Seventh Pasuram ( KEsu KEsu enRu engum..)

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keesu keesu enRu engum aanai(ch) chaaththaan kalandhu
pEsina pEchcharavam kEttilaiyO pEy(p) peNNE
kaasum piRappum kalakalappa(k) kai pErththu
vaasa naRum kuzhal aaychchiyar maththinaal
Osai paduththa thayiraravam kEttilaiyO
naayaga(p) peN piLLaay naaraayaNan moorththi
kEsavanai(p) paadavum nee kEtta kidaththiyO
dhEsamudaiyaay thiRavElOr embaavaay

In the previous ThiruppAvai Paasuram , ANDAL and Her fellow gopis made Pancha Moorthy vandhanam during the occasion of waking up a novice devotee:

(1)" Vitthinai"--> Para VaasudEvan at Sri Vaikuntam
(2)"VeLLattharaviRRuyil amarntha-->VyUham at Milky Ocean
(3) Sakatam Kalakkazhiya KaalOcchi--> Vibhavam (KrishNan)
(4) PuLlarayan Koilil--> Archai ( Sri VilliputthUr)
(5) ULLatthu KoNDU--> Haarthan or antharyAmi Brahmam

In this seventh Paasuram , ANDAL pays tribute to Sriman NaarAyaNan as the Para Devathai (Supreme One).

The girl who is being awakened here is not a novice but one devoted to KrishNa , but she is now engaged in wild sleep (Murattu thUkkam )in a state of indifference to Him. She is sleeping away at a time (Brahma muhUrtham),  when people of saathvic tendency would be up and offering their prayers to the Lord.Therefore , the gopis outside the house address her first as
"pEy peNNE " or the girl with TamO guNam. Later , they  address the sleeping girl as "Naayaka peNNpiLLAi and tEsamudayAi" in recognition of  her rank in AaypAdi and her lustre as a parama Bhaagavathai .

Meaning of the Seventh Paasuram (V.S)

 Oh pEy peNNE (deluded girl)! do n't you hear the noise raised by the Aanai Saatthan birds ( BharadhvAja Birds in Sanskrit and Valiyans in Tamizh)? Does n't your sleep get affected by the Keesu-Keesu sabdham (avyaktha madhura sallAbham ) of these busy birds outside your sleeping chambers? The dawn is advancing .There are signs of the world awakening all around you. Do n't you hear the sound made by the busy churning of the curd by the other gopis with symmetric movement of their churning rods ?
The body movement(exertions) of these beautiful gopis sends out fragrances from their flower-adorned locks of well combed hair . Their engagement in the churning act makes their bangles and other aabharaNams around their neck (acchu thAli, Aamai thAli
et al) collide against each other and result in a rhythmic musical sound (mangaLa naadham ). Do n't you hear that auspicious jingling sound ?  Are n't you awakened yet by the sloshing of the curd as a result of the strong movement of the churning rod
in your neighbor's houses during this still hour of the morning? Oh crown gem among gopis ! How can you be so indifferent and sleep away even after hearing us singing the nAmams of our Lord Kesavan, who destroyed the demon Kesi appearing in disguise
as a horse ? Please awaken and get up ! Oh Luminous  one! Come and open the door so that we could sing
together about the mahimai of our Lord with you.
 

The Inner Meanings of this Paasuram
 

   aanai saatthAn  Our Lord , who defeated our indhriyams (having the strength of the elephants ), and stimulated us to perform Prapatthi at His lotus feet
     Kalanthu  That Lord joining His Dharma Pathnee   in conversation
Keesu Keesu yenRu
yengum pEsina
 pEccharavam kEttilayO?
Have n't you heard their sweet dialog ,where PirAtti says " asthutE dayayaiva sarvam sampathsyatE "(Oh PrapannA!You will realize all your wishes as a  result of your performing prapatthi ) and the Lord responding with the blessing" May you  perform all Kaimkaryams  for us in  all places (sarava desam) and all times (sarva kaalam)?
  pEy peNNE !  Oh Maiden , who is deeply lost in Bhagavathanubhavam and as a result look like a deluded one !
  Vaasa NaRum 
Kuzhal Aacchiyar
VyAsar and other AchAryAs who have researched on the fragrant tressses likeUpanishads , which contain inside them the Sarvaghandhan, Sriman NaarAyaNan
  kaasum piRappum of the wealth of Brahmins , Vedhams and the smruthis born out of them
  
  kalakalappa kalanthu             
and describing the VedArthams with the help of smruthis and UpabrahMaNams
kai pErtthu  VyAsar and AchAryAs raise their hands
matthinAl osai-
paduttha thayir
aravam kEttilayO? 
after churning with their intellect the curd (annam) like BhOgya NaarAyaNan and declare (assert) without doubt that Sriman NaarAyaNan is Para DEvathai (There is no god , who is equal to or  greater than Him ).Oh pEy peNNE ! Have n't you heard that loud declaration?
  Naayaka peNN piLLAi  Oh smart one , who understands fully the Para dEvathA aspect of our Lord and thereby have become the leader of our ghOshti
  NaarAyaNan Moorthy 
Kesavanaip paadavum
when they declare(sing) that NaarAyaNan is the One , who created BrahmA and           Sivan
  nee kEtto kidatthiyO ?  even after hearing that powerful message , how can you stay without                        performing SaraNAgathi at Sriman NaarAyaNan's sacred feet ?
  tEsam udayAi  Oh Maiden with such a wealth of Jn~Anam about Tatthva-Hitha-                       PurushArtham !
ThiRa  Please seek the upAyam of Prapatthi  to reach Him .

Special comments on Individual words of Paasuram

 
A. Abhinava Desikan's anubhavam

This paasuram describes the status of those BhAgyasAlis involved with Ubhaya VedAntha vimarsanam and invites those , who are adept in other SaasthrAs to follow the way of the former group . The end result of Ubhaya- VedAntha nishkarsham (evaluation ) is the unassailable conclusion that Sriman NaarAyaNan is the Para Devathai.

B.Sri P.B.AnnangarAcchAr Swamy's anubhavam

 (1)pEy peNNE : Swamy quotes two dhivya prabhandham passages to intrepret the deep devotion of the maiden (utthama adhikAri)of of this paasuram:

"atthA ariyE yenRu unnai azhaikka ,
 pitthAvenRu pEsuhinrar piRar yennai"
---Thirumangai: periya Thirumozhi:7.1.8

"Arangan adiyArkaLukkAhi AvanukkE pittharAmAvar
 pittharalkarhaL maRRayAr muRRum pittharE"
---KulasEkarar: PerumAL Thirumozhi--> 2.9

(2)"Kaasum piRappum kala kalappa " : Innner meaning is that the two abhAranams (Aathma guNams) are Samam and dhamam . They compliment each other to enhance the stature of the adhikAri.

C. Upanishad BhAshyakArar's observations
 
(1) pEy peNNE!:      hE BhrAntha BaalikE!

(2) Naayaka peNN     hE KanyA MaNi!
    PiLLAi!

(3) tEsamudayAi      hE TejasvinI !

Sri RangaraamAnuja Muni quotes GithA passage " BhOdhayantham Parasparam" . He points out that "paraspara BhOdhanam"
is BhAgavatha kruthyam and that the KanyA MaNi is awakened to come out and join in the mutual lessons befitting her role
as an illustrious (tEjasvini) devotee .

D.PerukkAraNai Swamy's observations
 
(1) aanai-chaathAn: This name refers to EmperumAn , who killed one Yaanai (elephant KuvAlayapeetam) and
protected another (GajEndhran). Saatthuthal means killing. Saathuthal (SaaRRuthal) also means honoring .

(2) NaarayaNa Moorthy Kesavanaip paadavum: Kesavan is the abhimAna dEvathai for the month of Marghazhi. He is one of the Upa-vyUha Moorthy of Sriman NaarAyaNan . Hence in this month Kesavan has to be worshipped.

(3) In Sri BhAshyam , AchArya RaamAnujA did not use the Naamams of NaarAyanan, VaasudEvan , KrishNan , Raaman et al. He used the saamAnya sabdhams like ParamAthmA , Para Brahmam instead . Vyasar , the Brahama- SoothrakArar used NaarAyana sabdham only in Linga bhUyasthvAthi adhikaraNam. ANDAL invoked the name of NaarAyaNA thrice in ThiruppAvai just as the Moola Manthram and dhvaya manthram uses thrice NaarAyana sabdham between themselves .
One such use of NaarAyana sabdham is in this ThiruppAvai Paasuram .
 

Sri Venkat (adiyen) Iyengar of Bharain has audio files of the ThiruvallikkENI GOshti headed by Sriman M.A. VenkataKrishNan Swamy reciting melodiously the Paasurams of ThiruppAvai in the most traditional manner. Click here to listen to them.

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

 

Day-8 KeezhVaanam