The Forum dedicated to Arunachala and Bhagavan Sri Ramana Maharshi

Ramana Maharshi => General topics => Topic started by: Subramanian.R on December 16, 2012, 10:41:15 AM

Title: Tiruppavai.
Post by: Subramanian.R on December 16, 2012, 10:41:15 AM
Today is the first day of Margazhi (Dhanur) month and from today, both Tiruppavai and Tiruvembavai are chanted in the\
early mornings, along with two Tiruppalli Ezhucchi's of Manikkavachagar and Thondar Adippodi Azhwar. I and my wife got
up at 5 am and sang three songs from each of these four works.

Thanks to Kanchi Mahaswami, this practice is even now there in Tamizh houses and also in Tamizh knowing Karnataka
Sri Vaishnavas. I know Tiruppavai in Tamizh and know its literal meaning and not the esoteriic ones and the purport of
each verse. I request Sri Ravi to cover each song on a day and complete the work by the end of Margazhi month. I am sure
he will oblige since he is the right person to give such posts on Tiruppavai.

The first verse is: 

மார்கழித் திங்கள் மதி நிறைந்த நன்னாளால்
நீராடப் போதுவீர் போதுமினோ நேரிழையீர்
சீர் மல்கும் ஆய்ப்பாடிச் செல்வச் சிறுமீர்காள்
கூர்வேல் கொடுந்தொழிலன் நந்தகோபன் குமரன்
ஏரார்ந்த கண்ணி யசோதை இளம் சிங்கம்
கார் மேனி செங்கண் கதிர் மதியம் போல் முகத்தான்
நாராயணனே நமக்கே பறை தருவான்
பாரோர் புகழப் படிந்தேலோர் எம்பாவாய்  1.

Arunachala Siva.


 

     
 
Title: Re: Tiruppavai.
Post by: atmavichar100 on December 16, 2012, 11:11:07 AM
Quote
Thanks to Kanchi Mahaswami, this practice is even now there in Tamizh houses and also in Tamizh knowing Karnataka Sri Vaishnavas.

Yes very true that Sri Kanchi Mahaswami was the main force behind the Thiruppavai and Thiruvembavi revival in Tamil Nadu .

Quote
I request Sri Ravi to cover each song on a day and complete the work by the end of Margazhi month. I am sure he will oblige since he is the right person to give such posts on Tiruppavai.
Me too would be happy to have a more than literal meaning of these verses .
I am right now learning it using Sulamangalam Sisters Audio for Thiruppavai and Sri Dharmapuram Swaminathan's Audio for Thiruvempavai .

Om Peace .
Title: Re: Tiruppavai.
Post by: Ravi.N on December 16, 2012, 12:14:36 PM
Subramanian/Atmavichar/Friends,
Indeed today ushers in The auspicious month of margazhi and every morning is agog with the chanting of Tiruppavai and Tiruvempavai.
Thanks very much for subramanian's kind words;yet,I am not at all  sure of embarking on venturing to expound the Tiruppavai,even if it is only to transcribe the wonderful talks of TGN on these 30 verses of Andal.I will make a tentative beginning and without any timeframe and see if it takes shape.
TGN has covered this in 45 days spread over years!One of the Key aspects in both tiruppavai and Tiruvempavai is the power of satsangha-where each and every member helps to reinforce the spiritual aspiration of every other member of the Satsangha.In Tiruppavai,Andal gives the clarion call to all seekers to join in this satsangh in the early predawn period in the auspicious month of margazhi,gathering the various seekers on the way to take a spiritual Bath in the Holy waters of jnAna and to usher oneself into the Divine Presence.
I have already posted a brief in the 'musings' thread of Nagaraj.I am posting it here for the benefit of readers:
mAnikkavachakar's tiruvembAvai is indeed wonderful,as they express hymns of Peak devotion and jnAna.Yet AndAl's TiruppAvai is not just a வழிபாட்டு நூல்(Hymns) but also more importantly a வழிகாட்டு நூல்(Scripture)wherein AnDAL has clearly delineated the step by step method of Deliverance.This is the Reason that in the whole of Divya prabhandham(with 4000verses),it occupies a unique place and revered and accepted as such.
Master TGN with a penetrating insight brings out this aspect in his talks spread over 45 days:He has categorized and grouped the 30 verses as follows:
Verses 1-5:உய்வதற்கான மார்க்கம் (Path to Salvation)
Verses 6-15:உறங்கியது போதாதோ!(Emerge out of Slumber!)
verses 16-20:தட்டுங்கள் திறக்கப்படும் (Knock and it shall be Opened)
Verses 21-30:வேண்டியதைப் பெறலாம்(Achieve all your desires)

The 45 days Talk titles are quite descriptive and purposeful:1.AnDAl,Incarnation of Bhoodevi 2.Advent of ANDAL 3.ANDAL's Reign of Grace 4.ANDAL'S union with the supreme Being 5.calling all seekers(pOdhuminO ner izhiyeer) 6.calling all seekers continued(vaiyathu vaazhveergAL) 7.Way to liberation 8.way to liberation continued... 9.Meditation in Depth 10.Meditation in depth continued... 11.Social Capital 12.Release from Sin Imprints 13.Release from Sin Imprints continued... 14.Seed of Seeds 15.Seed of Seeds continued... 16.Why this slumber? 17.Dawn of Wisdom 18.Lord of Wondrous deeds 19.Rare receptacle(eRRa kalangaL) 20.Peacock and Rain Cloud 21.ceaseless stream of Milk 22.Give up artifice(கள்ளம் தவிர்ந்து) 23.Your own garden 24.count yourself 25.count yourself continued... 26.Knock and it shall be opened 27.charity unbounded 28.last of Doors 29.Not your nature 30.Fan and Mirror 31.Surrender to effulgence 32.Power from Eyes(Angan mA jnAlaththu arasey) 33.Lion Awakens 34.praise unto you 35.peace and happiness 36.prescribed by elders 37.Total serenity 38.Total serenity continued... 39.Total serenity continued... 40.Kinship indissoluble 41.Kinship indissoluble 42.Servitors forever 43.Servitors forever continued... 44.Servitors forever continued... 45.Happiness here and hereafter.

TGN has said that in these 30 verses ANDAL has given the approach,the method and tools ,and all that is needed for a seeker.He has wonderfully brought all these aspects and has invoked the Benign presence of ANDAL to guide the seeker through this wonderful poem that he spontaneously composed:

வளந்தரும் ஆற்றலாம் வானத்தின் நீலம்

அளப்பரிய ஆற்றலது ஆண்டாள்-களமமைத்து

ஆண்டகதை யான்சொல்ல ஆர்வமொடு தான்கேட்டோர்

ஈண்டடைவர் மெய்யாம் இனிமை.

The prowess it is that yields plenitude and prosperity

vast as the infinite blue as the sky-Such is Andal’s field of spiritual energy

and they who come to listen  to my account of her Reign of Grace

are assured of attaining to the sweetness of Unison with the Absolute

here in this world and in this very birth
 –– Sage TGN

Title: Re: Tiruppavai.
Post by: Ravi.N on December 16, 2012, 12:35:12 PM
Friends,
The Theme of Satsangha is intrinsic to appreciation of Tiruppavai.I will post excerpts from the Talks of Sri Sudarshan on this binding theme that expresses itself in charming ways in the verses of Tiruppavai.

In verse 35 of Chapter X in the Bhagavath Gita,Lord Sri Krishna says:

      "... mAsAnAm mArgasIrshO'aham...!"

i.e."Amongst the months of the calendar, know Me to the month of "mArgasIrsha:!"

Such is this month of margazhi(margasirsha in Tamizh),so auspicious.

continued....

Title: Re: Tiruppavai.
Post by: Ravi.N on December 16, 2012, 12:43:18 PM
The Theme of Satsangha in Tiruppavai (excerpted from the talk by Sri Sudarshan)

One very valuable lesson to be learnt from a study of AndAl's famous Tamil song of "tiruppAvai" is that
spiritual effort is more likely to be fruitful when undertaken collectively than individually.

The pathway to God is not necessarily a lonely one.When we think of religious or spiritual men, our
immediate impression is of ascetics and hermits living alone in forest or caves, doing practically nothing
all day but sit meditating upon their navels. AndAl's 'tiruppAvai' paints a contrasting picture. If there is
one clear message the simple maidens of the TiruppAvai have for us, it is that religion need not always be a
reclusive pre-occupation.

Worship can be, and is indeed an essentially democratic or communal endeavour. The pilgrim need not
fear that his progress might only come through ploughing a lonely furrow in life. He must know that
the pursuit of God is quite easily accomplished in the pleasant and plentiful company of like-minded souls.
Spiritual activity is intense and rigorous, no doubt, but it can be sporting and companionable effort too.
Hence take heart, says AndAl to the spiritual aspirant, take heart for there is not only safety in
numbers but Salvation too!

Collective worship is called "satsangh". Members of an Indian household, even in this day and times, can be
observed to assemble daily at a pre-determined hour in the prayer-room to offer 'pujA' to a family deity.
They are said to constitute a household 'satsangh'.

In village communities in India, it is usual for many such households to get together for what is often
known as the weekly 'bhajana-sammiti'. Here they sing religious songs, dance, clap their hands and happily
recount stories from 'pUrANa' and 'itihAsa'. This is also a 'satsangh'.

In the large temples of India, it is custom to celebrate annual 'brahmOtsava' or 'mahOtsavams'. These
are grand religious affairs celebrated in the spirit of mega-carnivals to which thousands of devotees
throng. These congregations are also large-scale 'satsanghs'.

The principle and practice of collective worship is a timeless one in India. "Satsangh" is as old as the
very idea of Bhakti and the two are, in fact, inseparable. If Bhakti is seed, 'satsangh' is soil. If
God is the destination and Bhakti is the journey, then 'satsangh' is the ticket. If Bhakti were regarded as a
holy game of life that God-seekers engage in, then 'satsangh' would be the field on which it is played.
And as in most games of the world, in this one where the Almighty is the goal, it is team-effort that
accomplishes what is beyond individual capacity
.

Mahatma Gandhi once echoed this very principle of 'satsangh' in truly stirring words:

"I want to find God, and because I want to find God, I have to find God along with other people. I don't
believe I can find God alone. If I did, I would be running to the Himalayas to find God in some cave
there. But since I believe that nobody can find God alone, I have to work with people. I have to take them
with me. Alone I can't come to Him."

The preponderant theme of AndAl's Tiruppavai is a joyous celebration of the 'satsangh' tradition.
Implicit in her song is the affirmation of what I call the all-embracing 'collectivism' of the Vedantic
faith? best expressed in the words of the Mahatma -- "Nobody can find God alone, I have to work with
people. I have to take them with me. Alone I can't come to Him."

In the final 30th stanza of her song, AndAl refers to the 'tiruppAvai' as "sangha-tamizh-mAlai" (a garland
of the finest Tamil verses). The word "sangha", if we reflect on it deep enough, is a significant pun: It
refers, on the one hand, to the marvelous classicism of Tamil employed in the song. But on the other hand
and at a deeper, more meaningful level perhaps, it is AndAL's own tribute to 'satsangh' -- the mode of
worship most preferred at all times by common people all across India.

continued....     

Title: Re: Tiruppavai.
Post by: Subramanian.R on December 16, 2012, 01:05:33 PM
Dear Ravi,

Thank you for responding to my earnest request to start writing about Tiruppavai, from today, the first day of Margazhi.,
As the posts proceed, I shall intervene with my doubts once in a way, if they arise.

Thanks once again,

Arunachala Siva.
Title: Re: Tiruppavai.
Post by: Ravi.N on December 16, 2012, 01:05:53 PM
The Theme of Satsangha in Tiruppavai continued(excerpted from the talk by Sri Sudarshan)...

In the classic Sanskrit hymn "bhaja-gOvindam", composed by Sri Adi Sankara , there is a crisp but eloquent verse hailing the
efficacy of collective worship through 'satsangh':

     satsangh-gatvE nis-sangatvam
       nis-sangatvE nirmOhatvam       
     nirmOhatvE nischala-chittam
       nishchala-chitthE jivan-mUkti

                     (Verse 9: "bhaja-gOvindam")

 
 Rajaji went on to explain the use of 'satsangh':
"Association with good and enlightened men ('satsangh') provides the easiest occasion for the
practice of withdrawal from desire and attachment. Everyone is aware of the effects of good company. It
is more effective than mere precept. Calmness and equanimity are the results of good company. As desires
and attachments become fewer and fewer, Man's delusion which preys upon his life too diminishes".

Hymns like the 'bhaja-gOvindam' help us understand that throughout the history of religious
life in India, it was through the 'collectivism' of 'satsangh' that individual love of God, or Bhakti,
found its best and most enduring expression.

Given 'satsangh's' generally exalted position as a popular mode of worship, it should hardly surprise us
to see the protagonists of the TiruppAvai, those comely maidens of AndAL's famous idyll, seeking out
each other's 'satsangh' or company first even before they go forth seeking their tryst with God.

In the cold and misty pre-dawn hours of the month of holy 'mArgazhi' (Dec-Jan) we see the milkmaids of the
TiruppAvai going from house to house virtually pulling each other out of bed. They cajole and browbeat one
another, crying out "ElOr-empAvaay!" They entreat each other to rise, shine and go out together for a ritual
bath of purification ("neerAda") in the icy but sacred waters of the village stream(of jnAna). They beckon everyone in
the community to join in a ritual procession ("vrata") that should convey them to the very doorsteps of God
("manikadhavu"). There they would beseech His Grace, they say, and succeed in securing the ultimate goal of
human life (the "parai" or "parama-purushArtha") viz. everlasting servitude to God. (In the parlance of
SriVaishnava theology this is called "nitya-kainkarya-prApti").

The many curious and charming ways in which the simple-minded girls of the  'aayarpAdi' village go
about gathering a 'satsangh' serve as perfect narrative backdrop against which AndAl wonderfully
expounds for us the theme of Bhakti in the TiruppAvai.


And how AndAl tells the tale indeed! In 30 verses of dazzling poetry that has remained to this day
unsurpassed in all the annals of Tamil religious literature or scripture, AndAL beautifully and
seamlessly blends the fervor of Bhakti with the flavour of Vedanta
.

continued....
Title: Re: Tiruppavai.
Post by: Ravi.N on December 16, 2012, 01:17:02 PM
The Theme of Satsangha in Tiruppavai continued(excerpted from the talk by Sri Sudarshan)...

The statement that 'satsangh' enables and nourishes Bhakti (and that there truly is "salvation in
numbers") is not mere theological speculation. It has been clearly and amply vouched for in the philosophy
of Vedanta.

Authoritative confirmation of the efficacy of 'satsangh' is available in no less a scriptural source
as that fountainhead of all Vedantic truth -- the 'Srimad Bhagavath-Gita'. In two splendid verses the
Almighty, Lord Krishna himself underscored the pre-eminence of 'satsangh' as a form of worship:

      "macchitthA matgatha-prANA
        bOdha-yanta: parasparam     I
      kathayantascha mAm nityam
        tUshyanti cha ramanti cha"  II
                                 
      "tEshAm satata yUktAnAm
         bhajatAm preeti-pUrvakam    I
       dadAmi buddhi-yOgam tam
        yEna mAmupayAnti tE          II
                             
                             (B.Gita: X.9 & 10)

"They (i.e. the members of the 'satsangh')", said Krishna, "they inspire one another ("bOdha-yanta:
parasparam") by constantly exchanging and sharing with each other their thoughts and feelings ("macchitthA
matgatha-prANA") about Me and My attributes which they themselves are ever experiencing. By narrating to each
other about my divine deeds born of my adorable nature ("kathayantascha mAm nityam"), they live in
contentment at all times. The speakers are delighted by their own speech, because it is so spontaneous! And
the listeners too feel their speech to be of unsurpassed beauty! They live thus in bliss!
("tUshyanti cha ramanti cha")"

"To such an assembly of my beloved devotees, I lovingly grant ("preeti-pUrvakam") that rare but
supreme mental disposition ("buddhi-yOgam") by which they come to Me" ("dadAmi buddhi-yOgam tam yEna
mAmupayAnti tE").

The essence of 'satsangh', as the Gita reveals to us, is "bOdha-yanta: parasparam" --- the unique spirit of
collaboration that rules amongst 'bhaktA-s'.

The word "parasparam" may be variously translated as "mutuality", "inter-dependence", "symbiosis" etc.
Quite simply, it means sharing things with one another in a spirit of empathy? with an all-abiding attitude
in daily life of "all-for-each, each-for-all". "Parasparam" is really power of spiritual synergy at work
.

The other word "bOdha-yantah" is ordinarily translated as "enlightenment", "spiritual illumination" or
"awakening consciousness".

Thus, in the best possible translation into Sanskrit, the term "bOdha-yanta: parasparam" would roughly mean
"collective enlightenment through mutual collaboration".

Worship of God through means other than 'satsangh' is often a severely solitary experience. The seeker of
God engaged in purely meditative exercises of Bhakti (such as "dhyAna", "manana" or "japa") is absolutely
alone in his state of immersion. None else can recognize, let alone partake of his inner ecstasy or
illumination; nor is the person really keen to share such experience with anyone else.

Worship through 'satsangh', in stark contrast, spreads the benevolence of Bhakti with the force of a
contagion. The enlightenment it bestows on devotees is infectious and transparent. Even they who lack
meditative capacity nevertheless get to experience God through sheer collaborative inspiration. The reason
why Bhakti through 'satsangh' is naturally filled with so much wholesome contentment ("tUshyanti cha ramanti
cha") is precisely because of this all-important element of 'collectivity'. And the Gita calls it:
"bOdhayanta: parasparam". 


continued...
Title: Re: Tiruppavai.
Post by: arcsekar on December 16, 2012, 01:26:05 PM
Long ago, a conference on Thiruppavai & Thiruvembavai was organised by Kanchi Maha Periyava. Dr. U Ve Swaminatha Iyer- Tamil Tthatha was also present. Maha Periyava remarked that both Thriuppavai and Thiruvembavai are like eyes- .Dr. U Ve Sa intervend -"Both are Pavai- pupil of the eyes .

Maha Periyava gracefully accepted the correction and  complimented "நன்று சொன்னீர் பண்டிதரே, நன்றுசொன்னீர்
"Well said, my great scholar . Well said"

In this context,you may recall the lines of Bharathi--என் கண்ணின் பாவை அன்றோ . Of course,in these two great work Pavai refers to "maiden" . Their conversation was just a pun to stress the importance
Title: Re: Tiruppavai.
Post by: Ravi.N on December 17, 2012, 04:36:41 AM
The Theme of Satsangha in Tiruppavai continued(excerpted from the talk by Sri Sudarshan)...

To the discerning reader of the TiruppAvai, whose appreciation of the Tamil language is no less than his
grasp of Vedantic fundamentals, all of the song will present itself as truly a wonderful allegory on Bhakti
rooted as it is in the principle of "bOdhayanta: parasparam". He will observe that in every single
verse, through a certain phrase here and a particular expression there, AndAL makes reference, subtly at
times and explicitly at others, to the precept and practice of "parasparam" in 'satsangh'.

As we read the TiruppAvai, we cannot fail to be struck by the fact that in all the 30 stanzas there is rarely
any use of the Tamil first-person-singular -- "nAn" or "ennudaiyathu" -- "I", "me" or "mine". It is a
deliberate and significant choice of the poetess and we should pause and ask ourselves why
?

Within a true 'satsangh' there is really no place for the sense of individual ego -- of "I", "Me" or "Mine".
A true "satsangh" is entirely ego-less because everyone within it abides by the selfless rule of
"parasparam" -- the "all-for-each" and "each-for-all" attitude in life. Evidently AndAL wanted to make the
point overwhelmingly clear in her song
. To that end she ensured that even poetic grammar in the TiruppAvai
was appropriate and abundantly reflected the fact. She studiously avoided using the Tamil first person
singular.

In verse after verse of the song, we see AndAl however stressing, emphasizing and reiterating -- again and
yet again -- the element of 'collectivity' (while avoiding individuality or personal ego) through
profuse, even plethoric, employment of the Tamil first-person-plural --i.e. "nAnggal", "nAm",
"nammudaya", "namakkE", "enggaL""ellArUm", "yAm" i.e. "we", "ours", "us", "our own", "we alone",
"altogether"? Anyone who carefully examines the 30 stanzas of the TiruppAvai will not miss noticing this
grammatical but purposeful over-use of the Tamil first person plural
.

AndAL resorted to another method too, in order to effectively evoke, maintain and underscore the
predominant mood of joyous 'satsangh' right throughout the TiruppAvai. It was through the use of Tamil
metaphor and imagery that is at once apt and sparkling.

If we carefully study the 30 verses of the TiruppAvai, one by one, we can surely appreciate how AndAl's
grammar and metaphor both combine with and alternate each other to conjure up for us a grand vision of the
true nature of 'satsangh' and the 'collectivism' that is at its very core -- the core of "bOdhayanta:
parasparam".


Title: Re: Tiruppavai.
Post by: Ravi.N on December 17, 2012, 04:46:19 AM
The Theme of Satsangha in Tiruppavai continued(excerpted from the talk by Sri Sudarshan)...

let us examine, stanza after stanza, and together enjoy the delight there is in the many felicitous expressions
and phrases of AndAl's "tiruppAvai" evoking the spirit of "satsangh" and "parasparam".

                   **********

(1) "nArAyaNanE namakkE parai taruvAn"

In the very opening verse, AndAl begins with "namakkE". It is meant to denote, at the very outset, the sense of distinct identity possessed by a 'satsangh'.

A 'satsangh' is not any motley group, party or association of persons. A band of devotees in sole
pursuit of Narayana, the Supreme One, alone qualifies to be called 'satsangh'. It is not therefore without
significance that AndAl chose to insert the  term "narAyAnanE" immediately ahead of "namakkE" in the
line "nArAyaNanE namakkE parai taruvAn...". It leaves no question in our minds about the definitive identity
of a 'satsangh' -- they are "NArAyanA's  people, His very own!" Make no mistake about it
.

(2) "neyy-unnOm pAl unnOm nAtkAlE neerAdi?myittu ezhudOm malarittu nAmmudiyyOm.."

Flowing naturally from the strong sense of identity is the 'satsangh's' single-mindedness of purpose.

The 'satsangh' will do all that it takes and go to any lengths to realize its purpose. To this end the
'satsangh' will subject itself to the severest of tests, austerities and self-denial in life. This idea
is conveyed through the expressions of "neyy-unnOm, pAl-unnOm?seyyAdana-seyyOm..."  meaning, "We shall
deny ourselves milk, we shall give up ghee? we shall desist from everything that is to be rightly
desisted?"


These expressions contain yet another message for the seekers of God? one that is greatly reassuring.

Spiritual vows and austerities are by nature extremely arduous. But 'satsangh' can help take away much of the
pain involved. This is the reason why the ancient scripture or "sAstrA" of India enjoins us all to
jointly undertake ritual fasting on certain pre-designated days of the calendar (such as
"ekAdasi", "sravanam" etc.).

Fasting undertaken alone, either by individual choice or initiative, is often filled with martyred misery
(anyone who is on a self-imposed dieting regime will attest to this). The will to stay the course often
wavers and completely collapses along the way. When vows fail a sense of defeat and despair grips the
vow-taker.

Not so, however, when fasting is undertaken as a matter of holy ritual and collectively in the company
of a 'satsangh'. For reasons the human mind has never yet been able to fathom, hunger pangs somehow seem
less acute when it is seen that many around too are equally suffering it.(The Fast undertaken by Muslims during the Holy Month of Ramadan is also illustrative of this theme-Ravi)

continued.....
Title: Re: Tiruppavai.
Post by: Ravi.N on December 17, 2012, 06:01:20 AM
We will take a break from Sri Sudarshan's wonderful exposition and take a look at the First verse of Tiruppavai:

மார்கழித் திங்கள் மதி நிறைந்த நன்னாளால்
நீராடப் போதுவீர் போதுமினோ நேரிழையீர்
சீர் மல்கும் ஆய்ப்பாடிச் செல்வச் சிறுமீர்காள்
கூர்வேல் கொடுந்தொழிலன் நந்தகோபன் குமரன்
ஏரார்ந்த கண்ணி யசோதை இளம் சிங்கம்
கார் மேனி செங்கண் கதிர் மதியம் போல் முகத்தான்
நாராயணனே நமக்கே பறை தருவான்
பாரோர் புகழப் படிந்தேலோர் எம்பாவாய்  1.

mArgazhi thinggaL madhi niRaindha nannALAl
neerAda pOdhuveer!pOdhumiNO,nayrizhaiyeer!
seermalgum AyppAdi chelva chiRumeergAL!
koorvayl kodundthozhilan nandagOpan kumaran,
erArndha kaNNi yasOdhai iLanchingam,
kArmayni chengkaN kadhirmadhiyam pOlmugaththAn
nArAyaNanAY,namakkAY paRai tharuvAn,
pAror pugazha padindhElOr empAvAy.

In this the month of margazhi and on this the day auspicious,when the moon is in full bloom
all ye that desire to take the holy dip,step forth,ye the damsels bedecked in ornaments so bright and straight,
ye the prosperous girls of affluent aaipadi!
He who is the son of nandagopan of cruel deed who holds a sharp pointed spear
and He who is the lion-cub of yashoda whose eyes are abrim with charm and beauty.
He whose complexion is dark as the rain-cloud,whose eyes are balanced in justice and fairplay,
and whose visage mirrors the effulgent sun and the moon-He is Narayanan and He Himself would surely
present to us the Drum for this our penance chosen,to the knowledge and acclaim of the entire world.
Listen and ponder(El  Or),our(em)  Girl(pAvAi)!

Meaning of words:
1.thingaL-month  2.madhi -moon,also mind(In English also we have lunar-pertaining to the moon and Lunatic-means ,one who is mad)
3.niRaindha-full 4.madhi niRaindha -means Full moon day and at the same time refers to the brimming ardour in the minds of the seekers in satsangh. 5.nannALAl-nan=nalla,meaning Good,auspicious nAL=day, al=Agaiyal=also as it is,-----so nannALAl=as it is this auspicious day(auspicious it is ,on account of everyone turning to seek God and calling each other to join in this endeavour and this spirit permeates the early pre dawn period)6.pOdhumiNO-come/let us go 7.seer=esteem; malgum=abounding in Riches,seermalgum=abounding in riches and highly esteemed 8.AyppAdi=Ayar +pAdi,Ayar=cowherd,Aah=cow;(AyppAdi=refers to the simple village where these cowherdesses lived;these are simple people ,not given to LEARNING ,POMP and WORLDLY RICHES.Hence the rural setting.The only worth and this is why they are so immensely rich is that they belong to the Lord!The Lord himself was born in their midst as Lord Sri Krishna and they loved him,as their own kith and kin.)9.koorvEl=sharp spear 10.kodunthozhilan=one who does 'cruel deed'-here AndAL is using this most 'inappropriate' word to describe nanada gopan,father of Lord Sri Krishna;She is referring to the utterly innocent father of Lord Sri Krishna-in his love to protect Baby Krishna from the many harms devised by his cruel uncle kamsa,Nanda gopa armed himself with a sharp spear and was prepared to even commit 'cruel deeds' to defend Baby Lord Sri Krishna!11.ErArndha kaNNi-of bright eyes 12.kAr=dark 13.meni=body 14 .kadhir=sun 15.madhiyam=moon 16.paRai=drum and most importantly Boon or grace of the Lord that he takes over the seeker and bestow on him/her 'everlasting servitude'.17.nArAyaNaNE=Narayana Himself!assuring that it is not Tom ,Dick and Harry but the supreme Lord himself will grant us HIS Grace!So, no need to be discussing endlessly and arguing what is right and what is wrong!This is essential for True Satsangha,that all seekers participating in it are humble,helpful to each other,learn from each other and open and worthy  to receive The Grace of God.18.El=Listen and 19 Or=ponder El Or refers to sravanam and Mananam.

continued....
Title: Re: Tiruppavai.
Post by: Ravi.N on December 18, 2012, 07:00:19 AM
Tiruppavai Verse 1:

போதுமினோ நேரிழையீர் -pOdhuminO nErizhaiyeer

"Come,Let us Go ,Ye who are 'Straight jewelled'"

Why they are nErizhaiyeer?What is it that they are adorning?What is adornment?

TGN refers to this TirukkraL:

பணிவுடையன் இன்சொலன் ஆதல் ஒருவற்க்கு
அணி;அல்ல மற்றுப்பிற (verse 95)

Humility and to speak sweet(true)words are one's
adornment;all the rest are not.

Andal in tiruppavai is calling to all the 'young and Rich' Damsels of Aypadi.

"சீர் மல்கும் ஆய்ப்பாடிச் செல்வச் சிறுமீர்காள் "
"seermalgum AyppAdi chelva chiRumeergAL!"

TGN points to TirukkuraL:

செல்வத்துள் செல்வம் செவிச்செல்வம் அச்செல்வம்
செல்வத்துள் எல்லாம் தலை  (verse 411)

Wealth of Wealth is sravanam;that wealth
Among (varieties)of Wealth is Ultimate.

We already have understood that all genuine seekers are 'damsels' only;if there is a 'male' (with Egoistic outlook),he is a misfit in the satsangha!

"chelva chiRumeergAL!"-'Rich and young girls'-refers to this 'Richness of sravanam' and 'young' refers to the attitude of setting aside all the 'Old' learnings and be fresh and pure!Innocent and sprightly!



 
Title: Re: Tiruppavai.
Post by: Ravi.N on December 19, 2012, 06:46:54 AM
Verse 2:

வையத்து வாழ்வீர்காள்! நாமும் நம்பாவைக்குச்
செய்யும் கிரிசைகள் கேளீரோ! பாற்கடலுள்
பையத் துயின்ற பரமனடி பாடி
நெய்யுண்ணோம் பாலுண்ணோம் நாட்காலே நீராடி
மையிட்டு எழுதோம் மலரிட்டு நாம் முடியோம்
செய்யாதன செய்யோம் தீக்குறளைச் சென்றோதோம்
ஐயமும் பிச்சையும் ஆந்தனையும் கை காட்டி
உய்யுமாறெண்ணி உகந்தேலோர் எம்பாவாய்.

vaiyaththu vAzhveergAL!nAmum nampAvaikku
cheyyum kirisaigaL kELeerO!pARkadauL
paiya thuyindRa paraman adipAdi,
neyyuNNOm;pAluNNOm;nAtkAlai neerAdi
maiyittezhudhOm;malarittu nAm mudiyOm;
seyyAdhana seyyOm;theekkuRalai chenROdhOm;
aiyamum pichchaiyum Anddhanaiyum kaikAtti
uyyumAReNNi uganddhElOrempAvAy.

(Way to Liberation)
O Ye people all,Living in the world process!(Oh Citizens of the World-Ravi)
Hearken to the code we've set for our penance chosen;
singing the praise of the feet of the absolute,
who is in gentle slumber in the ocean of milk.
we shall forswear ghee and milk also;
taking our bath in the predawn time.
we shall not apply collyrium to our eyes
nor plait our tresses with flowers of any kind.
We shall not do what we should not be done
and we shall not voice around malefic complaints;
charity we shall extend even when it is unsought,
apart from giving away to those who seek aid;
and this our hand shall do to the extent of resource.
Thus we are Gladdened to have ascertained
The way to Liberation,Listen and Ponder,our Girl!

Translation by TGN being faithful to the Literal Meaning-We will see the import of this verse as it sets the Rules of 'pavai Nonbu'-'Nonbu' means 'Austerity' and this is essential to make this 'course correction' as a fundamental and necessary condition for spiritual Living.We need to bear in mind that no Translation can match the majesty and flow and Depth of the Original verse.Yet,it is something we have to accept and try to make up for it by understanding it in a way that does away with 'words'!We will attempt this hopefully through the Grace of our Lady Andal.
One key thing that we get straight away is that our Guru(Andal)is calling forth all citizens of the world-not just the 'aypadi village' girls!The call is for one and all,all those who have spiritual ardour,irrespective of where they are born,irrespective of class,clan,language,Social status,Faith,etc.The Discipline that our Lady is setting forth can be practised by one and all,truly secular and universal.
Title: Re: Tiruppavai.
Post by: Ravi.N on December 19, 2012, 07:07:15 AM
Verse 2 ,Meaning of some words in tamizh:

வையத்து vaiyaththu =in this world
நம்பாவைக்குச்-nampAvaikku=Our Vow(pAvai nOnbu)
கிரிசைகள் kirisaigaL =Tasks/Disciplines
நாட்காலே natkalE+Early morning
தீக்குறளை theekkuRaLai=Speaking Ill of someone,Malefic speech
ஐயமும் aiyyamum=Giving charity unsought
பிச்சையும் pichchaiyum =giving alms.
உய்யுமாறெண்ணி uyyimARReNNI=ascertained the way to upliftment/liberation.
உகந்தே uganddhE=Gladdened/Pleased (This Nonbu  is not something to be 'Endured' with Grit!It is something that one takes to with Entusiasm and a Glad Heart-considering that it leads to liberation.It is thus an opportunity to join the satsangha of our Lady AndaL along with other kindred souls!)

Title: Re: Tiruppavai.
Post by: Ravi.N on December 20, 2012, 07:16:07 AM
Verse 2 continued....

In verse 1,Andal calls all seekers with the assurance that Narayana Himself will grant them grace.Without this Grace no spiritual endeavour is possible.All Human effort by way of Sadhana are only to orient one's activities in a manner that recognizes and allows free play to this Living Presence.
In Verse 2,she is referring to this Living Presence as:
பாற்கடலுள் பையத் துயின்ற பரமனடி பாடி
பாற்கடலுள் (pArkadaluL)=pArkadal +uL and this means in the 'Heart of the ocean of milk'.
பையத் துயின்ற =paiyath thuyinRa;Paiya =Gently,lightly ThuyinRa=Asleep
பரமனடி paramanaDi=paraman + aDi paraman =Supreme Being aDi=Feet or root refers to the Tatva
பாடி=Singing praise

AndAl is referring to the Living Presence that is gently asleep(Jagrat Sushupti)in the 'Heart of the ocean of Milk' ;This Divine Presence is 'Gently asleep' in the sense that it is ever awake in itself ,as Pure Awareness in the very Heart ,and is as if asleep to the Presence of the 'Waves of the  Ocean of Milk' ,i.e mind.
This way AndAl is wonderfully pointing out that the Supreme Being is Right here and Now,in the very Heart of each and every Jiva and through singing the Grace can be invoked.

TGN points out that AndAl is referring to pArkadaluL and not pArkadalil ,meaning that the Supreme Being is not 'someone asleep upon the ocean of Milk' as the Purana stories depict the same Truth.AndAl is correcting this fallacious 'outer view' and gently replacing it with this 'Inner view'.
TGN also points out how Mahakavi Bharati was influenced by our Lady AndAL ;in one of his Kannan pAttu (kAkkai siraginiley nandalala) He sings :theekuL viralai vaithaal nandala meaning that if one touches or senses HIM(Sri Krishna)in the Heart of the 'Flame of attention'( thee or Agni) one senses the Bliss of touching him!needless to say that if one puts one's finger in thee(Flame of Fire) one will writhe in pain and burn one's finger only.

continued...
Title: Re: Tiruppavai.
Post by: Ravi.N on December 21, 2012, 06:51:49 AM
Verse 2 continued:
In verse 2,Herein Andal is defining the basics of pavai Nonbu(austerity+course correction).

Quote
நாமும் நம்பாவைக்குச் செய்யும் கிரிசைகள் கேளீரோ
Hearken to the code we've set for our penance chosen

Quote
நெய்யுண்ணோம் பாலுண்ணோம் நாட்காலே நீராடி
மையிட்டு எழுதோம் மலரிட்டு நாம் முடியோம்


She is setting forth sense restraint so very essential-Seekers have to reign in the sense of taste(நெய்யுண்ணோம் பாலுண்ணோம்),Reign in sense of Sight(மையிட்டு எழுதோம் -not apply collyrium to the eyes),Reign in the sense of smell(மலரிட்டு நாம் முடியோம்).

She next refers to restraint in speech and acts(Dont's and DOs):

Quote
செய்யாதன செய்யோம் தீக்குறளைச் சென்றோதோம்

We shall not do what we should not be done and we shall not voice around malefic complaints.

Quote
ஐயமும் பிச்சையும் ஆந்தனையும் கை காட்டி

charity we shall extend even when it is unsought,apart from giving away to those who seek aid

This sort of a sankalpa to reign in the senses and shifting of the priority to pursue the Divine is a self imposed discipline that one takes to in a Joyous way,with a Gladdened heart-for one is now enroute to participating in the satsangha that is uplifting and joyous.

She then points to the Resolve in Thought:

Quote
உய்யுமாறெண்ணி உகந்தேலோர் எம்பாவாய்.
we are Gladdened to have ascertained The way to Liberation.

This is laying a sound foundation for spiritual Living and the Discipline that is imposed is self chosen and gladly resorted to-thus paving the way to the course correction from a sense oriented Living to Spiritual Living.




Title: Re: Tiruppavai.
Post by: Ravi.N on December 22, 2012, 06:01:29 AM
Verse 3

ஓங்கி உலகளந்த உத்தமன் பேர் பாடி
நாங்கள் நம் பாவைக்குச் சாற்றி நீராடினால்
தீங்கின்றி நாடெல்லாம் திங்கள் மும் மாரி பெய்து
ஓங்கு பெறும் செந் நெல் ஊடு கயலுகளப்
பூங்குவளைப் போதில் பொறி வண்டு கண் படுப்பத்
தேங்காதே புக்கிருந்து சீர்த்த முலை பற்றி
வாங்க குடம் நிறைக்கும் வள்ளல் பெரும் பசுக்கள்
நீங்காத செல்வம் நிறைந்தேலோர் எம்பாவாய்

Onggi ulagaLanddha uththaman pErpAdi
nAnggaLnam pAvaikku chAtRineer AdinAl
theengginRi nAdellAm thingaL mummAripeydhu
Onggu perunjchenneloodu kayal ugaLa
poongkuvaLai pOdhil poRivaNdu kaNdu kaNpaduppa
thEnggAdhE pukkirunddhu seertha mulaipatRi
vAngga kudam niRaikkum vaLLal perumpasukkaL
neenggAdha selvam niRainddhElOrempAvAy.

Meditation in Depth
Chanting the praise of the superior one who measured all the worlds (in two giant strides)
if we pledge ourselves to our penance and proceed towards the Holy dip,
the entire land would benefit by three timely rains
in the course of the month,with the downpour causing no harm
The red paddy would flourish in such a manner
that the kayal fish could leap in the water amidst the stalks;
and the spotted bumble-bee would rest in slumber
in the centre of the beauteous kuvalai blossom.
Without stagnating if you go inly(inly-TGN 's translation!Merriam webster gives the meaning:in a manner suggesting great depth of knowledge or understanding : thoroughly )
and settle there to hold and milk the bounteous udders
of the Great cows that are generous givers,
they would then fill the pitcher with everlasting wealth.
Listen and ponder,our girl!

This verse immediately is on par with the Vedas in terms of symbolism,imagery and Mysticism.AndAl quickly summarises herein the inward depths that has to be plunged to reach to the 'ever Lasting Wealth'.This 'Ever Lasting Wealth' is the key towards understanding the 'Rains' 'Red Paddy' 'Fish' 'Great cows' ,'udder' ,'milk' -all deeply symbolic both in vedic and more so in the Tamizh Siddhar code words.This is the reason that Vedas are called 'Rahasya'(Secret) and in tamizh it is called 'maRai'(Hidden).
We need to unravel the Hidden depths in these code words.Outwardly as well,the verse holds good indicating Richness and Prosperous Growth.
Title: Re: Tiruppavai.
Post by: Ravi.N on December 23, 2012, 07:05:44 AM
Verse 3,Meaning of key words:
உத்தமன்=uttaman=Most superior
சாற்றி=chAtRineer=After avowal
தீங்கின்றி=Theengu +inRi=Without adversity,without Drought
ஓங்கு பெறும் =Onggu peRum=Rising skywards
செந் நெல் =chen nel=Red rice/paddy
கயலுகளப்=kayal +ugaLa;kayal+Fish and ugaLa=Leaping
பூங்குவளைப் =poongkuvaLai =poo+kuvaLai=Flower ,neidhal flower(Water Lily) (Refers to the Chakra centres in Raja Yoga terminology)
பொறி வண்டு =poRi vandu=Spotted Bee(Refers to a Yogi;this is the code word in siddha terminology)
கண் படுப்பத் =kaN paduppa=Eyes half closed.(Refers to the state of Meditation)
தேங்காதே=thengAthey=Do not Stagnate!(AnDaL is now warning the seeker to not stagnate in the 6 centers of yoga Chakras)
புக்கிருந்து=inly(Mind turned inward,in a manner suggesting great depth of knowledge or understanding )
சீர்த்த முலை=Seertha mulai=Bounteous udder(Of the Great cows)
வள்ளல்=VaLLal=Generous
பெரும் பசுக்கள் =perum pasukkaL=Great Cows(Refers to the jnAnis who like the cows are overflowing with the Milk of jnAna and are ever willing to allow themselves to be suckled)
நீங்காத செல்வம்=neengAtha selvam=Evelasting wealth(jnAna)

Title: Re: Tiruppavai.
Post by: Ravi.N on December 25, 2012, 06:35:50 AM
Verse 3 Continued.

TGN points out to the esoteric significance of the expressions in Verse 3.Andal comes in the lineage of Siddhars.Her father periyazhwar is also known as Vishnusiddhar.To understand the language used by the Siddhars ,it is essential to know their 'paribhasha' or code word.They use cryptic expressions and these have a meaning in everyday parlance and at the same time have a deep spiritual connotation.Without the 'key' to this connotation it is impossible to crack the code and get to the inner significance of these words.The Beauty of this form of expression is that they avoid the speculations and intellectual polemics.The Expression is highly suggestive,and this very power of suggestion makes it easier for the initiated to ponder and delve deep into the word and its meaning,without having to cogitate about it through reasoning.This in fact is true about Vedas and vedic symbolism and imagery as well.
The Key that this sort of code word exists lies in the hint that andal gives in using the word-நீங்காத செல்வம்=neengAtha selvam=Evelasting wealth.What is everlasting wealth?What is it that is lasting and inexhaustible.It is what the Seekers in satsangha are after-The Grace of the Lord and the Lord Himself are the everlasting wealth.
How to become aware of this?One needs to approach the Guru-பெரும் பசுக்கள் =peRum pasukkaL=Great Cows.
In tamizh the word ஆ= ஆன்மா, பசு aa=aanmaa(atma)=pasu=cow.
பெரும் பசுக்கள் =perum pasukkaL=Great Cows means Mahatmas,Great ones.
Now what do the Great cows give?They give the 'Milk of jnAna'.They can only give it if we approach them and suck the 'Udder' -சீர்த்த முலை=Seertha mulai=Bounteous udder(Of the Great cows)

Now is this symbolism valid?We may have this doubt!It may be the fertile imagination of a creative intellect-a doubt may arise.For each one of the commentators may reel of his yarn and claim superiority of his scholarship!May be there is nothing more in it than his imagination and speculation,and that it is only reading something between the lines that is totally misplaced!

TGN now points out to this song of idai kaadu siddhar,where the significance of 'milking the cow' is brought out:

பால் கறத்தல்(Milking the Cow)-இடைக்காட்டுச் சித்தர் பாடல்(Idai kaadu siddhar song)

சாவாது இருந்திட பால்கற - சிரம்
தன்னில் இருந்திடும் பால்கற
வேவாது இருந்திட பால்கற - வெறு
வெட்ட வெளிக்குள்ளே பால்கற. 
தோயாது இருந்திடும் பால்கற
தொல்லை வினையறப் பால்கற
வாயால் உமிழ்ந்திடும் பால்கற - வெறும்
வயிறார உண்டிடப் பால்கற. 
நாறா திருந்திடும் பால்கற
நாளும் இருந்திடப் பால்கற
மாறாது ஒழுகிடும் பால்கற - தலை
மண்டையில் வளரும் பால்கற.   
உலகம் வெறுத்திடும் பால்கற - மிக
ஒக்காளம் ஆகிய பால்கற
கலசத்தினுள் விழப் பால்கற - நிறை(compare this with வாங்க குடம் நிறைக்கும் in this verse of andal)
கண்டத்தின் உள்விழப் பால்கற. 
ஏப்பம் விடாமலே பால்கற - வரும்
ஏமன் விலக்கவே பால்கற
தீப்பொறி ஓய்ந்திடப் பால்கற - பர
சிவத்துடன் சாரவே பால்கற. 
அண்ணாவின் மேல்வரும் பால்கற - பேர்(pineal Gland from where the Yogi imbibes the Bliss)
அண்டத்தில் ஊறிடும் பால்கற
விண்ணாட்டில் இல்லாத பால்கற - தொல்லை
வேதனை கெடவே பால்கற. 

continued....
Title: Re: Tiruppavai.
Post by: ramanaduli on December 25, 2012, 07:43:12 AM
Dear Ravi ji,

Thanks for a new explaination of the lines.... VAANGA KUDAM.....
Andal here speaks about the yoga sutra too.
Many siddhas talk about bliss which they name as PAL. Siddha's poem also very difficult to understand. It has lots of inner meaning. Real siddha can only explain the true meaning.
One siddha sang ..... MANGAI PAL, THENGAI PAL

Ramanaduli
Title: Re: Tiruppavai.
Post by: Balaji on December 26, 2012, 02:10:06 AM
Andal Photo
Title: Re: Tiruppavai.
Post by: Ravi.N on December 26, 2012, 07:22:08 AM
Verse 3 continued....

Quote
"பூங்குவளைப் போதில் பொறி வண்டு கண் படுப்பத்"

TGN points out that பொறி வண்டு (Spotted Bee) is the code word for the mind-The consciousness is raised by elevating the mind through the 6 centers(பூங்குவளைப்) of consciousness-Muladhara,svadhistana,manipura,anahata,Vishudha and ajna-(We will leave out Sahasrara for now-Ravi).The Yogi raises the center of  consciousness( which in the case of the man caught up in bondage of senses operates in the lower three centers only)step by step -Through Charya and Kriya and raises it through the centers to sahasrara,a state of pure awareness.

He points to this verse of 'Idai Kadu siddhar':

சித்தத்தொடு கிளத்தல்

அஞ்ஞானம் போயிற்றென்று தும்பீபற - பர
மானந்தம் கண்டோ ம் என்று தும்பீபற!

மெய்ஞ்ஞானம் வாய்த்தென்று தும்பீபற - பர
மேலேறிக் கொண்டோ ம் என்று தும்பீபற! 

அல்லல்வலை இல்லையென்றே தும்பீபற - நிறை
ஆணவங்கள் அற்றோம் என்றே தும்பீபற!

தொல்லைவினை நீங்கிற்று என்றே தும்பீபற - பரஞ்
சோதியைக் கண்டோ ம் எனத் தும்பீபற!   

ஐம்பொறி அடங்கினவே தும்பீபற - நிறை
அறிவே பொருளாம் எனத் தும்பீபற!

செம்பொருள்கள் வாய்த்தனவே தும்பீபற - ஒரு
தெய்வீகம் கண்டோ ம் என்றே தும்பீபற! 

மூவாசை விட்டோ மென்றே தும்பீபற - பர
முத்தி நிலை சித்தியென்றே தும்பீபற!

தேவாசை வைத்தோமென்று தும்பீபற - இந்தச்
செகத்தை ஒழித்தோம் என்று தும்பீபற! 

பாழ்வெளியை நோக்கியே தும்பீபற - மாயைப்
பற்றற்றோம் என்றேநீ தும்பீபற!

வாழ்விடம் என்றெய்தோம் தும்பீபற - நிறை
வள்ளல்நிலை சார்ந்தோமே தும்பீபற!   

எப்பொருளும் கனவென்றே தும்பீபற - உல
கெல்லாம் அழியுமென்றே தும்பீபற!

அப்பிலெழுத் துடலென்றே தும்பீபற - என்றும்
அழிவில்லாதது ஆதியென்றே தும்பீபற!

Siddhars refer to mind  as 'poRi vandu' ,'thumbi' as it is constantly making noise,humming and never settles down.

He also points out how Mahakavi who said 'naanum vandeyn oru siddhan indha nattiniley',sings this song-kaalamaam vanaththil andakkOlamaam marathil Hreemkaram ittu ulavum oru vandu"


 
Title: Re: Tiruppavai.
Post by: Ravi.N on December 26, 2012, 09:22:27 AM
Verse 3 continued....
TGN points to this verse from Bharati's autobiographic poem where he says:

எனக்கு முன்னே சித்தர் பலர் இருந்தா ரப்பா!
யானும் வந்தேன் ஒரு சித்தன் இந்த நாட்டில்;
மனத்தினிலே நின்றிதனை எழுது கின்றாள்
மனோன் மணியென் மாசக்தி வையத்தேவி;
தினத்தினிலே புதிதாகப் பூத்து நிற்கும்
செய்யமணித் தாமரை நேர் முகத்தாள் காதல்
வனத்தினிலே தன்னையொரு மலரைப் போலும்
வண்டினைப்போல் எனையுமுரு மாற்றி விட்டாள்




Title: Re: Tiruppavai.
Post by: Nagaraj on December 26, 2012, 03:33:59 PM
(http://radhekrishnasatsangam.com/Tiruppavai/images/tiruppavai_paasuram1.jpg)
        In this the month of margazhi and on this the day auspicious,when the moon is in full bloom all ye that desire to take the holy dip, step forth,ye the damsels bedecked in ornaments so bright and straight, ye the prosperous girls of affluent aaipadi! He who is the son of nandagopan of cruel deed who holds a sharp pointed spear and He who is the lion-cub of yashoda whose eyes are abrim with charm and beauty. He whose complexion is dark as the rain-cloud,whose eyes are balanced in justice and fairplay, and whose visage mirrors the effulgent sun and the moon-He is Narayanan and He Himself would surely present to us the Drum for this our penance chosen,to the knowledge and acclaim of the entire world. Listen and ponder(El  Or),our(em)  Girl(pAvAi)!

(Verse 1)

Way to Liberation
O Ye people all,Living in the world process!
(Oh Citizens of the World-Ravi)
Hearken to the code we've set for our penance chosen;
singing the praise of the feet of the absolute,
who is in gentle slumber in the ocean of milk.
we shall forswear ghee and milk also;
taking our bath in the predawn time.
we shall not apply collyrium to our eyes
nor plait our tresses with flowers of any kind.
We shall not do what we should not be done
and we shall not voice around malefic complaints;
charity we shall extend even when it is unsought,
apart from giving away to those who seek aid;
and this our hand shall do to the extent of resource.
Thus we are Gladdened to have ascertained
The way to Liberation,Listen and Ponder,our Girl!


(Verse 2)
       

(http://www.radhekrishnasatsangam.com//Tiruppavai/images/tiruppavai_paasuram2.jpg)


(http://www.radhekrishnasatsangam.com//Tiruppavai/images/tiruppavai_paasuram3.jpg)
        Meditation in Depth
Chanting the praise of the superior one who measured all the worlds (in two giant strides)
if we pledge ourselves to our penance and proceed towards the Holy dip,
the entire land would benefit by three timely rains
in the course of the month,with the downpour causing no harm
The red paddy would flourish in such a manner
that the kayal fish could leap in the water amidst the stalks;
and the spotted bumble-bee would rest in slumber
in the centre of the beauteous kuvalai blossom.
Without stagnating if you go inly(inly-TGN 's translation!Merriam webster gives the meaning:in a manner suggesting great depth of knowledge or understanding : thoroughly )
and settle there to hold and milk the bounteous udders
of the Great cows that are generous givers,
they would then fill the pitcher with everlasting wealth.
Listen and ponder,our girl!


(Verse 3)


Title: Re: Tiruppavai.
Post by: Ravi.N on December 27, 2012, 07:02:23 AM
Verse 3 continued...

TGN Points to this verse of Mahakavi Bharati that indicates the nature of the Bee that has six legs(6 yoga chakras)and is humming the Hreemkara of kAli Sakthi.

மஹா காளியின் புகழ் - (காவடிச் சிந்து)
                   
காலமாம் வனத்தில் அண்டக் கோலமா மரத்த்தின் மீது
காளி சக்தி என்ற பெயர் கொண்டு -ரீங்
காரமிட்டு உலவும் ஒரு வண்டு
-தழல்
காலும் விழி நீல வன்ன மூல அத்து வாக்கள் எனும்
கால்கள் ஆறுடையது எனக்கண்டு -மறை
காணுமுனி வோருரைத்தார் பண்டு .
மேலுமாகிக் கீழுமாகி வேறுள திசையுமாகி
விண்ணுமண்ணு மானசக்தி வெள்ளம் -இந்த
விந்தையெல்லா மாங்கதுசெய் கள்ளம் -பழ
வேதமா யதன்முனுள்ள நாதமாய் விளங்குமிந்த
வீரசக்தி வெள்ளம் விழும் பள்ளம்-ஆக
வேண்டுநித்த மென்றனேழை யுள்ளம்.

Here the Mahakavi prays that his heart should become the valley(receptacle)into which the Flood of KaLi Sakthi Pours forth like a waterfall.

Title: Re: Tiruppavai.
Post by: Ravi.N on December 27, 2012, 07:11:59 AM
Verse 3 continued....

Quote
ஊடு கயலுகளப்
பூங்குவளைப் போதில் பொறி வண்டு கண் படுப்பத்


"that the kayal fish could leap in the water amidst the stalks"

This is how the shift in the consciousness takes place -It shifts in a quantum leap as it becomes subtler and subtler as it shifts to the higher of the  6 centres in the stalk of sushumna.The 'Leaping fish' symbolises the quantum shift in the consciousness taht becomes subtler and also more and more expansive.

Title: Re: Tiruppavai.
Post by: Subramanian.R on December 27, 2012, 08:31:37 AM
Dear Ravi,

Excellent explanation. Thank you very much.

Arunachala Siva.
Title: Re: Tiruppavai.
Post by: Ravi.N on December 28, 2012, 06:44:57 AM
Verse 3 continued....

Quote
ஓங்கு பெறும் செந் நெல்
(Ongu perunj chennel)
Andal is referring to the Physical,subtle and causal body that embody the jiva-the paddy grain has the three layers of Husk,Bran and White Rice that correspond to the embodiment of the jiva.(Nagaraj's help required to post the picture here!)

Quote
தீங்கின்றி நாடெல்லாம் திங்கள் மும் மாரி பெய்து
(TheenginRi naadellaam thingaL mumaaRi peidhu)
This refers to the Triple rain of Sravanam,Mananam and Niddidhyasanam-and 'தீங்கின்றி' refers to receptivity,without the downpour of Grace being usurped by the ego and wasted in vain disputation.

Quote
"ஓங்கி உலகளந்த உத்தமன் பேர் பாடி
நாங்கள் நம் பாவைக்குச் சாற்றி நீராடினால் "

Onggi ulagaLanddha uththaman pErpAdi
nAnggaLnam pAvaikku chAtRineer AdinAl

This is the Essence-That if we dwell in the contemplation of the Lord who spans all the worlds(vamana avatara) and placed his foot and abrogated the 'Ego' of emperor Mahabali,and stick to the 'pAvai' Nonbu - We shall benefit and shall....

Quote
தேங்காதே புக்கிருந்து சீர்த்த முலை பற்றி
வாங்க குடம் நிறைக்கும் வள்ளல் பெரும் பசுக்கள்
நீங்காத செல்வம் நிறைந்தேலோர் எம்பாவாய்.

We shall proceed to  suckle the Great cows and be filled to the brim with jnAna.

Here TGN points out to the keywords 'தேங்காதே'-Do not Stagnate! and 'புக்கிருந்து'(pukkirundhu)=Inly,totally turned inward.
AndAL is cautioning that although the path of Yoga (the spotted bee sitting with closed eyes in the yoga chakras Flowers)is a laudable one,one should not stagnate there but should now join the stasangh and aspire for everlasting wealth of Jnanam through the path of Bhakti.

Title: Re: Tiruppavai.
Post by: ramanaduli on December 28, 2012, 08:56:20 PM
Dear Ravi ji,

Thank you very much to through a new light in THRUPPAVAI.  From my school days, I have been telling this thruppavai.
But I never got the inner meaning of it. This is unique. From your post it is clear. Here Andal is not a small girl. Instead she is a guru who teaches how a jeevathma can reach paramathma. All 30 verses are yoga sutra only.

I contemplated on the lines.... PAIYYATH THUYINRA PARAMAN.  Yes. every one is a pure consiouness i.e. PARKADAL  where Lord is sleeping (yoga nitra). But unknowingly we made this milky ocean as  a KOOVAM RIVER that is why we cannot find Lord there. But saints like Andal can wake Him up.

As Bhagavan told, this verses really pupil of the eye. But the same PAVAI becomes Thruppavai when the could see Lord in their heart. Others are having ordinary pupils only.
Once again thank you,

Ramanaduli
Title: Re: Tiruppavai.
Post by: Ravi.N on December 29, 2012, 07:59:25 AM
Verse 4:

ஆழி மழைக் கண்ணா! ஒன்று நீ கை கரவேல்!
ஆழி உள் புக்கு முகந்து கொடு ஆர்த்து ஏறி
ஊழி முதல்வன் உருவம் போல் மெய் கறுத்துப்
பாழியந் தோளுடைப் பற்பநாபன்  கையில்
ஆழிபோல் மின்னி வலம்புரி போல் நின்று அதிர்ந்து
தாழாதே சார்ங்க முதைத்த சர மழை போல்
வாழ உலகினில் பெய்திடாய் நாங்களும்
மார்கழி நீராட மகிழ்ந்தேலோர் எம்பாவாய்

Azhimazhai kaNNA!onRunee kaikaravEl!
AzhiyuL pukku mugandhdhu kodArthERi,
ooZhi mudhalvan uruvampOl meykaRuththu
pAzhiyandh thOludai paRpanAbhan kaiyil
AzhipOl minni,valampuripOl ninRadhirnddhu
thAzhAdhE sArnggam udhaiththa saramazhaipOl
vAzha ulaginil peydhidAy,nAnggaLum
mArgazhi neerAda magizhnddhElOrempAvAy.

        SOCIAL CAPITAL
O You chieftain of the clouds!Withold not anything.
Plunging deep into the ocean,fetching and rising high in tumult,
darkening in form even as the discus in the hand
of padmanabhan whose shoulders are strong and Handsome
pausing and thundering even as His right-whirled conch,
and letting loose rain in shafts that resemble the arrows issuing forth
from His bow called sarnga.
Pour down so that the world may live and thrive
and so that we too may rejoice and have our holy dip
of Margazhi magnificient.Listen and ponder,our Girl!

Title: Re: Tiruppavai.
Post by: Nagaraj on December 29, 2012, 09:06:23 AM
(http://www.radhekrishnasatsangam.com//Tiruppavai/images/tiruppavai_paasuram4.jpg)
 
SOCIAL CAPITAL


O You chieftain of the clouds!Withold not anything.
Plunging deep into the ocean,fetching and rising high in tumult,
darkening in form even as the discus in the hand
of padmanabhan whose shoulders are strong and Handsome
pausing and thundering even as His right-whirled conch,
and letting loose rain in shafts that resemble the arrows issuing forth
from His bow called sarnga.
Pour down so that the world may live and thrive
and so that we too may rejoice and have our holy dip
of Margazhi magnificient.Listen and ponder,our Girl!

(Verse 4)

Title: Re: Tiruppavai.
Post by: Ravi.N on December 30, 2012, 04:43:59 PM
Verse 4,Meaning of words:

ஆழி மழைக் கண்ணா  Azhi mazhaik kaNNA; ஆழி Azhi=ocean  மழைக் கண்ணா  mazhai kaNNA=Lord of Rain

This refers to the Lord of Rain,Lord Varuna;This also refers to the Guru who is steeped in knowledge and is revelling in the Self-He is drawing the water from the oceanic depths of The Self that goes up as a dark cloud and rains on him.AndAL now is 'ordering' that this rain should fall on 'Land' as well where all aspirants are yearning for this Grace!The Rain water is not meant for the 'Ocean',it is meant for the 'Land'!

ஒன்று நீ கை கரவேல்! OnRu nee kai karavEl!Karavu=means deceit,concealment;AndAL says:'Withold not anything'-meaning that this rain of Grace has to be showered without reserve on all aspirants.AndAL does know that this 'Notice' is not needed,yet she is saying this to instil confidence in the aspirants-the confidence that all seekers in the satsangh will DEFINITELY get the Grace of God and that she is there to ensure it!She is setting the tone of the' pAvai NOnbu' right at in the Beginning-that of confidence,zeal,comraderie wherein not just the Goal is glorious but the path is sweet as well.

உள் புக்கு முகந்து கொடு; uL pukku mughandu kodu Inly ,diving deep to fill to the Brim
ஆர்த்து ஏறி Arththu yERi Draw upwards

continued...
Title: Re: Tiruppavai.
Post by: Ravi.N on January 04, 2013, 06:11:55 AM
Verse 4 continued...

ஊழி முதல்வன் உருவம் போல் மெய் கறுத்துப் ooZhi mudhalvan uruvampOl meykaRuththu ooZhi mudalvan=Primeval Creator ooZhi also refers to Pralaya or dissolution.
AndAL is referring to the primeval Being whose Mystery is as deep as Darkness(உருவம் போல் மெய் கறுத்துப்);We may refer to the Nasadiya suktam in Rig Veda.

Nāsadīya sūktam ,129th suukta of the 10th mandala of the Rigveda.

नासदासींनॊसदासीत्तदानीं नासीद्रजॊ नॊ व्यॊमापरॊ यत् ।
 किमावरीव: कुहकस्यशर्मन्नभ: किमासीद्गहनं गभीरम् || 1 ||


Then even nothingness was not, nor existence, There was no air then, nor the heavens beyond it. What covered it? Where was it? In whose keeping Was there then cosmic water, in depths unfathomed?

 न मृत्युरासीदमृतं न तर्हि न रात्र्या।आन्ह।आसीत् प्रकॆत: ।
 आनीदवातं स्वधया तदॆकं तस्माद्धान्यन्नपर: किंचनास || 2 ||


Then there was neither death nor immortality nor was there then the torch of night and day. The One breathed windlessly and self-sustaining. There was that One then, and there was no other.

तम।आअसीत्तमसा गूह्ळमग्रॆ प्रकॆतं सलिलं सर्वमा।इदम् ।
तुच्छॆनाभ्वपिहितं यदासीत्तपसस्तन्महिना जायतैकम् || 3 ||


At first there was only darkness wrapped in darkness. All this was only unillumined water. That One which came to be, enclosed in nothing, arose at last, born of the power of heat.

कामस्तदग्रॆ समवर्तताधि मनसॊ रॆत: प्रथमं यदासीत् ।
सतॊबन्धुमसति निरविन्दन्हृदि प्रतीष्या कवयॊ मनीषा || 4 ||


In the beginning desire descended on it - that was the primal seed, born of the mind. The sages who have searched their hearts with wisdom know that which is is kin to that which is not.

तिरश्चीनॊ विततॊ रश्मीरॆषामध: स्विदासी ३ दुपरिस्विदासीत् ।
रॆतॊधा।आसन्महिमान् ।आसन्त्स्वधा ।आवस्तात् प्रयति: परस्तात् || 5 ||


And they have stretched their cord across the void, and know what was above, and what below. Seminal powers made fertile mighty forces. Below was strength, and over it was impulse.

कॊ ।आद्धा वॆद क‌।इह प्रवॊचत् कुत ।आअजाता कुत ।इयं विसृष्टि: ।
 अर्वाग्दॆवा ।आस्य विसर्जनॆनाथाकॊ वॆद यत ।आबभूव  || 6 ||


But, after all, who knows, and who can say Whence it all came, and how creation happened? the gods themselves are later than creation, so who knows truly whence it has arisen?
 
इयं विसृष्टिर्यत ।आबभूव यदि वा दधॆ यदि वा न ।
यॊ ।आस्याध्यक्ष: परमॆ व्यॊमन्त्सॊ आंग वॆद यदि वा न वॆद || 7 ||


Whence all creation had its origin, he, whether he fashioned it or whether he did not, he, who surveys it all from highest heaven, he knows - or maybe even he does not know.

Title: Re: Tiruppavai.
Post by: Subramanian.R on January 04, 2013, 07:55:54 AM
Dear Ravi,

I am happy you are back after some gap. Nice comments on Aazhi mazhaik kaNNa....

Arunachala Siva.
Title: Re: Tiruppavai.
Post by: Ravi.N on January 06, 2013, 06:26:14 PM
Verse 4 continued....

பாழியந் தோளுடைப் பற்பநாபன்  கையில்
ஆழிபோல் மின்னி வலம்புரி போல் நின்று அதிர்ந்து

பாழியந்தோள்  pAzhiyanththOL Broad shoulder

பற்பநாபன்  கையில் ஆழி போல் மின்னி padmanAbhan kaiyil Azhi pOl minni =Flash like Lightning , Like unto the Discus in the Hand of Lord Mahavishnu(from whose Navel Lotus ,Lord Brahma arose)

வலம்புரி போல் நின்று அதிர்ந்து ,valampuripOl ninRadhirnddhu=thundering even as His right-whirled conch.
வலம்புரி valampuri =Right whirled(conch)

AndAL has referred to the Azhi ,oceanic Depths from where the satguru has drawn the water of Grace and has become darkened as the cloud;
Now she refers to the pAzhi like shoulders of The Guru,the Breadth, limitless sweep of this Grace!This Breadth covers all jivas in this world.
She then describes two functions of this Grace-மின்னி and நின்று அதிர்ந்து -The Lightning Flash and the Sustained Thunder.
The Guru this way is as if saying-Uththistatha!(Arise!) and jAgratha!(Awake).He not only says Arise and awake,he also gives the needed nourishment for the jiva as 'rain',without which there cannot be any Spiritual Living.

Title: Re: Tiruppavai.
Post by: Subramanian.R on January 06, 2013, 07:18:36 PM
Dear Ravi,

Nice insightful commentary on the verse. SArngham udhaitha sara mazahi pol.... The rains fall like the arrows, sent from the bow!
What a simile!

Arunachala Siva.
Title: Re: Tiruppavai.
Post by: Ravi.N on January 09, 2013, 06:08:58 AM
verse 4 continued....

Quote
தாழாதே சார்ங்க முதைத்த சர மழை போல்
வாழ உலகினில் பெய்திடாய் நாங்களும்
மார்கழி நீராட மகிழ்ந்தேலோர் எம்பாவாய்


தாழாதே thAzhAdhE = Delay not!AndAL is again showing a sense of urgency-Delay not thy Grace but manifest it here and now!

சார்ங்க முதைத்த சர மழை போல் sArnggam udhaiththa saramazhaipOl = letting loose rain in shafts like unto the arrows kicked(shot)forth from the bow called sarnga;Grace of Guru is likeunto this rain that is let loose.

வாழ உலகினில் பெய்திடாய் vAzha ulaginil peydhidAy =so that the world may live and thrive
AndAL invokes Grace so that all beings in this world may LIVE and thrive-sarvE janAha sukhinO bhavantu
Living is different than just existing.Living it is when one manifests the innate divinity and all the concommitant auspicious qualities.

நாங்களும்  மார்கழி நீராட மகிழ்ந்தேலோர் எம்பாவாய் nAnggaLum mArgazhi neerAda magizhnddhElOrempAvAy=so that we too may rejoice and have our holy dip of Margazhi magnificient.Listen and ponder,our Girl!
AndAL points out so wonderfully the expansiveness of the Heart of a genuine seeker-His rejoicing is only when others are equally blessed by Grace;He or she is not after some sort of a narcisstic achievement or happiness.

Title: Re: Tiruppavai.
Post by: Ravi.N on January 14, 2013, 06:56:21 AM
Verse 5

மாயனை மன்னு வட மதுரை மைந்தனைத்
தூய பெரு நீர் யமுனைத் துறைவனை
ஆயர் குலத்தினில் தோன்றும் அணி விளக்கைத்
தாயைக் குடல் விளக்கம் செய்த தாமோதரனைத்
தூயோமாய் வந்து நாம் தூமலர் தூவித் தொழுது
வாயினால் பாடி மனத்தினால் சிந்திக்கப்
போய பிழையும் புகுதருவான் நின்றனவும்
தீயினில் தூசாகும் செப்பேலோர் எம்பாவாய்!

mAyanai mannu vadamadhurai mainddhanai,
thooya peruneer yamunai thuRaivanai,
Ayar kulaththinil thOnRum aNiviLakkai,
thAyai kudalviLakkam seydha dhAmOdharanai,
thooyOmAy vanddhunAm thoomalar thooviththozhudhu
vAyinAl pAdi manaththinAl sinddhikka
pOya pizhaiyum pugutharuvAn ninRanavum
theeyinil thoosAgum seppElOrempAvAy!

Release from sin-Imprints
Having Purified ourselves,if we come with flowers fresh,
Sprinkling them in worship devout and dedicated,
while singing with our mouths paens spontaneous
with our minds steady in contemplation
of the Lord of wondrous deeds who is the son of the soil
of Mathura in the north and who is chieftain of the banks
of Yamuna flowing in pristine expanse
who appeared as a jewel-lamp in the clan of cow-herds,
and who illumined His mother's womb and is called damodaran,
then the sins of our past and those yet in store for us
would be reduced to nothing,even as dust-specs
are annihilated in the Blazing fire.Listen and ponder,our girl!

Title: Re: Tiruppavai.
Post by: Nagaraj on January 14, 2013, 05:55:29 PM
RELEASE FROM SIN-IMPRINTS

Having Purified ourselves,if we come with flowers fresh,
Sprinkling them in worship devout and dedicated,
while singing with our mouths paens spontaneous
with our minds steady in contemplation
of the Lord of wondrous deeds who is the son of the soil
of Mathura in the north and who is chieftain of the banks
of Yamuna flowing in pristine expanse
who appeared as a jewel-lamp in the clan of cow-herds,
and who illumined His mother's womb and is called damodaran,
then the sins of our past and those yet in store for us
would be reduced to nothing,even as dust-specs
are annihilated in the Blazing fire.Listen and ponder,our girl!

   
(http://radhekrishnasatsangam.com/Tiruppavai/images/tiruppavai_paasuram5.jpg)


(Verse 5)

Title: Re: Tiruppavai.
Post by: Ravi.N on January 24, 2013, 06:37:15 AM
Verse 5:

மாயனை mAyanai =performer of wondrous deeds ;மன்னு வட மதுரை மைந்தனைத் mannu vada madhurai mainddhanai=son of the soil of mathura in the North;

தூய பெரு நீர் யமுனைத் துறைவனை thooya peru neer yamunaith thuraivanai=Who graced the banks of deep clear Yamuna River;

ஆயர் குலத்தினில் தோன்றும் அணி விளக்கைத் Ayar kulathinil thOnRum aNiviLakkai=who appeared as a jewel-lamp in the clan of cow-herds;

தாயைக் குடல் விளக்கம் செய்த தாமோதரனைத்   குடல் kudal =womb விளக்கம் viLakkam =sanctified,made Holy
 thAyai kudal viLakkam seydha dhAmOdaran=He who illunined his mother's womb and is called 'damOdaran'.

தாமோதரனைத் dAmOdaranai =dAma(Rope) +udara(belly)=he who bears the mark in his belly of the Rope with which he was tied by Mother Yasoda

தூயோமாய் வந்து நாம் தூமலர் தூவித் தொழுது thooyOmAi vandhu nAm thoovith thozhudhu =Having Purified ourselves,if we come with flowers fresh,Sprinkling them in worship devout and dedicated

வாயினால் பாடி மனத்தினால் சிந்திக்கப் vAyinAl pAdi manathinAl sinddhikka =singing with our mouths paens spontaneous with our minds steady in contemplation

போய பிழையும் pOya pizhaiyum =sins of our past (sanchita,prarabdha karma) புகுதருவான் நின்றனவும் pugutharuvAn ninRanavum
=The set of Karmas that are yet to be added to the karmic Baggage(Agami Karma)

தீயினில் தூசாகும் செப்பேலோர் எம்பாவாய் theeyinil thoosAgum= would be reduced to nothing,even as dust-specs
are annihilated in the Blazing fire

செப்பேலோர் எம்பாவாய் seppElOrempAvAy! seppu=Let us say then(for sure!),Listen and Ponder,our Girl!

continued....
Title: Re: Tiruppavai.
Post by: Ravi.N on January 26, 2013, 09:20:23 AM
Verse 5 continued....

In verse 1,AnDAL has called forth all the worthy wealthy children to participate in the satsangh and set forth the clear objective of winning the Grace of the Supreme Lord;she has given the assurance that the Supreme Lord Himself(nArAyaNanE) will grant us paRai(Drum of our Destiny or Grace).
In verse 2,she has wonderfully set forth the discipline that needs to be adhered to with diligence and Dedication to prepare for the Descent of Grace
In Verse 3,She has set forth clearly the True Nature of the Divine as the Lord who measured all the Worlds pervading everything-and has further stated that Great ones as Gurus are brimming with the milk of jnAna in their udders waiting to be suckled.
in Verse 4,She has dwelt on the Nature of The Guru and Great ones and that they are there to cater to the needs of seekers.The Guru,Grace and The Supreme Lord are one and the same.
In Verse 5,she now sets forth the simple yet assured means by which the seeker can free himself from the Karmic Bondage that has seemingly isolated him from perceiving and Experiencing the ever present Grace of The supreme.

continued....
Title: Re: Tiruppavai.
Post by: Ravi.N on January 29, 2013, 06:17:12 AM
Verse 5 continued...

AndAL has packed a lot of pregnant sense in describing God or Truth as 'mAyan' with which she begins verse 5.

To appreciate this,here is an excerpt from Swami Vivekananda's Bhakti Yoga:
Wherever His name is spoken, that very place is holy. How much more so is the man who speaks His name, and with what veneration ought we to approach that man out of whom comes to us spiritual truth! Such great teachers of spiritual truth are indeed very few in number in this world, but the world is never altogether without them. They are always the fairest flowers of human life —
 
अहेतुकदयासिन्धुः — "the ocean ofmercy without any motive". आचार्यं मां विजानीयात् — "Know the Guru to be Me", says Shri Krishna in the Bhagavata.
 
The moment the world is absolutely bereft of these, it becomes a hideous hell and hastens on to its destruction.
 

Higher and nobler than all ordinary ones are another set of teachers, the Avatâras of Ishvara, in the world. They can transmit spirituality with a touch, even with a mere wish. The lowest and the most degraded characters become in one second saints at their command. They are the Teachers of all teachers, the highest manifestations of God through man. We cannot see God except through them. We cannot help worshipping them; and indeed they are the only ones whom we are bound to worship.
 

No man can really see God except through these human manifestations. If we try to see God otherwise, we make for ourselves a hideous caricature of Him and believe the caricature to be no worse than the original. There is a story of an ignorant man who was asked to make an image of the God Shiva, and who, after days of hard struggle, manufactured only the image of a monkey. So whenever we try to think of God as He is in His absolute perfection, we invariably meet with the most miserable failure, because as long as we are men, we cannot conceive Him as anything higher than man. The time will come when we shall transcend our human nature and know Him as He is; but as long as we are men, we must worship Him in man and as man. Talk as you may, try as you may, you cannot think of God except as a man. You may deliver great intellectual discourses on God and on all things under the sun, become great rationalists and prove to your satisfaction that all these accounts of the Avataras of God as man are nonsense. But let us come for a moment to practical common sense. What is there behind this kind of remarkable intellect? Zero, nothing, simply so much froth. When next you hear a man delivering a great intellectual lecture against this worship of the Avataras of God, get hold of him and ask what his idea of God is, what he understands by "omnipotence", "omnipresence", and all similar terms, beyond the spelling of the words. He really means nothing by them; he cannot formulate as their meaning any idea unaffected by his own human nature; he is no better off in this matter than the man in the street who has not read a single book. That man in the street, however, is quiet and does not disturb the peace of the world, while this big talker creates disturbance and misery among mankind. Religion is, after all, realisation, and we must make the sharpest distinction between talk; and intuitive experience. What we experience in the depths of our souls is realisation. Nothing indeed is so uncommon as common sense in regard to this matter.
 

By our present constitution we are limited and bound to see God as man. If, for instance the buffaloes want to worship God, they will, in keeping with their own nature, see Him as a huge buffalo; if a fish wants to worship God, it will have to form an Idea of Him as a big fish, and man has to think of Him as man. And these various conceptions are not due to morbidly active imagination. Man, the buffalo, and the fish all may be supposed to represent so many different vessels, so to say. All these vessels go to the sea of God to get filled with water, each according to its own shape and capacity; in the man the water takes the shape of man, in the buffalo, the shape of a buffalo and in the fish, the shape of a fish. In each of these vessels there is the same water of the sea of God. When men see Him, they see Him as man, and the animals, if they have any conception of God at all, must see Him as animal each according to its own ideal. So we cannot help seeing God as man, and, therefore, we are bound to worship Him as man. There is no other way.

continued...
Title: Re: Tiruppavai.
Post by: Ravi.N on January 29, 2013, 06:21:07 AM
Verse 5 continued...

Excerpt from swami vivekananda continued...
Two kinds of men do not worship God as man — the human brute who has no religion, and the Paramahamsa who has risen beyond all the weaknesses of humanity and has transcended the limits of his own human nature. To him all nature has become his own Self. He alone can worship God as He is. Here, too, as in all other cases, the two extremes meet. The extreme of ignorance and the other extreme of knowledge — neither of these go through acts of worship. The human brute does not worship because of his ignorance, and the Jivanmuktas (free souls) do not worship because they have realised God in themselves. Being between these two poles of existence, if any one tells you that he is not going to worship God as man, take kindly care of that man; he is, not to use any harsher term, an irresponsible talker; his religion is for unsound and empty brains.
 

God understands human failings and becomes man to do good to humanity:
 

यदा यदा हि धर्मस्य ग्लानिर्भवति भारत। अभ्युत्थानमधर्मस्य तदात्मानं सृजाम्यहम्॥ परित्राणाय साधूनां विनाशाय च दुष्कृताम्। धर्मसंस्थापनार्थाय सम्भवामि युगे युगे॥
 
— "Whenever virtue subsides and wickedness prevails, I manifest Myself. To establish virtue, to destroy evil, to save the good I come from Yuga (age) to Yuga."
 
अवजानन्ति मां मूढा मानुषीं तनुमाश्रितम्।परं भावमजानन्तो मम भूतमहेश्वरम्॥
 
"Fools deride Me who have assumed the human form, without knowing My real nature as the Lord of the universe." Such is Shri Krishna's declaration in the Gita on Incarnation. "When a huge tidal wave comes," says Bhagavan Shri Ramakrishna, "all the little brooks and ditches become full to the brim without any effort or consciousness on their own part; so when an Incarnation comes, a tidal wave of spirituality breaks upon the world, and people feel spirituality almost full in the air."
continued....
Title: Re: Tiruppavai.
Post by: Ravi.N on February 01, 2013, 07:07:14 AM
Verse 5 continued...

மாயனை மன்னு வட மதுரை மைந்தனைத்
AnDAL does not confound the ardent aspirant in the satsangha through abstract philosophy or discussion on the Nature of Reality.God or Truth has to be  accessible to the dumbest of jivas and tangible to their sense perception.It is for this purpose that He takes birth as avatara and sports in this wondrous world.Among such avataras ,Lord Sri Krishna is the most endearing and accessible.
AnDAL now projects the highlights of the life of Lord Sri Krishna-How he was born to Devaki imprisoned by her brother,tyrant King Kamsa who had killed all the babies of Devaki as soon as they were born.How the Lord took birth as the eighth child of Devaki at night time,in the soil of Mathura,how the guards slept allowing Father Vasudeva to carry the Baby and slip through the security cordon,how the River Yamuna parted itself into two and permitted him to leave the baby in the care of cowherd chieftain Nandagopa and Mother Yasodha-all these are wondrous and sweet to the devotees.The Lord is 'mAyan',Lord of wondrous deeds.

தூய பெரு நீர் யமுனைத் துறைவனை thooya peru neer yamunaith thuraivanai=Who graces the banks of deep clear Yamuna River
ஆயர் குலத்தினில் தோன்றும் அணி விளக்கைத் Ayar kulathinil thOnRum aNiviLakkai=who appears as a jewel-lamp in the clan of cow-herds
Our Lady AnDAL recalls the idyllic banks of the Great River Yamuna where the lord sports with the gopis and gopas,as their Friend,Lover,Leader,wellwisher.Our Lady is using the 'present' tense in these lines to emphasize that this 'sporting' is not a thing of the past-It is eternally going on in the simple , pure heart of the Devotees ,illuminating it(அணி விளக்கைத் ) by His Gracious presence.

continued...
Title: Re: Tiruppavai.
Post by: Ravi.N on February 02, 2013, 07:22:10 AM
Verse 5 continued...
தாயைக் குடல் விளக்கம் செய்த தாமோதரனைத்   
thAyai kudal viLakkam seydha dhAmOdaran=He who illunined his mother's womb and is called 'damOdaran'

AnDAL is subtly introducing the doctrine of Karmic Imprints in these wonderful lines-The Embodiment of the jiva is the result of subjection to karmic imprints that are carried over innumerable births in the past into the Present and  carried forward into countless Future births-The wheel of Births and Deaths goes round and round until the momentum of Karmic load is lightened and finally disassociated and Dissolved.

TGN explains the Doctrine of Karmic Imprints as Follows:
The Very reason for an offspring to come into being in any family is to share a part of the imprint-burden of their parents.These imprints are garnered by each embodied soul(jiva)through his or her desires and deeds.The Life-energy is our soul otherwise known as 'spirit';and to learn about it is 'spiritual Knowledge'.The life-energy is only an agglomeration of ethereal particles filling the entire space of the universe and pure in its Native State.In Humans,it is under pressure like compressed air within the cycle-tube.Mind is only a projection of the life-energy;and it is the mind in the state of ignorance of its own origin and intoxication with sense-pleasures that hooks on to worldly persons and objects,gets into emotional moods and reaps the consequences of its deeds that are deposited as imprints on the soul.
Every Object has an inherent quality.A Quality could also be induced in it.Take Water for example.coolness inheres in it.you can pour it into a vessel and heat that container.What is the Result?it has become Hot water,the quality of Heat has been introduced into it.The heating of water calls for effort;but not the cooling thereafter.Take the vessel off the burner and leave it alone;the water automatically loses its heat and return to ambient temperature.
Likewise with the Life-energy.Imprints are foreign to it and so it seeks to throw them off.This can be done only through the Physical Body which is the container.Why so?The Imprints were acquired in the first instance by the soul only through the medium of the physical body.
All through a person's life the soul is engaged only in purging itself of the imprints;and this accounts for our pain-and-pleasure experiences.when the soul realises that a person would not be able to clear his or her burden in the remaining life-span,it has to bring in a working partner in the form of son or daughter.This is the basis for the urge for marriage and the subsequent pressure to bring forth progeny.Part of the parents' load is passed on to the next generation which,in turn,does whatever the parents did and harvests the same consequences.

continued...
Title: Re: Tiruppavai.
Post by: Ravi.N on February 03, 2013, 06:04:00 AM
Verse 5 continued....

One's arrival on this planet as the son or daughter in a particular family was not an accident.The Life-energy assembled for itself a physical body utilising which it projected as the mind in order to purge itself of the dross of imprints accumulated through countless births.The Obstacles to this endeavour are the negative imprints inherited as well as those added during the course of living in the years of spiritual ignorance.This burden differs in quantity and quality from person to person and hence the variation in the extent of progress registered by them at any given moment.
The Karmic imprints should be identified and those that are disadvantageous to the journey of the soul weeded out through diligent practice.The imprints surface in the mind as thoughts;whenever a thought arises,it should be evaluated before being translated into action.'Will my acting on this thought subserve the purpose of life or will it entrench me deeper in the quagmire I am already in?'-This is the question to which we have to find an answer each time ,on our own responsibility.If we assess that the implementation of a particular thought could cause harm or hurt to us or any other living being,either at present or at a later date,one should determine to abandon the thought.The Possible consequences one has tabulated should be consolidated into a new thought in order to counter the old one(Pratipaksha bhavana).This might have to be done day after day,until the original thought becomes attenuated and ultimately non-existent.The practice may sound assiduous but actually it is not so.It is less difficult than kicking the starter of the motorcycle in order to spur the engine into action.Lifting the mind out of the rut;once that is put in,the mind would run on its own motive power.This is why the Trained mind is one's best Guru.
Having understood this,all we have to do is to be in a state of awareness so that the purpose of embodiment of the soul be fulfilled without any let or hindrance.
An artisan picks up a rugged piece of raw wood and painstakingly gives it a neat shape on the lathe.He then colours it bright and fixes a sharp nail on it.A beautiful top is the resultwhich when whipped with a string rotates in a manner to gladden one's heart.It is in this manner that the Totality of Nature(Purna)is working on one ,as William shakespeare,in one of his super-conscious moments states:
"There is a Divinity that shapes our ends,
Rough-hew them how we will"

We need to be conscious of the Divinity in which we live and move and have our being;and do nothing to disturb the rhythm of Nature.Life then would be a pleasant hike and the Goal will come within our ken.

continued....
Title: Re: Tiruppavai.
Post by: Ravi.N on February 03, 2013, 06:57:49 AM
Verse 5 continued....

If we inherit the karmic imprints ,do we help our parents and forefathers to clear their karmic load and free them from the chain of transmigration?The answer to this is an emphatic yes.It depends on whether we work towards the clearing of the 'dues' or add to it.If we add to the load of imprints we not only have to suffer the consequences but will end up adding to the burden and passing it onto our offsprings who in turn have to suffer the consequences.This puts us under a two fold responsibility-to serve our parents and forefathers free themselves of the imprints,and also to ensure that we do not pass on adverse imprints to our children but only hand over assets that they in turn inherit and turn it into purposeful living serving the Totality of Nature.
TGN points out to verses in TirukkuraL to clearly bring this out:

தந்தை மகற்காற்று நன்றி அவையத்து
முந்தி இருப்பச் செயல்
(verse 67)

A Father renders his Gratitude to his son
by making him foremost(jnAni)in a Gathering.

TGN points to the key word நன்றி-Gratitude;A Father is indebted to his son(or daughter)because the son has to carry a share of the load of imprints;he therefore has the Responsibility to guide the son to become a JnAni.

எழுபிறப்பும் தீயவை தீண்டா பழிபிறங்காப்
பண்புடை மக்கட் பெறின்
(Verse 62)

Seven generations are rendered  immune from harm
in giving birth to a Noble child.

தம்பொருள் என்பதம் மக்கள் அவர்பொருள்
தம்தம் வினையான் வரும்
(verse 63)

One's Wealth is one's progeny;for that wealth
is garnered by their deeds.

ஈன்ற பொழுதின் பெரிதுவக்கும் தன்மகனைச்
சான்றோன் எனக்கேட்ட தாய்


Greater the Rejoicing of the Mother than giving birth to the son;
it is to hear that he is a JnAni.

TGN points out that even a poor mother who already has several children is filled with Happiness and a sense of fulfillment when she gives birth to a new Baby;this is an unconscious lightening of the Karmic load that is transferred to the infant.Yet,Greater and permanent is the sense of fulfillment of such a mother when her child grows up and attains the purpose of living in attaining jnAna.

மகன்தந்தைக்கு ஆற்றும் உதவி இவன்தந்தை
என்நோற்றான் கொல் எனும் சொல்
.(verse 70)

The Help that a son should render his Father
is to Elicit the word -'What penance the Father did to beget such a son'!

TGN clearly points to the way Sage Tiruvalluvar has used the words நன்றி Gratitude (in verse 67) and  உதவி Help (in verse 70)-this is in line with the science of Karmic imprints.Most of the spiritually ignorant Tamizh Pandits and scholars mix up this and interchange the use of words-Ignorant of the Science of Karmic imprints,they have commented that a 'son should be grateful to the Father'!TGN asks the Question 'Why?Did the son begged to be brought into this world process?!No,it is on account of the father's ineptitude to clear the Karmic Load that he brought in an offspring to share his Burden!He is the one who is indebted to his son!This is what Sage Tiruvalluvar has clearly Stated.'

continued...
Title: Re: Tiruppavai.
Post by: Ravi.N on February 20, 2013, 07:18:10 AM
Verse 5 continued...
தாயைக் குடல் விளக்கம் செய்த தாமோதரனைத்

தாயைக் குடல் விளக்கம் :By virtue of having given Birth to the Lord,the mother is purged of her karmic imprints.

தாமோதரனைத்:Lord Sri Krishna allowed himself to be tied by a thick cord by Mother Yashoda.This shows his accessibility.The Lord is bound by the cord of Love.
Be it Krishna, Adi Sankara or Ramakrishna,Chaitanya or Ramana-They were bound by the Love of Mother.

தூயோமாய் வந்து நாம் தூமலர் தூவித் தொழுது
தூயோமாய் வந்து thooyOmai vandhu Having purified ourselves (Please see verse 2)if we approach

தூமலர் தூவித் தொழுது thoomalar thoovith thozhudhu if we sprinkle fresh flowers and worship

Flowers are symbolic of freshness and purity-Like this,our thoughts of devotion are pure and Fresh and not just  an act of Routine ritual.Our act of worship should be an expression of this Devotion.

வாயினால் பாடி மனத்தினால் சிந்திக்கப் vAyinAl pAdi manathinAl sindhikka singing with our mouths paens spontaneous,with our minds steady in contemplation

This may be either in our words or the wonderful compositions of The Great ones-The Key thing is that it should come from deep within us.This keeps the mind in Steady contemplation.

Our Lady AnDAL is giving a wonderful and simple method that is accessible to one and all-It is to harmonize our act,words and thoughts in the act of worshipping the Divine whose very Nature is Love.

போய பிழையும் புகுதருவான் நின்றனவும்  தீயினில் தூசாகும் pOya pizhaiyum pugutharuvAn ninRanavum theeyinil thoosAgum
then the sins of our past and those yet in store for us would be reduced to nothing,even as dust-specs  are annihilated in the Blazing fire

This is AnDAL's assurance to the earnest seeker.


 

Title: Re: Tiruppavai.
Post by: Nagaraj on February 20, 2013, 09:35:08 AM
(http://1.bp.blogspot.com/-7Gb7MsLetcM/TzzU6cy3NII/AAAAAAAAAE0/AdKYDFKHLSA/s1600/lord-krishna.jpg)
(http://4.bp.blogspot.com/_WWR_JK7SsW0/TH4Iu4VADDI/AAAAAAAAAEc/sBNc5AzwSWA/s1600/DSCN5575.JPG)

Sri Ravi, you have rekindled my spirits to revisit Srimad Bhagavatam once again, thank you.
Title: Re: Tiruppavai.
Post by: Subramanian.R on February 20, 2013, 10:13:19 AM
Dear Ravi,

Thank you for resuming Tiruppavai commentary.

Arunachala Siva.
Title: Re: Tiruppavai.
Post by: Ravi.N on February 21, 2013, 07:24:42 AM
Verse 6:

புள்ளும் சிலம்பின காண் புள்ளரையன் கோயிலில்
வெள்ளை விளி சங்கின் பேரரவம் கேட்டிலையோ?
பிள்ளாய் எழுந்திராய் பேய் முலை நஞ்சுண்டு
கள்ளச் சகடம் கலக்கழியக் காலோச்சி
வெள்ளத்தரவில் துயிலமர்ந்த வித்தினை
உள்ளத்துக் கொண்டு முனிவர்களும் யோகிகளும்
மெள்ள எழுந்து அரி என்ற பேரரவம்
உள்ளம் புகுந்து குளிர்ந்தேலோர் எம்பாவாய்!

puLLum silambinakAN:puLLaraiyan kOyilil
veLLai viLisanggin pEraravam kEttilaiyO?
piLLAy!ezhunddhirAy,pEymulai nanjchuNdu,
kaLLa chakadam kalakkaazhiya kAlOchchi,
veLLaththaravil thuyilamarnddha viththinai,
uLLaththu koNdu munivargaLum yOgigaLum
meLLa ezhunddhu ariyenRa pEraravam
uLLam pugunddhu kuLirnddhElOrempAvAy!

Seed of Seeds
Awaken,Little Girl!Even the birds are chirping
and in the temple of the Master of Garuda(who himself is the king of birds)
the calling conch so white in hue
is sounding in strength,don't you hear?
He who suckled away the venom contained in
the deceit-laden breast of the demoness putanai
He who with a single sweep of his leg
smashed to smithereens the vicious wheel,
He is the seed of seeds reclined in wakeful slumber
on the serpent-couch in the ocean of milk.
Holding Him in heart,sages and yogis,
as they awaken gently and chant the name "Hari",
their incantation gathering volume
reverberates in rumbling resonance
to enter our minds and impart serenity.
Listen and ponder,our girl!


Title: Re: Tiruppavai.
Post by: Nagaraj on February 21, 2013, 09:11:37 AM
(http://radhekrishnasatsangam.com/Tiruppavai/images/tiruppavai_paasuram6.jpg)

(http://www.growgreatvegetables.com/3_inch_pretty_marron_flower_border.gif)

   SEED OF SEEDS

Awaken, Little Girl!Even the birds are chirping
and in the temple of the Master of Garuda
(who himself is the king of birds)
the calling conch so white in hue
is sounding in strength,don't you hear?
He who suckled away the venom contained in
the deceit-laden breast of the demoness putanai
He who with a single sweep of his leg
smashed to smithereens the vicious wheel,
He is the seed of seeds reclined in wakeful slumber
on the serpent-couch in the ocean of milk.
Holding Him in heart,sages and yogis,
as they awaken gently and chant the name "Hari",
their incantation gathering volume
reverberates in rumbling resonance
to enter our minds and impart serenity.
Listen and ponder,our girl!



(Verse 6)

Title: Re: Tiruppavai.
Post by: ramanaduli on February 22, 2013, 08:33:13 AM
Dear Ravi ji,

Thank you very much for giving beautiful inner meaning of Thruppavai. One line gives the essence of advaitham and atma vicharam.
Andal's poem is equalvant to THRUKKURAL. As avvaiyar says, KADUKAI THULAITHU EZH KADALI PUGATTI KURUGATH THARITHA KURAL.
Thruppavai also, EZHEZH PIRVAVIKUM KANNUKKU KANNGAGA VILANGUM KALANGARAI VILAKKU


Ramanaduli
Title: Re: Tiruppavai.
Post by: Ravi.N on March 14, 2013, 06:59:01 AM
From verses 6 to 15 ,our Lady AnDAL is waking up companion seekers in different stages of spiritual development and inviting them to take part in the spiritual satasangha.Just to recapitulate,the 30 vereses in TiruppAvai can be categorized as follows:
Verses 1-5:உய்வதற்கான மார்க்கம் (Path to Salvation)
Verses 6-15:உறங்கியது போதாதோ!(Emerge out of Slumber!)
verses 16-20:தட்டுங்கள் திறக்கப்படும் (Knock and it shall be Opened)
Verses 21-30:வேண்டியதைப் பெறலாம்(Achieve all your desires)

In verse 6,AnDAL calls out to a Beginner(juvenile)aspirant-She says:
பிள்ளாய் எழுந்திராய் -O Child!Wake up!We will find in the very next verse 7, she wakes up an aspirant who is நாயகப் பெண் பிள்ளாய் -A Heroine or a more advanced seeker.Accordingly,our Lady sets the Backdrop and the events!TiruppAvai is so Rich in imagery and our Lady knows the power of sounds and sights on the Human psyche-She calls out to this Child aspirant:

புள்ளும் சிலம்பின காண் puLLum silambina kAN ;புள் pUL=Birds  சிலம்பின silambina =Chirping noisily;
She Says புள்ளும் சிலம்பின காண் -this 'um' kara in Tamizh is quite powerful-Even the Birds are chirping merrily celebrating the Break of Dawn!(while you are slumbering!O Child!)

புள்ளரையன் கோயிலில் puLLaraiyan kOyilil;புள் puLL =bird,அரையன் =அரசன் =King ;புள்ளரையன்=King of Birds,and refers to Garuda,The Eagle vehicle of the Lord.
புள்ளரையன் கோயிலில்  வெள்ளை விளி சங்கின் பேரரவம் கேட்டிலையோ? in the temple of the Master of Garuda
(who himself is the king of birds) the calling conch so white in hue  is sounding in strength,don't you hear?

பிள்ளாய் எழுந்திராய் piLLAi ezhunthirAi O Child!Wake up!

பேய் முலை நஞ்சுண்டு pEymulai nanjundu-He who suckled away the venom contained in the deceit-laden breast of the demoness putanai-The Lord sucked not just the poison  but her entire karmic baggage as well and Granted her Moksha.

கள்ளச் சகடம் கலக்கழியக் காலோச்சி kaLLa chakadam kallakkazhizha kAlOchchi =He who with a single sweep of his leg smashed to smithereens the vicious wheel
கள்ள kaLLa =counterfeit,False ;சகடம் =சக்கரம் =Wheel;கலக்கழியக் kalakkazhizha= Shattering the axle ;காலோச்சி kAlOchchi =Kick of the leg
Here AnDAL is again referring to the Baby Days of Lord Sri Krishna when he killed the Demon shakatAsura with a single kick from his baby foot!The Demon ShakatAsura who was in disguise as the wheel of a cart-The Wheel with 6 spokes represents Kama,Krodha,Moha,Lobha,Mada and Mascharya with 'Ego sense' as its axle.This wheel is the wheel of Samsara that takes the ensnared jiva into the forest of samsara and perpetuates the Birth-death-Birth sequences.

வெள்ளத்தரவில் துயிலமர்ந்த வித்தினை ;வெள்ளத்தரவில் =வெள்ளம் veLLam Ocean of Milk + அரவம் aravam Snake ;துயிலமர்ந்த thuyilamarndha Repose;வித்தினை viththinai seed / Essence / Being

வெள்ளத்தரவில் துயிலமர்ந்த வித்தினை =He is the seed of seeds reclined in wakeful slumber on the serpent-couch in the ocean of milk.
This is one of the most wonderful and powerful symbolism-Of all creatures it is only the snake that can coil itself so much so that one cannot notice where the Head and tail is-This is why it is called Adi Sesha;Adi Refers to the Primeval Beginning and Sesha refers to that which remains  at  the end of everything-The Adi is the Sesha -The Alpha and Omega of all things and the Lord is as if Reposing on the Adi Sesha ,in the ocean of pure Awareness (வெள்ளம்).


continued....
Title: Re: Tiruppavai.
Post by: Subramanian.R on March 14, 2013, 12:32:14 PM
Dear Ravi,

Thanks for resuming TiruppAvai posts.  In fact, I struggled with the phrase, puLLaraiyan since I had not commentary for
Tiruppavai. Then I found out puL = bird; araiyan = Raja = Rayar = King. King of birds Garuda!

Thanks once again.

Arunachala Siva.
Title: Re: Tiruppavai.
Post by: Ravi.N on March 23, 2013, 07:08:53 AM
Verse 6 continued....

Master TGN beautifully brings out how mahakavi bharati was deeply attracted to AnDAL's TiruppAvai,so much so that some of the very same imagery of verse 6 finds its way spontaneously in his BhAratamAta TiruppaLLi ezhuchchi;No plagiarism this!Here is an excerpt of that poem of MahAkavi:

பொழுது புலர்ந்தது, யாம்செய்த தவத்தால்,
புன்மை யிருட்கணம் போயின யாவும்,
எழுபசும் பொற்சுடர் எங்கணும் பரவி
எழுந்து விளங்கியது அறிவெனும் இரவி,
தொழுதுனை வாழ்த்தி வனங்குதற்கு இங்குஉன்
தொண்டர்பல் லாயிரர் சூழ்ந்துநிற் கின்றோம
விழிதுயில் கின்றனை இன்னும்எம் தாயே
வியப்பிது காண்! பள்ளி யெழுந்தரு ளாயே!

புள்ளினம் ஆர்த்தன! ஆர்த்தன முரசம்,
பொங்கியது எங்குஞ் சுதந்திர நாதம்
வெள்ளிய சங்கம் முழங்கின, கேளாய்!
வீதியெ லாம்அணு குற்றனர் மாதர்!
தெள்ளிய அந்தணர் வேதமும் நின்றன்
சீர்த்திரு நாமமும் ஓதி நிற் கின்றார்,
அள்ளிய தெள்ளமு தன்னை எம் அன்னை!
ஆருயிரே! பள்ளி யெழுந்தரு ளாயே!


Continued...
 
Title: Re: Tiruppavai.
Post by: deepa on March 23, 2013, 08:07:09 AM
Thanks, Raviji.
Such a treasure, beautiful interpretations on Tiruppavai and many other things (Adi Sesha - beginning and  remaining? never knew that) We all will have a new appreciation of Tiruppavai.. even special because our Bharathi was also inspired by it.

Is this speech available as recording?
Thanks,
Deepa
Title: Re: Tiruppavai.
Post by: Ravi.N on March 26, 2013, 07:03:48 AM
Verse 6 continued...

உள்ளத்துக் கொண்டு முனிவர்களும் யோகிகளும் ullaththuk kondu munivargaLum yogigalLum -Holding Him in heart,sages and yogis

மெள்ள எழுந்து அரி என்ற பேரரவம் meLLa ezhundhu ari enRa pEraravam

மெள்ள எழுந்து   meLLa ezhundhu awaken gently -Here the reference is to the Yogis and Sages-as they awaken from their sleep which is akin to yoganidra-This is bound to be 'gentle' only and what is experienced in the Deep sleep state is continued to be experienced in their waking state as well;the awareness is ever present and in their cases,there is no rise of the 'Ego' as in the case of the Ignorant souls that brings about an abrupt shift in the consciousness and giving rise to the concommitant world process.

அரி என்ற பேரரவம் ari enra pEraravam  chant the name "Hari", their incantation gathering volume

Master TGN splits the word பேரரவம் pEraravam as பெயர் + அரவம் ,பெயர் name i.e calling the name 'hariH' ;அரவம் aravam = volume/loudness
as the Yogis and Munis are calling the Lord as 'HariH' ,holding him in their Heart,the loud volume is reaching out everywhere and it enters the Heart of all those awake!

உள்ளம் புகுந்து குளிர்ந்தேலோர் எம்பாவாய்! uLLam pughundhu kuLirndhu el Or empAvAi   enter our minds and impart serenity -Listen and ponder,our girl!
உள்ளம் புகுந்து குளிர்ந்து =Seep into the listener's Heart and cools it in serenity.
This is truly felt as 'coolness' and a sense of fullness-Our Lady is giving something tangible for the seeker to hold onto and proceed in a step by step fashion(Ravi)

AnDAL begins the verse with புள்ளும் சிலம்பின காண் and ends with வித்தினை  உள்ளத்துக் கொண்டு முனிவர்களும் யோகிகளும்  மெள்ள எழுந்து அரி என்ற பேரரவம் -Meaning that the entire creation is bustling with praise of the Lord !Even the Perfect ones chant the Name in sheer ecstasy,not that they are doing any sadhana thereby.Yet it helps the other seekers to tune themselves.

Title: Re: Tiruppavai.
Post by: Ravi.N on March 27, 2013, 07:28:54 AM
Verse 7

கீசு கீசு என்று எங்கும் ஆனைச் சாத்தான் கலந்து
பேசின பேச்சரவம் கேட்டிலையோ பேய்ப் பெண்ணே
காசும் பிறப்பும் கலகலப்பக் கை பேர்த்து
வாச நறும் குழல் ஆய்ச்சியர் மத்தினால்
ஓசை படுத்த தயிரரவம் கேட்டிலையோ
நாயகப் பெண் பிள்ளாய் நாராயணன் மூர்த்தி
கேசவனைப் பாடவும் நீ கேட்டே கிடத்தியோ
தேசமுடையாய் திறவேலோர் எம்பாவாய்

keesukeesenRenggum AnaichchAththan kalanddhu
pEsina pEchcharavam kEttilaiyO?pEyppeNNE!
kAsum piRappum kalakalappa kaipErththu
vAsa naRungkuzhal Aychchiar maththinAl
Osai paduththa thayiraravam kEttilaiyO?
nAyaga peNpiLLAy!nArAyaNa moorththi
kEsavanai pAdavumnee kEttE kidaththiyO?
thEsamudaiyAy!thiRavElOrempAvAy.

         Why this Slumber?
O you wanton sprite!Don't you hear the Valian sparrows
Screeching and making converse among themselves?
And don't you hear the noise of curd-churning as the womenfolk
of the cowherd clan(they of fragrant tresses)
operate the churn-staff using both their hands
to the jingling of jewel-pieces in their neck-chains?
O leader among damsels,would you remain in snugly repose,
even as you hear our singing in praise of Lord Narayanan Himself,
Known too as kesavan?You with a dazzling personality.
Do open the door.Listen and ponder ,our girl !

Title: Re: Tiruppavai.
Post by: Nagaraj on March 27, 2013, 09:25:55 AM
WHY THIS SLUMBER

O you wanton sprite! Don't you hear the Valian sparrows
Screeching and making converse among themselves?
And don't you hear the noise of curd-churning as the womenfolk
of the cowherd clan(they of fragrant tresses)
operate the churn-staff using both their hands
to the jingling of jewel-pieces in their neck-chains?
O leader among damsels, would you remain in snugly repose,
even as you hear our singing in praise of Lord Narayanan Himself,
Known too as kesavan? You with a dazzling personality.
Do open the door. Listen and ponder, our girl !


   (http://radhekrishnasatsangam.com/Tiruppavai/images/tiruppavai_paasuram7.jpg)



(Verse 7)

Title: Re: Tiruppavai.
Post by: deepa on March 27, 2013, 06:13:01 PM

Beautiful, Raviji.
I am imagining the "hari endra peraravam".. what beauty!
Waiting for more.
Title: Re: Tiruppavai.
Post by: Ravi.N on March 28, 2013, 09:04:31 AM
Deepa,
Yes Indeed.Thanks very much.
Namaskar.
Title: Re: Tiruppavai.
Post by: Ravi.N on March 28, 2013, 09:06:22 AM
Verse 7 continued.....

Please refer this link that I found today looking for a picture for Anaichaththan bird!

http://thoughtsonsanathanadharma.blogspot.in/2012/12/thirupavai-pasuram-7.html#!/2012/12/thirupavai-pasuram-7.html (http://thoughtsonsanathanadharma.blogspot.in/2012/12/thirupavai-pasuram-7.html#!/2012/12/thirupavai-pasuram-7.html)
Title: Re: Tiruppavai.
Post by: deepa on June 05, 2013, 10:04:53 PM
Ravi sir,
Have you forgotten this thread?  :D  We are waiting for next verse eagerly.
Deepa
Title: Re: Tiruppavai.
Post by: Ravi.N on January 04, 2014, 07:57:26 AM
Friends,
We will be continuing Our Lady AndAL's wonderful Tiruppavai.I request the help of our friend Nagaraj for posting the illustrations.
Namaskar
Title: Re: Tiruppavai.
Post by: Ravi.N on January 11, 2014, 10:04:27 AM
Verse 7 continued....
Our Lady AnDAL as the Guru has formed this satsangha and is going from door to door and calling forth seekers to join the satsangha.In verse 6 she had called a juvenile aspirant -பிள்ளாய் எழுந்திராய்.In this verse 7 she calls an advanced aspirant to join the spiritual company.She says -நாயகப் பெண் பிள்ளாய் nAyaga peNpiLLAy !O Leader among Damsels!
In verse 6 she was referring to the birds chirping (புள்ளும் சிலம்பின காண் puLLum silambina kAN) whereas here in verse 7, she refers to birds(AnaichchAthan-drongo cuckoo)conversing (கீசு கீசு என்று எங்கும் ஆனைச் சாத்தான் கலந்து பேசின பேச்சரவம் கேட்டிலையோ keesukeesenRenggum AnaichchAththan kalanddhu pEsina pEchcharavam kEttilaiyO?)
This refers to the degrees of understanding-What is only sound(Noise) to a beginner is transformed into something profoundly meaningful for the advanced aspirant.
These refer to sravana and manana.Next,it should lead  to churning the butter of Knowledge through Nidhidyasana.AnDAL refers to this:காசும் பிறப்பும் கலகலப்பக் கை பேர்த்து  வாச நறும் குழல் ஆய்ச்சியர் மத்தினால்  ஓசை படுத்த தயிரரவம் கேட்டிலையோ? kAsum piRappum kalakalappa kaipErththu vAsa naRungkuzhal Aychchiar maththinAl Osai paduththa thayiraravam kEttilaiyO?-"Don't you hear the noise of curd-churning as the womenfolk of the cowherd clan(they of fragrant tresses) operate the churn-staff using both their hands to the jingling of jewel-pieces in their neck-chains?

காசு kAsu=Coin shaped jewel ;பிறப்பு piRappu Jewel shaped in other ways(This is given to the girls by her parents-Hence it is called பிறப்பு)

continued...
Title: Re: Tiruppavai.
Post by: Ravi.N on January 12, 2014, 08:41:40 AM
verse 7 continued...
The imagery and symbolism that Lady AnDAL expresses in these hymns are verily that of the Vedas.We will take a small diversion here and see what Sri Aurobindo has to say on the symbolic language of the Vedas-an excerpt from his marvellous 'The Secret of the Veda':

This Vedic imagery throws a clear light on the similar symbolic images of the Puranas, especially on the famous symbol of Vishnu sleeping after the pralaya on the folds of the snake Ananta upon the ocean of sweet milk. Itmay perhaps be objected that the Puranas were written by superstitious Hindu priests or
poets who believed that eclipses were caused by a dragon eating the sun and moon and could easily believe that during the periods of non-creation the supreme Deity in a physical body went to sleep on a physical snake upon a material ocean of real milk and that therefore it is a vain ingenuity to seek for a spiritual meaning in these fables. My reply would be that there is in fact no need to seek for such meanings; for these very superstitious poets have put them there plainly on the very surface of the fable for everybody to see who does not choose to be blind. For they have given a name to Vishnu’s snake, the name Ananta, and Ananta means the Infinite; therefore they have told us plainly enough that the image is an allegory and that Vishnu, the allpervading Deity, sleeps in the periods of non-creation on the coils of the Infinite. As for the ocean, the Vedic imagery shows us that it must be the ocean of eternal existence and this ocean of eternal existence is an ocean of absolute sweetness, in other words, of pure Bliss. For the sweet milk (itself a Vedic image) has, evidently, a sense not essentially different from the madhu, honey or sweetness, of Vamadeva’s hymn.
Thus we find that both Veda and Purana use the same symbolic images; the ocean is for them the image of infinite and eternal existence. We find also that the image of the river or flowing current is used to symbolise a stream of conscious being. We find that Saraswati, one of the seven rivers, is the river of inspiration flowing from the Truth-consciousness
.

It will help to be aware of this symbolic nature of many of the expressions in Tiruppavai.Even in an outer sense they have an idyllic charm but the inner sense is more pregnant and should not be missed.
Title: Re: Tiruppavai.
Post by: Ravi.N on January 14, 2014, 07:42:25 AM
Verse 7 continued...
AnDAL endearingly calls forth the advanced aspirant to come out and join the spiritual company.She calls her:பேய்ப் பெண்ணே!pEyppeNNE! Oh Wanton Sprite!(Ghost girl!)
The advanced aspirant always revels in solitude and needs no social comapany and prefers to be single (like a Ghost).
She also describes her as தேசமுடையாய் thEsamudaiyAy! Lustrous one!
தேசமுடையாய்-Full of Tejas.
What is Tejas?
TGN explains this:(I am now copying it from this site http://auromere.wordpress.com/2010/04/06/the-transmutation-of-sexual-energy/ (http://auromere.wordpress.com/2010/04/06/the-transmutation-of-sexual-energy/) as this is exactly what TGN has said).
It is Life energy that is propping our physical frame against Gravity and enabling us to function in this world.The Life Energy is at its minimum in an infant and gradually grows in volume and intensity with age .It peaks when one is just past the teen age and gradually wanes with ageing.
The fundamental physical unit is the retas, in which the tejas, the heat and light and electricity in a man, is involved and hidden. All energy is thus latent in the retas. This energy may be either expended physically or conserved. All passion, lust, desire wastes the energy by pouring it, either in the gross form or a sublimated subtle form, out of the body.  On the other hand, all self-control conserves the energies in the retas, and conservation always brings with it increase. But the needs of the physical body are limited and the excess of energy must create a surplus which has to turn itself to some use other than the physical. According to the ancient theory, retas is jala(fluid), full of light and heat and electricity, in one word, of tejas.
 1.The excess of the retas turns first into heat or tapas which stimulates the whole system, and it is for this reason that all forms of self-control and austerity are called tapas or tapasya, because they generate the heat or stimulus which is a source of powerful action and success.
 2.Secondly, it turns to tejas or  light, the energy which is at the source of all knowledge.
 3.Thirdly, it turns to vidyut or electricity, which is at the basis of all forceful action whether intellectual or physical.
 
In the vidyut again is involved the ojas, or pranashakti, the primal energy which proceeds from ether. The retas, refining from jala to tapas, tejas and vidyut and from vidyut to ojas, fills the system with physical strength, energy and brain-power and in its last form of ojas rises to the brain and informs it with that primal energy which is the most refined form of matter and nearest to spirit. It is ojas that creates a spiritual force or virya, by which a man attains to spiritual knowledge, spiritual love and faith, spiritual strength. It follows that the more we can by Brahmacharya increase the store of tapas(heat), tejas(light), vidyut(electric) and ojas(vigor), the more we shall fill ourselves with utter energy for the works of the body, heart, mind and spirit.

Andal refers to this Aspirant as full of this Tejas-தேசமுடையாய்

continued...
Title: Re: Tiruppavai.
Post by: Ravi.N on January 17, 2014, 06:37:48 AM
Verse 7 continued...

நாராயணன் மூர்த்தி  கேசவனைப் பாடவும் நீ கேட்டே கிடத்தியோ? nArAyaNa moorththi kEsavanai pAdavumnee kEttE kidaththiyO?
Narayana is the All pervading Lord so near and dear to humans(nara) and Narayana moorthi is Lord Sri Krishna,the very embodiment of Narayana-Here Our Lady AnDAL calls him by the name KEsavan-the one who conquered KEsi,The Demon who came in the form of a Horse.
Horse is a symbol of Energy-and KEsi refers to the mind (energy) that dissipates one through the senses by sheer indulgence.When this dissipating mind is reigned in it is destruction of KEsi.
As long as mind is operating through the senses,name and form are necessary-thus worshipping a God who is the very embodiment of all that is truly noble and sublime is a powerful aid in conquering the outward pull of senses.Singing paens or chanting the Divine Names is quite indispensable.
In the Gospel of Sri Ramakrishna there is this very relevant conversation between the Master and M:
Meditation on God with form
"How are you getting along with your meditation nowadays? What aspect of God appeals
to your mind - with form or without form?"
M: "Sir, now I can't fix my mind on God with form. On the other hand, I can't concentrate
steadily on God without form."
MASTER: "Now you see that the mind cannot be fixed, all of a sudden, on the formless
aspect of God. It is wise to think of God with form during the primary stages."


Title: Re: Tiruppavai.
Post by: Ravi.N on January 18, 2014, 07:57:41 AM
Verse 7 continued...

AnDAL strings three questions to the girl inside the house to stir her out and join the group:
1.கீசு கீசு என்று எங்கும் ஆனைச் சாத்தான் கலந்து  பேசின பேச்சரவம் கேட்டிலையோ?Don't you hear the Valian sparrows Screeching and making converse among themselves?
2.காசும் பிறப்பும் கலகலப்பக் கை பேர்த்து  வாச நறும் குழல் ஆய்ச்சியர் மத்தினால்  ஓசை படுத்த தயிரரவம் கேட்டிலையோ? don't you hear the noise of curd-churning as the womenfolk of the cowherd clan(they of fragrant tresses)  operate the churn-staff using both their hands to the jingling of jewel-pieces in their neck-chains?
3.நாராயணன் மூர்த்தி கேசவனைப் பாடவும் நீ கேட்டே கிடத்தியோ ?would you remain in snugly repose, even as you hear our singing in praise of Lord Narayanan Himself Known too as kesavan?

Through these AnDAL highlights the importance of Satsangha,self effort and Self Restraint.She knows that the girl inside is not sleeping!She is fully aware of all that is going on and yet prefers to be left alone.So AnDAL teases her by calling her பேய்ப் பெண்ணே!pEyppeNNE! Oh Wanton Sprite!
She further summons her :திறவேல் thiRavEl Do Open your door (and come and join the satsangh so that we benefit by your company).

Title: Re: Tiruppavai.
Post by: Ravi.N on January 18, 2014, 08:20:11 AM
Verse 8   DAWN OF WISDOM

கீழ் வானம் வெள்ளென்று எருமை சிறு வீடு
மேய்வான் பரந்தன காண்; மிக்குள்ள பிள்ளைகளும்
போவான் போகின்றாரைப் போகாமல் காத்து உன்னைக்
கூவுவான் வந்து நின்றோம் கோதுகலம் உடைய
பாவாய் எழுந்திராய்; பாடிப் பறை கொண்டு
மாவாய் பிளந்தானை மல்லரை மாட்டிய
தேவாதி தேவனைச் சென்று நாம் சேவித்தால்
ஆவாவென்று ஆராய்ந்து அருளேலோர் எம்பாயாய்!


keezhvAnam veLLendRu,erumai siRuveedu
mEyvAn paranddhanakAN;mikkuLLa piLLaigaLum
pOvAn pOginRArai pOgAmal kAththunnai
koovuvAn vanddhu ninROm,gOdhukalamudaiya
pAvAy!ezhunddhirAy;pAdi paRaikoNdu
mAvAy piLanddhAnai,mallarai mAttiya
dhEvAdhi dhEvanai chenRunAm sEviththAl
AvAvenRu ArAynddhu aruLElOrempAvAy.

The eastern sky has whitened and the buffaloes let loose
for a short while to feed upon the dewy grass,have scattered on the lawns.
Detaining the other girls who would have otherwise gone,
we are standing here,in order to call you out.O do you awaken,
you damsel whose possession is jubiliation.
If we sing and secure the drum for our penance
and go to pay obeisance to the God of gods,
who clove in twain the mouth of the horse-demon
and also despatched the wrestlers who challenged Him,
He would then surely respond with a Solicitous :Ah,ah"
and enquire of us the reason for our coming.
Listen and ponder,our girl!

Title: Re: Tiruppavai.
Post by: Nagaraj on January 20, 2014, 09:11:13 AM
DAWN OF WISDOM

The eastern sky has whitened and the buffaloes let loose
for a short while to feed upon the dewy grass,have scattered on the lawns.
Detaining the other girls who would have otherwise gone,
we are standing here,in order to call you out.O do you awaken,
you damsel whose possession is jubiliation.
If we sing and secure the drum for our penance
and go to pay obeisance to the God of gods,
who clove in twain the mouth of the horse-demon
and also despatched the wrestlers who challenged Him,
He would then surely respond with a Solicitous :Ah,ah"
and enquire of us the reason for our coming.
Listen and ponder, our girl!


      (http://radhekrishnasatsangam.com/Tiruppavai/images/tiruppavai_paasuram8.jpg)



(Verse 8 )
Title: Re: Tiruppavai.
Post by: Ravi.N on January 22, 2014, 05:35:52 AM
Verse 8 continued...

AnDAL and the other devotees now approach the house of the next girl and call her to join the satsangha:

கோதுகலம் உடைய பாவாய் எழுந்திராய் gOdhukalamudaiya pAvAy!ezhunddhirAy Do you awaken you  Zealous  Girl!

கோதுகலம் is kuthoohalam, means enthusiasm or zeal.

Zeal and enthusiasm is quite indispensable for  Sadhana-It is the very opposite of lukewarmness or Half-heartedness.This enthusiasm is infectious and a sadhaka blessed with this zeal puts all his energies into practice.The company of such a one is highly beneficial for all the other devotees.
With this zeal and enthusiasm if the Sadhaka approach God ,then the Response is assured.If we take one step with such zeal,God himself takes 10 steps towards us with a solicitous 'Ah,ah'.
தேவாதி தேவனைச் சென்று நாம் சேவித்தால் ஆவாவென்று ஆராய்ந்து அருளேலோர் எம்பாயாய் dhEvAdhi dhEvanai chenRunAm sEviththAl
AvAvenRu ArAynddhu aruLElOrempAvAy If we approach the God of gods(i.e if we approach with this sort of zeal the supreme Lord) ,He would surely respond with a solicitous :'Ah,ah'

AnDAL has neatly delineated the essentials of Sadhana-Self Restraint,self -Effort,Satsangha and now... Zeal or abundant enthusiasm for sadhana.

continued....
Title: Re: Tiruppavai.
Post by: Ravi.N on January 24, 2014, 06:32:46 AM
கீழ் வானம் வெள்ளென்று எருமை சிறு வீடு மேய்வான் பரந்தன காண் keezhvAnam veLLendRu,erumai siRuveedu mEyvAn paranddhanakAN The eastern sky has whitened and the buffaloes let loose  for a short while to feed upon the dewy grass,have scattered on the lawns.

It is customary to let loose the Buffaloes early in the morning to feed on the dewy grass for a nibble before they are milked.Lady AnDAL cites this to stir up the Girl inside the house.
சிறு வீடு =சிற்றின்பம்,the pleasure of senses.The State of liberation is called வீடு veedu, in Tamizh.
It is natural for the lesser forms of life to Begin the day looking for food  as part of the cycle of Eating,Loitering,sleeping.Humans endowed with the sixth sense(the mind)are endowed with the rare privilege of understanding the purpose of life which is knowing the Truth-the One Satchitananda Brahman.This should be the Top proiority of every human being born in this world.As such,he or she has to begin the day contemplating the Lord through Prayer,chanting Hymns before engaging in other activities.

AnDAL is calling out to the girl inside the house:Even the Buffaloes have gone scattering to the lawns in search of tasty nibbles of dewy grass!She adds:
மிக்குள்ள பிள்ளைகளும் போவான் போகின்றாரைப் போகாமல் காத்து உன்னைக் கூவுவான் வந்து நின்றோம் mikkuLLa piLLaigaLum
pOvAn pOginRArai pOgAmal kAththunnai koovuvAn vanddhu ninROm Detaining the other girls who would have otherwise gone, we are standing here,in order to call you out.
Even as the Buffaloes eagerly scattered in search of food,all the aspirants in the satsangh are eager to go and sing before the Lord;they are held in check so that the girl in the house may come and join them in the penance நோன்பு.

continued...
Title: Re: Tiruppavai.
Post by: ramanaduli on January 24, 2014, 06:52:23 AM
Dear Ravi ji,

This KODUKULAM word is spoken now as KUDUKULAM,  I think. Yes. seeing this thread once again, I get KODUKULAM/KUDUKULAM.


Ramanaduli
Title: Re: Tiruppavai.
Post by: Ravi.N on January 24, 2014, 09:28:07 AM
Verse 8 continued...

கோதுகலம் = குதூகலம்=Delight -TGN has translated it as Jubiliation.
An Excerpt from The Gospel of Sri Ramakrishna:

"A little spiritual discipline is necessary. Through the practice of discipline one gradually obtains divine joy. Suppose a jar with money inside is hidden deep under the earth and someone wants to possess it. In that case he must take the trouble of digging for it. As he digs, he perspires. After much digging the spade strikes the metal jar. He feels a thrill at the sound. The more sound the spade makes, striking against the jar, the more joy he feels".

Likewise,this girl seemingly asleep inside the house is full of this Delight and is in a position to share it with other Sadhakas in the satsang.


continued....
Title: Re: Tiruppavai.
Post by: Ravi.N on January 25, 2014, 07:23:24 AM
Verse 8 continued....

மாவாய் பிளந்தானை மல்லரை மாட்டிய  mAvAy piLanddhAnai,mallarai mAttiya He who clove in twain the mouth of the horse-demon and also despatched the wrestlers who challenged Him.

மா mA = Animal and மாவாய் பிளந்தானை mAvAy piLanddhAnai refers to Child Krishna's slaying of KEsi the Asura who came in the form of a Horse;

மல்லரை மாட்டிய Refers to Lord Sri Krishna slaying the two Wrestlers Mushtikan and ChAnooran.

Lady AnDAL makes use of such references to the Puranic anecdotes-gently indicating the need for the conquest of animal nature in the sadhaka and the vanquishing of the ahamkara that manifests as 'I' and 'mine'(the two wrestlers).

continued....
Title: Re: Tiruppavai.
Post by: ramanaduli on January 25, 2014, 08:52:23 AM
Dear Ravi ji,

Is TGN is Thandangorai who writes in amman dharisanam and Shiva Oli magazine.


Ramanaduili
Title: Re: Tiruppavai.
Post by: Ravi.N on January 27, 2014, 06:16:29 AM
Verse 8 continued....

தேவாதி தேவனைச் சென்று நாம் சேவித்தால் ஆவாவென்று ஆராய்ந்து அருளேலோர் எம்பாயாய் dhEvAdhi dhEvanai chenRunAm sEviththAl
AvAvenRu ArAynddhu aruLElOrempAvAy If we approach the God of gods(i.e if we approach with this sort of zeal the supreme Lord) ,He would surely respond with a solicitous :'Ah,ah'.

Over and over ,AnDAL assures us that Response is Guaranteed.In the very first verse she has given the assurance:

நாராயணனே நமக்கே பறை தருவான் nArAyaNanAY,namakkAY paRai tharuvAn Narayanan Himself would surely
present to us the Drum for this our penance chosen,to the knowledge and acclaim of the entire world.

How deftly she takes everyone along-She calls the sadhakas as நேரிழையீர் ,சீர் மல்கும் ஆய்ப்பாடிச் செல்வச் சிறுமீர்காள் nayrizhaiyeer! seermalgum AyppAdi chelva chiRumeergAL!

She has also laid down the basics of Sadhana-sense-restraint,self-effort,enthusiastic devotion to the lord and spiritual company.

Title: Re: Tiruppavai.
Post by: Ravi.N on January 27, 2014, 06:36:23 AM
Verse 9

தூமணி மாடத்து சுற்றும் விளக்கெரியத்
தூபம் கமழத் துயிலணைமேல் கண் வளரும்
மாமான் மகளே மணிக் கதவம் தாழ் திறவாய்
மாமீர்! அவளை எழுப்பீரோ? உன் மகள் தான்
ஊமையோ? அன்றி செவிடோ? அனந்தலோ?
ஏமப் பெருந் துயில் மந்திரப் பட்டாளோ?
மாமாயன் மாதவன் வைகுந்தன் என்றென்று
நாமம் பலவும் நவின்றேலோர் என்பாவாய்.

thoomaNi mAdaththu chutRum viLakkeriya,
dhoopam kamazha thuyilaNaimEl kaNvalarum
mAmAn magaLE!maNikkadhavam thaLthiRavAy;
mAmeer!avaLai ezhuppeerO?ummagaLdhAn
oomaiyO?anRi chevidO?ananddhalO?
ema perundthuyil manddhira pattALO?
'mAmAyan,mAdhavan,vaikunddhan' enRenRu
nAmam palavum navinRELOrempAvAy.

LORD OF WONDROUS DEEDS

O daughter of our uncle who is asleep on the soft couch
placed in the immaculate and well-appointed chamber on the high,
where lamps are burning all around and the air is laden with
the aroma of incense!O Do open the latch of the ornate door.
O Auntie,would you not waken the girl?
Pray tell us whether your daughter is dumb or deaf
or simply sunk in stupor or confined to deep sleep
through some incantation !
Otherwise how could she be unresponsive to
the several names we chant such as "the Lord
of Mightily wondrous deeds","the repository of the fruits of penance"
and "the deity of vaikunta"?
Listen and ponder,our girl.


Title: Re: Tiruppavai.
Post by: Nagaraj on January 27, 2014, 06:45:44 AM
LORD OF WONDROUS DEEDS

O daughter of our uncle who is asleep on the soft couch
placed in the immaculate and well-appointed chamber on the high,
where lamps are burning all around and the air is laden with
the aroma of incense!O Do open the latch of the ornate door.
O Auntie,would you not waken the girl?
Pray tell us whether your daughter is dumb or deaf
or simply sunk in stupor or confined to deep sleep
through some incantation !
Otherwise how could she be unresponsive to
the several names we chant such as
"the Lord of Mightily wondrous deeds",
"the repository of the fruits of penance"
and "the deity of vaikunta"?
Listen and ponder, our girl.


     

(http://radhekrishnasatsangam.com/Tiruppavai/images/tiruppavai_paasuram9.jpg)


(Verse 9)
Title: Re: Tiruppavai.
Post by: Ravi.N on February 01, 2014, 09:30:01 AM
Verse 9 continued...

The beautiful thing about Lady AnDAl's TiruppAvai is the sense of Comraderie,kinship and togetherness that permeates the 30 verses.In this verse we find her calling out  மாமான் மகளே மணிக் கதவம் தாழ் திறவாய் மாமீர்! அவளை எழுப்பீரோ! mAmAn magaLE!maNikkadhavam thaLthiRavAy;mAmeer!avaLai ezhuppeerO? O daughter of our uncle ,Do open the latch of the ornate door.O Auntie,would you not waken the girl?
We may recall how in verse 2 she had called out வையத்து வாழ்வீர்காள்! நாமும் நம்பாவைக்குச் செய்யும் கிரிசைகள் கேளீரோ? Oh Citizens of the World,Hearken to the code we've set for our penance chosen!
We may also recall the last words of advice from Our Holy Mother Sri Sarada Devi:"I tell you one thing—if you want peace of mind, do not find fault with others. Rather see your own faults. Learn to make the whole world your own. No one is a stranger my child: this whole world is your own!"

தூமணி மாடத்து   thoomaNi mAdaththu well-appointed chamber on the high
This refers to the purified mind of the Sadhaka who is being called to join the Satsangha-தூய மணி மாடம்.
மாடம் maadam is a chamber on the high which gives an uniterrupted view.

தூமணி மாடத்து சுற்றும் விளக்கெரியத் thoomaNi mAdaththu chutRum viLakkeriya in the immaculate and well-appointed chamber on the high,
where lamps are burning all around
This refers to the state of consciousness of this advanced Sadhaka-Her consciousness is all pervading and expansive.This is how Sri Ramakrishna describes this in The Gospel of Sri Ramakrishna:

Quote
Suppose a man is shut up in a room. All the doors and windows are closed. Only a little light comes through a hole in the ceiling. Can he see the sun with that roof over his head? And what will he do with only one ray of light?'Woman and gold' is the roof. Can he see the sun unless he removes the roof? Worldly
people are shut up in a room, as it were.

Discussion about Divine Incarnations

"The Incarnations of God belong to the class of the Isvarakotis. They roam about in the open spaces. They are never imprisoned in the world, never entangled by it. Their ego is not the 'thick ego' of worldly people. The ego, the 'I-consciousness', of worldly people is like four walls and a roof: the man inside them cannot see anything outside. The ego of the Incarnations and other Isvarakotis is a 'thin ego': through it they have an uninterrupted
vision of God
.

continued....
Title: Re: Tiruppavai.
Post by: Ravi.N on February 02, 2014, 03:27:01 PM
Verse 9 continued...

தூபம் கமழத் துயிலணைமேல் கண் வளரும் dhoopam kamazha thuyilaNaimEl kaNvalarum  with the wafting of the aroma of incense!Lying on the soft couch seemingly asleep (yet with ever widening consciousness)

கண் வளரும் kaNvalarum Growing Eye(literal translation)

TGN has clearly pointed out the symbolism in Siddhar's terminology:
 இடை idai or waist represents vairagya or Non-attachment
முலை mulai or udder and மார்பு mArbu Breast represents Bhkati
கண் kaN or Eye represents JnAna or Consciousness.

கண் வளரும் kaNvalarum Growing Eye refers to the ever deepening and widening of the state of awareness of the Girl who is seemingly asleep.

தூபம் கமழத்    dhoopam kamazha wafting of the Fragrance -refers to her presence or sannidhi which makes itself felt by all who approach her.
This is how the other sadhakas in the Satsangh are acutely aware of her presence-and wish that she should join in their satsangh.

மாமீர்! அவளை எழுப்பீரோ? உன் மகள் தான் ஊமையோ? அன்றி செவிடோ? அனந்தலோ? ஏமப் பெருந் துயில் மந்திரப் பட்டாளோ? mAmeer!avaLai ezhuppeerO?ummagaLdhAn oomaiyO?anRi chevidO?ananddhalO? Ema perundthuyil manddhira pattALO?
 O Auntie,would you not waken the girl? Pray tell us whether your daughter is dumb or deaf or simply sunk in stupor or confined to deep sleep
through some incantation !

ஏமப் பெருந் துயில்    Ema perundthuyil refers to the state of Nirvikalpa samAdhi -This girl seemingly asleep is in Nirvikalpa samAdhi and is unaware of anything else;the word ஏம Ema is the tamil form of yama (self Restraint or control)-the yama niyama -the first steps of the patanajali yoga .
It is பெருந் துயில் =Great Sleep or Nirvikalpa samadhi.Hence the question that AnDAL asks:

உன் மகள் தான் ஊமையோ? அன்றி செவிடோ? அனந்தலோ? ummagaLdhAn oomaiyO?anRi chevidO?ananddhalO? Pray tell us whether your daughter is dumb or deaf or simply sunk in stupor or confined to deep sleep?

She further asks her mother:
மாமீர்! அவளை எழுப்பீரோ? mAmeer!avaLai ezhuppeerO?O Auntie,would you not waken the girl?


continued....
Title: Re: Tiruppavai.
Post by: Ravi.N on February 06, 2014, 05:15:17 AM
Verse 9 continued....

மாமாயன் மாதவன் வைகுந்தன் என்றென்று நாமம் பலவும் நவின்றேலோர் என்பாவாய் 'mAmAyan,mAdhavan,vaikunddhan' enRenRu nAmam palavum navinRELOrempAvAy the Lord of Mightily wondrous deeds","the repository of the fruits of penance"and "the deity of vaikunta"? Listen and ponder, our girl.

மாதவன் mAdhavan-He who is the repository of the fruits of penance.Here TGN points out to this Hymn of Sri Ramalinga AdigaLAr(vaLLalAr)

பெற்ற தாய் தனை மக மறந்தாலும்
பிள்ளையைப் பெரும் தாய் மறந்தாலும்
உற்ற தேகத்தை உயிர் மறந்தாலும்
உயிரை மேவிய உடல் மறந்தாலும்
கற்ற நெஞ்சகம் கலை மறந்தாலும்
கண்கள் நின்றிமைப்பது மறந்தாலும்
நற்றவத்தவர் உள்ளிருந்தோங்கும்
நமச்சிவாயத்தை நான் மறவேனே

Petra thai thanai maga maranthalum
Pillayaip perum thai maranthalum
Utra degathai uyir maranthalum
Uyirai meviya udal maranthalum
Katra nenjagam kalai maranthalum
Kangal Nindrimmaipathu maranthalum
Natravathavar uLLirunthongum
Namachivaayathai naan maravene

Even if a child forgets its mother
Even if the mother forgets the child
Even if the soul forgets the body
Even if the body forgets the soul
Even if the mind forgets whatever is learnt
Even if the eyes forget to blink
Never shall I forget ever  the divine “Nama Shivaya”
which blazes from the heart of the Tapaswis(those in lofty penance).

continued....
Title: Re: Tiruppavai.
Post by: Ravi.N on February 06, 2014, 05:46:02 AM
verse 9 continued...

நாமம் பலவும் நவின்ற the several names we chant

AndAL and the other companions are chanting the several names of the lord-and the girl inside is still not responding!It is said that the chantng of the divine names has the power to bring down the mind of one in Nirvikalpa samadhi ,so that he becomes aware of the world.
We have this beautiful description of how the Great Sage Suka was brought down from Nirvikalpa samadhi by Sage Narada's chanting the Divine Name.Here is the excerpt from The Gospel of Sri Ramakrishna:
"Sukadeva was absorbed in samadhi-nirvikalpa samadhi, jada samadhi. Since Suka was to recite the Bhagavata to King Parikshit, the Lord sent the sage Narada to him. Narada saw him seated like an inert thing, absolutely unconscious of the world around him. Thereupon Narada sang four couplets on the beauty of Hari, to the accompaniment of the vina. While the first couplet was being sung the hair on Suka's body stood on end. Next he shed tears;
for he saw the form of God, the Embodiment of Spirit, within himself, in his heart. Thus Sukadeva saw the form of God even after jada samadhi. He was an Isvarakoti".


Likewise AnDAL and others are chanting the Divine names to awaken this girl seemingly asleep and are requesting the Girl's mother to awaken her so that she could come out and join them in the satsangha.

Title: Re: Tiruppavai.
Post by: Ravi.N on February 06, 2014, 06:04:14 AM
Verse 10

நோற்றுச் சுவர்க்கம் புகுகின்ற அம்மனாய்!
மாற்றமும் தாராரோ வாசல் திறவாதார்?
நாற்றத் துழாய் முடி நாராயணன் நம்மால்
போற்றப் பறை தரும் புண்ணியனால் பண்டு ஒரு நாள்
கூற்றத்தின் வாய் வீழ்ந்த கும்ப கர்ணனும்
தோற்றும் உனக்கே பெருந்துயில் தான் தந்தானோ?
ஆற்ற அனந்தல் உடையாய் அருங்கலமே!
தேற்றமாய் வந்து திறவேலோர் எம்பாவாய்.

nOtRu chuvarggam puguginRa ammanAy!
mAtRamum thArArO vAsal thiRavAdhAr?
nAtRa thuzhAymudi nArAyaNan nammAl
pOtRa paRaitharum puNNiyanAl paNdorunAL
kootRathin vAyveezhnddha kumbhakarNanum
thORum unakkE perundthuyildhAn thanddhAnO?
AtRa ananddhaludaiyAy!arungkalamE!
thErRamAy vanddhu thiRavElOrempAvAy.

            Rare Receptacle
O Lady who vowed to practise penance and enter into Heaven!
They who would not even deign to open the door,
could they not atleast give a word in answer?
Lord Narayanan who wears fragrant tulasi leaves on His head
and who is to give us the drum if we sing in praise of Him-
Through him one day,in the aeon past,Kumbakarnan who fell into the jaws of death,
Did that demon bequeath his deep sleep to you,having been vanquished
by you in contest!Enormous is your stupor O Rare Receptacle,
Come in Clarity and open(the door to us),Listen and ponder,our girl!

Title: Re: Tiruppavai.
Post by: Nagaraj on February 06, 2014, 06:33:16 AM

(http://radhekrishnasatsangam.com/Tiruppavai/images/tiruppavai_paasuram10.jpg)

      EXCELLENCES OF THIS GOPI
(excellent characteristics of good Sri Vaishnavas)

Oh girl, who observes vows and reaches heaven,
why is that you are not responding to our calls to
open the door? The Lord, who has a fragrant head
gear made of tulsi, whose glory is being sung by us
year after year, who gives us the much desired service
to Him by our vows, who is an embodiment of truth,
who made Kumbagarna fell into the mouth of death.
Have you defeated that Kumbakarnan who in turn
passed on his sleepy nature to you? Oh sleeping
beauty, who is adorned with glittering ornaments
please come and open the door.


(Verse 10)
Title: Re: Tiruppavai.
Post by: Ravi.N on February 07, 2014, 06:46:04 AM
Verse 10 continued...

அருங்கலமே! தேற்றமாய் வந்து திறவேலோர் எம்பாவாய். arungkalamE!thErRamAy vanddhu thiRavElOrempAvAy O Rare Receptacle,Come in Clarity and open(the door to us),Listen and ponder,our girl!


AnDAL and her companions in the satsangh reach the next house and call on the girl seemingly sleeping inside to come and open the door and join them.The Girl inside is a rare soul.Our Lady AnDAL calls her as அருங்கலமே! arungkalamE!O Rare receptacle!

We will see that our Lady uses the same expression in verse 21 :
ஏற்ற கலங்கள் எதிர் பொங்கி மீதளிப்ப மாற்றாதே பால் சொரியும் வள்ளல் பெரும் பசுக்கள் -Generous Great cows that pour milk unceasingly to fill the fit vessels and overflow in surplus!
We have seen how in verse 3,the expression was introduced by our Lady:
புக்கிருந்து சீர்த்த முலை பற்றி  வாங்க குடம் நிறைக்கும் வள்ளல் பெரும் பசுக்கள்  நீங்காத செல்வம் நிறைந்தேலோர் எம்பாவாய்-if you go inly and settle there to hold and milk the bounteous udders of the Great cows that are generous givers,they would then fill the pitcher with everlasting wealth.Listen and ponder,our girl!

It is clear that our lady is using these expressions in a suggestive symbolic way-atonce powerful and unambiguous.So the 'அருங்கலமே!' refers to the pure and fit mind which has the capacity to know and hold the Infinite -Satyam Jnanam anantam Brahman!Truth Knowledge Infinte Brahman

We see how Sri Ramakrishna uses the same expression in The Gospel of Sri Ramakrishna:

Quote
MASTER: "Why do I attract these boys to me so much? They are pure vessels untouched by worldliness. A man cannot assimilate instruction if his mind is stained with worldliness.Milk can be safely kept in a new pot; but it turns sour if kept in a pot in which curd has been made. You may wash a thousand times a cup that has held a solution of garlic, but still you cannot remove the smell."

The Girl in the house is such a Rare receptacle!தேற்றமாய் thERRamAy Clarity-She is Clarity itself as she perfectly reflects the Divine!

continued....
Title: Re: Tiruppavai.
Post by: Ravi.N on February 09, 2014, 07:30:52 AM
verse 10 continued....

நோற்றுச் சுவர்க்கம் புகுகின்ற அம்மனாய்! nOtRu chuvarggam puguginRa ammanAy! O Lady who vowed to practise penance and enter into Heaven!

We see how our lady has used the word பிள்ளாய்(in verse 6),  நாயகப் பெண் பிள்ளாய் (in verse 7) ,கோதுகலம் உடைய பாவாய் (in verse8), மாமான் மகளே (in verse 9) to call the seekers in various stages of attainment to join the satsangh.
Here in this verse she calls out to the one seemingly asleep inside as அம்மனாய்! ammanAy!Our Lady!
This aspirant has expressed her consent and enthusiasm to join  the பாவை நோன்பு pAvai nOnbu and is now late!She has earlier proclaimed to her friends that particiapting in this satsangh is like entering into Heaven itself!Now there is no signs that she is joining!
Our Lady AndAL is chiding her gently-நோற்றுச் சுவர்க்கம் புகுகின்ற அம்மனாய்! O Lady who vowed to practise penance and enter into Heaven!

மாற்றமும் தாராரோ வாசல் திறவாதார்? mAtRamum thArArO vAsal thiRavAdhAr? They who would not even deign to open the door,could they not atleast give a word in answer?
Our Lady asks in mock seriousness referring to the girl seemingly asleep in third person-as 'They'
மாற்றம் mARRam =Answer.
The Girl inside has agreed to join the satsangha and had exclaimed that it is 'like entering into Heaven' to do so;now she is not even answering the call,leave aside opening the door!

continued.....

Title: Re: Tiruppavai.
Post by: Ravi.N on March 08, 2014, 06:01:01 AM
Verse 10 continued....

நாற்றத் துழாய் முடி நாராயணன் நம்மால் போற்றப் பறை தரும் nAtRa thuzhAymudi nArAyaNan nammAl pOtRa paRaitharum Lord Narayanan who wears fragrant tulasi leaves on His head and who is to give us the drum if we sing in praise of Him

நாற்றம் nARRam =Frangrance துழாய் thuzhAy=Tulasi முடி mudi =wears(on his head).

Lady AnDAL is using a phrase that is most dear to the devotees-She is referring to the Holiest of Holy,the fragrant  Tulasi which is so dear to Lord nArayana who is said to wear this on his head.Why?Because it is imbued with the Devotion of Devotees.

Here is an excerpt from The Gospel of Sri Ramakrishna:

Quote
God is not different from His name. Satyabhama tried to balance Krishna with gold and precious stones, but could not do it. Then Rukmini put a tulsi-leaf with the name of Krishna on the scales. That balanced the Lord.

AnDAL and her companions are trying to tempt the Girl inside to come out and join the Satsangh through this irresistible offer:நாற்றத் துழாய் முடி நாராயணன் நம்மால் போற்றப் பறை தரும்

....continued
Title: Re: Tiruppavai.
Post by: Ravi.N on March 08, 2014, 06:03:28 AM
Verse 10 continued...

Humour is an important aspect of spiritual living.It is the armour of mature souls that encountering any difficulty or obstacle they resort to Humour.Lesser mortals become irritable and discomfited.
Here AnDAL resorts to one such quip when she finds the girl inside not even responding.

புண்ணியனால் பண்டு ஒரு நாள் கூற்றத்தின் வாய் வீழ்ந்த கும்ப கர்ணனும் puNNiyanAl paNdorunAL kootRathin vAyveezhnddha kumbhakarNanum
Through him one day,in the aeon past,Kumbakarnan who fell into the jaws of death

புண்ணியனால்  puNNiyanAl =He who is the Very embodiment of virtue-This Refers to Lord Rama who slayed KumbhakarNa(brother of rAvana).

கூற்றத்தின் வாய் வீழ்ந்த Fell into the jaws of Death;கூற்றம் kootRam =means Untimely Death.
TGN explains this as follows:Everything that is born has a natural Life span that is determined at the very time of conception in the mother's womb.As such the allotted life span has to be spent on terra firma.This span gets shortened depending on the sin imprints that the embodied soul earns through its deeds and may result in a sudden exit from this world through some unnatural means-through accident or murder,etc.The Death through such unnatural means is called கூற்றம் kootRam.

TGN refers to TirukkuraL here(Verse 269):

கூற்றம் குதித்தலும் கைகூடும் நோற்றலின்
ஆற்றல் தலைப்பட் டவர்க்கு.


Even terrible Death can be averted by those who
surcharge the Life energy  through penance.

நோற்றல்(நோன்பு நோற்றல்)=Vow or penance.

TGN also points out that AnDAL is quite familiar with TirukkuraL ,particularly this verse;as such the words  கூற்றம் and ஆற்ற find their way in her verse spontaneously.No plagiarism here!

தோற்றும் உனக்கே பெருந்துயில் தான் தந்தானோ? thORum unakkE perundthuyildhAn thanddhAnO? Did that demon bequeath his deep sleep to you,having been vanquished by you in contest?

ஆற்ற அனந்தல் உடையாய்! அருங்கலமே! AtRa ananddhaludaiyAy!arungkalamE! Enormous is your stupor! O Rare Receptacle!
The Girl inside the house is in samAdhi and seemingly in a sort of stupor-Lady AnDAL calls out to her as அருங்கலமே! 'O Rare Receptacle'! and bids her to come down to the awareness of the world and join the Satsangh.

continued.....
Title: Re: Tiruppavai.
Post by: Ravi.N on March 08, 2014, 06:05:29 AM
Verse 10 continued....

தேற்றமாய் வந்து திறவேலோர் எம்பாவாய்! thErRamAy vanddhu thiRavElOrempAvAy! Come in Clarity and open(the door to us),Listen and ponder,our girl!

Swami Vivekananda in his Raja Yoga explains the difference between sleep and Samadhi:

Quote
There is a still higher plane upon which the mind can work. It can go beyond consciousness. Just as unconscious work is beneath consciousness, so there is another work which is above consciousness, and which also is not accompanied with the feeling of egoism. The feeling of egoism is only on the middle plane. When the mind is above or below that line, there is no feeling of "I", and yet the mind works. When the mind goes beyond this line of self - consciousness, it is
called Samadhi or superconsciousness. How, for instance, do we know that a man in Samadhi has not gone below consciousness, has not degenerated instead of going higher? In both cases the works are unaccompanied with egoism. The answer is, by the effects, by the results of the work, we know that which is below, and that which is above. When a man goes into deep sleep, he enters a plane beneath consciousness. He works the body all the time, he breathes, he moves the body, perhaps, in his sleep, without any accompanying feeling of ego; he is unconscious, and when he returns from his sleep, he is the same man who went into it. The sum total of the knowledge which he had before he went into the sleep remains the same; it does not increase at all. No enlightenment comes. But when a man goes into Samadhi, if he goes into it a fool, he comes out a sage.
What makes the difference? From one state a man comes out the very same man that he went in, and from another state the man comes out enlightened, a sage, a prophet, a saint, his whole character changed, his life changed, illumined. These are the two effects. Now the effects being different, the causes must be different. As this illumination with which a man comes back from Samadhi is much higher than can be got from unconsciousness, or much higher than can be got by reasoning in a conscious state, it must, therefore, be superconsciousness, and Samadhi is called the superconscious state
.

Our Lady AnDAL calls out to the Girl inside -தேற்றமாய் வந்து thErRamAy vanddhu Come in Clarity and திறவேலோர் எம்பாவாய்!and open(the door to us)-meaning do open the door of your heart to us and share the Riches,O Rare Receptacle.


Title: Re: Tiruppavai.
Post by: Ravi.N on March 08, 2014, 06:21:09 AM
Verse 11

கற்றுக் கறவைக் கணங்கள் பல கறந்து
செற்றார் திறலழியச் சென்று செருச் செய்யும்
குற்றம் ஒன்றில்லாத கோவலர்த்தம் பொற்கொடியே!
புற்றரவல்குல் புனமயிலே! போதராய்.
சுற்றத்து தோழிமார் எல்லாரும் வந்துநின்
முற்றம் புகுந்து முகில்வண்ணன் பேர்பாட,
சிற்றாதே பேசாதே செல்வ பெண்டாட்டி நீ
எற்றுக்கு உறங்கும் பொருளேலோர் எம்பாவாய்
.

katRukkaRavai kaNanggaL palakaRanddhu,
setRAr thiRalazhiya cheRu seruchcheyyum
kutRamonRillAdha kOvalartham poRkodiyE!
putRaravalgul punamayilE!pOdharAy,
sutRaththu thOzhimAr ellArum vanddhunin
mutRam pugunddhu mugilvaNNan pErpAda,
sitRadhE pEsAdhE selva peNdAttinee
etRukku uRanggum poruLElOrempAvAy.

      Peacock and Rain-Cloud
O golden creeper of the clan of cowherds
who are wholly free from blemish of any kind.
Untiringly they milk many groups of milch-cows
(that are young and with their calves by their side)
and they sally forth to join the battle
with opponents and destroy hostile power.
O Graceful peacock whose limb is as the hooded snake,
come forth,we beseech you.
All the friends from around have entered your frontyard
and while they are singing the praise of the Lord
who in complexion is as the rain-cloud
Is it meet you should,O affluent damsel,
be still in slumber without even stirring
or uttering a single word?Listen and ponder,our girl!

continued.....
Title: Re: Tiruppavai.
Post by: Nagaraj on March 11, 2014, 10:46:10 AM
(http://www.teluguone.com/teluguoneUserFiles/t%20_2.png)

             EXQUIITE BEAUTY OF THIS GOPI

Oh Golden Creeper of a girl (the scion among the
maidens of this group)! You are a jewel among the
cowherds, who are:

(1) master craftsmen in the milking of ever so many groups
of young milch cows (at a stretch)

(2) skillful in warfare, namely, very much able to go against
and destroy their (strong) opponents and routing their
strength and

(3) thoroughly blemishless! Oh Charming peacock-like (beautiful)
damsel with the hips resembling the hood of a cobra! May You come
(and join our fold). When we - Your kinswomen and friends - have
come and entered the open front yard (without roof ) of Your house,
and when we are singing (in chorus) the names of the Lord of dark
cloud-like hue, what are you fast asleep for, without even moving or
giving any response, Oh rich and young girl ?

(http://www.aaseyathirai.com/wp-content/uploads/2013/12/11-Katru-Karavai-Pala-2.jpg)(http://www.aaseyathirai.com/wp-content/uploads/2013/12/7-Keesu-Keesu-Endru-2.jpg)(http://boomi.info/wp-content/uploads/2013/12/Thiruppavai-09.jpg)
Title: Re: Tiruppavai.
Post by: Ravi.N on March 12, 2014, 05:47:26 AM
Verse 11 Continued....

கற்றுக் கறவைக் கணங்கள் பல கறந்து katRukkaRavai kaNanggaL palakaRanddhu they milk many groups of milch-cows (that are young and with their calves by their side)

கற்று kaRRu ->கன்று=Calf  ;கறவை kaRavai =Milch cows  ; கணங்கள் kaNanggaL =Herds or Groups

Outwardly this refers to the clan of cowherds's  Strict adherence to Dharmic way of life:
1.They only milked cows which were blessed with calves.
2.They milked the cows after the calves had their fill.

Owing to this dharmic way of living they were abundantly blessed with cows that were innumerable to count-கறவைக் கணங்கள் பல

TGN mentions how Sri Bhagavan used to visit the cowshed in the Asramam daily and see the family of cows and calves-and in a subtle way ensure that they are well taken care of.

This also refers to the milking of Knowledge from the diverse sources like The Vedas,the Upanishads ,The Gita ,The Puranas-That the clan of cowherds are rich in this knowledge.

Sri Ramakrishna says:

Quote
Do you know who the gopis were? Ramachandra was wandering in the forest where sixty thousand rishis dwelt. They were very eager to see Him. He cast a tender glance at them.According to a certain Purana, they were born later on as the gopis of Vrindavan
.

செற்றார் திறலழியச் சென்று செருச் செய்யும் setRAr thiRalazhiya cheRu seruchcheyyum  they sally forth to join the battle  with opponents and destroy hostile power.

செற்றம் setRam=Hatred,Rancour,Aversion. திறல் thiRal =Strength

செற்றார் திறலழியச்=Destruction of the Hostile power of those who hate.

சென்று செருச் செய்யும் ;செரு seru =Battle

This refers to the gentle and wise  nature of true devotees-They seek out the ones who hate them and their ideologies-and win them over by their love and wisdom.-சென்று செருச் செய்யும் refers to this nature.

continued....
Title: Re: Tiruppavai.
Post by: Ravi.N on March 12, 2014, 05:50:00 AM
Verse 11 continued....

Our Lady AnDAL calls out to this advanced aspirant as:

குற்றம் ஒன்றில்லாத கோவலர்த்தம் பொற்கொடியே! kutRamonRillAdha kOvalartham poRkodiyE!  O golden creeper of the clan of cowherds
who are wholly free from blemish of any kind!

The Blemishless nature of the cowherd clan was already spoken of earlier in the very opening sentences of this verse.Even among the blemishless clan,the girl seemingly asleep inside the house is called as பொற்கொடியே! poRkodiyE! O Golden creeper!
It is the nature of a creeper to cling.This girl is such a one and clings to the Lord Sri Krishna -and is wholly dependent on Him.Hence the term
பொற்கொடியே!

புற்றரவல்குல் புனமயிலே! போதராய் putRaravalgul punamayilE!pOdharAy O Graceful peacock whose limb is as the hooded snake, come forth

புற்றரவல்குல் =புற்று + அரவு +  அல்குல்

புற்று=Lair அரவு=Snake அல்குல்=Waist ; புற்றரவல்குல் -Refers to the lower limbs of the Girl seemingly asleep to resemble a Hooded snake.

புனமயிலே! போதராய். punamayilE!pOdharAy O Graceful peacock !come forth.

புனமயிலே=புனம் + மயிலே  ; புனம் punam =land suitable for dry grain, commonly on hills

புனமயிலே! punamayilE refers to the Graceful peacock that lives in the wild hilly lands.

Lady AnDAL is using a similie here in calling this girl as புனமயிலே! .We will soon see the connection and context of this.

continued....
Title: Re: Tiruppavai.
Post by: Ravi.N on March 12, 2014, 05:55:54 AM
Verse 11 continued....

சுற்றத்து தோழிமார் எல்லாரும் வந்துநின் முற்றம் புகுந்து முகில்வண்ணன் பேர்பாட sutRaththu thOzhimAr ellArum vanddhunin mutRam pugunddhu mugilvaNNan pErpAda  All the friends from around have entered your frontyard and while they are singing the praise of the Lord.

முகில்வண்ணன் பேர்பாட = முகில் + வண்ணன் +பெயர் +பாட

This is the connection-The Lord is முகில்வண்ணன்-darkhued like the could and the devotee seemingly asleep is புனமயில்,wild peacock.

The Peacock should be dancing with joy ,even as we friends have entered the frontyard and are singing the praise of the darkhued lord-says AnDAL.

Yet the girl in the house  is not stirring!

சிற்றாதே பேசாதே செல்வ பெண்டாட்டி நீ!  sitRadhE pEsAdhE selva peNdAttinee- without even stirring or uttering a single word,O affluent Damsel!

எற்றுக்கு உறங்கும் பொருளேலோர் எம்பாவாய்! etRukku uRanggum poruLElOrempAvAy! What is the sense in your sleeping like this?Listen and ponder ,O girl!

எற்றுக்கு =எதற்காக =what for?

The Girl seemingly asleep is in DhyAna samAdhi and our Lady AnDAL wonders how is it that despite their  singing praise of the Dark hued Lord(Sri Krishna),the girl is not stirring or uttering a word!The true reason is that the girl is not asleep-She is a செல்வ பெண்டாட்டி!-an affluent Damsel who possesses the Lord and clings to him as a creeper-பொற்கொடி

The other girls wait on her to join the satsangh and enrich them.
Title: Re: Tiruppavai.
Post by: Ravi.N on March 12, 2014, 05:57:23 AM
Verse 12

கனைத்திளங் கற்றெருமை கன்றுக்கிரங்கி
நினைத்து முலைவழியே நின்று பால்சோர
நனைத்தில்லம் சேறாக்கும் நற்செல்வன் தங்காய்!
பனித்தலை வீழநின் வாசல் கடைபற்றிச்
சினத்தினால் தென்னிலங்கைக் கோமானைச் செற்ற
மனத்துக்கினியானைப் பாடவும்நீ வாய்திறவாய்
இனித்தான் எழுந்திராய் ஈதென்ன பேருறக்கம்?
அனைத்தில்லத்தாரும் அறிந்தேலோரெம்பாவாய்.


kanaithiLang katRerumai kanRukkiranggi
ninaiththu mulaivazhiyE ninRu pAlsOra
nanaiththillam sERAkkum naRselvan thanggAy!
paniththalai veezhanin vAsal kadaippatRi
chinaththinAl thennilanggai kOmAnai chetRa
manaththukkiniyAnai pAdavumnee vAythiRavAy!
iniththAn ezhunddhirAy;eedhenna pEruRakkam?
anaiththillaththArum aRinddhElOrempAvAy.

        Ceaseless Stream of Milk 
O you the younger sister of one who has amassed wealth
by the rightful means and in whose household the entire floor
has been rendered slushy by the stored milk pouring down
through the udder of the buffalo in ceaseless stream
because she had thought of her calf and bellowed in compassion!
With the dew falling heavy on our heads,we are holding onto
the lintel of your front-door,as we sing of Him who in ire
put an end to the monarch of Lanka in the south
and who is all sweetness to the mind.
And yet you have not deigned to open your mouth!
How mysterious is this deep slumber of yours!
Awaken atleast now,for all those in nearby homes
have come to know(your odd conduct),Listen and ponder,our Girl!
Title: Re: Tiruppavai.
Post by: Nagaraj on March 13, 2014, 07:12:41 AM
(http://www.aaseyathirai.com/wp-content/uploads/2013/12/12-Kanaithilam-Katrerumai-2.jpg)

   CEASELESS STREAM OF MILK

Oh Younger sister of the rich cowherd ,
whose house is rendered muddy and slushy by
the profuse milk flowing from the udders of the
(unmilked) She-buffalo, who thinks of her calf ,
and with great affection spots out abundant milk!
Even when we have come all the way to the entrance
of your house , unmindful of the heavy dew-fall on
our head , and even when we sing (in chorus) to our
heart's content , the glory of the dear Lord (viz).,
RaamA , who has slain angrily the emperor of LankA
in the south , nevertheless, you do not respond to us
at all and have not opened your mouth . Atleast ,
kindly get up now ! Why do you prolong your sleep?
People in all other houses have already woken up .



(http://radhekrishnasatsangam.com/Tiruppavai/images/tiruppavai_paasuram12.jpg)

(Verse 12)
Title: Re: Tiruppavai.
Post by: Ravi.N on March 14, 2014, 05:50:25 AM
Verse 12 continued....

கனைத்திளங் கற்றெருமை கன்றுக்கிரங்கி நினைத்து முலைவழியே நின்று பால்சோர kanaithiLang katRerumai kanRukkiranggi ninaiththu mulaivazhiyE ninRu pAlsOra the stored milk pouring down through the udder of the buffalo in ceaseless stream because she had thought of her calf and bellowed in compassion!

கனைத்திளங் கற்றெருமை கன்றுக்கிரங்கி =கனைத்து+இளம்+கற்று+எருமை ,கன்றுக்கு+இரங்கி

கனைத்து=Bellow இளம்+கற்று=young or baby calf  இரங்கி =In compassion

கனைத்திளங் கற்றெருமை கன்றுக்கிரங்கி நினைத்து முலைவழியே நின்று பால்சோர -Just by merely thinking about the young calf,the buffalo ,out of compassion pours out its milk in torrents!

We may refer to verse 63 of Akshara maNa malai where Sri Bhagavan says:

Quote
நோக்கியே கருதிமெய் தாக்கியே பக்குவ மாக்கிநீ யாண்டரு ளருணாசலா!

O ArunAchalA!Save me,after making me fit through 'Look','Thought' and 'Physical contact'

These refer to three forms of initiation-By look,by touch and by thought..Initiation by thought does not require physical proximity.

Lady AnDAL refers to this 'Thought' initiation by the Great ones,who out of compassion pour forth their grace in rich abundance on all those who are receptive and yearn for Grace,like the she buffalo pours out milk in torrents at the mere thought of its young calf!

In the life of Sri Ramakrishna,we have this phase of the master's life when he awaited for the coming of pure souled young disciples.Here is this story:

The Master's Yearning for His Own Devotees

Quote
Contact with the Brahmos increased Sri Ramakrishna's longing to encounter aspirants who would be able to follow his teachings in their purest form. "There was no limit", he once declared, "to the longing I felt at that time. During the day-time I somehow managed to control it. The secular talk of the worldly-minded was galling to me, and I would look wistfully to the day when my own beloved companions would come. I hoped to find solace in conversing with them and relating to them my own realizations. Every little incident would remind me of them, and thoughts of them wholly engrossed me. I was already arranging in my mind what I should say to one and give to another, and so on. But when the day would come to a close I would not be able to curb my feelings. The thought that another day had gone by, and they had not come, oppressed me. When, during the evening service, the temples rang with the sound of bells and conch-shells, I would climb to the roof of the kuthi in the garden and, writhing in anguish of heart, cry at the top of my voice: 'Come, my children! Oh, where are you? I cannot bear to live without you.' A mother never
longed so intensely for the sight of her child, nor a friend for his companions, nor a lover for his sweetheart, as I longed for them. Oh, it was indescribable! Shortly after this period of yearning the devotees began to come.

Such is the compassion of the Great ones who await to pour forth their Grace on fit receptacles.

continued...
Title: Re: Tiruppavai.
Post by: Ravi.N on March 14, 2014, 06:06:28 AM
Verse 12 continued....

நனைத்தில்லம் சேறாக்கும் நற்செல்வன் தங்காய்!nanaiththillam sERAkkum naRselvan thanggAy! O you the younger sister of one who has amassed wealth
by the rightful means and in whose household (the entire floor has been rendered slushy by the stored milk pouring down through the udder of the buffalo in ceaseless stream)


நற்செல்வன் தங்காய்!
The Girl in this house is called thus-for she is a sister of one whose home is steeped in Devotion and drenched with Blessings.

Who is நற்செல்வன்?We may refer to TirukkuraL verse 411 where TiruvaLLuvar says:

செல்வத்துட் செல்வஞ் செவிச்செல்வம் அச்செல்வம்
செல்வத்து ளெல்லாந் தலை.


The Wealth gathered through listening is the wealth of wealth;This wealth
is the supreme  among all wealth.

This is the wealth obtained by sravana or Listening.நற்செல்வன் naRchelvan refers to the one who has this sort of wealth-the wealth that is gathered through listening and spent in Good deeds.

பனித்தலை வீழநின் வாசல் கடைபற்றிச் paniththalai veezhanin vAsal kadaippatRi  With the dew falling heavy on our heads,we are holding onto  the lintel of your front-door

பனித்தலை வீழ -This is to say that as soon as they enter the sannidhi of this devotee,they feel the coolness.

சினத்தினால் தென்னிலங்கைக் கோமானைச் செற்ற மனத்துக்கினியானைப் பாடவும்நீ வாய்திறவாய்! chinaththinAl thennilanggai kOmAnai chetRa
manaththukkiniyAnai pAdavumnee vAythiRavAy!as we sing of Him who in ire put an end to the monarch of Lanka in the south  and who is all sweetness to the mind. And yet you have not deigned to open your mouth.

கோமான் kOmAn = Monarch  ;செற்ற chetRa = Killed

Here the girls in the satsangh  are singing the glories of Lord rAma.

He is  மனத்துக்கினியான் -who is all sweetness to the mind and yet when it came to dealing with the adharmic rAvana he displayed சினம்-in his ire he killed the monarch of Sri Lanka.

Sri Bhagavan Ramana tells this interesting story:

Rama AND Lakshmana were wandering in the forest in search of Sita. Rama was grief-stricken. Just then Siva and Parvati happened to pass close-by. Siva saluted Rama and passed on. Parvati was surprised and asked Siva to explain why He, the Lord of the Universe, being worshipped by all, should stoop to salute Rama, an ordinary human who having missed his consort was griefstricken and moving in anguish in the wilderness looking helpless.
Siva then said, ?Rama is simply acting as a human being would under the circumstances. He is nevertheless the incarnation of Vishnu and deserves to be saluted. You may test him if you choose.?
Parvati considered the matter, took the shape of Sita and appeared in front of Rama, as he was crying out the name of Sita in great anguish. He looked at Parvati appearing as Sita, smiled and asked, ?Why Parvati, are you here? Where is Sambhu? Why have you taken the shape of Sita?? Parvati felt abashed and explained how she went there to test him and sought an explanation for Siva saluting him.
Rama replied, ?We are all only aspects of Siva, worshipping Him at sight and remembering Him out of sight.?

continued....
Title: Re: Tiruppavai.
Post by: Ravi.N on March 14, 2014, 06:29:55 AM
Verse 12 continued....

We have the following conversation in The Gospel of Sri Ramakrishna:

Rama said to Narada : 'I am very much pleased with your prayer. Ask a boon of Me.'Narada replied, 'O Rama, may I have pure devotion to Your Lotus Feet, and may I not be deluded by Your world-bewitching maya!' Rama said, 'Be it so: ask for something else.' Narada replied, 'No, Rama, I do not want any other boon.'
"Everyone is under the spell of this world-bewitching maya. When God assumes a human body, He too comes under the spell. Rama wandered about weeping for Sita. 'Brahman weeps entangled in the snare of the five elements.' But you must remember this: God, by His mere will, can liberate Himself from this snare."
BHAVANATH: "The guard of a railway train shuts himself of his own will in a carriage; but he can get out whenever he wants to.'
MASTER: 'The Isvarakotis-Divine Incarnations, for instance-can liberate themselves whenever they want to; but the jivakotis cannot. Jivas are imprisoned by 'woman and gold'. When the doors and windows of a room are fastened with screws, how can a man get out?"
BHAVANATH (smiling): "Ordinary men are like the third-class passengers on a railway train. When the doors of their compartments are locked, they have no way to get out."

சினத்தினால் தென்னிலங்கைக் கோமானைச் செற்ற மனத்துக்கினியானைப் பாடவும்நீ வாய்திறவாய்! chinaththinAl thennilanggai kOmAnai chetRa
manaththukkiniyAnai pAdavumnee vAythiRavAy!as we sing of Him who in ire put an end to the monarch of Lanka in the south  and who is all sweetness to the mind. And yet you have not deigned to open your mouth!

Lady AnDAL is thus saying that Lord Rama is nArAyana himself and is ever sweet to the devotees,although he displayed all the emotions as a man,a human-This way he is so accessible and close to us.
The girls are singing the praise of Lord Rama and yet the girl in the house is not opening her mouth to join them பாடவும்நீ வாய்திறவாய்-"Do open your mouth and join us in our singing".

இனித்தான் எழுந்திராய் ஈதென்ன பேருறக்கம்? iniththAn ezhunddhirAy;eedhenna pEruRakkam Awaken atleast now;How mysterious is this deep slumber of yours!
This is to say that the girl seemingly asleep is in a state of samAdhi and her slumber is not that of the ordinary kind.

அனைத்தில்லத்தாரும் அறிந்தேலோரெம்பாவாய். anaiththillaththArum aRinddhElOrempAvAy. All those in nearby homes  have come to know(your odd conduct),Listen and ponder,our Girl!

We have the stellar example of Latu Maharaj(Swami AdbhutAnanda),a disciple of Sri Ramakrishna who used to lie down cover himself with a cloth as if asleep.His Brother disciples knew that he is only feigning sleep.


Title: Re: Tiruppavai.
Post by: Ravi.N on March 15, 2014, 06:55:10 AM
Verse 13

புள்ளின்வாய் கீண்டானை, பொல்லா அரக்கனைக்
கிள்ளிக் களைந்தானைக் கீர்த்திமை பாடிப்போய்,
பிள்ளைகள் எல்லாரும் பாவைக்களம் புக்கார்;
வெள்ளி எழுந்து வியாழம் உறங்கிற்று;
புள்ளும் சிலம்பினகாண்; போதரிக் கண்ணினாய்!
குள்ளக் குளிரக் குடைந்து நீராடாதே,
பள்ளிக் கிடத்தியோ? பாவாய்! நீ நன்னாளால்
கள்ளம் தவிர்ந்து கலந்தேலோரெம்பாவாய்.

puLLinvAy keeNdAnai,pollA arakkanai
kiLLi kaLainddhAnai keerthimai pAdippOy,
piLLaigaL ellArum pAvaikkaLam pukkAr;
veLLi ezhunddhu,vyAzham uRanggitRu;
puLLum silambinakAN;pOdhari kaNNinAy!
kuLLa kuLira kudainddhu neerAdAdhE,
paLLi kidaththiyO?pAvAy!nee nannALAl
kaLLam thavirnddhu kalanddhElOrempAvAy.

               Give up Artifice

Singing the valorous history of Him who clove in twain
the beak of the bird(that was a demon in disguise)
and who with supreme ease rooted out and threw away
another malefic demon(by name Ravana)
all the girls have entered the venue of our penance.
Venus arising,Jupiter has gone to slumber:
see,even the birds are chirping:
O damsel with flower-like eyes(with radiating crimson-lines)
instead of plunging deep in the cooling waters,
how is it you are still stretched out in bed?
Today being a good day,you should give up artifice
and come and join us.Listen and Ponder,Our girl!



 
Title: Re: Tiruppavai.
Post by: Nagaraj on March 16, 2014, 07:08:59 AM
(http://www.aaseyathirai.com/wp-content/uploads/2013/12/13-Pullin-Vaai-Keendanai-2.jpg)

   
Experience the Lord in the company
of other devotee
s



Singing the glory of Him
Who split the bird's bill and kill'd
And Him who pluck'd the wicked
        demon as a weed;
Girlies all reach'd the site of deity;
Venus ascended and Jupiter, had
        slept sunk;
Birds too clanged behold, belle gild:
Thy eye, is a la flower or deer flirting?
Yet asleep in bed,
Enjoin to dip and shiver in bath cold;
Shed off thy stealth untold
This day is auspicious, consider
        our damsel..
       




We have come singing in praise of
the bravery of the Lord, who ripped
apart the Asura (Bakasura) who came
in the form of a bird (crane) and the lord,
who destroyed the Ravana as if it were
child's play and now we have entered the
designated place to perform our vows.
The Venus has now risen and the Jupiter
has already set. Birds have started to
move in flocks in search of food .
Oh Young and naturally beautiful girl
with charming eyes resembling a flower
and that of a doe's, don't try to enjoy
Krishna all alone by yourself and it is
such a surpirse that you are sleeping in
the bed instead of joining us to take a
dip in the cold waters .



(Verse 13)
Title: Re: Tiruppavai.
Post by: Ravi.N on March 30, 2014, 08:20:23 AM
Verse 13 continued...

Sri Ramakrishna says that there are three types of teachers in this excerpt from The Gospel of Sri Ramakrishna:

Quote
There are three types of religious teachers. The inferior teacher only gives instruction to the disciples but makes no inquiries about their progress. The mediocre teacher, for the good of the student, makes repeated efforts to bring the instruction home to him, begs him to assimilate it, and shows him love in many other ways. But there is a type of teacher who goes to the length of using force when he finds the student persistently unyielding; I call him the best teacher.

Our Lady AnDAL belongs to this third type of Teacher.She uses every device in her repertoire to ensure that the devotees join the satsangha and  benefit by it,and advance in their journey as well as help others make progress.She uses endearment,cajoling,a friendly taunt,calling a bluff,a reminder to a pledge,etc,etc.

She also ensures that each and every devotees's individual preferences and predilections are given their full play -and that these are not drowned in the name of a common ,collective objective.There are some devotees for whom the chosen ideal is Lord Rama and some whose chosen ideal is Lord Krishna.

She categorically and unambiguously states that it is Lord nArAyana who manifests as Lord Rama and also as Lord Krishna.He is the Lord of wondrous deeds -As Lord Rama he entirely hid all his supreme Glories and behaved like a human being,a valorous and noble one at that;as Lord Krishna he displayed all his supreme powers even as a child!

In these verses she dexterously weaves now the story of Rama and next the story of Krishna alternately-in verse 10 it is the valour of  Lord Rama,in verse 11 it is the beauty of  Lord Krishna and again in verse 12 it is the praise of Lord Rama.

Now in verse 13 she combines the presentation and sings  the Glory of Rama and Krishna!

புள்ளின்வாய் கீண்டானை, பொல்லா அரக்கனைக்
கிள்ளிக் களைந்தானைக் கீர்த்திமை பாடிப்போய்,
பிள்ளைகள் எல்லாரும் பாவைக்களம் புக்கார்
;

புள்ளின்வாய் கீண்டானை puLLinvAy keeNdAnai -Refers to Lord Krishna  who clove in twain the beak of the bird(that was a demon in disguise named bakAsuran).

பொல்லா அரக்கனைக் கிள்ளிக் களைந்தானைக் pollA arakkanai kiLLi kaLainddhAnai -Refers to Lord RAmA who  with supreme ease plucked  and weeded out
another malefic demon( Ravana)

கீர்த்திமை பாடிப்போய்,  பிள்ளைகள் எல்லாரும் பாவைக்களம் புக்கார் keerthimai pAdippOy, piLLaigaL ellArum pAvaikkaLam pukkAr-Singing the valorous history, all the girls have entered the venue of our penance.

continued....
Title: Re: Tiruppavai.
Post by: Ravi.N on March 30, 2014, 09:11:05 AM
Verse 13 continued...

In verse 8 we saw how AnDAL has said:

மிக்குள்ள பிள்ளைகளும் போவான் போகின்றாரைப் போகாமல் காத்து உன்னைக் கூவுவான் வந்து நின்றோம் mikkuLLa piLLaigaLum
pOvAn pOginRArai pOgAmal kAththunnai koovuvAn vanddhu ninROm Detaining the other girls who would have otherwise gone, we are standing here,in order to call you out.

Here in verse 13 she says:

கீர்த்திமை பாடிப்போய்,  பிள்ளைகள் எல்லாரும் பாவைக்களம் புக்கார் keerthimai pAdippOy, piLLaigaL ellArum pAvaikkaLam pukkAr-Singing the valorous history, all the girls have entered the venue of our penance.

It is hard to check the enthusiasm of the children - பிள்ளைகள்.They have already reached the venue of the penance now and our girl is still in bed!

வெள்ளி எழுந்து வியாழம் உறங்கிற்று   veLLi ezhunddhu,vyAzham uRanggitRu  Venus arising,Jupiter has gone to slumber;
This is to say that it is not yet dawn;such is the brisk nature of these devotees that they are quick to spring to their feet to join the satsangh.No time is wasted in this calling of the devotees,from door to door.

புள்ளும் சிலம்பினகாண்; போதரிக் கண்ணினாய்! puLLum silambinakAN;pOdhari kaNNinAy!even the birds are chirping:O damsel with flower-like eyes(with radiating crimson-lines)

புள்ளும் சிலம்பினகாண் puLLum silambinakAN  even the birds are chirping.Here is a repeat of this very same phrase from verse 6 and it confirms that it is still predawn period.

போதரி pOdhari =Flower .

போதரிக் கண்ணினாய்! pOdhari kaNNinAy!O damsel with flower-like eyes!
This refers to the gentle nature of sleep of this girl in bed.The Lids are like petals ,half closed in apparent slumber.

continued....
Title: Re: Tiruppavai.
Post by: Ravi.N on March 31, 2014, 07:04:22 AM
verse 13 continued...

AnDAl is again doing a quick recapitulation of what she has said in verse 6:

வித்தினை உள்ளத்துக் கொண்டு முனிவர்களும் யோகிகளும் மெள்ள எழுந்து அரி என்ற பேரரவம் உள்ளம் புகுந்து குளிர்ந்தேலோர் எம்பாவாய்!
Holding Him in heart,sages and yogis,as they awaken gently and chant the name "Hari",their incantation gathering volume reverberates in rumbling resonance
to enter our minds and impart serenity.Listen and ponder,our girl!

Here in this verse 13 she is saying:

குள்ளக் குளிரக் குடைந்து நீராடாதே, kuLLa kuLira kudainddhu neerAdAdhE instead of plunging deep in the cooling waters

குள்ளக் குளிர kuLLa kuLira to dive within  and to cool.

குடைந்து kudainddhu means ஆழ்ந்து or plunging deep

குளிர  நீராடாதே kuLira neerAdAdhE not cooling in the waters.

AnDAL is referring to the plunging within in the cool water of the Self.

பள்ளிக் கிடத்தியோ? பாவாய் நீ நன்னாளால்!  paLLi kidaththiyO?pAvAy nee nannALAl how is it you are still stretched out in bed?Today being a good day!

நன்னாளால்! 

Again AnDAL is using the same phrase she begins TiruppAvai,verse 1:

மார்கழித் திங்கள் மதி நிறைந்த நன்னாளால்

This is to say that every day is auspicious when the mind is plunged deep in the consciousness of God or self.

TGN loves to quote this wonderful saying of Henry David Thoreau:

Only that day dawns to which we are awake. There is more day to dawn. The sun is but a morning star.

நன்னாள் is just such a Day.

we see how wonderfully AnDAL is driving home all the key points by skillfully recapitulating them every now and then in these verses.

continued...
Title: Re: Tiruppavai.
Post by: Ravi.N on April 01, 2014, 08:19:17 AM
Verse 13 continued...

பள்ளிக் கிடத்தியோ? paLLi kidaththiyO? how is it you are still stretched out in bed?

The Girl in the house is lying stretched out in the bed ,as if asleep.Is she asleep?No and AnDAL knows this.

கள்ளம் தவிர்ந்து கலந்தேலோரெம்பாவாய்!  kaLLam thavirnddhu kalanddhElOrempAvAy give up artifice and come and join us.Listen and Ponder,Our girl!

கள்ளம் kaLLam stealth, concealment.

The word களவு in Tamizh means Theft;it also means a secret Love affair.They both have this quality of கள்ளம்-doing it without anyone else knowing about it.

TGN points to the proverb in Tamizh:

களவும் கற்று மற kaLavum kaRRu maRa-This is popularlu misunderstood to mean that one should even learn to steal and forget it-Meaning that that one should learn everything.No,this is not what it means.The களவு that it refers to is the secret Love affair,where the partners get to know each other in privacy.Having got to know each other,the partners should proceed to the next step-Get Married.No longer should they carry on the affair in secrecy.They should be now prepared to be declared as man and wife.

How is this relevant here.The Girl in the house lying stretched out in bed is just carrying a love affair with the Lord.She has this  கள்ளம்.

AnDAL is calling out to her to give up this artifice ,கள்ளம்-She tells the girl stretched on the bed:

கள்ளம் தவிர்ந்து கலந்து-Give up this artifice and join us-கலந்து and do share your experience so that we rejoice in your company.

TGN points out this wonderful TirukkuraL:

விருந்து புறத்ததாத் தானுண்டல் சாவா
மருந்தெனினும் வேண் டற்பாற் றன்று


It is not desirable to eat alone leaving out others,even if it be a Feast of amrita that bestows immortality.

Here is an excerpt from The Gospel of Sri Ramakrishna:

Quote
Some eat mangoes secretly and remove all trace of them by wiping their mouths with a towel. But some share the fruit with others. There are sages who, even after attaining Knowledge, work to help others and also to enjoy the Bliss of God in the company of devotees. 'I want to eat sugar. I don't want to be sugar.'

The gopis of Vrindavan, too, attained the Knowledge of Brahman; but they were not seeking It. They wanted to enjoy God, looking on themselves as His mother, His friend, His handmaid, or His lover
.

AnDAL in this spirit is bidding the girl in the house lying stretched on the bed to give up her pretence and come and join the satsangh,and share her experience with others.



Title: Re: Tiruppavai.
Post by: Ravi.N on April 01, 2014, 11:26:18 AM
Verse 14

உங்கள் புழக்கடைத் தோட்டத்து வாவியுள்
செங்கழுனீர் வாய்நெகிழ்ந்து ஆம்பல்வாய் கூம்பின காண்;
செங்கற் பொடிக்கூறை வெண்பல் தவத்தவர்
தங்கள் திருக்கோயில் சங்கிடுவான்  போகின்றார்;
எங்களை முன்னம் எழுப்புவான் வாய்பேசும்
நங்காய்! எழுந்திராய், நாணாதாய்! நாவுடையாய்!
சங்கொடு சக்கரம் ஏந்தும் தடக்கையன்
பங்கயக் கண்ணானைப் பாடேலோரெம்பாவாய்.

unggaL puzhakkadai thOttaththu vAviyuL
sengkazhuneer vAynegizhnddhu AmbalvAy koombinakAN;
sengkal podikkooRai veNpal thavaththavar,
thanggaL thirukkOyil sanggiduvAn pOginRAr;
enggalai munnam ezhuppuvAn vAypEsum
nanggAy!ezhunddhirAy,nANAdhAy!nAvudaiyAy!
sanggodu chakkaram Enddhum thadakkaiyan
panggaya kaNNAnai pAdElOrempAvAy.

             Your Own Garden

Even within the pond in the back-yard garden of yours
chenkazhunir flowers have loosened their petals
whereas the Ambal blossoms have closed into buds.
The ascetics with raiment red as brick-dust and
whose teeth are white are proceeding on their task
to blow the conch in their own temples.
Awaken,O damsel,you of tall talk
who had glibly promised to come and arouse us!
Unashamed are you and one with wagging tongue!
come and sing with us the glory of the Lord
Whose eyes are like the lotus and Who holds aloft
in His mighty hands the conch and the discus.
Listen and ponder,our girl!

continued.....
Title: Re: Tiruppavai.
Post by: Nagaraj on April 01, 2014, 11:40:12 AM
(http://radhekrishnasatsangam.com/Tiruppavai/images/tiruppavai_paasuram14.jpg)

                        Though promised earlier to arouse all,
this girl is blamed


In your backyard garden pond
Lotus hath opened its petals benign;
Lily hath closed its petals as a cone;
Lo! Brick power hue attir'd
White-toothed monks are afoot
To trumpet conch in their temple divine;
Vouched to arouse us, pompously you mouth
Vivacious your tongue lassie unabashed;
His eye is a la lotus; and arm a hillock fine
Toting conch and wheel that shines.
Arise, sing! Listen and consider, our damsel.
A gopi who is an expert orator and who is also chief among these girls is woken up. She had promised that she would get up before the rest and wake them up. She has conveniently forgotten all about it and is sleeping comfortably and peacefully. This is an unpardonable crime. But still her inclusion in the group is most essential as, with her silver tongue, she can easily subdue Krishna. Moreover it is essential that not a single girl loses His grace. If she were to sing of Krishna as He appears bearing the discus and conch He is sure to relent.

Incidentally Andal tells us, "Use your tongue not merely for tasting delicious dishes, but for singing about the Lotus-eyed One. That was the main purpose for which it was gifted to you in the first place by God."



(Verse 14)
Title: Re: Tiruppavai.
Post by: Ravi.N on April 09, 2014, 07:20:00 AM
Verse 14 continued....

It will be helpful to see how AnDAL has structured this verse,the  Rhyme and choice of words:

உங்கள் ungaL =your ;தங்கள் thangaL =their ;எங்கள் engaL Our ,Us.

செங்கழுனீர் sengkazhuneer Red Water Lily ;செங்கற் பொடி sengkaRpodi Ochre powder

ஆம்பல் Ambal White Water Lily   வெண்பல் veNpal  வெண் + பல் White Many (and not interpret this as as White Teeth).

Approaching the house of the Girl who had shown a lot of enthusiasm to join the satsangh and had offered to wake up others early in the morning,AnDAL and a few other girls find her still lying on the bed!

உங்கள் புழக்கடைத் தோட்டத்து வாவியுள்
செங்கழுனீர் வாய்நெகிழ்ந்து ஆம்பல்வாய் கூம்பின காண்;



புழக்கடை puzhakkadai Back-yard  ; வாவி vAvi pond

unggaL puzhakkadai thOttaththu vAviyuL
sengkazhuneer vAynegizhnddhu AmbalvAy koombinakAN
;

Even within the pond in the back-yard garden of yours chenkazhunir flowers have loosened their petals whereas the Ambal blossoms have closed into buds.

This is to say that even the Flowers are acting as per their Dharma-It is the very Nature of the Night Lily  ஆம்பல் to bloom in the Night and close its petals as the day approaches;It is the very Nature of  செங்கழுனீர் to blossom in the day-further they point to the girl seemingly asleep that All this is happening right before you,in the very backyard of her home-உங்கள் புழக்கடை

செங்கற் பொடிக் கூறை  வெண்பல் தவத்தவர்
தங்கள் திருக்கோயில் சங்கிடுவான்  போகின்றார்


sengkal podikkooRai veNpal thavaththavar,
thanggaL thirukkOyil sanggiduvAn pOginRAr


கூறை kooRai =Robe,Garment. செங்கற் பொடிக் கூறை  வெண்-Refers to Garments ,both Ochre and White.

செங்கற் பொடிக் கூறை வெண் பல் தவத்தவர் =Ascetics wearing Ochre Robes as well as White Robed ones ,Like this many Devotees are proceeding to their temples to blow the conch.The Conch is blown in the temples prior to the beginning of the Ritualistic worship.

This way,AnDAL is pointing out to the girl that it is well past the time for getting up;the other devotees are adhering to their Dharma and going about their worship while  the girl in the bed is still asleep.


continued...
Title: Re: Tiruppavai.
Post by: Ravi.N on April 17, 2014, 07:42:47 AM
Verse 14 continued....

எங்களை முன்னம் எழுப்புவான் வாய்பேசும் நங்காய்! எழுந்திராய், நாணாதாய்! நாவுடையாய்!  enggalai munnam ezhuppuvAn vAypEsum nanggAy ezhunddhirAy,nANAdhAy!nAvudaiyAy!Awaken,O damsel,you of tall talk who had glibly promised to come and arouse us!

AnDAL is chiding the girl in bed for not keeping her word-This girl had offered to  get up earlier than others and wake them up!Now she is still lying in bed and is late.

Keeping up a word given is an important aspect of Truthfulness.

TGN Elaborates on the meaning of the word நாகரிகம் nAgarigam in Tamizh-Civilization.The word is a compounded from  three words-நா +அகம்+இரிகம்
நா nA means tongue;அகம் agam means heart ;இரிகம் irigam means mind.

நாகரிகம் means that what is in the Heart should reflect in the mind and what is in the mind should issue out in words-In other words all the three should be aligned -One should be Truthful in thought word and deed.

In The Gospel of Sri Ramakrishna ,the Master emphasizes this very important aspect of keeping up one's word.

Quote
April 6, 1885
Sri Ramakrishna sat in the drawing-room of Balaram's house talking to M. It was a very hot day and long past three o'clock. He had come to Calcutta to see some of his young disciples and also to visit Devendra's house.
MASTER (to M.): "I gave my word that I would be here at three o'clock; so I have come. But it is very hot."
M: "Yes, sir, you must have suffered very much."
The devotees were fanning Sri Ramakrishna.

Quote
If a man clings tenaciously to truth he ultimately realizes God. Without this regard for truth, one gradually loses everything. If by chance I say that I will go to the pine-grove, I must go there even if there is no further need of it, lest I lose my attachment to truth. After my vision of the Divine Mother, I prayed to Her, taking a flower in my hands: 'Mother, here is Thy knowledge and here is Thy ignorance. Take them both, and give me only pure love. Here is Thy holiness and here is Thy unholiness. Take them both, Mother, and give me pure love. Here is Thy good and here is Thy evil. Take them both, Mother, and give me pure love. Here is Thy righteousness, and here is Thy unrighteousness. Take them both, Mother, and give me pure love.' I mentioned all these, but I could not say: 'Mother, here is Thy truth and here is Thy falsehood. Take them both.' I gave up everything at Her feet but could not bring myself to give up truth."

Quote
Master's adherence to truth
MASTER (to Prankrishna and the others): "If a man leads a householder's life he must have unflagging devotion to truth. God can be realized through truth alone. Formerly I was very particular about telling the truth, though now my zeal has abated a little. If I said, 'I shall bathe', then I would get into the water of the Ganges, recite the mantra, and sprinkle a little water over my head. But still there would remain some doubt in me as to whether my bath was complete. Once I went to Ram's house in Calcutta. I happened to say, 'I shall not take any luchi.' When I sat down for the meal I felt hungry. But I had said I would not eat the luchi; so I had to fill my stomach with sweets. (All laugh.)

Lady AnDAL is emphasizing this aspect of adherence to Truth as indispensable to all seekers.

continued...
Title: Re: Tiruppavai.
Post by: Ravi.N on April 18, 2014, 09:36:04 AM
Verse 14 continued...

சங்கொடு சக்கரம் ஏந்தும் தடக்கையன் பங்கயக் கண்ணானைப் பாடேலோரெம்பாவாய் sanggodu chakkaram Enddhum thadakkaiyan panggaya kaNNAnai pAdElOrempAvAy come and sing with us the glory of the Lord Whose eyes are like the lotus and Who holds aloft in His mighty hands the conch and the discus.
Listen and ponder,our girl!

AnDAL is bidding the girl to arise and join the others in singing the praise of the Lord.This is the sweet and sure way of attaining God.This is the best way to deploy the tongue to good use.

In the Gospel of Sri Ramakrishna,the Master says:

Quote
All the sins of the body fly away if one chants the name of God and sings His glories. The birds of sin dwell in the tree of the body. Singing the name of God is like clapping your hands. As, at a clap of the hands, the birds in the tree flyaway, so do our sins disappear at the chanting of God's name and glories
.


Title: Re: Tiruppavai.
Post by: Ravi.N on April 18, 2014, 10:15:39 AM
Verse 15


எல்லே இளங்கிளியே! இன்னம் உறங்குதியோ?
சில்லென்றழையேன்மின், நங்கைமீர்! போதர்கின்றேன்;
'வல்லை, உன் கட்டுரைகள்! பண்டே உன்வாயறிதும்!'
'வல்லீர்கள் நீங்களே நானேதான் ஆயிடுக!'
'ஒல்லைநீ போதாய், உனக்கென்ன வேறுடையை?'
'எல்லோரும் போந்தாரோ?' 'போந்தார், போந்து எண்ணிக்கொள்'
வல்லானை கொன்றானை, மாற்றாரை மாற்றழிக்க
வல்லானை, மாயனைப் பாடேலோரெம்பாவாய்
.

ellE iLangkiLiyE!innam uRanggudhiyO?
sillenRazhaiyEnmin,nangaimeer!pOdharkinREn;
'vallai,un katturaigaL!paNdey unvAyaRidhum!'
'vallergaL neenggaLE,nAnEdhAn Ayiduga!'
'ollainee pOdhAy,unakkenna vERudaiyai?'
'ellOrum pOnddhArO?' 'pOnddhAr,pOnddhu eNNikkoL.'
vallAnai konRAnai,mAtRArai mAtRazhikka
vallAnai,mAyanai pAdElOrempAvAy.

                   COUNT YOURSELF
'What is this,young parrot,are you still in slumber?'
'Don't call me in frosty pricks,I'll come out anon'.
'You're adept in word of mouth and for long
have we known your prowess in this line!'
'you're the folks who are adepts:Oh,let me the one.'
'Step out quickly,girlie,what's your preoccupation?'
'Are all the girls present?' 'Yes,come and count yourself.'
Let us sing the praise of the Lord of wondrous deeds,
who slew the terrible elephant and who has the might in Him
to destroy the enmity of those that oppose Him,
Listen and Ponder,our Girl!
                 
Title: Re: Tiruppavai.
Post by: Nagaraj on April 20, 2014, 08:49:42 AM

(http://radhekrishnasatsangam.com/Tiruppavai/images/tiruppavai_paasuram15.jpg)

      Charactrestrics of Superior Bhakti (Utthama Sri Vaishnavaas)

"Hey, little bird, Are you still sleeping?
             "Don't disturb my sleep, Lasses, I will just come".
"You are good in your speech, We know what you mean."
             "You be good, but leave me alone"
"Come quickly, why is it different for you?"
             "Have every one gone?"
"Gone, think they have gone"
"Please wake up and sing,
Of he who killed the big elephant,
Of him who can remove enmity from enemies,
And of him who is the holy enchanter,
And worship our Goddess Pavai."



(Verse 15)
Title: Re: Tiruppavai.
Post by: Ravi.N on April 26, 2014, 10:42:03 AM
Verse 15 continued....

Verse 15 is central and is unique in many ways:

1.It is in the form of a conversation between the group of girls outside and the girl in bed.
2.This is the only verse where the first person singular நான் nAn -'I' is featured.In the whole of TiruppAvai,the First person singular cannot be found anywhere else-It will always be in first person plural - நாமும் நம் நாங்கள் எங்கள்-Meaning We too,our,we, our or us.
3.The நானேதான் ஆயிடுக! is the central theme,as will be seen a little later.

AnDAL  begins this verse  with an interjection-எல்லே! ellE Hey-in a spirit of mock contempt.

எல்லே இளங்கிளியே! இன்னம் உறங்குதியோ? ellE iLangkiLiyE!innam uRanggudhiyO? 'What is this,young parrot,are you still in slumber?

The girl lying in bed is called as a 'young parrot'-for she hears the other girls singing the names of the lord .Irresistible as it is,she lends her voice and joins in the singing while still in bed.

AnDAL endearingly and in a spirit of mock contempt calls her எல்லே இளங்கிளியே! adding further இன்னம் உறங்குதியோ? -How come you are still in slumber?You should have been ready and should have joined us.

continued....
Title: Re: Tiruppavai.
Post by: Ravi.N on December 16, 2017, 06:28:04 AM
Verse 15 continued....
சில்லென்றழையேன்மின், நங்கைமீர்! போதர்கின்றேன்....sillenRazhaiyEnmin,nangaimeer!pOdharkinREn......'Don't call me in frosty pricks,I'll come out anon'
The girl responds sharply!....It is not any sort of lassitude that is keeping her in bed...she is in communion with the Lord and would brook no interruption!

'வல்லை, உன் கட்டுரைகள்! பண்டே உன்வாயறிதும்!'...vallai,un katturaigaL!paNdey unvAyaRidhum!...'You're adept in word of mouth and for long have we known your prowess in this line!'....Andal  playfully chides the girl who had expressed all eagerness  and had said that she would be waiting in a state of readiness to join the satsangh...and now she is not only keeping them waiting but engaging them in a sharp exchange of words!

'வல்லீர்கள் நீங்களே நானேதான் ஆயிடுக!'...'valleergaL neenggaLE,nAnEdhAn Ayiduga!'...'you're the folks who are adepts:Oh,let me the one'.
The girl initially reacts and says 'You  folks are the ones who are adepts in talking' ....and  immediately stops in her tracks and says 'Oh,let me be the one who is at fault'...This is the mark of a great soul that she never blames others but simply accepts responsibility for what has happened and moves ahead....It is not as if she had loitered longer in her bed unmindful of the presence of the gathered folks...it is just that she had lost herself in the communion with the lord...nevertheless she accepts responsibility for having unintentionally delayed them in the process and engaging them in a sharp exchange of words.
This trait of not blaming others and to accept responsibility for any untoward happening is called 'Vaishnava Lakshanam' (The Defining trait of a True Vaishnava...A vaishnava is a devotee of Lord Vishnu) ...It is worth noting that this is the only place in the whole of Tiruppavai where the first person singular (the word நான் nan or I) occurs...The true devotee never blames others and takes the blame on himself ....For all other purposes it is always 'We','ours','us' but when it comes to any blemish it is 'I'!