனைத்

தூயப் பெருநீர் யமுனைத் துறைவனை

ஆயர் குலத்தினில் தோன்றும் அணி விளக்கைத்

தாயை குடல் விளக்கம் செய்த தாமோதரனைத்

தூயோமாய் வந்து நாம்  தூமலர் தூவித் தொழுது

வாயினால் பாடி மனத்தினால் சிந்திக்க

போய பிழையும் புகுதருவான் நின்றனவும்

தீயினில் தூசாகும் செப்பு ஏலோர் எம்பாவாய்

1. maayanai mannu vadamadhurai maindhanaith

2. thooyap peruneer yamunaith thuRaivanai

3. aayar kulaththinil thOndrum aNi viLakkaith

4. thaayai kutal viLakkam seydha Daamodaranaith

5. thooyOmaai vandhu naam thoomalar thoovith thozhudhu

6. vaayinaal paati manaththinaal sindhikka

7. pOya pizhaiyum pukudharuvaan nindranavum

8. theeyinil thoosaakum seppu ElOr empaavaay. 

1. You are the persevering Maayan, the son of North Mathura.

2. You are the chief of the pure Great River Yamuna.

3. You took birth as the Light of the Ayar Kulam (cowherd community).

4. You are Damodhara who brought glory to your mother's womb.

5. We come with purity and worship by offering flowers.

6.  We sing by the mouth and meditate with 
our mind.

7. The past sins and future sins done without intent

8. will be put to fire and reduced to dust. So we will utter his Tirunamam. 
Let us perform the Pavai Nombu.

1.vadamadhurai = North Madhura. This is where Krishna appeared on earth as the son of Devaki and Vasudeva. North Madhura is where Vamana (the dwarf) did penance, after taking the heaven and earth from king Bali and giving them to Indra.  This is one of the tricks performed by Krishna on Bali who defeated the gods and usurped their kingdom. Since Bali was a devotee of Vishnu (Krishna), He could not take the kingdom by war but by trickery.  Because of his birth there, Madhura is Vaikuntha on earth. River Yamuna runs here.  By dipping his toes in the River, Krishna made it a pure river. Because His maternal uncle wanted to kill him, His voice as the newborn infant made his father move him across Yamuna (whose waters did not rise above the chest as Vasudeva ferried him in a basket on his head) to the house of Yasoda and Nanda.

When Krishna took his Avatar in the human form and birth as the son of Devaki and Vasudeva, He, as the newborn infant, had four hands holding the conch, discus, club, and a lotus flower, wore ear ornaments, necklace of Kaustabha stone, a diadem with Vidurya stone, and bracelets and showed the mark of Srivatsa on his chest. He was dark-blue with profusion of hair on his head. At once, the parents knew they were in the presence of Vishnu.

1. Á¡Âý: மாயன் = maayan = deceitful person; the performer of illusions; one who is given to diversion; elusive person; magic worker.  This is an endearing name given to Krishna who can arrange, derange, and manipulate, and is a Machiavellian tactician. Krishna is also branded a thief, who steals the heart, and butter as a child.

2. துறைவன்: chief of maritime tract; the chief transporter of people in a vessel across the river.  Krishna is Bhagavan who takes his devotees across the river of Samsara to the other shore of liberation.

4. Damodara  (Daama + udara = rope [around] + belly)  is one of many names of Vishnu/Krishna.  The Yadava mothers complained to Yasoda that child Krishna was getting into mischief all the time and was disruptive of their work. To prevent him from leaving her house, Yasoda ties a rope around his waist and anchors it to a grinding stone mortar. The sweet gracious redemptory paradox is that Krishna cuts the ropes of karma and gives his devotees Moksa. How can one tie him down unless He willingly submits Himself to his earth mother, Yasoda?

5. We come with purity and worship by offering flowers. External and internal purity is essential before one worships Krishna. External purity is easy to achieve. Internal purity is possible only if the aspirant recites the name of Bhagavan and keeps his body, mind, speech and soul in virtuous order, which means total surrender to Bhagavan.  Surrender to the Lord does not go well with ego, which must be destroyed when you face Him. The coconut we break in the temple is breaking of ego before God. The flowers we offer to God are a bouquet of Bhavas (being, becoming).

Nothing is too small or too unimportant when the devotee makes the offer in the spirit of devotion, piety, and purity. Every one of us, even the poorest of the poor, can afford to make offerings of a few drops of water to Bhagavan, who likes the metaphorical eight flowers from his devotees. The flowers blossom out of the heart of the true devotees of Bhagavan. These eight flowers have universal appeal to all.

1. The First and Foremost is the flower of non-violence (Ahimsa prathanam pushpam.

2. The flower of control of the senses (pushpam Indriya Nigraha)

3. The flower of compassion to all living beings (Sarva Bhutha Daya Pushpam)

4. The flower of tolerance, patience and equality (Kshama Pushpam Visedhadha)

5. The flower of Spiritual knowledge (Jnanam Pushpam)

6.  The flower of Inner spiritual flame--meditation (Tapa Pushpam)

7.  The flower of contemplation (Dhyana Pushpam)

8.  The flower of Truth, the most delightful one (Satyam-ashta-vidam Pushpam Vishno Preethi-karam bhaveth) to the One who is all-pervasive.

The worshippers of Mother Goddess offer these flowers:

1) AmAya = Guilelessness

2) AnahamkAra =  Absence of egotism. An+Aham+KAra = the opposite of Ahamkara.

3) ArAga =  Absence of passion; detachment; absence of anger. A + RAga = No passion.

4) Amada = absence of pride.

5) Amoha = absence of delusion.

6) Adambha = absence of duplicity; straightforwardness; absence of hypocrisy.

7) Advesa = lack of enmity

8) Aksobha = absence of mental perturbation.

9) AmAtsarya = absence of envy.

10) Alobha = absence of greed.

11) Ahimsa = non-injury.

12) Indriya nigraha = Control of senses.

13) DayA = Mercy.

14) Kshama = Forgiveness; patience, tolerance.

15) Jnana = Knowledge of what is important and what is not important; Spiritual knowledge.

6.  We sing by the mouth and meditate with our mind.

Singing is for glorifying Krishna.

Chanting is for uttering his many names.

Thought is for remembering Krishna.

Speaking is for eulogizing Krishna.

Hearing is for listening to his exploits and spiritual wisdom.

Seeing is for having his dharsan.

Using hands is to do service in His name.

Whatever one does, he should do it in the name of Krishna and all will be auspicious.

7. The past sins and future sins done without intent.

8. will be put to fire and reduced to dust. So we will utter his Tirunamam (sacred name).

Andal says that all sins will be destroyed by thinking, remembering, talking, meditating on him and offering the eight Bhava Pushpas.  The common example given is that the sins are like ropes, which when burnt retain its shape and contour but fall apart on touch. That is the way Krishna burns the sins of his votaries.

 (479) 06

புள்ளும் சிலம்பின காண், புள்அரையன் கோயிலில்

வெள்ளை விளி சங்கின் பேர் அரவம் கேட்டிலையோ

பிள்ளாய்!  எழுந்திராய், பேய்முலை நஞ்சு உண்டு

கள்ளச் சகடம் கலக்கு அழியக் கால்  ஓச்சி

வெள்ளத்து அரவில் துயில் அமர்ந்த வித்தினை

உள்ளத்துக் கொண்டு முனிவர்களும் யோகிகளும்

மெள்ள எழுந்து அரி என்று பேர் அரவம்

உள்ளம் புகுந்து குளிர்ந்து  ஏலோர் எம்பாவாய்.

1. puLLum silambhin kaaN, puL araiyan kOyilil

2. veLLai viLi sangin paer aravam kaettilaiyO?

3. piLLaai? ezunhthiraai , paeimulai nhanju uNdu

4. kaLLach sakadam kalakku aziyakkaal Ochchi

5. veLLaththu araviR thuyil amarnhtha viththinai

6. uLLaththuk koNdu munivarkaLum yOgikaLum

7. meLLa ezunhthu ari enRa paer aravam

8. uLLam pukunhthu kuLirnhthu ElOr empaavaay

  புள் =  puLL = bird; some say that a bird is endowed with five senses. If they can wake up why should

not the damsel with six senses wake up?  பிள்ளாய் =  piLLaai = child = the one who does not understand the grace of God.  வித்தினை =  வித்து = Seed = Vishnu is the Seed of the universe.  He is the seed from which all beings and matter originate.

1. See, the birds are chirping; the king of birds (Garuda in the) temple (of Vishnu). (The temple for Vishnu who rides on the king of birds, Garuda.)

2.  Don't you hear the loud sound of the white conch.

3. O children (damsels),  arise (from your beds); (He) ate the poison from Ogre's breast.

4. (He the demon posed as) a sham cart; (He, Krishna) destroyed the facade by kicking (the cart-demon). 

He kicked the cart to loosen it (in to its component parts).

5.  He is the seed (beginning) abiding in (Yogic) sleep on the snake in (the milk) ocean. 

6. The Munis and Yogis invoke (his name in their) minds.

7.  (They) quietly woke up and uttered the great sound 'HARI'

8.  (The sound of HARI) entered our heart (and) made us tranquil. Let us perform the Pavai Nombu.

Verses (6-15) evoke Bhagavath Anubhava (Bhagavan experience). 

 1. See, the birds are chirping; the king of birds (Garuda in the) temple. 

 The chirping of the birds is wake-up call for the damsels of Ayarpadi.  Andal (Kodai) goes to the front door

of each house and persuades them to get out of bed for the bath ritual. The birds represent Acharyas (line 6).

 2.  Don't you hear the loud sound of the white conch. 

 She further reminds the girls of Ayarpadi to listen to the loud sound of the white conch

from the Temple. It is further evidence of the coming of dawn. The sound of the conch

is Aum.  Garuda, the vehicle for Vishnu, is regarded sacred.

  The songs sung to wake up the deity is called (tiRuppaLLiyezuchchi (திருப்பள்ளியெழுச்சி)

3. O children (damsels),  arise (from your beds); (He) ate the poison from Ogre's breast.

The damsel is addressed as PiLLaai (பிள்ளாய்--child), because of tender age she does not understand the Grace of God.  

The maternal uncle of Krishna, Kamsa conscripted the services of an ogre, Putana, the killer of

newborns. When she was not killing, she wandered in the sky (Khecarii) and took a form

as the occasion demanded. She materialized as a beautiful nursing woman in the house of Nanda and

Yasoda, picked up the divine infant Krishna (age 6 days) and fed him her milk with poison smeared on her breast papilla (nipple). 

The all-knowing divine child suckled her breast and sucked her Prana (breath) from out of her breast and

let her die with a loud cry. Poison stands for Avidya and Ahamkara (ignorance and ego).  Krishna is the Light that lifts spiritual darkness. He destroys the ego and takes the soul into his bosom.

4. (He the demon posed as) a sham cart; (He, Krishna) destroyed the facade by kicking (the cart-demon).

He kicked the cart to loosen them in to its component parts.

   It was Krishna's first birthday. His mother Yasoda gave him a bath (abhisekam).  Cows and grains

were outside the house to be given as gifts to Brahmanas. In the hullabaloo, Yasoda forgot to feed him

and left after putting the sleeping Krishna under a cart containing pots of milk and yogurt. Krishna woke

up in hunger and cried. No one seemed to hear his cry. At this moment demon Sakatasuran was passing

by in the sky, saw the infant, and sat on the cart. His humongous weight was bearing down on the wheels

and breaking the cart. Before the cart could fall on him, Krishna kicked the wheel (the wheel, the cart,

the dairy pots, and the demon went flying up in the air and fell in a heap nearby without harming Krishna or the demon).  The children, the cowgirls and others seeing this were struck with wonder.

Sakataasuran = Sakatam + asuran = cart + demon.

5.  He is the seed (beginning) abiding in (Yogic) sleep on the snake (Ananta) in (the milk) ocean.

    He is the beginning, the middle and the end of all beings and matter; but by Himself, He is

beginningless; He has no middle or end; Time is in Him and He is beyond Time. When Pralaya

envelopes Beings and matter, He goes into Yoganidra (yogic sleep) on the snake (Sesa) in the milk

ocean until next round of  creation takes place upon his awakening. He is AUM.

6. The Munis and Yogis abide Him in their heart and  invoke (his name in their) minds. 

    They are compared to the birds. They have two wings and a tail, by which they fly.  We, the ignorant ones, are the flightless penguins, which have rudimentary wings, unable to lift the bird in flight. As the penguins, we swim in the sea of Samsara.

7.  (They) quietly woke up and uttered the great sound 'HARI'

8.  (The sound of HARI) entered our heart (and) made us tranquil. Let us perform the Pavai Nombu.

     The accomplished souls (Munis and Yogis) chant his name and the chorus of Hari and Rama Nama

should wake up all who sleep in spiritual darkness. Hearing the names of Vishnu gives spiritual awakening and tranquility of the heart.

 (480)  07

கீசு கீசு என்று எங்கும் ஆனைச்சாத்தன் கலந்து

பேசின பேச்சு  அரவம் கேட்டிலையோ?  பேய்ப் பெண்ணே

காசும் பிறப்பும் கலகலப்பக் கைபேர்த்து

வாச நறுங்குழல் ஆய்ச்சியர் மத்தினால்

ஓசை படுத்த தயிர்  அரவம் கேட்டிலையோ?

நயகப் பெண்பிள்ளாய்  நாராயணன் மூர்த்தி

கேசவனைப் பாடவும் நீ கேட்டே கிடத்தியோ

தேசம் உடையாய்  திற  ஏலோர் எம்பாவாய்.

1. kIcu kIcu enRu eNGkum aanaiccaaththan kalanhthu

2. pEcina pEcchu aravam kEttilaiyO pEyp peNNE 

3. kaacum piRappum kalakalappak kaipErththu 

4. vaaca naRuNGkuzhal aaycciyar maththinaal

5. Ocai  patuththa thayir aravam kEttilaiyO 

6. naayakap peNpiLLaay naaraayaNan mUrththi 

7. kEcavanaip paatavum nhI kEttE kitaththiyaO 

8. thEcam utaiyaay thiRa ElOr empaavaay 

1. The birds everywhere are joining together in the chatter, kIcu, kIcu.

2.  have you not heard the sound of the spoken speech, O crazy girl.

3.  as the garland of seed-like gold pieces jingle, the hand is getting 
tired

4. The fragrance of the hair is spreading as the cowherd girls are by their 
churning staff

5.  make noise with the yogurt; Don't you hear the sound.

6.  O leader of the girls!  Narayana's Murthy (face, incarnation)

7. (we are) singing (the praise of) Kesavan; You hear.  Aren't you 
sleeping?

8.  You have Tejas (splendor). Open (the door).  Let us perform the Pavai Nombu.

கீசு கீசு =  kIcu kIcu = These are the onomatopoetic sounds of chirping of the birds, which

are the king crows (Bharadvaj, Skylark, strong and fast, a mythical, lucky bird). The cowherd girls are the reborn Acharyas and Bhagavatas (devotees of Bhagavat).

Butter is essential for all religious ceremonies. Butter is the essence of milk and curds and metaphorically the essence of Vedas and Upanishads.  The Cowherd girls being the reborn Acharyas are taking the essence and giving it to the Bhagavatas. In the temple the devotees sing the praise of Narayana and Kesava, the killer of Kesi, which is symbolic of conquering the sense organs.

ஆனைச்சாத்தன்  = King crow;  King-crow, glossy black bird with long forked tail, Dicrurus macrocercus; Black Drongo. In this context, these birds represent Bhagavathas (Bhaktas, devotees).
 

The birds assemble and chirp and in like manner, the devotees assemble and talk about their God, Narayana.

"Black Drongo (Dicrurus macrocercus) is a very common breeding resident of  Haryana found in open areas, wetlands and near cultivation. This is a glossy black bird with a long deeply forked tail. These birds are quite agile in flight."

"Order: PASSERIFORMES    Family: Corvidae Dicrurini    Size: 31 cm    Local Names: Kotwal, Bhujang"

Black Drongo

Dicrurus macrocercus

29 cm

"A common endemic sub-species in Taiwan. Wholly black with a dark blue gloss, the Black Drongo normally appears on the plains or at the top of forested or bamboo-covered hills. Frequently seen perching on power cables and the backs of water buffalo, this bird has excellent flying skills and a strong territorial sense. Its ability to immediately repel even such invaders as the eagle has gained the Black Drongo the local nickname of 'air police'. Known as 'oh-chew' (black) in Taiwanese, the bird is considered a friend of the water-buffalo."

The bird and Bhardvaja

(Maharishi Bharadvaja was a Vedic Scholar and yet at age 96 he was not satisfied with his knowledge of the Vedas; he thought his knowledge was incomplete. He prayed to Indra, sought and received an additional life time of 100 years for the learning of Vedas and thus he received three 100-year terms for intense study of Vedas. Before the last term was up for renewal, Indra appeared before Bharadvaja and asked him, "What are you going to do with the fourth 100-year life time?" Bharadvaja answered, "O Indra, What are you saying? I have nothing else to do except to remain a Brahmacharin and learn Vedas." Indra at once created three mountain-worlds: Bhuh, Bhuvah and Svahah (world, atmosphere, and heaven). He addressed the Sage and said, "Look at these three worlds; these are the Vedas."  Bharadvaja's joy knew no bounds and asked Indra, "Did I learn all these three Vedas in my three 100-year terms?" Indra responded by scooping one fistful of mud from each mountain and retorted, "O Bharadvaja, What you say is very far from the fact. The Vedas that you have learnt in three hundred years are three fistfuls. How many 100 years do you need to