Eighth Pasuram (keezh vaanam  ....)

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keezh vaanam veLLenRu erumai siRu veedu
mEyvaan parandhana kaaN mikkuLLa piLLaigaLum
pOvaan pOginRaarai(p) pOgaamal kaaththu unnai(k)
koovuvaan vandhu ninROm kOdhugalam udaiya
paavaay ezhundhiraay paadi(p) paRai kondu
maavaay piLandhaanai mallarai maattiya
dhEvaadhi dhEvanai(ch) chenRu naam sEviththaal
aavaavenRu aaraayndhu aruLElOr embaayaay

In this paasuram , ANDAL awakens another Utthama adhikAri (kOthUkalamudaya Paavai)  and asks her to join the BhAgavatha GhOshti.

In Gokulam , the Cowherds had three kinds of wealth : Cows, Sheep and Buffalo (JananyAcchAr).  Here ANDAL adopts the language of the cowherdess  and refers to the early morning scene , where Buffalos are let out for their first grazing (Panip pull mEytthal).

Literal Meaning of the Paasuram:(V.S):

Oh beautiful girl full of uthsAham (kuthUhalam ) for the Lord ! Day break is approaching as seen by the whitening of the Eastern sky from the earlier  red hue linked with AruNOdhayam . Awaken ! The hungry buffalos have been led to the pastures close to home  ( siRu Veedu mEyvAN) for their "breakfast " of dewy grass .We have detained the other Gopis , who were  ready to go to the place of vratham so that you can join  with us all .We have assembled in front of your house to awaken you and take you with us . Please get up.  If we sing about our Lord's glory together , He will give us the vrathOpakaranams (Drum and other saamagriyAs to observe our vratham ).When we approach our Lord--who destroyed the asuran Kesi by tearing his mouth apart,
and killed the wrestlers of KamsA's court--and prostrate before Him in all humility, that Lord (KrishNa ), the Lord of all gods(Devaathi Devan ) will be moved and have DayA for us and will inquire about our yOga KshEmam with  great interest (aavA yenRu=haa haa yenRu)/(V.S) .

The Inner Meaning of the whole paasuram

 Oh Joyous Maiden, who is very dear to the Lord! Please come and join this ghOshti . We have come to take you with us on our journey to AchAryan , who protects our Indhriyams from entering into destructive ways and who by  the power of Jn~Anam and anushtAna sakthi destroys Naasthikan as well as Kudhrushtis (Those who have viparItha Jn~Anam and intrepret Veda Manthrams wrongly).That AchAryan is greater than even sarvEsvaran for us. We should sing his praise through his taniyan and get our minds cleared by the anushtAnam of Prapatthi and understand well the mode of behavior after prapatthi and practise it ; afterwards , placing AchAryan in front , if we arrive at Bhagavath SannidhAnam and prostrate before The Lord of Lords.  He will be elated and inquire carefully into  our qualifications as aartha prapannan (One who is desirous of Moksham without dealy )or dhruptha Prapannan (One who wishes MoKsham at the time of falling of this body) and grant us the appropriate prapathti phalan .

The Inner Meanings of the different words of this paasuram

 (1)The maiden in this paasuram is addressed as "KOTHUKALAM UDAYA PAAVAAI"( One who is very much desired by  KrishNa). Why So? In Bhagavath Githai , Lord says" priyOhi jn~Ani nOthyarthamaham sa cha mama priya:"(GitA 7.17). He says here that the Jn~Ani is ever dear to Him ;I am very dear to him and he too is very dear to Me. " Even I , the Omniscient and Omnipotent , is unable to express how much dear the Jn~Anin is to me , since there is no such limit (as this much) for this love ( that I have for him /Jn~Anin)".This maiden is one such Jn~Ani , who has the greatest preethi for the Lord and He for her. The Gopis feel that meeting KrishNa with this Gopi (Jn~Ani) in front (Puraskruthya) will make it easy for them to obtain Lord's grace .

(2) Keezh vaanam veLLenRu: Vaanam means AkAsam or Gaganam . KooratthAzhwAn has stated in Sundhara Baahu
Sthavam , " yamm tamm Vidhur daharam ashtaguNopajushtam AkAsam oupanishadheeshu Sarsavatheeshu" based on the Brahma Soothram ( dahara UttharEbhya:). The Upanishadic statement is : " Dahram vipApmam paravEsma-
bhUtham yath PuNDareekam puramadhyasamstham,tathrapi dahram gaganam visOkas tasmin yathanthas tadhupAsithavyam".
We have daharAkasam inside us. There are two inter-related aspects to DaharAkAsam (paravEsma bhUtham): (a) One is the aadharam/base for Parama Purushan , Dahara puNDareekam, which is referred to as Keezh Vaanam (b) on that Keezh Vaanam sits the daharAkAsa sabdha-vaachyan , EmperumAn , who is recognized as mEl Vaanam .If the Keezh Vaanam (Dahara PuNdareekam ) does not have purity , then EmperumAn wont sit on it .It has to be spatika suddham ( " VeLLenRu Keezh Vaanam Irukka vENDum) ( View of Sri P.B.AnnangarAcchAr Swamy).

The connection between Dahara VidhyA upAsanai and other upAsanais covered in Upanishads ending up with "DevAthi dEvan" , Sriman NaarAyaNan is referred to here.

(3)Abhinava Desikan points out that the increasing whiteness ( VeLLenRu) denotes a key transformation for a Mumukshu ( One desires Moksham). Until the time of AchArya sambhandham , it was a dark night for the Mumukshu; after gaining AchArya anugraham through Prapatthi , it is the onset of the bright dawn (Brahma muhUrtham) for the Prapannan .Sri PerukkAraNai Swamy as a great admirer of Abhinava Desikan's "SarvathO mukha PaaNDithyam " takes off often from his "mentor's" Sri Sookthis. We will see this again and again.

(4)Yerumai SiRu veedu mEyvAn paranthana kaaNN: Abhinava Desikan has a telling explanation regarding the inner meaning
of this paasura Vaakyams. The Buffalo (yerumai) has a slower gait than the Cow. They take their own time to get to their destination(Moksham). On the way , they soak in ponds and canals , enjoy themselves and therefore are delayed further to reach their place of intent . Bhakthi nishtars are so deeply entranced in Bhagavath anubhavam that  they are delayed in getting Moksham . In this matter , their lot is like that of the afore-described buffalos. PrapannAs ( Those who have pereformed Prapatthi) are like cows that move faster like an arrow leaving the bow and attain MOksham (SiRu Veedu) without delay and enjoys the nectar at Sri Vaikuntam .SiRu veedu has also been intrepreted by other commentators as "siRRibham ' Compared to the the " anthamil pErinbham" (Sri Vaikuntam) and also as Kaivalyam .

(5)" Paadi" = with anusandhAnam (recital) of AchArya Taniyan

(6)" parai KoNDu "= praising AchAryan's mahimai all over the world like Madhura Kavi AzhwAr or comprehending well Prapathti Vidhyai.

(7)" MikkuLLa PiLlaikaLum": Those Mumukshus , who know well that they do not have the qualifications to pursue Bhakthi Yogam and hence choose Prapatthi Maargam .

(8)" pOvAn pOhinrAraip pOhAmal kaathu unnaik koovuvAn vanthu ninROm ":

Sri P.B.A Swamy quotes the mangaLa SlOkam of NyAya parisuddhi to illustrate the unique greatness Of Sri RaamAnujA as a ParamAchAryan: "tath Paadha kODirayOs sambhandhEna samitthyAmAna VibhavAn". EmperumAnAr ( Udayavar) has this rare distinction of uplifting (utthIrNam) those who went before him with his Thirumudi Sambhandham and those who came after him with his Thiruvadi sambhandham.

(9) dEvAthi dEvan : ANDAL's usage of this naamam to salute the Lord has been intrepreted to refer to Kaanchi VaradarAjan ("ayarvarum amararkaL adhipathi" salutation of Swamy NammAzhwAr) or to DEva Naatha PerumAL of ThriuvahIndhrapuram.

(10) Mallarai Maattiya: The subjugation and destruction of ahankAra-mamakArams are referred to here ( "ahankaaram- mamakAram pOnRavarkaL iru malai pOl yethirnthu vantha mallarai saava tavirttha" is the paasuram passage to recall).

(11) MaavAi piLanthAnai: literally , the Lord , who tore apart the mouth of the asuran Kesi (" anru thuraka vaai keeNDa mudiyAi , nangaL naraka vaai keeNDAnum neeyE" are the words of AzhwAr) . The inner meaning here is the salutation to the AchAryan , who mkaes the dumb speak . We are like Jn~ana heena pasus (mruga saamAnyams)and are dumb creatures.
The Lord in the form of AchAryan intervenes and opens our mouth to speak well and sing in praise of the Lord . Prakrutham AchAryan is a living example of such a miracle . He did not speak from birth and AchArya KatAksham transformed him and placed him in an eminent position as an AchAryan to guide the others.

(12) AarAynthu ARULAL : The use of "aruL" here means the arousal of KrupA in the Lord on hearing our Aartha dhavani ( screaming in pain of samsAram for help).

(13) senRu naam sEvitthAl: " AchAryAthiha dEvatham samadhikAmanyAm namanyAmahE" establishes the unmatched glory of the AchAryan in Swamy Desikan's Sri Sookthi. We have to approach (senRu) and offer our prostrations (naamm sEvitthAl/sa GurumEvAbhigacchEth). We have to fall at this AchAryan's feet and get our doubts cleared with humility ( "praNipAdhEna pariprachnEna SEVAYAA").

(14) AAVENRU AARAAYNTHU ARULUM (AchAryan):When we approach this AchAryan in all humility , then he will welcome us with open arms and examine us for sishya lakshaNa poorthi and bless us with great dayA.

(15) In addition to the deep spiritual insight gleaned from the passages of this paasuram , one can not but fall at the sacred feet of ANDAL for Her immaculate poetic skills in the description of the advancement of dawn .Those who have seen the red hue of dawn shifting slowly into different degrees of whiteness as the Sun climbs up can relate well to Her choice words " Keezh Vaanam VeLLenRu". ThoNDardippodi's ThirupaLLIyezhucchi paasura Vaakhyams alos echo in our minds:

" SudaroLi paranthana Soozh disai yellAM
  thunniya thAtakai minnoLi surungi" .

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

 

Day-9 ThoomaniMaadatthu