Beyond religion – Classicality in Thiruppavai

 Beyond religion – Classicality in Thiruppavai

Aandaal

Kothai, also known as Aandaal, is one of the 12 vaishnava apostles who propagated vaishnavism during the bhakthi era.

She is known to be an avatar of Sri Lakshmi. The purpose of this was to inspire people to understand and adopt ways of right living and worthy values.

She was found under a tulsi plant by Sri Periyazhvar, who is another of the 12 vaishnavite apostles. He adopts her, brings up as his own daughter and duly gets her wedded to the Lord Sri Ranganatha as she so desired.

She was found under the plant on the day of the star pooram or purvasha on the 4th month of the Tamil calendar called aadi.

Thus, Aadi Pooram is celebrated as Sri Aandaal's Avatara day. This year, in 2021,  Aadi Pooram falls on the 11th of August.

She has produced two monumental works. One, with 143 stanzas sung in the shringara ras depicting her love to Shriman Narayan in the form of Sriranganathan and her longing for him as she seeks reunion with him. This is called Nachiyar thirumozhi.

The other known as Thiruppavai has 30 stanzas in the bhakti ras.

Thiruppavai

As explained by elders....

Each verse (verse) in Thirupavai has a central prayer / theme which makes it unique and universal. The descriptions and allusions may have agrarian overtones and refer to the Hindu pantheon/ mythology.

We have been asked to focus on the core prayer while chanting and meditate on the same; ­­­even as we enjoy and appreciate the beauty and the poetry, 
 

These verses have been severally interpreted in depth. I am too much of a novice and hold no claim to in-depth varied interpretations. Hereunder, I try to share my little understanding of those core thoughts. Please excuse any errors/insufficiencies that may have crept in.

Verse 1.
Naraayanane namake parai tharuvaan.
 

Meaning
The supreme Lord Sriman Narayana himself will grant us our prayer/ moksham.

Verse 2
Uyurmaar enru enni kulurndelor embaavaai
 

Meaning
Feel happy that we shall live with our prayers to the Lord.

Verse 3
Neengaatha Selvamniraidelor embhaavaai
 

Meaning
May we blessed with un-depleting abundant wealth.

Here wealth is perhaps not exactly the right word. It refers to a comprehensive abundance.

This verse also talks of the pervasive presence of the Lord extending and covering all of earth space - and more. To this overwhelming presence this prayer is sent. A prayer for un-depleting abundance; as the plea for abundant crops and milk would indicate.

 
Verse 4
VAzha ulaginil peidhidAi
 

Meaning
 (Shower) rain(s) such as to enable life and living.
 

Rain such as to enable life; not torrential rains or floods, or yet Rainless draughts

Rain - the source of water - is central to life on earth.

This verse is prescribed and has been recited continually by congregations of devotees both during drought as well as during floods to pray for relief

Verse 5
ThooyuOmAi vandhu thoomalar yhoovi thozhudhu
VayinAl pAdi manathinAl sindhika
Poya pizhayum, ninranavum theeyinil ThoosAgum embAvAi
 

Meaning
When in prayer, Cleansed, with thought word and deed in sync, all sins past, present, and future are burnt.

We have been told: cleansing of the body and mind is important. Often while chanting, our minds waver and other thoughts keep occupying our minds. This is undesirable. Expressed prayer is seen as superior to silent prayer when there is total focus and sync.

Verse 6 to 15 Thirpavai -

The first 5 verses are introductory prayers. The next 10; six to 15 have both a central theme and a verse specific theme too.

Central theme.
Wake up and join in as we go together to seek the blessings of the Lord.

The wake-up calls are both actual in terms of physically waking up and a spiritual awakening.

A lot of importance is given in our ethos to the early bird. We are expected to rise at least with the sun if not before he rises. Some Verses refer to the pre-sun rise hour. The pre-sun rise hour (1 and a half hour between 4.30 to 6.00 a.m.) is called Brahma Muhurtham - universally auspicious.
The early morning winter chill of the month, naturally pulls one to the coziness of the bed. To overcome it, we are to wake up early to join in the bhajans as groups move on to the temple with prayer in their hearts and the Thirupavai song on their lips.

Kothai goes from house to house asking each friend to wake up, open the doors of her house (and heart) and join her in the procession.

Verse 6
………….
Ullaththuk kondu munivargalum yogigalum
Mella ezhundhu ari enra paeraravam
Ullam pugundhu kulirndhaelor embaavaay
 

Meaning
As the sages, thinking of the Lord chant his name, the sound slowly rises to a loud noise that fills the heart to sooth / cool it.

‘Nama stotram’ or singing the name of the Lord and listening to it has a great importance in our ethos. As one listens, the vibes fill the heart and draws one to the thoughts about and prayers to the Lord. The chanting and singing aloud the Thirupavai - and that in a group - is the tradition.

Verse 7
Kesavanai padavum nee kete kidandhayo

Meaning
While we sing the praises of the Lord, would you lie lazing?

The verse talks of the early morning chirps of the birds and the household noises of elders who have begun their Verse and goes on to urge this girl to get up and join in.

Often our desire for creature comforts pushes us into the comfort zone and sheer laziness keeps us there. A little nudge from a caring friend suffices to shake us up and have us up and about in the desired direction - physically and in spiritual pursuits too.

And so

While we sing the praises of the Lord, would you lie lazing?

Verse 8
DevAdhidevanai sendru naam sevithAl
Aa Aa yenru Aaraaindhu arllelOr embhaavaai

Meaning
When we go and surrender to the Lord
With delight we receive his grace

Sendru means to go. It implies that we need to go/ seek the Lord. It could also imply the element of voluntarily going.

There are several interpretations for the phrase ‘Aa Aa’ .  I give 3 below.
some interpret that He blesses us delighted with our surrender.
Some interpret the delight as the delight of the devotee
Some interpret the Aa Aa as not an expression of delight, but as the groan of the pain of life and living of the one who Surrenders

Personally I tend to lean towards the second, the delight being that of the devotee.

So

We surrender to the Lord. With delight we receive his grace.

Verse 9
Maameer avalai ezhpeero

Un magalthaan Oomaiyo anri sevido, ananthalo
emapperunthuyil mandhirapataalo
Mamayan Madhavan, Vaikunthan enru enru nammum Palvin navinrelor embhaavaai

Meaning
Aunty, please wake your daughter up and ask her to join this satsang of seekers.
While repeatedly the Lord is being praised variously, if one still ignores (and sleeps),  then she must be deaf, dumb, sunk in the lazy comfort zone or jinxed to a numbing slumber....

There are 2 aspects to this.

A. Early to bed and early to rise is a value with us. The habit of starting the day early is a habit that the mother (elders) are expected to develop in their wards. They are held responsible for waking the youngsters at an early hour. This habit is on the decline and that is not a healthy sign.

B. In our ethos, the mother (elders) has the responsibility to guide, nudge, motivate their wards to take on spiritual search seriously. They are charged with the responsibility of spiritually "waking” their wards up.

2. It is but natural to seek the divine. But if one does not (and many don't) we need to look at the why. In this verse 3 reasons are given

a. Turning a deaf ear to the calls of the satsang
b.  Given to a laziness getting immersed in the comfort zone often caused this. Religious practices and rituals are structural prods to help get out of this state - to move from the tamo Guna to the sat guna.
c. Having a curse/being jinxed.

However, the third is seen as more a matter of a humorous expression.

The first and second is a matter of using one's Agnya, will power. The first happens out of ignorance and/or adamance, while the second stems from listlessness. These must be gotten rid of if one wants to move in the spiritual path.

So
May the young mothers wake their children up and
Let us wake up to the clarion call of the satsang to join them as they go seeking the Lord.

Verse 10
Notru swargam puriginra ammanai
.................
.................
Atral ananthal udaiyai arunkalame
Tetramaai vandhu thiravelor embhaavaai

Meaning
You who through your austerities is enjoying the comforts of paradise, you who are competent now have slipped into lazy slumber. you the rare vessel that contains HIS grace, please wake up, steady yourself and open your doors for us.

Several thoughts have been explored in these lines.
1. Austerities / prayerful practices of the past yield comforts in the present. (Here is such a girl.)

2.Seekers (such as the girls led by Kothai approaching this gopi's house) need to entice the more endowed blessed ones to join them to enhance the satsang

3. Even a blessed soul may slip into lazy practices thus losing the benefit of the hard earned grace and would need to be nudged and shaken up to get going.

So Let us humbly seek the association of the more blessed to enhance our satsang and let us not lose the grace earned through laziness.

Verse 11
Sutrathu thozimaar ellam nin mutram pugundu mugil vannan per paada
............
………….

Nee etrukkurangum porulleor embhaavaai

Meaning
Why are you still sleeping even as all your friends stand at your front yard singing the praises of the Lord?

Two thoughts are embedded.

1. Just because one resists, the satsang shall not leave them behind but patiently wait, prod and nudge till she (he) overcomes the resistance and moves along with the satsang.

This is an important duty of a seeker, not to move on but to take others along.

2. Why should/ would one be in the comfort of blissful laziness when a much greater bliss of joy awaits with just that little effort to shake of resistance.

So Let us shake off our resistance and move on with the satsang towards reaching salvation.

Verse 12:
Manathirku iniaanai paadanee vaai thiravai

Won't you open your mouth to sing the glory of the one you hold dear to you.

Once again the superiority of the verbal prayer (as song) is reiterated. You may remember this refrain was expressed in verse 5 earlier.
 

Verse 13

KaLam thavirthu kalandelOr embhaavaai

Meaning:
Avoid being devious and join the satsang

It implies:
1. Avoid slumber to snatch away the precious moments in time to be spent in the divine bliss of sat sang.

2. Do not selfishly reminiscent your Krishnaanubhuvam (experiencing Krishna) secretly, lounging in bed. Get up. Join the sat sang. Share your experiences.

Verse 14
EngaLai munnan ezhupuvAn vAi pesum nangAi ezhundhirAi nAnAdAi nAvudaiyai
........................
pangaia kannanai paadelOr embhaavaai

Meaning:

You who wake up first and wake us up with your clever and sweet words, today we have come to wake you up. Wake up and join us as we proceed seeking the Lord.

This highlights team spirit. Sometimes one who leads just gives up or slows down for whatever the reason. Then it is the duty of the rest of the team to inspire and motivate and take that person along. Sometimes we tend to shrug our shoulders and let go. This shall not be. Her (His) leadership is to be highlighted and inspired to shake off the sluggishness and take the lead once again.

Followership with all humility is a divine trait in itself.

Verse 15
This is considered central to thirupaavai.

 
There are 3 thoughts embedded - each to be reflected upon and internalized

1. ValeergaL neengaLe; nAnEdhAn Ayiduga

“You are the one to be blamed.”

“So be it.”

You are the tough one (one to be blamed) says a thozhi or teammate to which Kothai replies "So be it. But now come along, the point is not who is wrong or is to be blamed but to keep going - and going together. Blame fixing or finger pointing takes us nowhere. And when someone tries to hook you into the blame game one should be alert, sensitive and not fall into the trap.

2. ellOrum pOndAro? PondAr. POi eNNikkoL.

Has every one come? Yes. Come, count for yourself.

Seeing is believing. Experiential knowing is superior to hearsay. But one needs to get up and take the effort to confirm what is told.

3. VallAnai kondrAnai; MatrAnin mAtrazhikka vallAnai, MAyanai pAdelOr embhaavaai.

Let us sing the praises of the one who destroys the evil and (only) the differences among the differing.

What is different is not what is wrong. While evil had to be gotten rid of, differences must be resolved (not merely tolerated) and a common denominator arrived at.  The one differing need to be seen as one who is to be taken along, not destroyed. What needs to be destroyed is the differences.

Verses 16 and 17

Core thoughts
These appear simple but have deep meanings which I am too small a person to delve into. I hope to be indulged in when I humbly try to share some thoughts herein.

In this section, the devotees are seeking entry into the abode of the Lord. Often we intend to and take all pains to reach our destination, but for some reason do not go all the way. And then the efforts of coming thus far goes a waste. Kothai and friends are keen not to get into this roadblock. They go all the way and get what they set out to.

Verses 16

Note: The girls have reached the house of the Lord and are now facing / talking to the sentry there.

Vayaal munam munam mAtradE amma

Meaning:

Do not keep giving excuse after excuse. Do not apriori refuse to consider our request (by giving some excuse, do not turn us away)

The girls have come thus far after observing all austerities as they should and now are asking for entry to see the Lord. The watchmen may not turn them away.

Likewise, when someone comes with an intent of getting (at) something with hope and effort, if we were in a position to pave their way forward (like the sentry here) we shall not discourage them or deny them their way forward whether we concur with them or not.


Verse 17
Note: Frankly the depth of the verse is something I could not relate to in the many discourses, discussions I have been exposed to.

To my limited understanding that I take pleasure in sharing....

This verse talks about Family.

Nandhahopan and yasodha the now parents of the Lord, are seen to represent the supreme Father and supreme mother (thayar and Perumal) and balaraman the Nlithya suris. We need to seek the Lord's grace oy through the grace of Thayaar or sriLakshmi and through the acharyaas and the Nithyasuris

In a more mundane plane, when we reach out to or relate someone, we need to give due respect to his/her family, particularly to the elders. It is a universal practice to enquire about the wellbeing of all in the family and wish them well.

One is an integral part of one's family and cannot be seen independently outside of his/her family. So it was (is) with Krishna.

Verses 18 to 20 Thirpavai - verses 18 to 20

These are a special set. They are dedicated to Napinnai. The name Napinnai is unique to the Tamizh ethos. It is an equivalent of the Radha tradition of the North. Experts opine they are the same person.

These 3 verses are dedicated to Napinnai to advocate the plea of the seekers as they surrender unto the Lord.

In the Srivaishnavite tradition the Lord is approached only through the supreme mother. It is called purushakaram. Please remember Kothai herself is bhooma Devi's avathar. But in the human form as Kothai she looks up to Napinnai who is said to be neeladevi, a consort of SriVishnu.

Verse 18
In this verse Kothai and her friends entreat Nappinai to wake up and open the door of the house.

After the gurads had opend the gates, this is the next stop.

In management this is light heartedly and humorously referred to getting past the receptionist and then the secretary before reaching the CEO.

To reiterate, in a more spiritual orientation...

In the srivaishnavite tradition the Lord is approached only through the supreme mother. And her compassion is necessary for the process of surrender.

Verse 19
The devotees continue to approach Napinai.

In the last verse they implored her to open the door and in this they implore her to get the Lord open his eyes and see them and receive their song of surrender

We may be ready to offer our services, but what we offer must be accepted - and that through proper channel. The best of intentions and efforts must reach the goal sought. And that cannot happen without divine grace.


Verse 20  
Ippode emmai neeratelor embhaavaai

Meaning:

Now, right now, may we be granted HIS grace.

The devotees continue to approach Napinai.

In the first verse they implored her to open the door and in the second they implore her to get the Lord open his eyes and see them and receive their song of surrender. In this, the third of this set and the 20th verse they implore that she recommends them to her consort, the Lord to immediately accept their surrender by invoking his pleasure

Verse 21

Core thoughts:
There are 3 thoughts to reflect upon.

One
Matraar vali thulaithu vandhu un Vassar kann adi pannindhaar pole
Potriyam vandom pugazhndelor embaavaai

There are 2 occasions when we surrender. One, when we are overpowered and lose out we surrender to the victorious as do kings in lost battles.
Two, when we surrender in love and devotion.

Here Kothai asserts that this surrender is of the second kind. Out of pure Love and devotion. No fear, no loss, no helplessness or battles either.

Two
This verse is dedicated to the Acharya and all the learned great ones.

The first 2 lines focus on this and have gained a lot of attention and importance in our ethos.

Etra kalanga l edhir pongi meedallika
Maatraadhe paal soriyum vallal perum.pasukkall......

The cows udder (without a change or pause) keep flowing, overflowing into the buckets....

This imagery is seen as the cows representing the Acharyas whose knowledge keep flowing because it is there and with no other expectation.

Three
Periyaai - ulaginil thotrammai ninrasudare.....
 

The lord is seen as the supreme Acharya  whose effulgence created this world.

Margazhi 22 to 27

This set of verses are entreaties to the Lord while seeking his grace.

Verse 22
KiN kiNi vAi seidha thAmarai poo pOle
SengaN siri siridhe en mEl vizhiyAvO
 

Meaning:
Like the tingling of the Bells in an anklet
Please give your grace a little at a time

This is a sensitive prayer.
Not asking for windfalls only a little at a time - steadily, pleasantly - as pleasant as the jingle of anklets; which pleasant music is possible only because of the small slit in the Bell's encasement.

Too large a slit, the bell will fall or be jarring, and if no slit there will be no music at all. 

Verse 23

Yam vandha kariyam arraaindhu arullerlor embhaavaai

Meaning:

Please evaluate our requests with your discerning grace and grant us as you think best.

I may be focused on the short-term concerns out of short-sightedness or ignorance which may turn anti to my long-term requirements

Or may make mistakes in my requests as kumbhakarna made an error in pronunciation and asked for nidra instead of nitya

So, it is best to understand that the Lord knows best. May He evaluate our entreats and grant not what we want/ ask but what we need.

Verse 24

Enrenrum un sevagsme endhi paraikolvaan

Innru yaam vavdhom irangelor embhaavaai

Meaning:

Always at your service (oh! Lord) we have come unto you today. Please grant us your grace.

In this verse Kothai praises the Lord alluding to several incidences in Hindu mythology 6 times and then seeks his grace.

Verse 25

Varuthamum theerndhu magizhndhelor embaavaai

May our sorrows dissolve and joy abound.

This is a realistic strong prayer.

Absence of the negative is a prerequisite to the experiencing and enjoying the positive.

One may have a lot of wealth or power or loved ones around, but if he/she has an illness or a social or professional blemish or any other kind of negative, the wealth power etc., cannot be enjoyed. Likewise, one may be perfectly healthy and impeccably at peace with all around, but without enough wherewithal energies get diverted and dissipated to fill that gap.

May the negatives be dissolved and the positives must abound. So God bless us.

Verse 26

There are two thoughts embedded herein.

1. Melyaiaar seivana venduvana ketiyel

Meaning:

We request in prayer even as our elders/ ancestors have.

This relates to the importance of tradition and heuristics. Tradition must be carried on and heuristics taken advantage of.

What has been traditionally upheld must continue. We may not agree or think otherwise, that is our prerogative, but we have the responsibility of guarding and transferring to posterity the tradition that is theirs of which we are trustees. We have no right to cut the continuity of tradition.

Also, heuristics should not be underrated. Somebody has worked on it, experimented and succeeded. Why reinvent the wheel all over every time? Is it not prudent to take it forward with whatever fine-tuning (if and as required)?

2. Aalinillaiyaai arullelor embhaavaai

May that primordial source in which everything was precreation and which is in everything post-creation grace us with its benevolence

Verse 27
Core prayer
No prayer. No entreats. Just the joy of abundance and togetherness as a natural sequence of genuine prayer.

There are two thoughts to reflect on in this verse.

1. Celebrating abundance.
 
Aandaal and the Srivaishnava tradition that is hinged on SriLaksmi kadaksham or the benevolence of Srilakshmi, consort of the supreme Lord, SriVishnu, does not uphold relinquishing. What is to be relinquished is greed and ego - not joy.

....GOvindha undhanai paadi parai kondu yaam perum sanmaanam....

Meaning:

The reward of singing your praises, of praying to you Oh God....

(Is twofold)

1 pala kalanum yaam anivOm; aadaiudupOm, paal sOrum mooda, muzhangai nei vazhi vara. Koodi irundhu kiulirvOm.

We shall in all our finery, bedecked with jewels and fine clothes and with ghee flowing sweet rice enjoy the abundance of life with the Lord’s grace, as His prasad.

2. Koodaarai vellum seer Govinda
unnai paadi parIkondu yaam perum sanmaanam
......
........
Koodi irundhu kulrdelor embhaavaai

The 27th day of Margazhi, the 9th month in the Tamizh calendar, is celebrated as a day for friendship and good will.

In this verse she says the reward we get for singing the praises of the Lord who wins over even those who differ, is that we celebrate togetherness.

May we live in harmony celebrating togetherness with abundance of life through HIs grace

Verse 28
Undhannai siru per azhaithanavum seeri arulaadhe
Iraiva nee thaarai paraiyelor embhaavaai

Meaning:

If out of enthusiasm, ignorance errors have crept in and they may be please be excused.  Do not grace us with displeasure. Please give us your benevolent Grace.

The term, ‘seeri arulaadhe’ is of importance. We need to earn the pleasure of the lord even more than His grace and so Kothai says: “Please do not give us your grace with annoyance or displeasure.”

This is very important. If because we keep on asking, and just to get it done with, it is given, 'thrown with disgust', that does not serve the purpose. The entire process goes a waste and the effect of the Grace is lost. It is important how Grace or benevolence is given, not "thrown"

And so Kothai after seeking excuse for inadvertent errors of entreat out of enthusiasm or ignorance asks for benevolent Grace.

Verse 29
This is really the core of the entire 30 verses.

Four thoughts are embedded.

1. Kutreval engalai kollamal pogaadhu

We shall do as you bid us to. It cannot be otherwise.

2. The words
'Engalai kollamal pogaadhu' have also been interpreted as
You shall (somewhere, sometime) absorb us (into you.). It shall not be otherwise.

3. Undhanodu utremeyaavom, umakke naam aatcheivom

We belong to you and shall serve only you.

Mahakavi Bharathiar reiterates this thought in his lines

Bhhomiyil evarkum ini adimai seivyom
Parippoorananuke adimai seyidhu vaazhvom.

We shall not be slaves to anyone on this earth.
We shall live by serving only the almighty.

4. Matrai nam kaamangal matrelor embhaavaai

May our desires not turn towards anything else, except that we serve you.

(Oh! God, ensure that we have no other desire.)

This is perhaps the strongest thought.

My desires could get wavered and energies get diverted to and dissipated into (worthless) other things. I cannot control it except with the benevolent Grace of the Lord.

So, in supplicant surrender, I seek that the Lord may drive my volition to be focused only and only on the Lord.

Verse 30
Sengann thiru mugathu selva thirumaalaal
Engum thiruvarul petru inbhuruvar embhaavaai.

With the Grace of the Almighty Lord, may pervasive joy prevail.

In conclusion:
I have attempted to share the core thoughts and prayers embedded in Thiruppavai.

Thiruppavai is the central text in the Bhakti orientations of Srivaishnavism and is considered the quintessence of the Vedas. However, I have avoided all allusions to Hindu mythology or the Hindu Pantheon (by and large) I have attempted to highlight only such core thoughts that are both classical and universal, valid across time and geographies and as well as religious orientations.

May the oneness of the universal Consciousness prevail over all the variances of our individual consciousness.
 

Padmini Janardhanan is an accredited rehabilitation psychologist, educational consultant, a corporate consultant for Learning and Development, and a counsellor, for career, personal and family disquiets.

Has been focussing on special education for children with learning difficulties on a one on one basis and as a school consultant for over 4 decades. The main thrust is on assessing the potential of the child and work out strategies and IEPs (Individual Educational Plans) and facilitating the implementation of the same to close the potential-performance gap while counselling the parents and the child to be reality oriented.

Has been using several techniques and strategies as suitable for the child concerned including, CBT, Hypnotherapy, client oriented counselling, and developing and deploying appropriate audio-visual / e-learning materials. Has recently added Mantra yoga to her repository of skills.

She strongly believes that literature shapes and influences all aspects of personality development and hence uses poetry, songs, wise quotations and stories extensively in counselling and training. She has published a few books including a compilation of slokas for children, less known avathars of Vishnu, The what and why of behaviour, and a Tamizh book 'Vaazhvuvallampera' (towards a fulfilling life) and other material for training purposes.