Thirtieth and concluding Pasuram (Vangak kadal kadaintha..)

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vanga(k) kadal kadaindha maadhavanai kEsavanai 
thingaL thirumugaththu sEy izhaiyaar senRu iRainchi 
anga(p) paRai konda aatrai aNi pudhuvai(p) 
painkamala(th) thaN theriyal battar piraan kOdhai- 
sanga(th) thamizh maalai muppadhum thappaamE  sonna 
ingu ipparisuraippaar eerirandu maal varai thOL 
sengaN thirumugaththu(ch) chelva(th) thirumaalaal 
engum thiruvaruL petru inbuRuvar embaavaay.


Dear BhakthAs: 

Significance of the 30th Paasuram
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Today is the day , when the MahA Prabhandam of Soodikkoduttha NaacchiyAr comes to the stage of SaatthumuRai. It is UttharAyaNa PuNya Kaalam .It is Makara SankarAnthi dinam. May Subhiksham spread all over the lands, where ANDAL BhakthAs are there and May her endearing message for our upliftment to reach Her Lord's Lotus feet easily serve as a beacon light for us all ! Today is indeed a Parama MangaLa  Dinam for us all !The 30th paasuram has the benedictions for a Kaimkaryam-filled life ,the fruits of Bhagavath Daasyam .BhAgavatha dAsyam is the yellai nilam for that Bhagavath dAsyam .

Sri PBA Sawamy's summary of the Thirty Verses
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To appreciate the context of the 30th verse , we should reflect on the summary of the 29 passurams that preceded it.

In the first Paasuram , Andal celebrated the time for the nOnbhu , the adhikAris performing the nOnbhu and the Lord who is the object of this nOnbhu .

In the second paasuram , She mentioned about the Karthavyam and ThyAjyam for the nOnbhu ;in the third paasuram, She pointed out that for the successful performance of the nOnbhu , the aanushankika Varsha roopa phalan (Copious and timely rains for desa kshEmam) will be realized. In the fourth paasuram, She invited the parjanya devan, VaruNan to bless the land with the nourishing rains .

In the fifth paasuram, She pointed out that all the obstacles  to the performance of the Paavai nOnbhu will be eliminated quickly , if we sing and reflect on the name of the Lord.

>From the sixth to the fifteenth paasurams , ANDAL went around the streets of Gokulam and awakened the pancha laksham kudis of fellow Gopis to join the ghOshti to NandhagOpan's mansion.

In the 16th paasuram, Gopis wake up the dhvAra PaalakAs  at the Lord's mansion and remind them about the earlier promise of KrishNan to grant them the PaRai ; in the 17th pssuram ,  they awaken NandhagOpan, YasOdhai PirAtti , KaNNapirAn , Nampi Moottha PirAn(BalarAman)in that order.In the 18th paasuram ,  they wake up Nappinnai PirAtti with reverence ; they awaken  (next) Nappinnai PirAtti and KaNNan together in the 19th and  the 20th paasurams.

In the 21st and the 22nd Paasurams , the Gopis submit that they have arrived at the Lord's mansion after being defeated by the power of His GuNams in a state of AbhimAna bhangam and with expectation of receiving His katAksham as taarakam .

In the 23rd paasuram , They request Him to travel to His lofty simhAsanam ;they perform mangaLAsAsanam for Him there in His throne room in the 24th paasuram .

In the 25th pasuram , they submit to Him that they  have arrived in a state of ananyagathithvam ( with no others to protect them) and in the 26th paasuram they spell out the VrathOpakaraNams needed for the nOnbhu. In the 27th paasuram ,they describe the sanmAnams (rewards) desired after the completion of the Paavai nOnbhu .

In the 28th paasuram,they point out their lowliness and celebrate His loftiness and remind Him of their inseperable relationship with Him and seek aparAdha KshAmaNams for earlier  trespasses. In the 29th paasuram of yesterday , they press Him for the granting of the desired  boons and He agrees heartily .

In the 30th and concluding Paasuram , ANDAL comes to the fore and acknowledges the fulfillment arising from  the observance of the paavai nOnbhu of the Gopis and  declares that those , who recite Her ThiruppAvai paasurams would become the objects of Her Lord's grace and threy would be filled with bliss. There will be bliss in Ubhaya VibhUthi for those , who recite the thirty paasurams of ThiruppAvai blessed by SaakshAth PirAtti Herself.This Phalan is for "ThiruppAvai KaRppAr". They earn the lotus-faced Lord's ThiruvaruL and become Bhgya- saalis ( SenkaNN Thirumuhatthu SelavtthirumAlAl yengum ThiruvaruL peRRU InbhuRuvar ).

ParAsara Bhattar's upadesam
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The great AchAryan , ParAsara Bhattar , has observed appropriately that we should get up early in the morning and recite the 30 paasurams ; if that were not possible ,we should atleast recite the "SiRRam SiRu Kaalai " paasuram;If even that were not to be possible, we should think of the  the joy we had in reciting the paasurams  and  hearing the kaalakshEpam about them in earlier times .

ParAsara Bhattar, the creator of the great Taniyan for ThiruppAvai(NeeLA Tunga --),has also revealed to us that the grace of the merciful Lord  is sure to fall on us  from  His listening to our recitation of His PirAtti's  Thiruppaavai:" KanRizhantha Talai Naaku , thOl kanRai  madukka ,athukku irangumAppOlE , ippaasuram koNDu puha namakku  palikkum ". He reveals that one gets this albhya laabham  ( obtaining the wealth that is "unattainable") in DhrushtAdhrushtam ( here and in the other world) from the Lord through our recitation of the ThiruppAvai Paasurams (Sanga Tamizh maalai muppathum tappAmE) of His PirAtti.

Literal Meaning of the 30th Paasuram (Dr.Raghavan):
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Approaching Him --the Lord Kesavan (of lovely curly locks of hairs) , the Lord Maadhavan ( the husband of Goddess Sri) who (enabled the gods) to churn the seas  abounding in ships , and praying to Him , the Young  charming damsels (of Gokulam ) with exquisite faces of  Moon-like beauty and good ornaments , obtained  the unparalleled drum.

Describing their observances , prayer and getting the drum  (from the Lord) , GodhA , the foster-daughter of Bhattar PirAn  adorned with the cool garlands of fresh lotuses , and a resident of beautiful SrivilliputthUr has composed this  ThiruppAvai --sangat Tamizh maalai(Garland of Tamizh songs ,  sung in group by the devotees of the Lord ; or hailed as  the lyric poem in Tamizh of the great Sangam poets and poetesses) consisting of thirty paasurams (equal to  the number of Vowels and Consonants of the Tamizh alphabet).Whosoever recites this hymn --referring to  the award of paRai , faithfully will get the divine bliss here and  hereafter , through the benign grace of   the Lord ThirumAl ( Sriya: Pathi) endowed with a supreme , divine form , namely four strong mountain-like shoulders, beautiful face with eyes of reddish hue along with  other prosperous glory.

adiyEn will conclude the series of postings on ThiruppAvai with a companion piece next.(provided below..)  

The thirtieth paasuram is known as Thiru nAma Paattu or Phala Sruthi Paasuram .In this  posting , we will enjoy together the padha-Vaakya  arthams.

Anubhandha Chathushtyam in the 30th Paasuram
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The anubhandha chathushtyam are:

(1)The excellence of  the subject matter of this Sri Sookthi.
(2)the uniqueness of the author(vakthA)
(3)the superior nature of the meanings of this prabhandham and
(4)the excellent benefits (prayOjanam) of recitation of this Prabhandham.

The Four Prabhandha VailakshaNyam is celebrated this way :

(1)"Vangak Kadal --angap paRai koNDavARRai" refers to the Vishaya LakshaNyam .

(2)"aNiputhuvai--GOdhai sonna" relates to the Superiority of the VakthA (GOdhai).

(3)"Sangat Tamizh Maalai " connects with the artha-VailakshaNyam of ThiruppAvai covering the VedAnthic doctrines.

(4)Muppathum tappAmE--Selvat ThirumAlAl Yengum ThiruvaruLpeRRu inbhuRuvar" links up with the PrayOjana VailakshaNyam.

Padha Vaakhya vishayam: (1) Vangak Kadal Kadainthu:
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Amrutha Mathanam ( churning the Milky Oceans) is referred to here.It has been intrepreted as NithyasoorIs arriving by ships to pay their salutations to their Lord reclining on AdhisEsahn in the middle of the Milky Ocean .Vangam has also been translated as the foam and froth arising from the churning activity .

(2)Vangak Kadal Kadaintha Maadhavanaik Kesavanai
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EmperumAn churned the Milky Ocean to gain nectar for the dEvaas and PeNNamuthu (MahA lakshmi )for Himself .KrishNan churned the ocean of curd in Gokulam and also churned the Ocean of the armies of Rukmi to gain RukmiNi . The Lord , who used the excuse of churning the milky ocean to gain MahA Lakshmi also used the ThiruppAvai nOnbhu as the VyAjam for gaining the Pancha Laksha Kudis (gOpis)of Gokulam.

ANDAL addresses the Vangak Kadal kadainthavan as "Maadhavan " and "Kesavan". She addressed the Lord as "Maadhavan" following the Upadesam of Her AchAryan, PeriyAzhwAr: " Maarvam yenpathOr kOil amaitthu MAADHAVAN yenpathOr Dhaivatthai naatti". While wearing Urdhva PuNDram , we adorn the Lord with His Piraatti (Maahdavn) in the middle of our chest in this context.The Lord is also addressed as "KESAVAN " here. Kesavan is the adhishta Devathai for Maarghazhi month .He is also the Lord of BrahmA recognized by the "Ka" sabdham and Isan (Lord Sivan); both of them arose from our Lord's body .Parathvam of Our Lord is hinted this way by choice of the naamam, Kesavan . The Maadhava Naamam delineates the "Srimath" sabdhArtham.The reference to the act of churning the Milky ocean (Vangak kadal Kadaintha) by the Lord  points out His Bhaktha Vaathsalyam and Omnipotence.

(3)" angu appaRai koNDavARRai":
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 "angu" (there) refers to the incident of the Gopis winning paRai (there)at AaypAdi,(there)at Nandha Gruham and(there) at the throne room  in presence of NeeLA PirAtti ."appaRai " is to be split in to antha-Parai , appERpatta , VisEsha paRai.

(4)"paimkamalat taNN teRiyal Bhattar PirAn Godhai Sonna" :
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Godhai identifies Herself as Bhattar PirAn's ( PeriyAzhwAr's) Godhai . He was Her foster father and also Her AchAryan.Thus her vaaku had AchArya Sambhandham and therefore has been described as "PaathahankaL Theerkkum Paraman adi Kaattum , Vedamanaitthukkum VitthAhum ". Through Her Vaak blessed from Upadesam of Her AchAryan , ANDAL sang about "sEsahthvam " ( Sruthi satha Siras siddhamAna PaarArthyam).Her Sri Sookthi churned the essence of VedAs and became GodhOpanishad , just as Her Lord churned the milky ocean to gain amrutham .She chose Tamizh (instead of the difficult
Sanskrit )as the language for Her uplifting prabhandham , since She wanted the ChEthanams to comprehend the meanings without problems.

Bhattar PirAn's Utthama VaishNava LakshaNam is also referred to here by Godhai. She descibes him as the One wearing TuLasi and Lotus garlands around his neck. Sri Vaishnavaas should wear the TuLasi bead and Lotus bead necklaces always. TuLasi Maalai signifies the Parathvam of the Lord and the Lotus bead maalai denotes the Parathvam of PirAtti. Thus , Sri VaishNavAs reveal themselves as the daasans of Dhivya Dampathis.The dried stems of TuLasi and Lotus are used to make the maalais. ANDAL follows the route of Madhura kavi , when She puts Her AchAryan in the front :" Bhattar PirAn Godhai sonna". Madhura kavi put His AchAryan in the front , when decribing His prabhandam : Tenn KuruhUr nampikku anbhanAi Madhura Kavi sonna soll",Thus Both Andal's and Madhura kavi's Prabhandhams are AchArya-para Prabhndhams and have unique distinction among all Prabhandhams .

(5)"SenkaNN Thirumuhatthu Selvat ThirumAlAl "
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SenkaNN of the Lord has always had a fascination for AzhwArs because of their VasIkaraNa sakthi and beauty. ANDAL refers those ankaNN and SenkaNN many times including here in the ThiruppAvai Paasurams ( KaarmEni SenkaNN kathir muham , PankayaRk KaNNanai ,SenkaNN sirUcchirithE , ankaNN iraNDum koNDu). BheeshmAcchAr described the beauty of those lotus-like eyes as : "PullAmbhuja pathra nEthra:"; VaalmIki saluted them as "RaamO RaajIva nEthra:.RaamAnujA , the GodhAgrajar, showed the SenkaNN azhau of RanganAthan to PiLlai URangAvilli daasar.

(6)"Selva ThirumAl:
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He is the SrinivAsan of immeasurable Isvaryam. He has both limitless DayA and immeasurable wealth. Thus He has Srimathvam. His Srimathvam also came about by wearing Soodikkodutha NaachiyAr's TuLasi garlands.He is thus Selva Thiru Naaranan . In this  30th Paasuram, Andal salutes "Maadhavan " first to offer Her salutations  the "Srimath" sabdhAam of the Poorava KaNDAm of Dhvayam ( Sriman NaarAyana---);  She salutes the Lord as "ThirumAl" at the end of the paasuram to offer Her salutaions to the "SrimathE" sabdham of NaarAyaNan housed in the second section ( utthara KaaNdham ) of Dhvya Manthram. In this Paasuram ,  Srimath SabdhArtham is saluted both at the beginning andat end leading to the incorporation of the three Rahasyams in this pasuram.

(7)" Yengum ThiruvaruL PeRRU inbhuRuvar:"
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Yengum refers to Immai (LeelA VibhUthi) and maRumai ( Nithya VibhUthi). EmperumAn with PirAtti will take nithya vaasam with those who perform UpanyAsams on ThiruppAvai. This is the ThiruvaruL. The Inbham arising from the recitation of Dhivya Prabhandhams in general has been pointed out by AzhwArs in general. One example of such citation is that of Swamy NammAzhwAr:

Ingum angum ThirumAlanRi inmai kaNDu
anganE VaNN KuruhUr SatakOpan
InganE sonna OrAyiratthu ippatthum
 YenganE sollilum Inbham payakkumE
--ThiruvAimozhi: 7.9.11

(Meaning): KuruhUr SatakOpan realized that there is no protection(help) except Sriya: pathi , here, there or anywhere. The Lord blessed him to sing exactly in that vein a thousand verses. Of those, this decad can be read , sung , recited with proper understanding or not; that is also immaterial . It will reward the reader with bliss (inbham) in whatever manner recited .

(8)"InbhuRuvar:"
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Aathma Yaathrai is under the control of the Lord; dEha yAthrai is under the control of one's karmAs. Knowing that these are outside our control , we should recite and write about ANDAL's Prabhandham in the form of a Kaimkaryam. When done this way , the Lord confers dEha aarOgyam , worldly wealth and Moksham for Prapannan. He removes all ThApams and grants sukhams and Aanandham. If we ask for Phalans for Kaimkaryam , we may end up asking for Kshudhra Phalans (alpa Phalans ); If we leave the phalan granting to Him , in the spirit of His oudhAryam ( Generosity) , He will grant Phalans that we could not even
dream about.The prapannan will enjoy the state of "Yengum ThiruvaruL PeRRu" .He knows what we need in the spirit of JithantE SthOthra Vaakyam: " Yath Hitham mama dEvEsa tathA aaj~nApaya".

(9)Concluding Remarks:
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ANDAL incarnated as the daughter of PeriyAzhwAr and blessed us with ThiruppAvai Prabhandham and immersed us in the ocean of Aanandham through that anugraham. In ThiruppAvai, She gave us the UpadEsam on the Laghu UpAyam ( VarAha Charama SlOkam )that She had received from BhUVarAha perumAL for our UjjIvanam and Inbham.

With the blessings of ANDAL, ThiruppAvai Jeeyar and asmath AchAryan , Srimath NaarAyaNa YathIndhra MahA Desikan , adiyEn was able to share with You the scholarly commentaries of Sri U.Ve.PerukkAraNai Swamy and other AchArya PurushAs. Due to limitation of space and time, these postings needed to be " short". adiyEn hopes that you will acquire copy of Sri PerukkAranai Swamy's scholarly monograph of 600 plus pages and immerse yourselves in the aanandham of his ThiruppAvai VyAkhyAnam .

AdiyEn thanks you for your understanding of my deficencies in covering adequately the subject matter of the commentary of the Illustrious ThiruppAvai .

AdiyEn places this Kaimkaryam at the Lotus feet of SenkaNN Muhatthu Selva ThirumAl and Godhai and offer my prayers for the growth of kaimkarya Sri for all of us at this time of UthtarAyaNa PuNya Kaalam.  

Soodikkoduttha NaacchiyAr ThiruvadigaLE Saranam ,
Sarvam KrushNArpanam asthu
RaamAnuja Daasan , Oppiliappan Koil VaradAchAri SatakOpan  

Conclusion: Vaazhittirunaamam and
Greatness of Andal