ANDAL THIRUVADIGALE SHARANAM
In resuming my blogging journey after a hiatus, I am filled with joy to engage in this activity once again. This entry, dedicated to Tiruppavai, holds particular significance as it reflects an aspect cherished by my late wife, Shakuntala, who held a deep reverence for Godhadevi Sangam. While I do not profess scholarly expertise, I share my insights as an individual deeply drawn to this topic, aiming to honour her memory and delve into its profound meaning.
SrivisnucittaKulanandanaKalpavallim
SrirangarajaHaricandanaYogadrsyam
SaksatksamamKarunayaKamalamivanyam
GodamananyasaranahSarnamPrapadye
அஞ்சு குடிக்கு ஒரு சந்ததியாய் ஆழ்வார்கள
தம் செயலை விஞ்சி நிற்கும் தன்மையளாய் பிஞ்சாய்ப்
பழுத்தாளை ஆண்டாளைப் பத்தியுடன் நாளும்
வழுத்தாய் மனமே மகிழ்ந்து
Margazhi holds a special place in the cultural and religious calendar of South India, particularly renowned for its early prayers, temple visits, and the delectable Pongal enjoyed during the serene mornings. However, Margazhi encompasses more than these rituals. Through interactions with numerous temple visitors, it became apparent that many harbored questions about its significance, Andal, and the Tiruppavai. Here, I aim to address some of the common queries:
Significance of Margazhi:
Margazhi, a prominent month in the Tamil calendar, is steeped in cultural and religious significance. It is celebrated in reverence to Andal, bearing a deep connection to the Vaishnavite tradition. Referred to as Marghashiram in the Puranas, it is hailed as the auspicious time depicted even in ancient scriptures like the Bhagavad Gita.
Puranas mention Margazhi as Marghashiram, the shreya among the maasams.It is referred to as ‘Maasonam Mardhashirshoham”. A Bhagwad Geeta slokam,Chapter 10,Verse 35, by Krishna says this about Marghashiram or Margazhi.
बृहत्साम तथा साम्नां गायत्री छन्दसामहम् |
मासानां मार्गशीर्षोऽहमृतूनां कुसुमाकर: || 35||
bṛihat-sāma tathā sāmnāṁ gāyatrī chhandasām aham
māsānāṁ mārga-śhīrṣho ’ham ṛitūnāṁ kusumākaraḥ
Amongst the hymns in the Samaveda know me to be the Brihatsama; amongst poetic meters I am the Gayatri. Of the twelve months of the Hindu calendar I am Margsheersh, and of seasons I am spring, which brings forth flowers.
Who is Andal and the Tiruppavai's Origin:
Andal, also known as Kodhai, emerged as a manifestation of Bhudevi, the consort of Lord Vishnu. Found as an infant in tulsi groves by the revered saint Periyazhvar, she was raised with love and devotion. Andal authored the Tiruppavai, a compilation of 30 hymns extolling Lord Vishnu, embodying profound devotion and spiritual yearning.
Purpose behind Tiruppavai's Composition:
Andal's inspiration to compose the Tiruppavai stemmed from her desire to instill devotion and guide individuals towards peace, prosperity, and the path to spiritual liberation. Her upbringing, immersed in tales of Krishna's valor and his divine presence in Vrindavan, fueled her intense devotion, mirrored in her compositions.
Themes of Tiruppavai:
Vedam Piran Bhattar, a 12th century poet, in his taniyan on Tiruppavai, says:
பாதகங்கள் தீர்க்கும் பரமன் அடிகாட்டும்
வேதம் அனைத்துக்கும் வித்தாகும்
pAdangal tIrkkum
paramam aDi kattum
vEdam anaittukum vittagum
Or in other words, Vedam anaittukum tiruppavai 30
Meaning of vEdam anaittukum vittagum :
Tiruppavai is the seed of the Vedas. The entire essence of the Vedas is in the Thiruppavai.
The Tiruppavai epitomizes Andal's unwavering devotion to Lord Krishna. It emphasizes the essence of surrender, seeking blessings, adherence to religious practices, and fostering inclusivity within the community, echoing the core values of Vaishnavism.
Pre-Dawn Observances:
The predawn hours of Margazhi hold immense significance, as Brahma Muhurtam symbolizes an auspicious time for religious endeavors. Andal initiated her spiritual practices during this time, aligning with the sacredness of the period.
We have seen earlier that Margazhi was the best month for Andal to start her Vratam. Let us now see why the early hours of the month of Margazhi was important.
Brahma Muhurtam is the pre dawn early morning time. It is considered a very auspicious and ideal time to start any religious or spiritual activity.
According to the Vedic calendar, 6 months on Earth (January-June) equals one Deva Lok day. So the last six months (July-December) on the earth equal one Deva Lok night. Hence, the predawn period, the Brahma-muhurtam, for the Devalok is the month of Dhanur, also called Margazhi (December mid to mid January).
Andal therefore started her Vratam in the early hours (Brahma-muhurtam) of Margazhi.
Focus on Krishna and Andal's Influence:
Andal's profound devotion to Krishna was nurtured by her father, Periyalvar, a devout follower of Lord Vishnu. Immersed in the Vaishnavite tradition, Andal's compositions echo her longing to unite with Krishna, influenced by her father's spiritual teachings and the broader cultural milieu.
Why is she referred to as Chudikudutthu Sudarkodi?
Vishnuchittar or Periazhwar had a big garden from where he would get the flowers and Tulsi, make a garland, and place it around Lord Vatabadrasayee. One day, he made the garland and left it in his place, intending to place it around the Lord later.
Andal saw the garland and is believed to have worn it before dedicating it to Lord Vatabadrasayee, the presiding deity of the temple. Periyazhvar, who later found it, was highly upset and scolded her. He made a fresh garland and took it to the temple. However, Vatabadrasayee did not accept this new garland. He appeared in his dream and asked him to dedicate only the garland worn by Andal to him. The girl Kothai was thus named Andal and was referred to as "Chudikodutha Sudarkodi" (சூடிகொடுத்த சுடர்க்கொடி), meaning the nachiar who wore and gave her garland to Vishnu.
Message and Structure of Tiruppavai:
The Tiruppavai comprises 30 verses, encapsulating the fundamental tenets of Srivaishnavism. Its structure delineates the significance of pre-dawn rituals, communal worship, and the divine communion sought by Andal and her companions.
The pasurams can basically be seen in 4 parts.
In the first part of 5 verses, she invites her sakhis for the Pavai Nombu, telling them why the month of Margazhi, and the time of pre dawn, was auspicious.She then tells what their duties would ,what they should do, and what they should give up.
The second part of 10 verses is devoted to collecting her sakhis from their houses, including waking them up if they are asleep. It tells them of the beauties of the early dawn, the birds,and their music, the flowers with bees sleeping in them, of cows ready to be milked.
The 3rd part of 13 pasurams starts with the 16th pasuram where Andal and her sakhis reach the temple of Nandagopan and finding it closed, entreats the guard of the temple to open the door so that they could meet Krishna who had promised to gift them the Parai, a sort of drum.
17th to 27th Pasurams are about Krishna and his beauty. and what the Gopis want from Krishna.
In the 2nd Pasuram, Andal had asked all her sakhis to take a vow(Vratam) and eschew all worldly pleasures, not to take milk and ghee,not wear ornaments,Kajol,etc in their objective of being with Krishna.In the 27th Pasuram, after being reunited with Krishna, they now ask him for ornaments, parai, etc.
The 29th Pasuram, along with the 30th are called Saranagati Pasurams.This is the Pasuram, where the name ‘Govinda’ is invoked for the 3rd time. Andal’s name Godha is formed from GO vin DA.The 3rd invocation completes the prayer of Govinda.Govinda.Govinda. Here, Andal, still as a gopi, prays to Govinda that what they want is not the worldly things like the Parai but to be with him for seven generations.
The 30th Pasuram is the day when Andal reverts to her place as Bhudevi, a consort of the Lord .It is the end of the Brahma Muhurtam, end of the Pavai, the beginning of Uttarayana. Here, Andal, now as Bhudevi,and a consort of Krishna,talks to the Sakhis about the Vratama(PavaiNombu), the Bhakti and the recitation of her thirty pasurams, without break,and says that whosoever recites these pasurams will get the grace and blessings of the Lord.
Tiruppavai in Srivaishnava rituals:
Periazhwar’s Thirupallandu has been equated with the Pranav “AUM”. since, firstly, recital of Divya Prabhandam starts with Thirupallandu, similar to Pranavam being the start of a Vedham recital, and secondly,it contains the essence of Srivaishnavism ethic
Andal’s Tiruppavai has the three basics of Tirumantra
Dwayam: Pasuram 1
naaraayaNanE namakkE paRai tharuvaan,
(நாராயணேன நமக்ேக பைற தருவான்)
Only Sriman Narayana can give us shelter and the opportunity to serve him
Ashtakra: Pasuram 2
paiyath thuyinRa paramanadi paadi,
பையத் துயின்ற பரமனடி பாடி)
We sing praises at the lotus feet of of the almighty who is resting and thinking in the milky ocean,
Saranagati: Pasuram 3
Ongi ulagaLandha uththaman pEr paadi,
ஓங்கி உலகளந்த உத்தமன் பேர்பாடி
ANDAL's addressed Thrivikraman as
“Ongi Ulahu-aLantha Utthaman pEr Paadi
and she invited Her friends to sing about his glory as an important part of their PaavaI Nonbhu to attain the desired fruits.
Hence in every Srivaishnava Aradhaney, be at at home or in the temple, the end (Sattrumurai) is with Tiruppavai (in full or at least with the last two pasurams) followed by Tirupallandu.
Conclusion:
Andal's legacy transcends time, epitomizing devotion and spiritual fervor. Through her compositions, particularly the Tiruppavai, she beckons devotees to embark on a journey of divine contemplation and surrender. As we reflect on the profound teachings embedded within the Tiruppavai, we find solace and inspiration in Andal's timeless devotion to Lord Krishna.
ANDAL THIRUVADIGALE SHARANAM
