ANDAL'S THIRUPPAVAI (2015-16 SEASON): THE FIRST FIVE PASURAMS

7/21/2019 ANDAL'S THIRUPPAVAI (2015-16 SEASON): THE FIRST FIVE PASURAMS

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ANDAL'S THIRUPPAVAI (2015-16 SEASON)

THE FIRST FIVE PASURAMS

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"!*%inin $n is su"",un! +ih i%%us"$i,ns .," $%% /0 ,. An$%'s P$su"$#s

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This ,*u#!n &",i!s $ *,#&i%$i,n ,. $%% # F$*!3,,4 &,ss u"in his

Thi"u&&$$i s!$s,n .",# D!* 11 2015 ,n+$"s I +i%% 3! u&$! &!"i,i*$%%

ANDAL'S THIRUPPAVAI PASURAM 1

Tomorrow Dec 16, 2015, is the first day of Margazhi according to the Tamil solar calendar. Margazhi is Tamil for Margasheersha. Maasaanaam Maargasheershoham, says

Krishna, in chater 10, !erse "5. This is the holiest month in the #ri$aish%a!ite calendar

&of #o'th (ndia).

*hy is this the holiest of all months+

Prayers that we offer d'ring the early ho'rs of the morning, efore s'nrise, are the most

effecti!e. This is called the -rahma m'hoortam. year in the life of 's h'mans is a day

for the De!as &gods, or celestials, notice ( ha!e 'sed lower case /g/ for gods, 'ite

intentionally, as oosed to od, which a catial. There are many small g gods 't

only one #'reme -eing, which is od, with the caital). The day for the gods&de!alo3am) starts with 4ttaraaya%am, which mar3s the eginning of the northward

mo!ement of the s'n. This tyically falls on an 1 each year, which is also celerated

as Pongal in Tamilnad'. #o, the months 7'st rior to that the start of 4ttaraaya%am are

a3in to the -rahma m'hoortam for the gods. This is why Maargaasheersham, or

Margazhi in Tamil, is considered to the 89:(;#T of all months. This is the reason why

Krishna identifies 8imself as the month of Margasheersham, in the $ih'ti yoga chater

10 of the ita.

-riefly, Krishna says that those who are comletely de!oted to Me, and constantly

thin3ing of none other than Me, ( will Myself gi!es them the intelligence to attain Me.&Dadaami 'ddhi yogam tam yena maam 'ayaanti te, chater 10, !erse 10). r7'na

then as3s, after a lot of e<tolling of raises of Krishna, 8ow can ( thin3 ao't =o' at all

times+ &Kesh' 3esh' ca haa!esh' cintayosi -haga!an mayaa, chater 10, !erse 1>).

Then follows the descrition of the $ih'tis of -haga!an among which is the famo's

Maasaanaam Maargasheersh9ham, in !erse "5.

The !ery first as'ram &!erse) of ndal/s Thir'a!ai egins with Margazhi thingal

madhi niraindha nan naa:aal. &#ee !erse rerod'ced at the end of this ost.) Thingal

here means the moon and madhi niraindha means the f'll moon. (t was a f'll moon day

on the first day of Margazhi. This year, Dec 16, 2015, is %9T a f'll moon day on thefirst day of Margazhi &it is the 6th day of the fortnight), 't ac3 in 201" it was indeed a

f'll moon day. *hen ( got ' in the early ho'rs of the morning the f'll moon was

shining rightly in my west facing alcony and moon light had filled my li!ing room. (t

was an 'nelie!ale feeling. ( ha!e osted ics of this here on my ?aceoo3 age and

also tal3ed ao't the significance of this celestial e!ent. My ?aceoo3 friend #'dha

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#e3har was also a witness to that and osted %e!er in all my >0@ years did ( connect

the f'll moon on the first day of Margazhi with the first as'ram of ndal/s

Thir'a!ai.

N$$"$$$N$nE n$#$44E &$R$i h$"u$$n

*hat does the first as'ram of ndal teach 's+

%aaraaya%ane nama33e arai thar'!aan. The :ord #riman %araya%a will 8imself

deli!er 's &nama33e arai thar'!aan). *ho is this %aaraaya%aa+

8e is none other =asodha/s child &=asodai i:am singham) and %andagoan 3'maran

&%andaaa/s son). fter ay Krishna was orn, and escaed from the rison, 8is

maternal 'ncle Kamsa was on the loo3o't for 8im and sent many different as'raas to

find and 3ill 8im. #o, %andagoa ecame e<tremely s'sicio's and was iercing e!en

an ant with his shar sear &3oor !el) to the oint of eing cr'el &KoD'n thozhilan). This ay Krishna has a dar3 rainAclo'd li3e h'e &3aar meni) and lo!ely s'nli3e reddish eyes

&cheng3an 3adhir madhiyam ol m'ghatthaan).

#o, she tells all her friends to 7oin her in this holy !ratam, let 's all go and ta3e a nice

ath in the ri!er on this a'sicio's day, on the first day of Margazhi, with the f'll moon

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shining rightly in the s3y. :et 's ray with f'll de!otion so that the :ord #riman

%arayana 8imself will e leased and less 's with mo3sha &arai thar'!aan).

s noted in a recent ost &Dec 11, 2015 BC5C PM), this first as'ram descries the

:ord #riman %araya%a in 8is Di!ine ode, $ai3'nTha &arama adam, according to

#ri$aish%a!ites). That is the image of the :ord seated with 8is three consorts A #ride!i,

-h'de!i and %eelaade!i). The ne<t as'ram descries the :ord in reclining ost're, inthe mil3y ocean &aar 3aDa:'l aiyath th'yinEa). This is the ne<t image elow the first

one. #'rro'nding this are ill'strations of all "0 as'rams of ndal/s Thir'a!ai. The

third as'ram descries the :ord as $amana &9ngi 'lga:andha 4ttaman). ;ach of the

first fi!e as'rams are descriing the fi!e different forms of the :ord.

*e will disc'ss this in more detail in s'se'ent osts.

PASURAM 1

Margazhi thinga: madhi niraindha nanaa:aal

%eeraaDa&) 9dh'!eer 9dh'min9 n;rizhaiyeer #eer malg'm aayaaDi chel!a&ch) chir'meergaa:

Koor!el 3oD'n thozhilan %andagoan 3'maran

;raarandha 3a%%i =ashodai i:am chingam

Kaar m;ni chengan 3adhir madhiyam ol m'gatthaan

%aaraaya%an; nama33; arai thar'!aan

Paaror 'gazha&) aDindh;lor emaa!aai ................... &1)

8ari -ol. 9m %amo %araya%aaya

8are Eaama 8are Eaama Eaama Eaama 8are 8are l

8are Krishna 8are Krishna Krishna Krishna 8are 8are ll

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Tomorrow &Dec 1>, 2015) is day 2 of Margazhi month and ndal descries what she

wo'ld do and not do in this as'ram.

The scene here is aar 3aDal &mil3 ocean) where the :ord is fo'nd to e reclining on

8is serent ed &aar3aDal': aiyath th'yinEa Paraman aDi aaDi). #he calls 'on allthose who are li!ing in this world &!aiyathth' !aazh!eergaa:) to follow the !ratam and

certain do&s) and don/ts in order that they will e lierated &'y'm aar'). *hat are these

dos and don/ts+

*e will ta3e a ath in the early ho'rs of morning each day &naat3aal; neeraaDi), we will

not eat ghee &naiy'%%om), we will not drin3 mil3 &aal'%%om), we will not adorn o'r

eyes with mai &collyri'm, lac3 ointment considered healthy for eyes, and also

attracti!e), we will forsa3e flowers after raiding o'r hair &malaritt' naam'Diyom), we

will %9T do anything that sho'ld not e done &cheyyadhana cheyyom), we will forsa3e

gossi and sreading of h'rtf'l r'mors &thee3'ra:ai ch;nEodhom), i.e., scandalo's tal3

and what we call /hate seech/ nowadays, we will gi!e to deser!ing eole &aiyyam'm),

to the oor &icchaiyy'm), and the reno'nced ascetics &aandhanaiy'm 3ai 3aaTTi).

(f we follow these r'les and reg'lations of the !ratam, ndal ass'res 's that we will e

lierated. -e hay she adds &'gandh;lor). Ee7oice.

*hen the :ord is reclining on 8is serent ed, in the mil3 ocean, 8e is !ery accessile.

(t is here that -rahma, #hi!a, and the great sages li3e %arada go and sea3 to the :ord

and as3 8im to come down &a!a@tara F a!ataara F incarnate) to resc'e those s'ffering

on earth. (t is this form of the :ord that ndal is now aealing to in erforming her

!ratam. (ndeed, o'r chanting of the Thir'a!ai d'ring this holiest of months will 't 'son ar with the great celestials, rishis and yogis, and -rahma and :ord #hi!a.

PASURAM 2 &asteris3s indicate where to a'se riefly while chanting)

$aiyathth' !aazh!eergaa: naanga: nam aa!i33'G

Hheyy'm 3irisaiga: 3;:eer9G aar 3aDal':

aiyyath th'yinEa aramanaDi aaDiG

neiyy'%%om aal'%%om naaT3aal; neeraaDiG

maiyiTTezh'dhom malariTT' naam m'DiyomG

Hheyyadhana cheyyom thee3'Ea:ai chenEodhomG

iyyam'm ichaiy'm aandhanaiy'm 3ai 3aaTTiG

4yy'm aar;nDEe%%i 'gandh;lor emaa!ai ............&2)

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P$$"4$D$Lu% &$i$hhuinR$ &$"$#$n$Di &$$Di

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8ari -ol.

9m %amo %araya%aaya

8are Krishna 8are Krishna Krishna Krishna 8are 8are l

8are Eaama 8are Eaama Eaama Eaama 8are 8are ll

P. #. %ote that ( tyed the Mahamantram with Krishna first. That/s what got tyed firstand ( decided to let it e. (ndeed, -rahma went with Mother ;arth &who too3 the form of

a cow, or go in #ans3rit) to the mil3 ocean and as3ed the :ord to come down to resc'e

those who were s'ffering. The :ord agreed and came in the form of Krishna with all of

8is o'lences &Krishnas t' -haga!aan swayam, as told in #rimad -haga!atam).

ANDAL'S THIRUPPAVAI PASURAM 2 (2ND POST)

Tomorrow is day 2 of the Tamil month of Margazhi and ( was 7'st re!iewing the !ario's

commentaries on Thir'a!ai. co'le of oints are worth noting here.(n this as'ram &Tamil for !erse), ndal is in!o3ing #riman %arayana in 8is reclining

ost're, in Paar3adal. *hy the reclining ost're and what is the meaning of this aar

3adal+

s we all 3now, the $en3atesa #'rahatam egins with the slo3a gi!en elow. This is

act'ally fo'nd in the -ala Kandam of the $almi3i Eamayana and goes as,

Ka'salya s'ra7aa Eaama oor!aa sandhyaa ra!artate l

4ttishtha naraAshaardoola 3arta!yam dai!am aahni3am ll

*hen $ish!aamitra came to the co'rt of King Dasharatha and as3ed him to allow theyo'ng oys Eama and :a3shmana to accomany the former &to rotect his yaagam

which was eing dist'red), the 3ing rel'ctantly oliged after first ref'sing. nyway, as

they were 7o'rneying, night fell and at dawn it was $ishwamitra who was ' early and

was trying to wa3e ' Eaama and :a3shmana. *hen his eyes fell on Eaama/s ea'tif'l

co'ntenance, he 'rst forth with the ao!e. 8ow lessed m'st Ka'salya e to see this

e!ery single morning, was what he was thin3ing. Th's, the slo3a starts with Ka'salya

s'ra7aa, the di!ine child of Ka'salya.

This is the significance of in!o3ing the reclining ost're of the lord. (n this sl'mering

ost're, the lord is f'lly rela<ed and he will listen to yo'r entreaties. (t is this ost're of the :ord that -rahma, #hi!a, and other celestials &de!as or the small /g/ gods), great

rishis li3e %arada, went to see and aealed to the lord to come down &a!a tara, come

down in sans3rit, ecomes a!ataara) and were oliged so, too will all of 's if we chant

this as'ram daily, if not at least d'ring this holiest of months.

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*hat is aar 3adal+ Does it really mean far away mil3 ocean that ordinary mortals li3e

's cannot reach+ =o' see, when the lord came down as Krishna, he was residing in

$rinda!ana &o3'lam) and ta3ing care of all the cows. ;!en now, a !isit to Math'ra and

o3'la, $ra7ahoomi, we see the lace o'lated with goshaalas. These cows also

rod'ce o'ntif'l 'antities of mil3, !erily an ocean of mil3. This is another

significance of aar 3adal. ndal is in!iting 's to o3'lam, the lace where Krishnagrew ' as a cowherd oy.

( ha!e attached the ic from an earlier ost &dec 11, 2015), which has a fascinating

deiction of Per'mal seated in $ai3'%Tha &with 8is three consorts, #ride!i,

-hoomde!i, and %eelaade!i, 's'ally %eelaade!i is missing 't she is in!o3ed y ndal)

and then the reclining ost're in Paar3adal, followed y ill'strations for all the "0

as'rams going aro'nd these two ill'strations. The first is the IaraJ form of the lord

and the second is the I!yoohaJ form. There are three other forms of the lord, which are

descried &imlicitly) the ne<t three as'rams.

8ari -ol.9m namo %aarayanaya

8are Eaama 8are Eama Eaama Eaama 8are 8are l


The acaryas also tell 's that as'ram 1 is in!ocation of the shtaa3sharam and as'ram

2 is the Dwayam mantram. The shtaa3sharam & letters) is 9m namo %arayanaya

&1@2@5 F , as re!ealed in I9m ityagre !yaaharetJ, etc.) and the Dwayam teaches 's the

means of s'rrender and dos and don/ts of the s'rrender and o'r daily rayers. The ne<t

as'ram deals with the Hharama slo3a of the ita, #ar!a dharmaan aritya7ya Maam

e3am sharanam !ra7a. The $aishna!ite scholar #riman #adagoan/s comilation of !ario's commentaries, which ha!e een referenced in earlier scrid doc'ments that (

ha!e osted &in 2010A2011 season), has a f'ller disc'ssion of this toic.

Parat!am, nanya seshat!am, nanya sharanyat!am, nanya raayat!am, and

Maha!ish!aasam are fo'r of the 'alities of #haranaagati !al'ed and emhasized in

as'ram 1 &day 1 which is 7'st eginning in the 4#).

lso, it sho'ld e noted that there is something which ( li3e to call the Thir'a!ai

calendar. (n this calendar, day 1 is always the f'll moon day &Margazhi thingal madhi

niraindha nanaalaal). *e all e<erienced this two seasons ago &see ics of the f'll moon

( ha!e osted from the 201"A1 season in the scrid doc'ment, also here on ?aceoo3).

The wa<ing fortnight ends with as'ram 15 &elle ilang3iliye). (t is then mas!aya, or

new moon day. This as'ram is considered the eitome of the entire Thir'a!ai &see

scrid doc'ment from the 201A15 season). Ho'nt 11 more days from here and we come

to as'ram 26 &;3adashi day, maale mani!anna) which descries the strict fasting and

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raying done on that day and then as'ram 2> &Dwadashi, 3oodaarai !ell'm seer

go!indaa) which descries the s'mt'o's feasting &mooda nei aidh' m'zhangai !azhi

!aara, which means with ghee driing down to the elow and at least some Tamils lic3

it all to the horror of others from %orth (ndiaL).

o!indaa o!indaa.

D$ 1 ,. M$"$hi D!* 16 2015 P!"u#$% $"sh$n$# $ S"i 7$%$8i T!#&%!

//25 Mi%!3!% R,$ 9!s 7%,,#.i!% MI

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P!"u#$%'s "!inu! $ S"i 7$%$8i T!#&%! D!* 16 2015

P!"u#$% $n His *,ns,"s D!* 16 2015 .i"s $ ,. M$"$hi

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S$"u#u"$i in &","!ss D$ 1 ,. M$"$hi D!* 16 2015

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ANDAL'S THIRUPPAVAI PASURAM 2 (/RD POST)

(n the last line of the second as'ram ndal says 4yy'm aaE' enDE' ye%%i, which

means reflect on &ye%%i) the si<.

*hat are these si<+

There are two ways of loo3ing at this. (f yo' co'nt the r'les and reg'lations of the!ratam that ndal descries, it is a lot more than si<.

*hat then is ndal referring to as the si<+

=o'ng damsels, and e!en married women, adorn themsel!es with si< ornaments

1. MeTTi, made of sil!er, in the toes, 2. $a:ai &angles) in the hands, ". Moo33'ththi

&nose screws or rings, 's'ally made of gold), . Thila3am on the forehead, 5. P'sham,

flowers in the hair and 6. Thir'mangalyam aro'nd the nec3. The last, and also often the

first, is a secial ornament of married women. 'st wearing these si< mangala !asthoos

reg'larly will lead to lieration.

The other interretation of the si< is the message recei!ed y Eaamaan'7aacarya

thro'gh Thir'33achi %ami. *hen Eaman'7a arri!ed in Kanchi, one Thir'33achi

%amhigal 'sed to do Thir' ala!atta 3ain3aryam &fanning) to :ord $ardara7a Per'mal

of Kanchi'ram. The screen wo'ld e drawn and %amhigal wo'ld e alone and it is

said he 'sed to con!erse with the :ord. Eaman'7a as3ed %amhigal to get an answer

directly from the :ord 8imself ao't his mana33lesham &agitated state of mind, or

sorrowf'l mind).

%amhigal was amazed and decided to ose the 'ery to the :ord and recei!ed a rely

in si< short messages &aar' !aarththai, see elow). Then, the shoc3ed %amhigal as3ed

why he has %9T attained mo3sha. The rely came that yo' m'st ha!e -haaga!atha

samandam efore yo' can get mo3sha. (mmediately, %amhigal left Kanchi'ram and

went to Thir'33otiyoor where he wor3ed as a maat'3aaran &cart man, or the man

resonsile for cows) while hiding his identity. Then, once Thir'33otiyoor %amhigal

addressed him as naamma maat'33aaran, o'r cartman. That was his -haaga!atha

samandham.

The si< !aarththais are listed elow and the 'estions &do'ts) of Eaman'7a are o!io's.

1st !aarththai -edham; darshanam.

2nd !aarththai Parattat!am naam;."rd !aarththai 4aayam raattiy;.

th !aarththai nthima smr'thi !;%dam.

5th !aarththai #hareera a!anaashatthil; mo3sham

6th !aarththai Periya %ami thir'!adigal; aashrayaaD'.

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Eeflect on these si<, says ndal !ia her 4yy'm aar' e%Dr' ye%%i. Ee7oice

&'gandh;lor). (t sho'ld e noted that ndal came -;?9E; Eaman'7a 't is referred to

as Per'madhoor maam'ni33' innaanaa: !aazhiy; in the final #attr'm'rai !erses.

Per'madhoor maam'ni is Eaman'7a and innaanaa: means yo'nger sister. *hy is she

called the yo'nger sister, if she receded Eaman'7a, and that too y se!eral cent'ries+

That/s a different story.8ari -ol. o!indaa o!indaa.



The following lin3s ha!e a more detailed disc'ssion of the si< !aarththais.

httwww.iilio.orgsriediaraman'7aarchi!esno!05msg001>.html

httsraman'7adasan.wordress.comtagthir'3achiAnamhigal

httsraman'7adasan.files.wordress.com2010"thir'3achiAnamhigalA".7g+

wF>NhF>C

L," V$"$"$8$ ,. :$n*hi&u"$#

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ANDAL'S THIRUPPAVAI PASURAM /

(n as'ram ", for day " of Margazhi &Dec 1, 2015), ndal in!o3es $amana, the yo'ng

-rahmana oy a!atara of Maha!ishn'.

This is one of the naamas in the $ishn' #ahasranaamam, 4endro $amanah

Praansh'h &!erse 1>). $amana was orn, after (ndra &hence 4endra), in the wom of diti from the sage Kashyaa. diti/s children were the de!as &hence adityas as in

aditya 8r'dayam). 8er coAwife Diti ga!e irth to the Daityas &8iranya3sha and

8iranya3ashi'). The halfArothers were in a constant state of war, li3e the co'sin

rothers Panda!as and Ka'ra!as. Mahara7a -ali, a daitya, defeated the de!as and (ndra

lost all his ower. -'t, -ali was a 7'st 3ing and he had con'ered (ndra in attle, fair and

s'are. =et, diti was desondent. ;!en her h'sand, sage Kashyaa, as3ed diti, *hy

are yo' so desondent+ They are after all yo'r children too. -'t, diti/s motherly lo!e

for her own children was e!en more than the affection for her stesons. The sage

ad!ised her to erform enances. Th's, she concei!ed $amana. nd, $amana, the

yo'nger rother of (ndra and an incarnation of Maha!ishn', romised 8is mother torestore (ndra/s glory.

The only way to get the 3ingdom ac3 for (ndra was to eg. #o, Maha!ishn' aeared in

the form of the yo'ng at' &-rahmana oy) and decided to go and eg from Mahara7a

-ali. *hen the yo'ng radiant $amana entered the yaaga shala where -ali was

erforming a yagnya, the latter was enamo'red y the charm of the handsome -at' that

aeared efore him. 8e as3ed how can he e of ser!ice+ *hat can he offer+ The yo'ng

-at' as3ed for land that can e co!ered with three strides. Daitya g'r' #h'3raacarya

'nderstood that this was %araya%a in disg'ise. 8e tried to sto -ali from offering the

three strides. 8e e!en entered into so't of the !essel &in the form of an ant) to loc3 thewater that is to e o'red while offering charity. -'t to no a!ail. There is a ea'tif'l

descrition of this #rimad -haga!atam &Hanto , chater 1C).

(t is this incarnation of the :ord, as $amana, that ndal in!o3es here and in two

s'se'ent as'rams &amaram ooDaE'thth9ngi 'laga:andha, line 5 of as'ram 1>,

and nDE' i!!al'gam a:andhaai aDi 9TEEi, line 1 of as'ram 2).

9ngi 'laga:andha 'ttaman is $amana, one who s'ddenly rose &9ngi) and too3 a

gigantic form and meas'red &a:andha) the 4ni!erse &'lagam) itself.

#riman #adagoan oints o't in his Thir'a!ai commentary that there is a reeatedreference to three y ndal in this third as'ram. ?irst, the three strides ta3en y

$amana. #econd, if we erform the !ratam and sing the glories of the :ord, ndal says

there will e rains three times e!ery month &thingal m'mmari eydh', here thingal

means month), nine days of s'nshine and one day of rains, one for the 7'st 3ing who

r'les the land, one in honor of the chaste women who li!e there, and one to honor the

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scholars who chant the $edas incessantly for the welfare of all eings.

Third, there are three 3inds of enefits of the !ratam. *ith rains three times each month,

the land will e fertile and yield o'ntif'l cros. The addy grows tall in the fields and

the fish &3ayal, as in 3ayal !izhi, eyes in the shae of fish, or Meena3shi) o'nce in the

waters thro'gh these tall addy stal3s &9ng' eE'm sen% nel ooD' 3ayal'ga:a). The

cows will yield a'ndant mil3 &3'Dam nirai3'm !a::al er'm as'33a:) with themere to'ch of their 'dders. The honey ees &!a%D') will e dazed into a dr'n3en

sl'mer within the l'e lot's flowers &again three references, oonga!a:ai&) odhil

oEi !a%D' 3a% aD'a&th) ).

That the :ord/s name is e!en greater than the :ord 8imself is eing hinted here y

ndal. (f yo' sing 8is glories &4tthaman ;r aaDi) yo' will rea the enefits. The

:ord 8imself is aslee within the hearts of the de!otees, li3e a content farmer who has

realized a'ndant cros. The de!otees listen to the acaryas and the efforts of the acaryas

yields the fr'its and so the :ord is content and goes to slee. &This is a3in to the

#hanataa3aaram -h'7agashayanam !erse of $ishn' #ahasranamam, yogi hr'd dhyanagamyam).

The acaryas are li3e mil3man who y merely to'ching the 'dder of the cows mil3 them

and imart 3nowledge to the shishyas. These are all eing all'ded to here y ndal.

8ari -ol.

9m %amo %araya%aaya



P$su"$# /

9ngi 'laga:andha 'ttaman ;r aaDiG

%aangal nam aa!ai33'&ch) chaaTEi neeraaDinaalG

TheenginEi naaD;laam thingal m'mmaari eydh'G

9ng' eE'm chen nellooD' 3ayal'ga:a&)G

Poonga!a:ai&) 9dhil oEi !a%D' 3a% aD'a&th)G

Thengaadhe '33ir'ndh' cheerththa m'lai aTTEi

!aangaG 3'Dam nirai33'm !a::al er'm as'33a:G

%eengaadha chel!am niEaindh;lor emaa!ai ......... .... &")

P. #. ;ach as'ram has lines &eTT' aDi). ndal mentions $amana three times the lastmention eing in as'ram 2 & times ").

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Oni u%$$Lunh$ U$#$n &E" &$$Di

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ANDAL'S THIRUPPAVAI PASURAM ;

(n Pas'ram for day of Margazhi &Dec 1C, 2015), ndal in!o3es Ka%%aa which is

Tamil for Krishna. Kannaa is also 'sed more generally, in Tamil, to address anyone who

is !ery dear to yo'.

The as'ram egins azhi mazhai Ka%%a and contin'es with onE' nee 3ai 3ara!;l,which means do not hold anything ac3 &in yo'r hands, 3ai 3ara!;l). ;nter into the

deths of ocean and drin3 it all ' to literally dry it ' comletely and ta3e it ' to the

s3y &aazhi ': '33' m'3andh' 3oDaarthth;Ei). :et =o'r co'ntenance t'rn into the

dar3est of the dar3 &mei 3ar'thth') li3e the rain earing clo'ds of del'ge &oozhi

m'dhal!an 9l) and o'r down 'on 's &saramazhai 9l) 8ow+ #aarngam'dhaiththa

saramazhai 9l. :i3e the arrows o'ring o't in an incessant torrent from the ow named

#aarngam &in $ishn' #ahasranamam, concl'ding !erse 10>, #haarngaAdhanwaa).

:et the clo'ds roar th'ndero'sly li3e the conch named as $alam'ri &!alam'ri 9l

ninDra adhirndh'). $alam'ri, is the same as the Pancha7anyam conch. &Panchan7anyam

8r'shee3esh9 De!adatt'm Dhanan7ayah, ch 1, !erse 15, of the ita). :et the clo'ds

dazzle rilliantly lined &the sil!er lining) li3e the swirling disc held in =o'r hands &aazhi

9l minni). Three of the fi!e anchaay'dhaas &fi!e weaons) of the :ord, the

#'darshana cha3ra, the Pancha7anya conch and ow named #harnga, are in!o3ed here in

a !ery a'sicio's way.

*hat does she A ndal A want+

$aazha 'laginil eydhiDaai... to let 's li!e &!aazha) in this world &'laginil), o'r

&eydhiDaai) down 'on 's, hold nothing ac3. Do not hesitate &thaazhaadh;) fearing

ina'sicio'sness.*hat does she want to o'r+

The o'to'ring of real 3nowledge that we all need to get y and li!e in this world A

!aazha 'laginil. nityam as'3ham lo3am imam raaya ha7as!a maam &!erse "", ch C

of ita). ndal has 7'st done that. The ita !erse means ha!ing come to this sad

&as'3ham) world filled with so many miseries, e!er changing &anityam) world, 7'st

worshi Me ... do 3ritans and ha7ans &ha7as!a).

The imagery of dar3est rain earing clo'ds in!o3ed y ndal and showering ac3

incessantly is the shower of dee sirit'al 3nowledge. (n the #rimad -haga!atam &Hanto

10, ch 25), we ha!e similar descrition of (ndra ordering the gro' of fierce rainA

earing clo'ds, megha ga%as named #aam!arta3a, to o'r down 'on o3'lam

&$ra7ahoomi) since he was angered y the yo'ng oy Krishna who stoed the ann'al

yagam eing erformed in (ndra/s honor. 8ere ndal goes a ste f'rther. (ndra tho'ght

he was the commander of the clo'ds. The real commander is Ka%%aa or Krishna. 8e is

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the antaryaami who ma3es the clo'ds o'r. ndal recognizes that and aeals to

Ka%%aa to o'r down 'on 's, in incessant torrents, showering 's with 7nanam

&3nowledge) to li!e in this world.

fter in!o3ing the Para form %aaraaya%a, in as'ram 1, the $yooha form,

Ksheeraadhi shayana, in as'ram 2, the $iha!a form, $amana, in as'ram ", ndal

is now in!o3ing the ntaryaami form, Ka%%aa, in as'ram . This antaryaami formof the :ord is resent within each one of 's. *e simly ha!e to recognize 8im. :et/s

3ee chanting the Thir'a!ai &and the ita) so that we are ale to see 8im within 's.

P$su"$# ;

azhi mazhai Ka%%aa onE' nee 3ai 3ara!;lG

aazhi': '33' m'gandh' 3oD' aarth' ;EiG &3oDaarthth;Ei)

oozhi m'dhal!an 'r'!am 9l mey 3aE'thth'&)

aazhiyam th9:'dai&) PaEanaaan 3aiyilG

aazhi 9l minni $alam'ri 9l ninEadhirndh'G

thaazhaadh; saarngam 'dhaiththa saramazhai 9lG!aazha 'lganil eydhiDaaiG naanga:'m

Maargazhi neeraaDa magizhndh;lor emaa!ai ............&)

aazhi, mazhai, aazhi':, oozhi, aazhi &that/s 5), aazhi, thaazhaadh;, saramazhai,

!aazha, Maargazhi &that/s 10), and one more magizhndh;lor for a total 11 times ndal

has 'sed the 'ni'e Tamil consonant zha in this !erse. 8er father, Periyaazhwar, 'sed

it 10 times in one as'ram &25th as'ram of Di!ya Praandham), according to the

commentaries comiled y #riman #adagoan.

The acaaryaas are indeed the rainAearing clo'ds who shower their 7nanam 'on their

shishyas and that is what eing all'ded to here y ndal. :i3e the rainAearing clo'ds

they too mo!e from lace to lace showering their comassionate mercy 'on all.

8ari -ol.

o!indaa o!indaa

9m %amo %aaraaya%aaya



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Pas'ram 5 for day 5 of Margazhi &Dec 20, 2015) egins with the word Maayanai and,

in this conte<t, acaryas 'ote the famo's ita !erse from ch &!erse 6) which ends

with samha!ami aatma maayayaa.

*hat is maayaa+There are many misconcetions ao't what this word means. #ome ta3e it to mean

ill'sion, as in the world is an ill'sion, -rahma #atyam agat Mithyaa, which is the

famo's d!aita mahaa!a3yam. Ea77'Asara nyaayam, the roe &ra77')Asna3e &sara) or

roeAserent &sara), analogy is commonly 'sed y d!aitins to e<lain Maayaa. 9thers

ta3e it mean magical or mystical owers, li3e a magician creating ill'sions. Eather, (

feel, if yo' read the ita !erse eing cited caref'lly, maayaa is a !ery secial ower

of the :ord.

M$$$n$i #$nnu V$$#$u"$i #$inh$n$i

'st thin3 ao't the words efore aatma maayayaa in the same slo3a. Pra3ritim swaam

adhishThaaya sama!aami. The 3ey word is adhishThaaya which means to lord o!er,

to e literally seated on to of. 9n to of what+ #waamam ra3ritim. Krishna is telling

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r7'na that the ra3riti ( ha!e created, ( lord o!er. ( control it. ( am literally seated on

to of it. (n other words, ( aear y own ower, witho't re'iring any ingredients

from ra3riti.

ll of 's are rod'cts of ra3riti, or nat're. Pra3riti is made ' of eight ingredients, as

clarified later in ch > ita !erse . The fi!e gross elements &earth, water, fire, air, and

s3y) l's the manas, 'ddhi, and ahan3aram ma3e ' the eight ingredients. (t is %9T 7'st Mother %at're as we *estern ed'cated li3e to thin3 &from o'r st'dy of the

sciences, artic'larly, hysics and chemistry). That refers 7'st to the inaminate nat're A

the fi!e gross elements. The manas &mind), 'ddhi &intellect) and ahan3aram &ego) are

also art of ra3riti as defined in o'r scrit'res. The last three are re'ired for all

creation to f'nction. The 7ada or sthaa!ara !asth's &li3e stones, trees) ha!e comonents

eyond 7'st the fi!e gross elements. =o' ha!e to attend some serio's ita and

-haga!atam disco'rses to 'nderstand what ( ha!e 7'st all'ded to here. (n s'mmary,

maayaa is %9T what we are commonly 'sed to thin3ing. (t refers to a !ery secial

creati!e ower of the :ord. ;!ery incarnation, e!ery ody ass'med, when the :ord

aears is secial. &nd, the incarnations of the :ord do %9T follow the theory of

e!ol'tion, as some, !ery ed'cated (ndians, seem to elie!eL)

There is another way of loo3ing at Maayaa. Maa means Mahala3shmi, as in Maadha!a,

where dha!a &O) means a h'sand and so Maadha!a means the 8'sand of

Mahaala3shmi. Maa yaa therefore refers that &yaa) which is maa A in other words, the

creati!e ower, which is :*=# ?;M:;. &This is also the reason the riest will as3

ladies to start the fire when we erform a homam. Two ladies will tyically dro a

'rning camhor, held in a late, into the homa 3'ndam to start the fire. (n igger

ya7nas, the riest will create the fire himself y 'sing a stic3 and twirling and gridning it

on to of stic3s laced in the homa 3'ndam. The fire is then rod'ced y friction and

is latent within the stic3. %9 MTH8;# E; 4#;DL)

O $idha!aa means one witho't &!i) a h'sand &dha!a). *e add aa, long !owel so'nd

since we are tal3ing of a female. 93ay, o3, ( 3now what yo' are thin3ingL wink emoticon

;!en lants and trees ha!e a male and a femaleL nd, if yo' thin3 ao't it, e!en an atom

is made of oosites A a ositi!ely charged n'cle's and negati!ely charged electrons A a

male and a female if yo' wish. ;!en the familiar electricity flows only when we l'g&the male) into an o'tlet &the female). The female, or feminine, ower is indeed the asis

of all creation.

#o, that is what maayanai means A 9ne with great owers, not mystic owers,

eyond o'r imagination. 8e can aear from a illar, as %r'simha, where no ingredients

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of ra3riti were 'sed, as demanded y 8iranya3ashi' A none from yo'r creation sho'ld

e ale to 3ill me. =o'r here means -rahma/s creation. -rahma creates 'sing the eight

ingredients of ra3riti 7'st mentioned &OO).

OO s an aside, the word is %r'simha %9T %arasimha. %r' means either man or

woman 't %ara means a man. *e are limiting -haga!an when we say %arasimha. (twas a h'manAlion form not a manAlion. mong the many words for 3ing in #ans3rit is

one nr'a which means rotector of his s'7ects A not 7'st the rotector of men. The

word %r' recedes a for alayati &rotects) eca'se s'7ects can e oth male or

female.

-rahma is li3e a chef who reares a nice meal and charms e!eryone. -'t, how does the

chef reare the meal+ -esides c'linary s3ills, he or she needs a wellAstoc3ed 3itchen

and on to of it all the ingredients that ma3e the 3itchen aliances &li3e sto!e, lender,

etc) wor3. That was created y -haga!an A the soAcalled MahatAtat!as descried in the#rimad -haga!atam. fter that 8e t'rned o!er the resonsiility of creation to

-rahma. &-rahma tried many things first and finally a maleAfemale air iss'ed o't of his

ody, when he was in dee meditation, and in!o3ing -haga!an. Mith'na dharma, or

se<'al 'nion of male and female for rocreation, was th's estalished as the rimary

mechanism of creation.)

Tam adh'tam ala3am amh'7e3sha%am, is the descrition we find in Hanto 10,

chater ", !erse C, of the #rimad -haga!atam regarding the aearance of ay Krishna.

De!a3i and $as'de!a saw the ay and were wonder str'c3 and filled with awe. The

word that comes close to descriing what ( am trying to con!ey here adh'tam, or wonderf'l, awesome, owers of the :ord that are eyond o'r imagination and totally

indescriale.

#o, that is meaning of the first word maayanai of the fifth as'ram. The ne<t mann'

means the most desired, dearest of all &deri!ed from manas in #ans3rit, !ery dear to ones

heart or mind). $adamad'rai, means the Mad'ral of the north. ndal was orn &rather,

she act'ally aeared) at #ri!illi'ttoor, near Mad'rai. #he was not rod'ced from the

wom of a female, which is what irth means. #o, ndal tal3s ao't the Math'ra,

where Krishna aeared as $adamad'rai. -oth are !ery holy laces.

The rest of this as'ram tells 's ao't the enefits to e reaed y singing the glories of this Krishna &!aayinaal aaDi) and thin3ing ao't 8im &manadhinaal sindhi33a). 8ow

do we do this+ *e m'st come with a 're ody and a 're heart &thooyomai !andh'), in

other words, at least ta3e a nice ath in the morning to cleanse the e<ternal malam &dirt)

on the ody and then say a few mantras which also cleanse the inside so that we can

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contemlate and ray. That is what the riest does for 's when we wish to erform some

oo7a. 8e will say, and ma3e 's reeat, a!itr9 a!itr9 !aa sar!aasthaam gat9i !aa

l =ah smaret P'nDaree3aasham sa aahyaahatarah sh'cih ll 8ere aahya means

e<ternal 'rity &the ody) and antara means the internal 'rity &sh'cih).

*hat else+

Thooyomaa !andh' thoomalar thoo!i&th) thozh'dh' we come with 're ody and a 'reheart and offer 're and fresh and fragrant flowers &thoomalar), t'lasi, etc. and chant

&thozh'dh').

(f we do all this &thooyomaai !andh' thoomalar thoo!i&th) thozh'dh'G !aayinall aaDi

madhinaal sindhi3aa), all o'r sins will e com'sted li3e cotton coming in contact with

fire &theeyinil thoosaag'm). ndal concl'des with che;lor, which means say lo'dly.

#ing the glories alo'd. Do nama san3eertanam alo'd.

(n Tel'g', we say che' or chea%Di. That/s what ndal is 'sing here in Tamil,

altho'gh more commonly we say choll' or choll'ngo.This is the second half of the as'ram 5. The first half descries the irth of Krishna and

all the leelas that 8e erformed. 8e aeared in Math'ra from the wom of De!a3i

't then mo!ed to o3'la. (n the dead of the night, his father $as'de!a &short !owel,

first !owel of the alhaet) carried 8im in a as3et o!er the to of his head and laced

8im ne<t to Mother =ashoda who was fast aslee &and came ac3 to the rison with a

ay girlQ she had gi!en irth too and totally 'naware of the gender of the ay that she

ga!e irth toQ this too was art of -haga!an/s maayaa). *hen $as'de!a came with the

ay Krishna, he had to cross the =am'na. The =am'na was flooded 't she arted and

made way th's ro!iding assage to o3'la. =am'na was th's literally 'rified &thooya

er' neer yam'nai th'Eaai!anai). =am'naa was also 'rified y the frolic3ing in her

waters y Krishna and 8is friends, the goas and gois &#ri$aish%a!ite commentators

call this deha samandham.) (ndeed, she is e!en more 're than oda!ari, who when

as3ed y Eaama ref'sed to answer, eing a witness to the ad'ction of #ita y Ea!ana.

Mother =ashodaa was also lessed &yenna dha!am chedhaayo, goes a famo's Tamil

comosition) since she fed 8im with her reast mil3 and en7oyed all the leelas of ay

Krishna and was e!en ale to ind the ay Krishna with roes &daama@'dara F

Damodara, thaayai 3'Dal !i:a33am cheydha Daamodaranai). #he chased 8im aro'nd

the ho'se thro'gh all the ran3s and mischiefs of ay Krishna. (t is said that =ashoda,

while chasing Krishna, wo'ld e caref'l to lay each of her own foot on to of the

footstes left y Krishna &hee7aya m;l; hee7aya ni33'ta, goes the first !erse of

-hagayadha :a3shmi aarammaa, a famo's comosition in Kannada y

P'randaradasa). -'t, Krishna was only na'ghty with 8is mother. *hen 8is father

%andaaa &%andagoan in ndal/s Thir'a!ai) aeared, it was all different and 8e

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ecome !ery oedient. %oody li3e my Krishna is what %andaaa wo'ld say.

The word 'sed y ndal is thonDE'm which means aeared. *hen 8e aeared in

the family of the cowherds, 8e ro'ght great honor to them &aayar 3'laththinil

thonDE'm a%i !i:a33ai). 8is mother =ashoda was also honored &thaayai 3'Dal

!i:a33am cheydha).

This has t'rned into a long ost. This is the fifth form of the :ord that ndal isdescriing A the arca form or the !igraham form that we see in o'r temles.

The art of offering flowers and saying mantras &arcanai) as we offer, 3ees o'r ody

occ'ied and the mind foc'sed. This is what we do in o'r oo7as at home and in o'r

temles 't increasingly it is the riest who does so. t the least we can listen, or listen

and follow, and 3ee o'r minds and hearts foc'sed on what the riest is doing and

admire the arca !igraham of the :ord.

ndal is ainting a mental ict're of Krishna in her as'ram. #he aeared m'ch later

and wanted none other the :ord for her h'sand. #he 'sed to ma3e garlands, asinstr'cted y her father Periyaazhwar, to e offered to the deity at #ri!illi'ttoor. -'t,

'ne3nowst to her father, she wo'ld try them on herself first and then gi!e them to her

father. 9ne day, a strand of her hair was st'c3 to the garland and was fo'nd y her father

who was horrified &it was aachaaram) and rohiited her from doing so. *hen she

acceded to his instr'ction, Per'mal ref'sed to accet the garlandL ( refer the garland

that ndal has tried since it is more fragrant with the fragrance of her hair said the

$ataatrashaayin Per'mal of #ri$illi'ttoor. &(n as'ram 26, ndal says, aalin illaiyaa,

which means the ay M'3'nda lying on 8is ac3 on a anyan leaf &aalin ilai). )

That is the ower of tr'e de!otional ser!ice.

VatapatrashaayinE Govindaa

Bala Mukundaa Govindaa

P$su"$# 5

Maayanai maan' !adamad'rai maindhanaiG

Thooya er' neer =am'nai th'Eai!anaiG

ayar 3'laththil thonDE'm a%i !i:a33ai&th)G

Thaayai 3'Dal !i:a33am cheydha Daamodharanai&th)G

Thooyomaai !andh' thoomalar thoo!i thozh'dh'G

$aayinaal aaDi madhinall sindhi33aGP9ya izhaiy'm 'g'thar'!aan ninDEana!'mG

Theeyinil thoosaag'm ch;;lor emaa!ai ...............&5)

P9ya izhai are the sins that ha!e een acc'm'lated already and 'g'thar'!aan refers

to any sins that are committed after and ninDEana!'m means standing, erforming

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#hara%agati, or raatti, conscio'sly. 9nce yo' stand in front of the :ord, with a 're

ody and heart, sing 8is glories, offer flowers and chant with f'll de!otion 9m

cyataaya namah, nataaya namah, o!indaaya namah, etc. , ndal ass'res 's that all

yo'r sins will e 'rnt off, t'rn into ashes &theeyinil thoosaag'm).

8ari -ol.

o!indaa o!indaa.



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Documents

ANDAL'S THIRUPPAVAI (2015-16 SEASON): THE FIRST FIVE PASURAMS