thiruppavaipasuram-6

ThiruppavaiPart2- Pasuram6to10


Pasuram-6-PuLLumsilambinakaaN

PuLLum silambina kaaN puLLraiyan kOyilil
vellaivili sangin pEraravam kettilaiyO
piLLaai ezundhiraai pEymulainanjundu
kaLLcchagadam kalakkaziya kaalOcchi
veLLatthu aravil thuyilamarndhavitthinai
uLLatthu kondu munivargaLum yogigaLum
meLLa ezundhu hari enrapEraravam
uLLam pugundhu kulirndhelO rempaavaai

Translation:

Oh young one, wake up. Don't you hear thechirping of birds and the loud sound of conch blown at the temple of the Lord. The sages and yogis get up slowly and chant the name of Hari, who is in their heart and who is resting in the bed of Seshnag in themiddle of the ocean, the same Hari who killed poothana and sakatasura. The namasankirtana sounds l tumultuous on account of the intensity of devotion.

Commentary:

In the first five pasurams the pavainonbu was extolled . In the next five describe the arousal of the girls who are devotees of Krishna and who wish to observe the pavainonbu.This implies the thruppaLLi ezucchi of the bhagavathas for Bhagavatkainkartya.

Why should one go in a goshti or group to worship the Lord?

1.An ardent devotee will forget himself in the presence of the Lord and will even lose the power of speech and so to have both feet on the ground they wish to go in groups.

2.Moreover any experience of joy is doubled when shared.

3.Also anything delicious should not be enjoyed alone.Bharatha, among the sins he enumerates that would befall to him if he had any suspicion of the intention of his mother,cites the sin of eating a delicious sweet without sharing with others in the house.

4.It is always appropriate to approach the Lord preceded by bhagavathas.

5.Women by nature are softhearted and want to share their joy with others.

PuLLum silambina - Birds have better sense of time that humans and wake up before them.
It may have been argued by the girl whom Andal tries to awaken that the birds woke up hearing the churning of the curd by the gopis, who perhaps being old could not sleep.So the next sign of dawn is cited.

Pullaraiyan kovilil veLLaiviLi sangin pEraravam - PuLLaraiyan may mean Garuda in the sense of his being the king, araiyan of the birds,puLL.It could also mean the Lord Himself as He is the ko , master of the puLLaraiyan, that is, Garuda.Koil means the il,abode of the ko.

The reason why the word puLLaraiyan is used maybe due to the auspiciousnessof the garudadwani, the sound made by garuda and the darsana of garuda.

The worship of Garuda is extolled as being the antidote for diseases, troubles from enemies and all misfortunes. It is said that when Garuda flaps his wings the planets are moved.

VeLLaiviLi sangu is white conch used i the temples. The white colour stands for suddhasatthva.

PEraravam - The sound of the conch calling the devotees for worship sounds magnificent to them as it rouses the Lord in their hearts.

PiLLai - The word may refer to a young girl or one who is new in the group of devotees.Commentators see a reference to Periazvar by this term as he was like a child,piLLai, in forgetting the glory of the Lord and sang Pallandu for Him as though fearing for casting of evil eye on Him.PuLLumsilambina may refer to the garden in which Periazvar reared for worship.

Pey mulai najundu refers to Poothana and kaLLa chagadam, to sakatasura.Krishna feigned sleep when Poothana was feeding Him because she should not get His kataaksha.Inspite of that through His sparsa, body contact itself she went to better loka. Desika says in his Yadhavabhyudhaya that for those who even think about this episode will not be born again

When Krishna kicked at the asura who came in the form of a cart-wheel it went to pieces but there was not even its dust remained, says Narayana Bhattadri in Narayaneeyam. This he says happened because the asura merged with the sudhdhasattva of Bhagavan and therefore there was no rajas, with a pun on the word rajas which means dust.


veLLatthu aravil thuyilamarndhavitthinai uLLatthu kondu- The Lord is the vitthu , the seed or origin of the world, reclining on Adisesha in the milky ocean, whom the sages and yogis preserve in their hearts.So they are getting up from their sleep slowly meLLa ezundhu in order not to disturb Him.

The idea that this pasuram refers to Periazvar conforms to the expression veLLatthu aravil-----uLLatthu kondu as per his pasuram in which he says'aravttha maliyinodum azagiyapaarkadalodumaravindhappavaiyum thaanumagampadi vandhu pugundhu,' (Periazvar thirumozi-452)describing how the Lord entered his heart along with adiseah ,parkadal and Lakshmi.

Hari enra pEraravam - When all the sages and yogis in all the worlds chant 'Hari' it becomes a tumultous sound.

ULLam pugundhu kuLirndhelO rempavai - the hari nama enters through the ear and reaches the heart and like cool showers bring solace to the devotee freeing him from the woes of the world.Rukmini says in the bhagavatha in her letter to krishna, ' sruthvaa gunaan bhuvansundhara srnvathaam the nivisya karnavivaraih haratho angathaapam.' To those who hear His gunas they enter the ears and relieves the torment of the body due to the ills of samsara. The angathapa here is the viraha or separation from the Lord for the devotee.

The spiritual meaning of this pasuram is explained thus: PuLL refers to Hamsavathara when the Lord took the form of the Hamsa, swan to teach the sanakadhi the Brahmathathva. silambanam is th speech of the Lord. Since this pasuram has reference to Periazvar it reminds us of his verses in the sengeeraipparuvam whrer he gives importance to the hamsavathara by saying,'annamum meenurumaaLariyum kuraLumaamaiyumaanavane, ennavalam kalaivai aaduga sengeersai,' thus mentioning the hamsavathara before matsya,and other avatharas.(Periazvar thrumozi-74)

PuLLraiyan can also mean that He is the master of all of us who are termed as puL in the sense of beibngs like birds and animals without jnana.

Kovil is the ashtakshar mantra while the sangu,onch is praNavasvarupa.
Poothan stands for avidya, ignorance giving rise to ahamkara mamakara.
KaLLAcchgadam refers to the indriyas which takes the sarira,the cart to evil path while veLLattharavu is the sea of samsara and the Lord isfeigning sleep inside our heart ready to wake up the moment we call Him.Hari enra
peraravam is the call for help of the devotee to the Lord to come and destroy,haraNath Harih, the duhkha.

Thiruppavai Pasuram-5-maayanai mannu

Pasuram5- Maayanai mannu vada..

Maayanai mannu vadamadhuraimaindhanai
thooya peruneer yamunaitthuraivanai
aayarkulatthinil thOnrum aNiviLakkai
thaayaikkudal viLakkam saidha dhaamodharanai
thooyOmai vandhu naam thoomalar thoovitthozudhu
vaayinaarpaadi manadhinaal sindhikka
pOya pzaiyum pugutharuvaan ninranavum
theeyinil thoosaagum cheppElorempaavai

Translation

Pure we come and worship Him, who is enchanting, the prince of Mathura, the resident of the sacred banks of Yamuna and the light of the clan of shapherds,with flowers, and sing about His glory and contemplate on Him . All our sins past , present and future will be burnt like dust thrown into the fire.

Commentary.

After referring to the Lord by names paiyir thuyinra paraman,Ongiulagalandha utthaman etc. Andal says here that He is none other than Krishna, who is madhuraimaindhan, aayar kulatthu aNi vilakku and yamunaitthuraivan. She invokes His blessing for the fulfilment of their vrata. We need God's grace only for good deeds because the obstacles will occur only for good actions and not for evil ones.The coronation of Rama was stopped but not the abduction of Sita.

The Lord is called 'Maayan' because the events from His birth till He went back to Mathura, which are hinted in this pasuram show His wnderful powers.

Thhooya peruneer yamunai tthuraivan- refers to the exploits of Krishna on the banks of Yamuna.The river is pure, thooya yamuna, due to being associated with Him.Yamuna is also termed as pure because she was not afraid of Kamsa and parted to allow Vasudeva when he carried Krishna to Gokula, unlike Godavari who was afraid of Ravana and did not reply when Rama asked her the wherabouts of Sita.Yamuna also has another name Kaalindhi since the river originated from the mountain Kalinga, named so becaause it destroys the faults of Kaliyuga.

Aayar kulatthinil thonrum - Krishna manifested in the aayarkula , the clan of Yadhavas but not born, as He has no birth and manifests Himself through his maya, sambhavaamiaathmamaayayaa, as He says in the Gita.

ANivilakkai - During His incarnations the Lord shows His guNas to the world.Therefore He is compared to a light . He lights the whole aayarpaadi by His attributes and actions.

Thaayai kudalviLakkam seidha damodaran- dhaama means rope udara is belly. Krishna got the name Damodara because he was tied to the mortar with a rope across his belly. he gave fame to Yasodha,thaayai kudalviLakkam seidha. This scene is described beautifully in Yadavabhyoudhya, Krishnakarnamritha and Bhagavatapurana.

Bhagavatapurana describes Yasodha as being desperate because whichever rope she brought was found to be short by two inches and finally seeing her dishevelled and perspirihg, Krishna willed to become bound.Nammazavar mentioning His karuna in doing so, lost his consciousness for six months saying 'etthiram, ' implying the wonder of His leela.

Desika in his Yadhavabhyudhaya mentioning this episode says that those who think of Krishna as being bound thus will become free from bondage and refers to the mortar to which He was bound, as 'aatthapunya,'
that whjich has done some punya to get the con tact with Krishna.

Leelasuka in Krishna karnaamritha says that the upanishad artha, the essence of the upanishads is tied to the mortor, upanishadhartham ulookhalE baddham,' while Naryanabhatta in Narayaneeyam wonders that Yasodha was trying to tie, bandhumichchathee, Him, who is the bandhu of the good, with pun in the word bandha.

ThooyO mai vandhOm - We have come pure which means inner purity. The word 'vandhOm,' 'we have come' implies that they have come to their rightful place.

Thoomalar thooviththozudhu - offering fragrant flowers, Physical worship, KaayEna.

Vaayinaarpaadi - singing His glory, Vaachaa.

Manadhinaal sindhikka - contemplating on Him, Manasaa.

Poyapizaiyum - the karma which has not started to take effect, sanchithakarma.

Pugutharuvaan - the karma which is going to take effect, aagaami karma.

Ninrnavum - the present karma which has already started giving result, praarabdha karma.

Theeyinil thoosaagum - All the threekinds of karma will be burnt like dust particles in the fire.

CheppElOrempaavai - This is in connection with the first three lines and enjoins the smarana of Kriihna.

The five forms of manifestation of the Lord, namely,para,vyuha,vibhava, archa and antharyami are referred to in this pasuram. The word maayan refers to the pararupa as Paravasudeva, the ultimate reality.Maduraimaindan stands for vibhavarupa, that of incarnations. The word thuraivan implies the four forms of vyuha as Vasudeva,Sankarshana, Pradyumna and Anirudhdha, all the four forms appearing in Krishnavathara. The term 'viLakku' denotes the antharyamin or , the light within and the word Damodara refers to the archavathara , the form visible to all for worship as idol.

Heis called 'Maayan' as He has the maaya in His control which can be dispelled only through His grace. Krisna says in the Gita ' dhaiveehyEshaa gunamayeeHYeSHaa mamamaayaa dhutarathyayaa maamEva yE prapadhyanthE maayaamEthaam tharanthithE,'meaning that the maayaa consisting of the three gunas, the constituent of prakrthi, is difficult to break through by all but those who resort to Him . .Vedantadesika in his Hayagreevasthothra, calls the maayaa of the Lord as mohanapinchikaa, the enchanting bunch of peacock feathers. Hence krishna is seen sporting the mayurapinchika on His head as He is Maayan MaNivaNNan.

Vadamadhurai can be taken to mean Vaikunta as 'vada,' north also means utthara or high and madhura can be derived as 'madhu raathi ithi,' that which gives honey, the honey here being the Lord as the Upanishad calls Him 'raso vai sah, He is the rasa.

'Kudal viLakkam ' may mean that the Lord through His avathaara illuminated,viLakkam, the purport of the Gayathri manthra and the ashtaakshara, both of which are likened to the mother. So He is Damodara, who can be bound only through the rope of bhakthi as HE himself has said in Gita ' bhakthyaathvananyayaa labhyah.'